Al-Waqidi - Revision history

Seignobos: /* Bibliographic updates and remarks */

2015-03-01T14:38:38Z

Bibliographic updates and remarks

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	== ~~Addenda et corrigenda~~ ==		== Bibliographic updates and remarks ==

	~~''Addenda''~~ and ~~''corrigenda''~~ by R. Seignobos (14 Jan. 2014)		Bibliographic updates and remarks by R. Seignobos (14 Jan. 2014)

	Muḥammad b. ʿUmar al-Waqīdī		Muḥammad b. ʿUmar al-Waqīdī

Seignobos at 20:55, 21 February 2015

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	''Arabic historian, 819 qāḍī of Rusafa.''		''Arabic historian, 819 qāḍī of Rusafa.''

	''Wrote K. al-Maghazi''		''Wrote ''K. al-Maghazi'' ''

	''EB s.v. Waqidi; EI s.v. Wakidi''		''EB s.v. Waqidi; EI s.v. Wakidi''

Seignobos at 20:55, 21 February 2015

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	''Aristūlīs''<ref>According to ''Hadīth'' tellers, Armanūsa, daughter of al-Maqauqas, having learnt from spies that the Arabs were about to arrive, wrote to Aristūlīs asking for help. Aristūlīs here described as a king, taking the advice of his officers despatched reinforcements to Fustāt (Miṣr) and sent to Nubia and the Beja for help</ref> wrote the letter and sent it to the king of the Nuba and the king of the Beja (''al-Bujā'') requesting them to come to bring (military) help and awaited their arrival. (Hamaker, p. 56).		''Aristūlīs''<ref>According to ''Hadīth'' tellers, Armanūsa, daughter of al-Maqauqas, having learnt from spies that the Arabs were about to arrive, wrote to Aristūlīs asking for help. Aristūlīs here described as a king, taking the advice of his officers despatched reinforcements to Fustāt (Miṣr) and sent to Nubia and the Beja for help</ref> wrote the letter and sent it to the king of the Nuba and the king of the Beja (''al-Bujā'') requesting them to come to bring [military] help and awaited their arrival. (Hamaker, p. 56).

	'''[p. 48]''' ... [''King Aristūlīs''] said [to the chiefs of the people]: "Now, go and pitch your tents (and camps) outside the town; engage part of the enemy, keep harassing them to gain time until relief from Nubia and from the king of the Beja arrive!" They said: "Your order is very wise, O king!" Then they left and ordered their grooms [''ghilmān''] to go out and pitch their tents and camps just beyond Tell en-Nur and Rasd; which they did.		'''[p. 48]''' ... [''King Aristūlīs''] said [to the chiefs of the people]: "Now, go and pitch your tents (and camps) outside the town; engage part of the enemy, keep harassing them to gain time until relief from Nubia and from the king of the Beja arrive!" They said: "Your order is very wise, O king!" Then they left and ordered their grooms (''ghilmān'') to go out and pitch their tents and camps just beyond Tell en-Nur and Rasd; which they did.

	Muhammad b. Ishāq al-Umawī made the following statement: 'The very day they went out, the messengers whom king Aristūlīs had sent to Nubia and to the king of the Beja for help arrived and brought the news that fighting had broken out between the Nubians and the Beja; now as the two sides held different views, neither would send relief to Aristūlīs. The news was received with great grief. The Copts (''al-qubt''), however, pitched their tents and camped around the camp of the king.' (p. 60).		Muhammad b. Ishāq al-Umawī made the following statement: 'The very day they went out, the messengers whom king Aristūlīs had sent to Nubia and to the king of the Beja for help arrived and brought the news that fighting had broken out between the Nubians and the Beja; now as the two sides held different views, neither would send relief to Aristūlīs. The news was received with great grief. The Copts (''al-qubt''), however, pitched their tents and camped around the camp of the king.' (p. 60).
	The same Ibn Ishāq also said: God alone is the Ruler of the Universe! In fact, in the evening Aristūlīs gathered his chamberlains (''hujjāb'') and chiefs (''umarā’'') and said: Ί am very worried because the Arabs are advancing against us and the prices are rising in town.

	Since the Arabs have gained control of the countryside and the farms, they have prevented our people from sending us supplies. Their (the Arabs') horses are now treading down the fields of Lower and Upper Egypt on the east bank of the Nile; moreover, no one from Nubia or Beja-land has arrived to save us because a fight has broken out between them and they are now enemies to each other. So, it is my opinion that we should force the Arabs to battle, and let Christ make victorious whomsoever he likes.' (Hamaker, pp. 77-78).		The same Ibn Ishāq also said: God alone is the Ruler of the Universe! In fact, in the evening Aristūlīs gathered his chamberlains (''hujjāb'') and chiefs (''umarā’'') and said: 'I am very worried because the Arabs are advancing against us and the prices are rising in town. Since the Arabs have gained control of the countryside and the farms, they have prevented our people from sending us supplies. Their [the Arabs'] horses are now treading down the fields of Lower and Upper Egypt on the east bank of the Nile; moreover, no one from Nubia or Beja-land has arrived to save us because a fight has broken out between them and they are now enemies to each other. So, it is my opinion that we should force the Arabs to battle, and let Christ make victorious whomsoever he likes.' (Hamaker, pp. 77-78).

Adam Simmons at 20:57, 18 February 2015

2015-02-18T20:57:23Z

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	'''[pp. 47-48]		'''[pp. 47-48]

	ABŪ 'ABD. ~~MUHAMMAD~~ IBM 'UMAR AL-~~WĀQUIDĪ~~		ABŪ 'ABD. MUḤAMMAD IBM 'UMAR AL-WĀQIDĪ

	about 790 A.D.		''(about 790 A.D.)''

	Arabic historian, 819 ~~qādī~~ of Rusafa.		''Arabic historian, 819 qāḍī of Rusafa.''

	~~Wrote~~ ''K. al-Maghazi''		''Wrote K. al-Maghazi''

	EB s.v. Waqidi; El s.v. Wakidi		''EB s.v. Waqidi; EI s.v. Wakidi''

	Ed.: H.A. Hamaker, Leiden 1725		''Ed.: H.A. Hamaker, Leiden 1725''

			''T.: Mus' ad (Hamaker) A:0''
	''T.: Mus' ad (Hamaker) A:0

Seignobos at 15:33, 24 September 2014

2014-09-24T15:33:36Z

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	'''[pp. 47-48]		'''[pp. 47-48]

	~~ABU~~ 'ABD. MUHAMMAD IBM 'UMAR AL-~~WAQUIDI~~		ABŪ 'ABD. MUHAMMAD IBM 'UMAR AL-WĀQUIDĪ

	about 790 A.D.		about 790 A.D.
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	Aristūlīs<ref>According to ''Hadīth'' tellers, Armanūsa, daughter of al-Maqauqas, having learnt from spies that the Arabs were about to arrive, wrote to Aristūlīs asking for help. Aristūlīs here described as a king, taking the advice of his officers despatched reinforcements to Fustāt (Miṣr) and sent to Nubia and the Beja for help</ref> wrote the letter and sent it to the king of the Nuba and the king of the Beja (''al-~~Būja~~'') requesting them to come to bring (military) help and awaited their arrival. (Hamaker, p. 56).		''Aristūlīs''<ref>According to ''Hadīth'' tellers, Armanūsa, daughter of al-Maqauqas, having learnt from spies that the Arabs were about to arrive, wrote to Aristūlīs asking for help. Aristūlīs here described as a king, taking the advice of his officers despatched reinforcements to Fustāt (Miṣr) and sent to Nubia and the Beja for help</ref> wrote the letter and sent it to the king of the Nuba and the king of the Beja (''al-Bujā'') requesting them to come to bring (military) help and awaited their arrival. (Hamaker, p. 56).

	'''[p. 48]''' ... [King Aristūlīs] said [to the chiefs of the people]: "Now, go and pitch your tents (and camps) outside the town; engage part of the enemy, keep harassing them to gain time until relief from Nubia and from the king of the Beja arrive!" They said: "Your order is very wise, O king!" Then they left and ordered their grooms ['ghilmān''] to go out and pitch their tents and camps just beyond Tell en-Nur and Rasd; which they did.		'''[p. 48]''' ... [''King Aristūlīs''] said [to the chiefs of the people]: "Now, go and pitch your tents (and camps) outside the town; engage part of the enemy, keep harassing them to gain time until relief from Nubia and from the king of the Beja arrive!" They said: "Your order is very wise, O king!" Then they left and ordered their grooms [''ghilmān''] to go out and pitch their tents and camps just beyond Tell en-Nur and Rasd; which they did.

	Muhammad b. Ishāq al-Umawī made the following statement: 'The very day they went out, the messengers whom king Aristūlīs had sent to Nubia and to the king of the Beja for help arrived and brought the news that fighting had broken out between the Nubians and the Beja; now as the two sides held different views, neither would send relief to Aristūlīs. The news was received with great grief. The Copts (''al-qubt''), however, pitched their tents and camped around the camp of the king.' (p. 60).		Muhammad b. Ishāq al-Umawī made the following statement: 'The very day they went out, the messengers whom king Aristūlīs had sent to Nubia and to the king of the Beja for help arrived and brought the news that fighting had broken out between the Nubians and the Beja; now as the two sides held different views, neither would send relief to Aristūlīs. The news was received with great grief. The Copts (''al-qubt''), however, pitched their tents and camped around the camp of the king.' (p. 60).

Seignobos at 23:40, 27 January 2014

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	ABU 'ABD. MUHAMMAD IBM 'UMAR AL-WAQUIDI		ABU 'ABD. MUHAMMAD IBM 'UMAR AL-WAQUIDI

	''about 790 A.D.		about 790 A.D.

	''Arabic historian, 819 qādī of Rusafa.		Arabic historian, 819 qādī of Rusafa.

	''Wrote ''K. al-Maghazi''		Wrote ''K. al-Maghazi''

	''EB s.v. Waqidi; El s.v. Wakidi		EB s.v. Waqidi; El s.v. Wakidi

	''Ed.: H.A. Hamaker, Leiden 1725		Ed.: H.A. Hamaker, Leiden 1725

Seignobos at 23:40, 27 January 2014

2014-01-27T23:40:04Z

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			'''[pp. 47-48]

	ABU 'ABD. MUHAMMAD IBM 'UMAR AL-WAQUIDI		ABU 'ABD. MUHAMMAD IBM 'UMAR AL-WAQUIDI

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	''Ed.: H.A. Hamaker, Leiden 1725		''Ed.: H.A. Hamaker, Leiden 1725


	''T.: Mus' ad (Hamaker) A:0		''T.: Mus' ad (Hamaker) A:0


	Aristūlīs<ref>According to ''Hadīth'' tellers, Armanūsa, daughter of al-Maqauqas, having learnt from spies that the Arabs were about to arrive, wrote to Aristūlīs asking for help. Aristūlīs here described as a king, taking the advice of his officers despatched reinforcements to Fustāt (Miṣr) and sent to Nubia and the Beja for help</ref> wrote the letter and sent it to the king of the Nuba and the king of the Beja (''al-Būja'') requesting them to come to bring (military) help and awaited their arrival. (Hamaker, p. 56).		Aristūlīs<ref>According to ''Hadīth'' tellers, Armanūsa, daughter of al-Maqauqas, having learnt from spies that the Arabs were about to arrive, wrote to Aristūlīs asking for help. Aristūlīs here described as a king, taking the advice of his officers despatched reinforcements to Fustāt (Miṣr) and sent to Nubia and the Beja for help</ref> wrote the letter and sent it to the king of the Nuba and the king of the Beja (''al-Būja'') requesting them to come to bring (military) help and awaited their arrival. (Hamaker, p. 56).

	... (King Aristūlīs) said (to the chiefs of the people): "Now, go and pitch your tents (and camps)		'''[p. 48]''' ... [King Aristūlīs] said [to the chiefs of the people]: "Now, go and pitch your tents (and camps) outside the town; engage part of the enemy, keep harassing them to gain time until relief from Nubia and from the king of the Beja arrive!" They said: "Your order is very wise, O king!" Then they left and ordered their grooms ['ghilmān''] to go out and pitch their tents and camps just beyond Tell en-Nur and Rasd; which they did.
	outside the town; engage part of the enemy, keep harassing them to gain time until relief from Nubia and from the king of the Beja arrive!" They said: "Your order is very wise, O king!" Then they left and ordered their grooms (''ghilmān'') to go out and pitch their tents and camps just beyond Tell en-Nur and Rasd; which they did.

	Muhammad b. Ishāq al-Umawī made the following statement: 'The very day they went out, the messengers whom king Aristūlīs had sent to Nubia and to the king of the Beja for help arrived and brought the news that fighting had broken out between the Nubians and the Beja; now as the two sides held different views, neither would send relief to Aristūlīs. The news was received with great grief. The Copts (''al-qubt''), however, pitched their tents and camped around the camp of the king.' (p. 60).		Muhammad b. Ishāq al-Umawī made the following statement: 'The very day they went out, the messengers whom king Aristūlīs had sent to Nubia and to the king of the Beja for help arrived and brought the news that fighting had broken out between the Nubians and the Beja; now as the two sides held different views, neither would send relief to Aristūlīs. The news was received with great grief. The Copts (''al-qubt''), however, pitched their tents and camped around the camp of the king.' (p. 60).

Seignobos at 22:35, 27 January 2014

2014-01-27T22:35:06Z

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	'''Further references''' : ''GAS I'', p. 296 ; ''GAL, S I'', p. 208.		'''Further references''' : ''GAS I'', p. 296 ; ''GAL, S I'', p. 208.

	'''Remarks''' : The entry devoted to this author is flawed by several inaccuracies and mistakes concerning the authorship and, therefore, the dating of this work. The text translated here does not come, in fact, from al-Waqīdī’s ''Kitāb al-Maġāzī'', as Vantini stated, but from a later work known as ''Futūḥ Miṣr wa-l-Iskandariyya'' (''The Conquest of Miṣr and Alexandria'') which is often, but wrongly, ascribed to al-Waqīdī in the manuscripts. It was not an uncommon practice then, among the writers of late epics belonging to the « pseudo-Futūḥ » genre<ref> F. Rosenthal, ''A history of Muslim historiography'', Leiden 1968, pp. 164-170 ; R. Paret, « The legendary Futūḥ literature », [in :] F.M. Donner (éd.), ''The expansion of the early islamic state'', Aldershot 2008, pp. 163-175.</ref>, to ascribe their work to ancient and prestigious authors like al-Waqīdī who is credited with similar works such as the ''Futūḥ al-Šām'', the ''Futūḥ Diyār Rabīʿa wa-Diyār Bakr'' or the ''Futūḥ al-Baḥnasā''. The dating of the ''Futūḥ Miṣr wa-l-Iskandariyya'' has not been thoroughly investigated so far but it is obviously late (12th-13th cent. at the earliest, perhaps much later)<ref> ''EI2'', « Al-Muḳawḳis » (K. Öhrnberg).</ref>. K. Öhrnberg has suggested that Ibn Isḥāq al-Umāwī, quoted repeatedly throughout the ''Futūḥ Miṣr'' (including in the extracts translated here), was the genuine author of the work but we cannot exclude that he was only the main ''rāwī'' (narrator, transmitter) on whom the author relied. Whatever the answers to these questions may be, Vantini and other scholars after him have been misled in assuming that this text contained one of the earliest reference to Nubians in Arabic sources. As for al-Waqīdī’s ''K. al-Maġāzī'', the only surviving work securely ascribed to him, it was edited by M. Jones in 1966 <ref> Al-Waqīdī, ''Kitāb al-Maġāzī'', éd. M. Jones, Oxford 1966, 3 vol.</ref> and it has been recently translated into English <ref> R. Faizer (éd. ~~et trad~~.) A. Ismail, A.Tayob (trad.), ''The life of Muḥammad: al-Wāqidī’s Kitāb al-maghāzī'', Abingdon-Oxon 2011.</ref>, but it does not contain any mention of Nubia.		'''Remarks''' : The entry devoted to this author is flawed by several inaccuracies and mistakes concerning the authorship and, therefore, the dating of this work. The text translated here does not come, in fact, from al-Waqīdī’s ''Kitāb al-Maġāzī'', as Vantini stated, but from a later work known as ''Futūḥ Miṣr wa-l-Iskandariyya'' (''The Conquest of Miṣr and Alexandria'') which is often, but wrongly, ascribed to al-Waqīdī in the manuscripts. It was not an uncommon practice then, among the writers of late epics belonging to the « pseudo-Futūḥ » genre<ref> F. Rosenthal, ''A history of Muslim historiography'', Leiden 1968, pp. 164-170 ; R. Paret, « The legendary Futūḥ literature », [in:] F.M. Donner (éd.), ''The expansion of the early islamic state'', Aldershot 2008, pp. 163-175.</ref>, to ascribe their work to ancient and prestigious authors like al-Waqīdī who is credited with similar works such as the ''Futūḥ al-Šām'', the ''Futūḥ Diyār Rabīʿa wa-Diyār Bakr'' or the ''Futūḥ al-Baḥnasā''. The dating of the ''Futūḥ Miṣr wa-l-Iskandariyya'' has not been thoroughly investigated so far but it is obviously late (12th-13th cent. at the earliest, perhaps much later)<ref> ''EI2'', « Al-Muḳawḳis » (K. Öhrnberg).</ref>. K. Öhrnberg has suggested that Ibn Isḥāq al-Umāwī, quoted repeatedly throughout the ''Futūḥ Miṣr'' (including in the extracts translated here), was the genuine author of the work but we cannot exclude that he was only the main ''rāwī'' (narrator, transmitter) on whom the author relied. Whatever the answers to these questions may be, Vantini and other scholars after him have been misled in assuming that this text contained one of the earliest reference to Nubians in Arabic sources. As for al-Waqīdī’s ''K. al-Maġāzī'', the only surviving work securely ascribed to him, it was edited by M. Jones in 1966 <ref> Al-Waqīdī, ''Kitāb al-Maġāzī'', ed. M. Jones, Oxford 1966, 3 vol.</ref> and it has been recently translated into English <ref>R. Faizer (ed. and transl.) A. Ismail, A.Tayob (trad.), ''The life of Muḥammad: al-Wāqidī’s Kitāb al-maghāzī'', Abingdon-Oxon 2011.</ref>, but it does not contain any mention of Nubia.

Seignobos at 18:17, 17 January 2014

2014-01-17T18:17:13Z

← Older revision		Revision as of 18:17, 17 January 2014
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	= Addenda et corrigenda =		== Addenda et corrigenda ==

	''Addenda'' and ''corrigenda'' by R. Seignobos (14 Jan. 2014)		''Addenda'' and ''corrigenda'' by R. Seignobos (14 Jan. 2014)

Seignobos at 13:16, 15 January 2014

2014-01-15T13:16:52Z

← Older revision		Revision as of 13:16, 15 January 2014
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	'''Further references''' : ''GAS I'', p. 296 ; ''GAL, S I'', p. 208.		'''Further references''' : ''GAS I'', p. 296 ; ''GAL, S I'', p. 208.

	The entry devoted to this author is flawed by several inaccuracies and mistakes concerning the authorship and, therefore, the dating of this work. The text translated here does not come, in fact, from al-Waqīdī’s ''Kitāb al-Maġāzī'', as Vantini stated, but from a later work known as ''Futūḥ Miṣr wa-l-Iskandariyya'' (''The Conquest of Miṣr and Alexandria'') which is often, but wrongly, ascribed to al-Waqīdī in the manuscripts. It was not an uncommon practice then, among the writers of late epics belonging to the « pseudo-Futūḥ » genre<ref> F. Rosenthal, ''A history of Muslim historiography'', Leiden 1968, pp. 164-170 ; R. Paret, « The legendary Futūḥ literature », [in :] F.M. Donner (éd.), ''The expansion of the early islamic state'', Aldershot 2008, pp. 163-175.</ref>, to ascribe their work to ancient and prestigious authors like al-Waqīdī who is credited with similar works such as the ''Futūḥ al-Šām'', the ''Futūḥ Diyār Rabīʿa wa-Diyār Bakr'' or the ''Futūḥ al-Baḥnasā''. The dating of the ''Futūḥ Miṣr wa-l-Iskandariyya'' has not been thoroughly investigated so far but it is obviously late (12th-13th cent. at the earliest, perhaps much later)<ref> ''EI2'', « Al-Muḳawḳis » (K. Öhrnberg).</ref>. K. Öhrnberg has suggested that Ibn Isḥāq al-Umāwī, quoted repeatedly throughout the ''Futūḥ Miṣr'' (including in the extracts translated here), was the genuine author of the work but we cannot exclude that he was only the main ''rāwī'' (narrator, transmitter) on whom the author relied. Whatever the answers to these questions may be, Vantini and other scholars after him have been misled in assuming that this text contained one of the earliest reference to Nubians in Arabic sources. As for al-Waqīdī’s ''K. al-Maġāzī'', the only surviving work securely ascribed to him, it was edited by M. Jones in 1966 <ref> Al-Waqīdī, ''Kitāb al-Maġāzī'', éd. M. Jones, Oxford 1966, 3 vol.</ref> and it has been recently translated into English <ref> R. Faizer (éd. et trad.) A. Ismail, A.Tayob (trad.), ''The life of Muḥammad: al-Wāqidī’s Kitāb al-maghāzī'', Abingdon-Oxon 2011.</ref>, but it does not contain any mention of Nubia.		'''Remarks''' : The entry devoted to this author is flawed by several inaccuracies and mistakes concerning the authorship and, therefore, the dating of this work. The text translated here does not come, in fact, from al-Waqīdī’s ''Kitāb al-Maġāzī'', as Vantini stated, but from a later work known as ''Futūḥ Miṣr wa-l-Iskandariyya'' (''The Conquest of Miṣr and Alexandria'') which is often, but wrongly, ascribed to al-Waqīdī in the manuscripts. It was not an uncommon practice then, among the writers of late epics belonging to the « pseudo-Futūḥ » genre<ref> F. Rosenthal, ''A history of Muslim historiography'', Leiden 1968, pp. 164-170 ; R. Paret, « The legendary Futūḥ literature », [in :] F.M. Donner (éd.), ''The expansion of the early islamic state'', Aldershot 2008, pp. 163-175.</ref>, to ascribe their work to ancient and prestigious authors like al-Waqīdī who is credited with similar works such as the ''Futūḥ al-Šām'', the ''Futūḥ Diyār Rabīʿa wa-Diyār Bakr'' or the ''Futūḥ al-Baḥnasā''. The dating of the ''Futūḥ Miṣr wa-l-Iskandariyya'' has not been thoroughly investigated so far but it is obviously late (12th-13th cent. at the earliest, perhaps much later)<ref> ''EI2'', « Al-Muḳawḳis » (K. Öhrnberg).</ref>. K. Öhrnberg has suggested that Ibn Isḥāq al-Umāwī, quoted repeatedly throughout the ''Futūḥ Miṣr'' (including in the extracts translated here), was the genuine author of the work but we cannot exclude that he was only the main ''rāwī'' (narrator, transmitter) on whom the author relied. Whatever the answers to these questions may be, Vantini and other scholars after him have been misled in assuming that this text contained one of the earliest reference to Nubians in Arabic sources. As for al-Waqīdī’s ''K. al-Maġāzī'', the only surviving work securely ascribed to him, it was edited by M. Jones in 1966 <ref> Al-Waqīdī, ''Kitāb al-Maġāzī'', éd. M. Jones, Oxford 1966, 3 vol.</ref> and it has been recently translated into English <ref> R. Faizer (éd. et trad.) A. Ismail, A.Tayob (trad.), ''The life of Muḥammad: al-Wāqidī’s Kitāb al-maghāzī'', Abingdon-Oxon 2011.</ref>, but it does not contain any mention of Nubia.