Book contents
- Frontmatter
- Contents
- List of Box Text
- List of Illustrations
- List of Abbreviations
- Note on Dates, Transliteration and Names
- Acknowledgements
- Introduction
- Part I The Formation of the Umayyad Empire
- Part II The Marwanid Umayyad Empire, 692–750
- Part III Ecology, Economy and Society in Umayyad Times
- Afterword
- Bibliography
- Index
Afterword
Published online by Cambridge University Press: 15 March 2025
- Frontmatter
- Contents
- List of Box Text
- List of Illustrations
- List of Abbreviations
- Note on Dates, Transliteration and Names
- Acknowledgements
- Introduction
- Part I The Formation of the Umayyad Empire
- Part II The Marwanid Umayyad Empire, 692–750
- Part III Ecology, Economy and Society in Umayyad Times
- Afterword
- Bibliography
- Index
Summary
The life and writings of the celebrated scribe Ibn al-Muqaffa’ (d. c. 756) encapsulate some important changes in religious and political culture that had been wrought during the century of Umayyad rule. Ibn al-Muqaffa’ was born Rozbih, to one of the scribal families of Fars, in south-west Iran. His father is said to have served as a scribe for the Umayyad administration in the early-to-mid eighth century and Ibn al-Muqaffa’ himself worked for the Umayyad governor of Kirman, before entering the service of the Abbasids. Thus, he was a Persian-speaking native of Iran, who had converted to Islam at some point in his service of the Muslim imperial elite, and who wrote mostly in Arabic for his patrons. Like his Iraqi contemporary, ‘Abd al-Hamid (d. 750), who also served as a scribe under the last Umayyads, Ibn al-Muqaffa’ is remembered as one of the first exponents of long-form, literary, Arabic prose.
Among the many works attributed to Ibn al-Muqaffa’ is his ‘Treatise about the Caliph's Entourage’ (Al-Risala fi l-Sahaba), which is a work of political advice for the second Abbasid caliph, al-Mansur (r. 754–75). The Risala was composed in about 755, at the outset of al-Mansur's reign. One of its main concerns is the diversity of legal practice among the Muslims of the empire's cities. The Abbasids had made Kufa their capital and so Ibn al-Muqaffa’ begins the relevant part of the treatise there, with Kufa and neighbouring al-Hira.
Among what the Commander of the Faithful must investigate is the matter of the contradictory legal judgements in these two Iraqi garrisons, and in other garrisons and regions. Their divergences amount to a serious matter when they concern the shedding of blood, sex, and property. At al-Hira, blood feud and fornication (al-dam wa-l-farj) are considered lawful, whereas at Kufa they are forbidden; a similar variation exists within Kufa, where what is lawful in one region is forbidden in another. Despite their variety, the commands and judgement of legitimate judges about them are legally binding upon Muslims concerning their blood or their women. Although there is a difference among those Iraqis and Hijazis who have examined that, each of them stubbornly persists in pride in what is his own and disparaging what is not. That drives them to rulings which shock those reasoning men who hear of them.
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- Information
- The Umayyad Empire , pp. 328 - 331Publisher: Edinburgh University PressPrint publication year: 2024