Kinstlikher, M. Houtsma ed. Arazi, Albert, EI 2 , X, , pp. Broadbridge, Anne F. Fahd, T. Guest, A. Heffening, W. Hobsbawm, Eric J. Kraemer, Joel L. Lecerf, J. Leder, S. Little, Donald P. Steiner Verlag, Wiesbaden, Lyons, M. MacFarlane, Charles Esq. Andrews, London, Massoud, Sami G. Mittwoch, E. Steiner, Beirut, Stuttgart, Reynolds, Dwight F. Stoetzer, Willem, EI 2 , X, , pp. Vaglieri, Veccia L. Weipert, Reinhard, EI 3 , online , s. Webb, See Lane, Lexicon , vol. See also Brockelmann, GAL , vol.
Oller, , pp. Hirschler for his help and for his willingness to share with me his unpublished work. Rosenthal, ; Rabbat, On the genre of universal history in medieval Arabic historiography see Rosenthal, , pp. See also Guo, , pp. Unfortunately, this recent edition is marred by lacunae and erroneous readings, rendering parts of it rather unintelligible.
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Lecker, Guest, , p. Rosenthal, ; Little, , p. Caskel, , p.
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Radtke, however, perceives this new norm not as a deviation from classical standards but rather as a continuation and development thereof. Khalidi, , especially the third and fourth chapters. Hirschler, , p. On the meaning of this nickname see above. See e. See Lewis, , p. Lane, Lexicon , vol. On the Late Antique especially Christian precursors of these traditions see Harvey, , pp.
On traditions surrounding martyrs and martyrdom in Islam, see Kohlberg, ; and Lecker, For other versions of the poem see e. Stoetzer, ; van Gelder, , p. For references to and discussion of exegetical literature on this famous verse, see Kraemer, , esp. Heffening, Hillel] also saw a skull floating on the water.
He said to it: Because you caused [others] to float i. According to the exegete Rashi Salomom Isaacides, d. The intention of this maxim is that wrongful deeds turn back against their doers. See discussion of the term in Kraemer, , p. Marsot, , p.
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Broadbridge, , pp. For other reports on Bedouin rebellions, brigandry, etc. IV, pp. Heath, , p.
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See Lyons, , vol. Annales islamologiques. Sommaire - Document suivant. Dossier — Arabic Literature, A new Orientation. MacFarlane, Esq. Unfortunately, this recent edition is marred by lacunae and erroneous r Radtke, however, perceives this new norm not as a deviation from cla Can the reports included in it be portrayed merely as anecdotes picked at random and meant only as entertaining literary embellishments?
While one cannot ignore the entertaining aspects of this chapter, I would like to suggest that more inheres in it. How, then, does a brigand die? The tribesmen of Fahm found his body and later claimed that they were the ones who had killed him. When her tribesmen found this out he fled from them. During his flight, he encountered a man in the wilderness sitting next to a bonfire.
Leading what appeared to be a violent life, raiding tribes and taking booty, led him to a violent, perhaps demeaning, death. As mentioned earlier, according to some he hunted down a ram-shaped ghoul and carried it under his armpit; others say that after his mother had asked him to pick some truffles for her, he went out to the desert, gathered the largest vipers he could find and brought them to her in a leather bag tucked under his armpit. I shall satisfy your hunger with [corpses] of the tribe tomorrow.
He went after a boy. The boy shot him and pierced his heart. The boy sought shelter under an astragalus bush. Then he died. Others say that the one who shot him found shelter under a willow. It is said that whenever the malodor [of his corpse] reached a living thing, it fell ill. Then some people wore veils around their faces and plugged up their nostrils. His skull was made of a single piece [of bone], and his bones were hard and solid, without any marrow. Furthermore, he is depicted as a monstrosity: his physique grotesquely deformed with its jointless skull and its solid, marrowless bones.
Then he fell into enmity with the son of the one with whom he stayed. He stayed in the tribal quarters of Fahm, carrying raids against Azd. Then they jumped on him and seized him. He killed ninety-nine of them. Then they ambushed him next to a water source. They killed him and crucified him. A bone entered it, it became infected, and he died. While accentuating themes already present in older versions of the report, he seems to interpolate it, so as to create an intertextual reverberation of multifaceted connotations.
Inside was a young woman [of the tribe]. He raped her. He took her to visit her people.
When he returned Anas followed him and killed him. Anas killed him and was demanded [to pay the bloodwit] for killing him. This is hardly surprising, as his sources do not have much to say about them. Both of these brigands lived during early Islamic times, and both of them are said to have repented. He then quotes one of his brigand poems, and remarks:. This is in accordance with its usage here. Many people were killed. Konrad Hirschler argues that this tendency was perceived by contemporary scholars as a threat to their authority.
Kinstlikher, M. Houtsma ed. Arazi, Albert, EI 2 , X, , pp. Broadbridge, Anne F.
Fahd, T. Guest, A. Heffening, W. Hobsbawm, Eric J. Kraemer, Joel L. Lecerf, J. Leder, S.
Paper: Teaching Oromo History as Muslim Historiography
Little, Donald P. Steiner Verlag, Wiesbaden, Lyons, M. MacFarlane, Charles Esq. Andrews, London, Massoud, Sami G. Mittwoch, E. Steiner, Beirut, Stuttgart, Reynolds, Dwight F. Stoetzer, Willem, EI 2 , X, , pp.
Vaglieri, Veccia L. Weipert, Reinhard, EI 3 , online , s. Webb, See Lane, Lexicon , vol. See also Brockelmann, GAL , vol. Oller, , pp. Hirschler for his help and for his willingness to share with me his unpublished work. Rosenthal, ; Rabbat,