Papers by Ella Landau-Tasseron
Patronate and Patronage in Early and Classical Islam, edited by Monique Bernards and John Nawas, Leiden 2005, 2005
Alliances between groups existed in pre-Islamic Arabian society as well as in the society that em... more Alliances between groups existed in pre-Islamic Arabian society as well as in the society that emerged after the advent of Islam. This article studies Islamic attitudes towards this institution and the changes it experienced once Islam became established. Attention is also given to the confusion between the terms ˙alìf ("guest ally," explained below) and mawlà (client). The article argues that the institutions (alliance and clientage) and the terms that refer to them were partly converging in pre-Islamic times. However, clientage did not replace alliances in Islamic times. Pre-Islamic Arabian society was constituted of real or fictitious descent groups, that is, the bulk of each group considered themselves as having descended from a common male ancestor. 1 Alliances between descent groups were common. Certain alliances amounted to treaties of cooperation for limited, clearly defined purposes, for example, specific military enterprises or consolidation vis-à-vis political rivals. The parties to such alliances never merged with one another nor did any of them use the nisba (adjective of relationship in an Arabic * In the research for this article I mainly relied on the digital libraries issued on cds in 1999 by al-Turàth, the Center for Computer Research in Amman: Al-Maktaba al-alfiyya, Maktabat al-ta"rìkh wa-l-˙a∂àra, Maktabat al-fiqh, Maktabat al-adab al-'Arabì and Maktabat al-sìra al-nabawiyya. I thank my colleague, Avraham Hakim, for his help with this technology. These libraries cover thousands of volumes, often in editions that were not available to me. This means that, more often than not, I could not check the references in the hardcopy books. In spite of this shortcoming and the textual errors in the cds, I still consider these libraries indispensable. 1 All units were descent groups, regardless how far removed the ancestor was. This means that smaller descent groups were part of larger ones. For example, the offspring of an ancestor three generations removed formed part of the offspring of the ancestor four (or any higher number of) generations removed, in the same male line. It should be noted that not every link in any given male line became the focal point of a descent group; on the other hand, not every claimed ancestry was genuine. Groups that were formed in ways other than segmentation are also descent groups, albeit alleged, because they created for themselves common genealogies. Students of Islam commonly refer to the larger entities (such as Quraysh, Tamìm, Thaqìf, Asad, etc.) as tribes. There is no fixed term for the smaller entities. I shall follow the common usage and apply the term "section" to the constituent parts of tribes. The term descent group will be used as well, in the sense just defined.
Al-qantara, Jun 30, 2004
One of the basic facts of Arabic literature is that many works known (or alleged) to have existed... more One of the basic facts of Arabic literature is that many works known (or alleged) to have existed in the medieval period have not survived to modem times. Investigation of the existing literature thus sometimes involves attempts to reconstruct lost sources. Such attempts may take two different directions that are, in reality, two sides of the same coin. First, the various sources of a given extant work may be traced; second, a lost work may be reconstructed from quotations preserved in later texts. As early as 1856 Alois Sprenger addressed the issue of the sources used by Ibn Ishàq (d. 150/767) and al-Wâqidî (d. 207/823) 2, and in 1898 a book was published on the sources of the Mujam aUbuldàn of Yâqùt (d. 626/1229) ^. Editors of medieval Arabic texts often investigate the sources used by the authors. Numerous studies have also been published on individual medieval authors and their sources, such as Ibn Ishaq, ^ Abu Mikhnaf (d. 157/773), ^ al-Azdi (fl. ca. 180/796), ^ Sayf ibn 'Umar (d. 180/796), ^ al-Haytham ibn 'AdI (d. 207/822), « ^ In this paper I focus on historiography, but the issues raised are relevant to other genres as well. The paper has been circulating among colleagues and cited as "forthcoming" for years. It was first submitted in 1989 for publication by the Late Antiquity and Early Islam Project (London). However, because of recurrent delays I have chosen to publish it here, somewhat revised. Although many years have passed since the paper was written, I did not find it necessary to update it. However, I append the titles of a few recent publications relevant to the present discussion. 2 Sprenger, "Notes" esp. 61, 207-13.
To be sure, the ubiquitous gesture of the hand clasp has served a variety of purposes, and the sy... more To be sure, the ubiquitous gesture of the hand clasp has served a variety of purposes, and the symbolism of hand is vast. But when the Prophet used the gesture to seal pledges between himself and his followers, no oath was attached to it; the term bay‛ a itself ...
Bay‛ a is commonly interpreted as an oath given by a subordinate to a leader as a token of allegi... more Bay‛ a is commonly interpreted as an oath given by a subordinate to a leader as a token of allegiance. This study investigates the bay‛ a in the Society of the Muslim Brothers in Egypt: its history and developments, its contexts and its contents. It will be shown that as far as ...
"Non-Combatants" in Muslim Legal Thought by Ella Landau-Tasseron The law of war... more "Non-Combatants" in Muslim Legal Thought by Ella Landau-Tasseron The law of war in Western tradition developed over hundreds of years, based on Roman law, the writings of the Church Fathers, and medieval codes of chivalry. These codes, rules, and regulations crystallized ...
Patronate and patronage in early and …, 2005
... Zakkar, 12 vols.(Beirut: Dar al-Fikr, 1988), V, 2239. Contra Schmucker, Untersuchungen, 12. 2... more ... Zakkar, 12 vols.(Beirut: Dar al-Fikr, 1988), V, 2239. Contra Schmucker, Untersuchungen, 12. 28 Khalifa b. Khayyat al-'Usfurl, Ta'rikh Khalifa b. Khayyat, ed. Akram Diya. 5 al-'Umari (Damascus/Beirut: Dar al-Qalam and Mu'assasat ...
Al-qantara, Jun 30, 2005
to thank Frank Stewart for his invaluable comments and suggestions. ' See Landau-Tasseron, E., "A... more to thank Frank Stewart for his invaluable comments and suggestions. ' See Landau-Tasseron, E., "Alliances in Islam". Much of the data used there is here put to other use, which explains the relatively numerous references to that article.
Islamic Law and Society, 2006
In pre-Islamic and early Islamic times many tribes accepted outsiders into their midst by means o... more In pre-Islamic and early Islamic times many tribes accepted outsiders into their midst by means of a certain type of alliance. In this article I investigate the integration and the status of such allies within the host tribes. As indicators of integration, I examine marriage and adoption cases involving allies, and the way in which allies used tribal nisbas. The status of allies is reflected in accounts of their conduct and the ways in which they were treated. I conclude that there were no strict rules governing the integration of allies; and that not all allies shared the same status even though they belonged to the same category.
Page 1. THE HISTORY OFAL-TABARI AN ANNOTATED TRANSLATION VOLUME XXXIX Biographies of the Prophet&... more Page 1. THE HISTORY OFAL-TABARI AN ANNOTATED TRANSLATION VOLUME XXXIX Biographies of the Prophet's Companions and Their Successors AL-TABARI'S SUPPLEMENT TO His HISTORY Page 2. The History of ...
Conversion to Islam in the Premodern Age
Hurvitz-Conversion to Islam.indd 4 13/10/20 4:59 PM 18. A Christian Intellectual Declines to Conv... more Hurvitz-Conversion to Islam.indd 4 13/10/20 4:59 PM 18. A Christian Intellectual Declines to Convert to Islam, by H. unayn b. Ish. āq Barbara Roggema 19. The Religious Commitment of the ʿAbbasid "Slave Soldiers, " by Muh. ammad b. Jarīr al-T. abarī and Ah. mad b. Yūsuf "Ibn al-Dāya"
Al-Qanṭara
El manuscrito anónimo n.° XVIII de la colección Gayangos es una compilación que consiste en parte... more El manuscrito anónimo n.° XVIII de la colección Gayangos es una compilación que consiste en partes de dos obras: Futūḥ al-Šām de (ps.) al-Wāqidī y una obra sin título de Abū ‛Umar al-Talamankī. Un análisis del texto revela que la «compilación» de Talamankī no es una obra original suya, sino una transmisión del controvertido texto de Abū Ismā‛īl al-Azdī, también titulado Futūh al-Šām. La obra de al-Azdī fue considerada por muchos estudiosos como un fraude de la época de las Cruzadas. La transmisión de al-Talamankî, que murió décadas antes de la Primera Cruzada, demuestra que la obra de al-Azdī es más temprana, dando de ese modo fin a la controversia. Otras citas de al-Azdī recién descubiertas también apoyan esta conclusión. También se investigan los isnāds del manuscrito anónimo cuyos eslabones más antiguos coinciden con los de la obra de al-Azdī, algunos de los cuales, hasta ahora desconocidos, identificamos. El texto manuscrito es cotejado con las versiones publicadas de Futüh al-...
Middle East Studies Association Bulletin, 2002
The New Cambridge History of Islam, 2010
Arabia ella landau-tasseron The history of the Arabian Peninsula after the shift of the capital o... more Arabia ella landau-tasseron The history of the Arabian Peninsula after the shift of the capital of the empire to Damascus is largely neglected by the universal histories. For example, al-T. abarī mentions in one line the conquest of Oman in 280/893, completely ignoring the major civil war that had led to it. Local sources for certain regions, such as Oman, Hadramawt and Najd, are very deficient as well. 1 This fact is perhaps the reason for the assumptions sometimes voiced by modern scholars: that the central government was not interested in the Peninsula (except in the holy places), and that its history was largely tribal, cyclical and trivial. As will be shown below, these assumptions may be correct when applied to certain regions, such as Najd and Hadramawt, but not to others, such as Oman, Bah. rayn and the main parts of the Yemen. Only a few generalisations may be made. The Peninsula never constituted one province, or one political unit, and its internal administrative and political divisions often changed. From the second/eighth century independent and semi-independent polities appeared, and regions underwent cycles of unification and fragmentation. Broadly speaking, society in Arabia, both settled and nomad, remained tribal, and ruling dynasties usually never became fullfledged states. The Peninsula in general lacked the features characteristic of other parts of the Islamic world, namely, court society, sophisticated central bureaucracy, highly developed civilisation and a fixed system of raising standing armies. Apart from that, there were great differences between the various regions.
Jerusalem Studies in Arabic and Islam 48, 2020
The article examines analogies that are often drawn between two traditions: jihad on the one hand... more The article examines analogies that are often drawn between two traditions: jihad on the one hand, just war on the other.
The Encyclopedia of the Quran vol. 5
patronate and patronage in early and classical Islam, 2005
non combatants - views of pre-modern Muslim jurists, hebrew version
the story of the pre Islamic prophet Hanzala ibn Safwan
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Papers by Ella Landau-Tasseron
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