By Boaz Shoshan
The early Arab conquests pose a substantial problem to modern day historians. The earliest historic written culture emerges merely after the second one 1/2 the 8th century- over 100 years faraway from the occasions it contends to explain, and used to be unquestionably encouraged by means of the factors and interpretations of its authors. certainly, whilst talking or writing in regards to the earlier, truth was once no longer the one, nor even the major, obstacle of Muslims of previous.
The Arabic ancient culture and the Early Islamic Conquests presents a radical exam of Arabic narratives at the early Islamic conquests. It uncovers the impact of up to date ideology, analyzing habitual fictive motifs and comparing the explanations in the back of their use. Folklore and tribal traditions are obvious during the narratives, which aimed to advertise person, tribal and neighborhood status via describing army prowess within the battles for the unfold of Islam. universal tropes are encountered around the fabrics, which all serve a principal subject; the ethical superiority of the Muslims, which destined them to victory in God’s plan.
Offering a key to the frame of mind and time table of early Muslim writers, this serious analyzing of Arabic texts will be of significant curiosity to scholars and students of early Arabic historical past and Literature, in addition to a normal source for heart jap heritage.
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Extra info for The Arabic Historical Tradition & the Early Islamic Conquests: Folklore, Tribal Lore, Holy War
18 ʿĀbis hears from his father about the heroic conduct of their tribesmen, the Juʿfīs, at al-Qādisiyya. Initially, they had to retreat because their swords were ineffective. ” Indeed, Ḥumayda’s conduct tipped the scale and the Juʿfīs were able to drive the Persians back to their lines. 19 Muḥāffiz b. Thaʿlaba al-ʿĀ’idhī20 tells his son ʿUbaydallāh that, while in the vanguard near Ctesiphon, he comes across a large Persian statue. He decides to hand it over to those in charge of the booty, implying that he respected the norm not to seize booty individually.
204/819) Futūḥ al-Shām. -Wāqidī’s direct reliance on al-Azdī and al-Kūfī. See on this also Pyrovolaki, “Futūḥ al-Shām,” 77–82. -Wāqidī, Futūḥ, 1: 236, Conquest, 407. -Wāqidī, Futūḥ, 1: 6–7, 8, 9, 13; Conquest, 8–9, 10, 11, 13, 14, 26; compare alAzdī, Futūḥ, 88, 90, 91–92, 95, 96, 108–109, 132–133. See also Pyrovolaki, “Futūḥ al-Shām,” 85–86. -Wāqidī, Futūḥ, 1: 5; Conquest, 7–8. -Wāqidī, Futūḥ, 1: 8; Conquest, 13, from which translation I slightly deviate. -Wāqidī, Futūḥ, 1: 8, 9, 10, 77, 85, 91, 100, 113, 251, 268.
134, 137–138. , 159–162. , 168. , 210–211. , 162–1163. In al-Ṭabarī, Ta’rīkh, 1: 2307; Friedmann, Battle, 98–99, they rather triumph and survive. Also compare al-Kūfī, Futūḥ, 284–285, 287–289, 319 and alṬabarī, Ta’rīkh, 1: 2557–2558, 2704, 2710–2713; Juynboll, Conquest, 138–139; Smith, Conquest, 73–74, 80–83. Crone, Slaves, 207–208, n. 60. 26 Introduction 123 See, for example, ʿUmar accepting ʿAlī’s advice, al-Kūfī, Futūḥ, 137–138. , 320–321. , 330. 124 The sections copied from al-Ṭabarī are roughly those paginated 1: 2017–2725 in the Leiden edition.
The Arabic Historical Tradition & the Early Islamic Conquests: Folklore, Tribal Lore, Holy War by Boaz Shoshan