By Tayeb El-Hibri
The tale of the succession to the Prophet Muhammad and the increase of the Rashidun Caliphate (632-661 advert) is usual to historians from the political histories of medieval Islam, which deal with it as a actual account. the tale additionally informs the competing views of Sunni and Shi'i Islam, which learn into it the legitimacy in their claims. but whereas descriptive and sundry, those methods have lengthy excluded a 3rd examining, which perspectives the clash over the succession to the Prophet as a parable. From this vantage element, the causes, sayings, and activities of the protagonists demonstrate profound hyperlinks to prior texts, let alone a stunning irony relating to political and non secular issues.In a arguable holiday from earlier historiography, Tayeb El-Hibri privileges the literary and inventive triumphs of the medieval Islamic chronicles and maps the origins of Islamic political and spiritual orthodoxy. contemplating the styles and issues of those unified narratives, together with the matter of measuring own qualification in keeping with spiritual benefit, the Aristocracy, and talents in govt, El-Hibri deals an insightful critique of either early and modern Islam and the troubles of legitimacy shadowing quite a few rulers. In development a controversy for studying the texts as parabolic remark, he additionally highlights the Islamic reinterpretation of biblical traditions, either via Qur'anic exegesis and historic composition. (7/1/11)
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Additional info for Parable and Politics in Early Islamic History: The Rashidun Caliphs
Umayyad history, as well as that of the Rāshidūn and the conquests, was clearly being crafted in a final version of oﬃcial history that did not privilege the ‘Abbāsids over the Umayyads according to a singular criteria, but related both, as well as other phases of the early caliphate, to a range of moralizing and religious criteria whose complexity has yet to be fully appreciated by modern historians. D. 632 did not come about suddenly. It followed a gradual fever that grew for days after Muḥammad had moved into the house of ‘Āisha, where he decided to spend his last days.
H. D. 713), Ibn Jurayj (d. H. D. 767), al-Sha‘bī (d. H. D. 721), and al-Zuhrī (d. H. D. 742), which present what seem to be sneaking facts about the Umayyads as having been the first to organize aspects of Islam. 63 What completely eluded revisionist historians who placed much stock in those traditions that establish the Umayyad importance in codifying all manner of religious tradition is that these traditions are very likely to have been attributed to the Umayyads by the ‘Abbāsids or orthodox religious scholars working during the ‘Abbāsid period.
While this exercise of verification does not always follow the judgments of traditional ḥadīth scholars, as is evident in biographical dictionaries, it tends to apply a modern style of academic inquiry to the traditional method of ḥadīth criticism. indb 19 8/16/10 11:32 AM Introduction The possibility that historical narratives in many instances could have been attributed to particular narrators at a later time, such as in the latter part of the early ‘Abbāsid caliphate, has never been explored (although the same critique of ḥadīths as religious texts attributed from a later period has been a standard analytic concept from Goldziher onward).