A book of adab, a term understood in modern times to specifically mean literature but in earlier times its meaning included all that a well-informed person had to know in order to pass in society as a cultured and refined individual.
A book of adab, a term understood in modern times to specifically mean literature but in earlier times its meaning included all that a well-informed person had to know in order to pass in society as a cultured and refined individual.
Prominent Murder Victims offers a richly annotated translation together with an improved Arabic text of the entertaining and informative murder stories from pre-Islamic times to the early 9th century, collected by the historian Muḥammad ibn Ḥabīb (d. 860).
The 2005 winner of the The Arkansas Arabic Traslation Award, sponsored by the King Fahd Center for Middle East and Islamic Studies at the University of Arkansas and the University of Arkansas Press, though written in the nineteenth century, is a richly contextualized precursor of modern Muslim wrestlings with notions of democracy and constitutionalism. Translated by the distinguished Middle East historian L. Carl Brown, this important historical work is now available to English language readers for the first time. Toward the end of his long career as an official in the Tunisian government, Ahmad ibn Abi Diyaf (Bin Diyaf) took on the task of writing a history of his country. The result was a multivolume history, concentrating on the period that Bin Diyaf experienced first-hand from within the small circle of Tunisia’s government, where he had served from the 1820s to the 1860s. It was as if a Harry Hopkins, Arthur Schlesinger Jr., or Henry Kissinger had served not just a Roosevelt, Kennedy, or Nixon, but all three presidents for an unbroken forty-year period. Not only the most penetrating and most perceptive study of nineteenth-century Tunisian political life, Bin Diyaf’s history was illustrative of the activities and ideas in play throughout the larger Ottoman world. His work was a history with a thesis. Bin Diyaf sought to show the need for his country, and for that matter the larger Ottoman world, to adopt representative and responsive forms of government as existed in Europe. His purpose was most clearly set out in the Muqaddima or Introduction to his monumental work, which Brown has translated. The ideas produced in this text roughly a century and a half ago were not institutionalized, but they did catch hold as ideas and goals influencing later developments.
Patronage, power, and competition in the Sultan’s court The Sword of Ambition opens a new window onto interreligious rivalry among elites in medieval Egypt. Written by the unemployed bureaucrat 'Uthman ibn Ibrahim al-Nabulusi, it contains a wealth of little-known historical anecdotes, unusual religious opinions, obscure and witty poetry, and humorous cultural satire. Leaving no rhetorical stone unturned, al-Nabulusi pours his deep knowledge of history, law, and literature into the work—addressed to the Ayyubid sultan—as he argues against the employment of Coptic and Jewish officials. Written at a time when much of the inter-communal animosity of the era was conditioned by fierce competition for scarce resources that were increasingly controlled by an ideologically committed Sunni Muslim state, The Sword of Ambition reminds us that “religious” conflict must always be considered in its broader historical perspective. An English-only edition.
Although this volume deals with the part of al-Ṭabarī's History covering the years 12 and 13 (633-35), in the caliphates of Abū Bakr al-Ṣiddīq and ʿUmar ibn al-Khaṭṭāb, the narratives contained in it, which are lengthy and detailed, are concerned with the first Muslim conquests in Iraq and Syria. Although it might be expected, therefore, that this volume would be a basic source for these conquests, the actual value of the bulk of the reported traditions is in considerable doubt because most of the material is derived from a later Kufan traditionist, Sayf b. 'Umar (d. 170-93/786-809), who apparently exaggerated and distorted his material considerably. Indeed, Sayf's transmissions clearly reveal the tendency of his party, an anti-Shi'ite faction based on the Arab Mudar tribal group in al-Kufah that had lost out with the fall of the Umayyads and the coming of the 'Abbasids to power. Although Sayf's transmissions thus have limited value as far as the earliest conquests themselves are concerned, they are of the utmost value in revealing the content and character of Islamic historical debates in the late 2nd/8th century. In addition, they permit us to elucidate and reconstruct an early harmonizing tendency in Islam that undoubtedly had a significant effect on the way later Muslims viewed their earliest history. The translation is preceded by an introduction analyzing the tendencies of Sayf and his party as revealed in this volume. Extensive notes accompany the text for the benefit of historians in other fields, as well as of Islamic specialists.
A robust defense of a poetic genius Abū Tammām (d. 231 or 232/845 or 846) is one of the most celebrated poets in the Arabic language. Born in Syria to Greek Christian parents, he converted to Islam and quickly made his name as one of the premier Arabic poets in the caliphal court of Baghdad, promoting a new style of poetry that merged abstract and complex imagery with archaic Bedouin language. Both highly controversial and extremely popular, this sophisticated verse influenced all subsequent poetry in Arabic and epitomized the “modern style” (badīʿ), an avant-garde aesthetic that was very much in step with the intellectual, artistic, and cultural vibrancy of the Abbasid dynasty. In The Life and Times of Abū Tammām, translated into English for the first time, the courtier and scholar Abū Bakr Muḥammad ibn Yaḥyā al-Ṣūlī (d. 335 or 336/946 or 947) mounts a robust defense of “modern” poetry and of Abū Tammām’s significance as a poet against his detractors, while painting a lively picture of literary life in Baghdad and Samarra. Born into an illustrious family of Turkish origin, al-Ṣūlī was a courtier, companion, and tutor to the Abbasid caliphs. He wrote extensively on caliphal history and poetry and, as a scholar of “modern” poets, made a lasting contribution to the field of Arabic literary history. Like the poet it promotes, al-Ṣūlī's text is groundbreaking: it represents a major step in the development of Arabic poetics, and inaugurates a long line of treatises on innovation in poetry. A bilingual Arabic-English edition.
Ibn Khallikan's Biographical Dictionary, or Deaths of Eminent Men and History of the Sons of the Epoch, was the noted Arabic scholar Ibn Khallikan's most well-known and respected work. The author worked on the tome from 1256 to 1274, compiling names, genealogies, and histories of prominent or conspicuous men in the Islamic world. The final work was translated into English by William Mac Guckin de Slane and is longer than 2,700 pages. It has been quoted by many Arabic rhetoricians and grammarians in other works, as it is considered one of the most important records of Arabic history ever written. Here, separated into four volumes, the Biographical Dictionary is an essential work for any student of Muslim culture and literature. Volume I includes: An Introduction by Mac Guckin de Slane; the Preface by the author; passages in the original Arabic; a detailed index of all biographies; notes from the translator for each biography; and genealogies of hundreds of Muslim figures, including Osama Ibn Murshid, Jaafar the Barmekide, Muhammad Ibn Habib, and Shawar. IBN KHALLIKAN (1211-1282) was a thirteenth century Arabic scholar who studied in Damascus, Mosul and Aleppo, specializing in the fields of language, theology, and law, including jurisprudence. He became a well-respected judge in Cairo, eventually becoming a chief judge in Damascus in 1261. Khallikan wrote several books, but his most well known was Deaths of Eminent Men and History of the Sons of the Epoch, often referred to as the "Biographical Dictionary," which took him almost 20 years to complete. Khallikan retired from his position as judge just before his death in 1282. He was one of the most well-known historians and theologians in Egypt.
A collection of letters from the Moroccan Sufi mystic and teacher Ahmad Ibn Idris (1749-1837) to his students, family and others, presented in facing pages of edited Arabic and English text,
Before the caliphate of the 'Uthman b. 'Affan, the Muslim community had grown from strength to strength in spite of a series of major crises--the Hirah, the death of the Prophet, the Riddah wars, the assassination of 'Umar by a Persian slave. But 'Uthman's reign ended in catastrophe. His inability to manage the social and political conflicts that were now emerging among various factions within the community led to his death at the hands of Muslim rebels. The consequences of this tragic event were bitter: not only a century of civil war, but also political and religious schisms of such depth that they have not been entirely healed even now. Most medieval Muslim historians told this story in an overtly partisan manner, but al-Tabari demands more of his readers. First of all, they must decide for themselves, on the basis of highly ambigous evidence, whether 'Uthman's death was tyrannicide or murder. But, more than that, they must ask how such a thing could have happened at all; what had the Muslims done to bring about the near-destruction of their community? Al-Tabari presents this challenge within a broad framework. For, even while the internal crisis that issued in 'Uthman's death was coming to a head, the wars against Byzantium and Persia continued. The first expeditions into North Africa, the conquest of Cyprus, the momentary destruction of the Byzantine fleet at the Battle of the Masts, the bloody campaigns in Armenia, the Caucasus, and Khurasan are all here, in narratives that shift constantly between hard reporting and pious legend. Muslim forces retain the offensive, but there are no more easy victories; henceforth, suffering and endurance will be the hallmarks of the hero. Most evocative in the light of 'Uthman's fate is the moving account of the murder of the last Sasanian king, Yazdagird III--a man betrayed by his nobles and subjects, but most of all by his own character.
Aḥmad ibn Ḥanbal (d. 241/855), renowned for his profound knowledge of hadith—the reports of the Prophet’s sayings and deeds—is a major figure in the history of Islam. Ibn Ḥanbal’s piety and austerity made him a folk hero, especially after his principled resistance to the attempts of two Abbasid caliphs to force him to accept rationalist doctrine. His subsequent imprisonment and flogging became one of the most dramatic episodes of medieval Islamic history. Ibn Ḥanbal’s resistance influenced the course of Islamic law, the rise of Sunnism, and the legislative authority of the caliphate. Virtues of the Imam Aḥmad ibn Ḥanbal is a translation of the biography of Ibn Ḥanbal penned by the Baghdad preacher, scholar, and storyteller, Ibn al-Jawzī (d. 597/1201). It includes insights into Ibn Ḥanbal’s childhood, travels, and teachings, as well as descriptions of his way of life. Volume One presents the first half of the text, offering insights into Ibn Ḥanbal’s childhood, education, and adult life, including his religious doctrines, his dealings with other scholars, and his personal habits. Set against the background of fierce debates over the role of reason and the basis of legitimate government, Virtues of the Imam Ahmad ibn Ḥanbal tells the formidable life tale of one of the most influential Muslims in history. A bilingual Arabic-English edition.
Before the caliphate of the ʿUthmān ibn ʿAffān, the Muslim community had grown from strength to strength in spite of a series of major crises--the Hirah, the death of the Prophet, the Riddah wars, the assassination of 'Umar by a Persian slave. But ʿUthmān's reign ended in catastrophe. His inability to manage the social and political conflicts that were now emerging among various factions within the community led to his death at the hands of Muslim rebels. The consequences of this tragic event were bitter: not only a century of civil war, but also political and religious schisms of such depth that they have not been entirely healed even now. Most medieval Muslim historians told this story in an overtly partisan manner, but al-Ṭabarī demands more of his readers. First of all, they must decide for themselves, on the basis of highly ambigous evidence, whether ʿUthmān's death was tyrannicide or murder. But, more than that, they must ask how such a thing could have happened at all; what had the Muslims done to bring about the near-destruction of their community? Al-Ṭabarī presents this challenge within a broad framework. For, even while the internal crisis that issued in ʿUthmān's death was coming to a head, the wars against Byzantium and Persia continued. The first expeditions into North Africa, the conquest of Cyprus, the momentary destruction of the Byzantine fleet at the Battle of the Masts, the bloody campaigns in Armenia, the Caucasus, and Khurasan are all here, in narratives that shift constantly between hard reporting and pious legend. Muslim forces retain the offensive, but there are no more easy victories; henceforth, suffering and endurance will be the hallmarks of the hero. Most evocative in the light of ʿUthmān's fate is the moving account of the murder of the last Sāsānian king, Yazdagird III--a man betrayed by his nobles and subjects, but most of all by his own character.
Volume XXI of The History of al-Ṭabarī (from the second part of 66/685 to 73/693) covers the resolution of "the Second Civil War." This conflict, which has broken out in 64/683 after the death of the Umayyad caliph Yazīd I, involved the rival claims of the Umayyads (centered in Syria) and the Zubayrids (centered in the Hijaz), each of whom claimed the caliphal title, Commander of the Faithful. Both parties contented for control of Iraq, which was also the setting for al-Mukhtār's Shīʿite uprising in al-Kūfah during 66/685 and 67/686. Khārijite groups were active in south-western Iran and central Arabia, even threatening the heavily settled lands of Iraq. By the end of 73/692, the Umayyad regime in Damascus, led by Abd-al-Malik, had extinguished the rival caliphate of Ibn al-Zubayr and had reestablished a single, more or less universally acknowledged political authority for the Islamic community. Al-Ṭabarī's account of these years is drawn from such earlier historians as Abu Mikhnaf, al-Madāʾinī , and al-Waqidi and includes eyewitness accounts, quotations from poems, and texts of sermons. Notable episodes include al-Mukhtār's slaying of those who had been involved in the death of al-Husayn at Karbala, the death of al-Mukhtār at the hands of Muṣʿab ibn al-Zubayr, the revolt of Amr ibn Saʿīd in Damascus, the death of Muṣʿab at the Battle of Dayr al-Jathaliq, and al-Hajjaj's siege and conquest of Mecca on behalf of Abd-al-Malik. There are excursuses on the chair that al-Mukhtār venerated as a relic of Ali, the biography of the colorful brigand ʿUbayd Allāh b. al-Ḥurr, and the development of the secretarial office in Islam. The translation has been fully annotated. Parallels in the works of Ibn Sa'd, al-Baladhuri, and the Kitabal-Aghani have been indicated in the notes where these accounts supplement or diverge from that of al-Ṭabarī.
A witty satire of the medical profession The Doctors’ Dinner Party is an eleventh-century satire in the form of a novella, set in a medical milieu. A young doctor from out of town is invited to dinner with a group of older medical men, whose conversation reveals their incompetence. Written by the accomplished physician Ibn Buṭlān, the work satirizes the hypocrisy of quack doctors while displaying Ibn Buṭlān’s own deep technical knowledge of medical practice, including surgery, blood-letting, and medicines. He also makes reference to the great thinkers and physicians of the ancient world, including Hippocrates, Galen, and Socrates. Combining literary parody with social satire, the book is richly textured and carefully organized: in addition to the use of the question-and-answer format associated with technical literature, it is replete with verse and subtexts that hint at the infatuation of the elderly practitioners with their young guest. The Doctors’ Dinner Party is an entertaining read in which the author skewers the pretensions of the physicians around the table.
A spirited defense of Arab identity from a time of political unrest In ninth-century Abbasid Baghdad, the social prestige attached to claims of Arab identity had begun to decline. In The Excellence of the Arabs, the celebrated litterateur Ibn Qutaybah locks horns with those members of his society who belittled Arabness and vaunted the glories of Persian heritage and culture. Instead, he upholds the status of Arabs and their heritage in the face of criticism and uncertainty. The Excellence of the Arabs is in two parts. In the first, Arab Preeminence, which takes the form of an extended argument for Arab privilege, Ibn Qutaybah accuses his opponents of blasphemous envy. In the second, The Excellence of Arab Learning, he describes the fields of knowledge in which he believed pre-Islamic Arabians excelled, including knowledge of the stars, divination, horse husbandry, and poetry. By incorporating extensive excerpts from the poetic heritage—“the archive of the Arabs”—Ibn Qutaybah aims to demonstrate that poetry is itself sufficient evidence of Arab superiority. Eloquent and forceful, The Excellence of the Arabs addresses a central question at a time of great social flux, at the dawn of classical Muslim civilization: What does it mean to be Arab? An English-only edition.
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