By Andrew Marsham
The Ritual of Accession in Early Islam offers a historical past of the rite of the oath of allegiance to the caliph from the time of the Prophet Muhammad until eventually the fragmentation of the caliphate within the overdue 9th and 10th centuries.The examine of royal rituals of accession and succession in Christian Rome, Byzantium and the early Medieval West has generated an in depth literature. This has even though remained unexplored in scholarship at the Islamic global. This ebook redresses that by means of studying the ceremonial of accession to the caliphate in early Islam, masking where of formality in political perform, adjustments and continuities in that perform and the matter of ways top to appreciate money owed of formality. It additionally deals a contribution to significant, present debates in Islamic historical past: the improvement of Arab-Muslim id and the formation of the 'Islamic state'.
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Extra info for Rituals of Islamic Monarchy: Accession and Succession in the First Muslim Empire
Chapter 2 seeks to recover aspects of ideas about allegiance in the first Muslim community at Medina. This period, before the great conquests beyond the Peninsula, is historically very obscure, both because of the absence of corroborative, contemporaneous, non-Arabian evidence (which begins with the conquests) but also because of the great importance of the Prophet Muḥammad’s life and conduct in the much later period when our sources were composed. Much of the extant Prophetic biography is a product of later attempts to explain the Qurʾān or to understand problems of law or ritual.
Robin, ‘Sheba. ’, 1099, 1103; Retsö, Arabs, 561. 51. The term might mean ‘pledges (of allegiance)’, but ‘hostages’ is more likely; cf. Bashāma, in al-Anbarī, Mufaḍḍalīyāt, i, 90, l. 36, ii, 27; ʿAlī, Taʾrīkh al-ʿarab, v, 633; Donner, Conquests, 47, 89. 1, §94. 52. v. smʿ. 53. Conti Rossini, Chrestomathia, 74 = CIH, 541, l. 97; tr. v. brr; cf. v. Cf. Ar. v. 54. Donner, Conquests, 34–7; Hoyland, Arabia and the Arabs, 159. The absence of the preIslamic gods from the poetry is quite striking. Most likely, the poetry was filtered by the monotheist sensibilities of those who preserved it in Islamic times (cf.
The poet al-Nābigha compared the Lakhmid king al-Nuʿmān to a legendary version of the biblical Solomon, given authority over Mankind by God: This leads me to al-Nuʿmān, who bestows favours upon the people (faḍlan ʿalā al-nās) near and far. I have not seen his like in his deeds towards the people – nor do I exclude anyone among the nations (al-aqwām) Except Solomon, when God said to him: ‘Lead Mankind and prevent it from falsehood, And imprison the djinns; I had only permitted them to build Palmyra with thin slate and pillars.