A History of the Arabian Peninsula by Fahd al-Semmari

By Fahd al-Semmari

The significance of this assortment lies in its origins: for the 1st time, prime Saudi Arabian historians have created a heritage of the Arabian Peninsula which analyzes that background from an inner Arabian viewpoint. The booklet explores the unique Bedouin payment of the zone, the advance of the key city parts of Arabia through the Umayyad interval, the socio-political and fiscal advancements within the Hijad and Najd as much as the eighteenth century into the trendy period and the increase and improvement of the Saudi country. This publication makes a massive contribution to our realizing of the background of the Arabian Peninusla, no longer least since it offers a standpoint from and a style of its neighborhood origins.

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178. After the murder of Najda, theYamama Khārijīs broke up into three groups: the Najdiyya, ʿAṫwiyya and Fudaikiyya. See Abū al-Hasan ʿAlī al-Ashʿarī, Maqālāt al-Islāmiyyīn wa-ikhtilāf al-muṣallīn (ed. M. M. ʿAbd al-Hamīd, Cairo, 1969–70), I, p. 176; ʿAbd al-Qāhir ibn Ṫāhir al-Baghdādi, al-Farq bayna al-firaq (ed. M. M. ʿAbd al-Hamīd, Cairo, 1964), p. 79. 26. Al-Balādhurī, Futāḥ, p. 91. 27. Following the ridda war, the caliph Abū Bakr issued an order preventing the apostates from joining the armies of conquest (see al-Ṫabarī, Tārīkh, III, p.

T. Reinaud and W. MacGuckin de Slane, Paris, 1840), p. 97. Israel Wolfenson, Tārīkh al-lughāt al-Sāmiyya ([trans. of History of Semitic Languages] Cairo, 1929), p. 5. Karl Brockelmann, Tārīkh al-shu ʿāb al-Islāmiyya (trans. Nabīh Amīn Fāris and Munīr al-Baʿlabakī [of History of the Islamic Peoples], Beirut, 1968), p. 13. ʿAbd Allāh al-Birrī, al-Qabāʾl al- ʿArabiyya fī Miṣr fī al-qurūn al-thalātha alūlā (Cairo, 1967), p. 7. , p. 3. , p. 24). Muḥammad Kāmil Ḥusayn, Adab Miṣr al-Islāmiyya (Beirut, 1948), p.

Al-Asfahani mentions that Omar bin Abi Rabiʾah had seventy slaves engaged in weaving in Makkah. 62 Omar also seems to have benefited from his father ’s slaves who were engaged in all the different trades. 64 A man from the Bani Makhzum had a slave in Makkah who used a loom at home to weave cloth, 65 while some Arabs also engaged in this industry , as can be gleaned from Ubeid bin Sharih’ s poetry; for example, a paean of the people of Qahtan in the presence of Muʾawiyya bin Abi Sufyan, mentioned that some of the members of the Bani Numayr tribe, who lived in Najd, had engaged in the weaving of cloaks.

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