By Chase Robinson
The quantity brings jointly 17 articles through top Islamicists and Arabists, on a number of subject matters in Medieval and Early glossy occasions, together with the Qur‘?n, Shi'ism, ?bb?sid historiography, the Crusaders, and Mamluk historical past.
Read or Download Texts, Documents, and Artefacts: Islamic Studies in Honour of D.S. Richards (Islamic History and Civilization) PDF
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Extra info for Texts, Documents, and Artefacts: Islamic Studies in Honour of D.S. Richards (Islamic History and Civilization)
Events are presented in a simple consecutive form, one happening following another, usually in strict chronological order. The language is simple and direct, and contradictory or alternative accounts are seldom presented. There is very little poetry. Furthermore, some of these narratives are anonymous and presented without any isnàd at all. Only al-ˇabarì’s insistence on keeping to the annalistic form, thereby dividing accounts between diﬀerent years, breaks up the ﬂow of the narrative. The form leaves little doubt that these accounts were not part of an oral tradition but were written compositions from the beginning, subsequently edited by al-ˇabarì and incorporated into his account.
The second portrayal concerns the rise to power of al-Mu'ta∂id, who pushed aside and probably killed his cousin, al-Mufawwi∂, son of the Caliph al-Mu'tamid (256–279/870–92). In this case the military leader was the new Caliph’s father who had taken the title of al-Muwaﬀaq, though he never became Caliph himself. Like alMu'taßim, he had a long-standing connection with the Turkish military which at least dated back to the second siege of Baghdad in 248/862. From 266/879 al-Muwaﬀaq and his son al-Mu'ta∂id led their armies against the Zanj rebels of southern Iraq.
Ma˙mùd of Ghazna) to apply his eﬀorts in support of the faith, upholding the hallmarks of Islam, cutting the herbage of heresy from its base and plucking the plants of ta'†ìl 17 from their roots, then the iniquitous inﬁdels18 would have raised their ugly heads,19 all traces of the religion would have been obliterated, the waymarks of Islam would have been eﬀaced, and the Muslims would have been humiliated. The story ends with more encomia of Ma˙mùd of Ghazna (388–421/ 998–1030), in whose lifetime the work was composed.
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