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Ibn Ibrāhīm al-Dukkālī’s Historical Chronicle, edited and translated by Norman Cigar, is a valuable contemporary manuscript source from Morocco’s poorly documented and seldom-studied mid-eighteenth century, a period marked by weak rulers and conflicts, but also a golden age for local political actors and the autonomous power centers in the cities. As a well-placed observer and active participant in events in his native city of Fes, al-Dukkālī provides unique data that helps us address key questions about cities in the Muslim world raised in multiple disciplines, such as whether cities could be considered communities or were simply an agglomeration of disparate elements, and to what extent cities enjoyed autonomy in their relations with the central government, and in what sense they were “Islamic.”
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The years 738-745/121-127, which this volume covers, saw the outbreak in Syria of savage internecine struggles between prominent members of the Umayyad family, which had ruled the Islamic world since 661/41. After the death of the caliph Hishām in 743-/125, the process of decay at the center of the Umayyad power--the ruling family itself--was swift and devastating. Three Umayyad caliphs (al-Walīd II, Yazīd III, and Ibrahim) followed Hishām within little more than a year, and the subsequent intervention of their distant cousin Marwān b. Muhammad (the future Marwān II) could not arrest the forces of opposition that were shortly to culminate in the ʿAbbāsid Revolution of 750/132. In this volume al-Ṭabarī deals extensively with the end of Hishām's reign, providing a rich store of anecdotes on this most able of Umayyad caliphs. He also covers in depth the notorious lifestyle of al-Walīd II, the libertine prince and poet, whose career has attracted much scholarly attention in recent years. Moreover, al-Ṭabarī chronicles at great length the events of the rebellion and death of the Shi'ite pretender, Zayd ibn ʿAlī, at al-Kūfah, as well as recording in detail the activities farther to the east, where Naṣr ibn Sayyār was serving as the last Umayyad governor of Transoxiana and Khurasan, the very area from which the ʿAbbāsid Revolution was to spring. The text also contains several official letters which shed much light on Umayyad propaganda and on early Islamic epistolary style. The hindsight conferred by subsequent centuries highlights the full significance of these half-dozen years or so. Al-Ṭabarī documents the incubation of the ʿAbbāsid Revolution, an event of great importance in world history, and traces the failure of the principal Shi'ite revolt of the eighth century, a debacle which was also to have serious repercussions, for it generated the foundation of Zaydi principalities in Iran and the Yemen. Yet even these major themes are secondary to the epic tale that al-Ṭabarī unfolds of the tragic downfall of the first dynasty in Islam.
The initial years (126-145) of al-Manṣūr's reign presented several significant challenges to nascent ʿAbbāsid hegemony, and the resulting confrontations constitute the central focus of this section of Ṭabarī's Tarikh. After Abu Jafar succeeded his brother Abū Al-ʿabbās as caliph, the second of the ʿAbbāsid dynasty, he moved against his recalcitrant uncle, ʿAbd Allāh ibn ʿAlī, and against the potential threat that he perceived in the person of the commander in Khurasan, Abu Muslim. Eliminating the latter and containing the former freed the caliph to address a series of other onslaughts and insurrections. Starting with the year 144, however, Ṭabarī turned to this volume's principal preoccupation, to which half of the book is devoted. Judging by the attention given to it, he clearly perceived the Hasanid rebellions of Muhammad b. Abdallah (the Pure Soul) and of his brother Ibrahim to be the most substantial attack on Abbasid authority to arise in the first years of that dynasty. Ṭabarī's description of the prolonged search for Muhammad and Ibrahim and of the caliphal vengeance visited upon their father and family provides an extended prelude to the vivid battle and death scenes in Medina and Bakhamra. Yet, elaboration of these events does not eclipse mention of all other Abbasid activity. To bridge the account of Muhammad's defeat and that of Ibrahim's uprising, Ṭabarī inserted a narrative interlude depicting the site selection and preliminary construction of al-Manṣūr's most celebrated achievement, the City of Peace, Baghdad.
This volume covers the history of the Muslim community and the biography of Muḥammad in the middle Medinan years. It begins with the unsuccessful last Meccan attack on Medina, known as the battle of the Trench. Events following this battle show the gradual collapse of Meccan resistance to Islam. The next year, when Muḥammad set out on pilgrimage to Mecca, the Meccans at first blocked the road, but eventually a ten-year truce was negotiated at al-Ḥudaybiyah, with Muḥammad agreeing to postpone his pilgrimage until the following year. The Treaty of al-Ḥudaybiyah was followed by a series of Muslim expeditions, climaxing in the important conquest of Khaybar. In the following year Muḥammad made the so-called Pilgrimage of Fulfillment unopposed. Al-Ṭabarī's account emphasizes Islam's expanding geographical horizon during this period. Soon after the Treaty of al-Hudaybiyah, Muḥammad is said to have sent letters to six foreign rulers inviting them to become Muslims. Another example of this expanding horizon was the unsuccessful expedition to Mu'tah in Jordan. Shortly afterward the Treaty of al-Ḥudaybiyah broke down, and Muḥammad marched on Mecca. The Meccans capitulated, and Muḥammad entered the city on his own terms. He treated the city leniently, and most of the Meccan oligarchy swore allegiance to him as Muslims. Two events in the personal life of Muḥammad during this period caused controversy in the community. Muḥammad fell in love with and married Zaynab bint. Jaḥsh, the divorced wife of his adopted son Zayd. Because of Muḥammad's scruples, the marriage took place only after a Qur'anic revelation permitting believers to marry the divorced wives of their adopted sons. In the Affair of the Lie, accusations against Muḥammad's young wife ʿĀʾishah were exploited by various factions in the community and in Muḥammad's household. In the end, a Qur'anic revelation proclaimed ʿĀʾishah's innocence and the culpability of the rumormongers. This volume of al-Ṭabarī's History records the collapse of Meccan resistance to Islam, the triumphant return of Muḥammad to his native city, the conversion to Islam of the Meccan oligarchy, and the community's successful weathering of a number of potentially embarrassing events in Muḥammad's private life.