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Sayf Ibn ’Umar in Medieval and Modern Scholarship

Sayf Ibn ’Umar in Medieval and Modern Scholarship Sayf Ibn TTmar in Medieval and Modern Scholarship by Ella Landau-Tasseron (Jerusalem) In recent years attention has been drawn to the notorious historian Sayf b. TJmar (d. 180/796). His work has been reevaluated both in itself and in the larger context of a new approach to early historiography. This paper is an attempt to add some aspects to the discussion of Sayf s work. Since Wellhausen published his devastating critique of Sayf in 1899 the latter's name became a symbol of unreliability, an "anathema" as Dennett put it, to most students of Islam.1) Only rarely was a tradition of Sayf accepted as valid, the usual practice being to reject a priori every tradition which bears his name. This negative attitude is sometimes shared by modern Muslim scholars. The Shaykh Muhammad Hasan Aal Yäsin, while contemplating on Islamic history, was very disturbed by the accounts of the ridda wars. According to him the Arab nation is too sensible, critical and noble of character, to have turned its back on the true teaching of the Prophet in order to follow the pathetic figures of the would-be prophets. Aal Yäsin believes that the ridda never occurred, but was invented by the http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Der Islam de Gruyter

Sayf Ibn ’Umar in Medieval and Modern Scholarship

Landau-Tasseron, Ella
Der Islam , Volume 67 (1) – Jan 1, 1990
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Publisher
de Gruyter
Copyright
Copyright © 2009 Walter de Gruyter
ISSN
0021-1818
eISSN
1613-0928
DOI
10.1515/islm.1990.67.1.1
Publisher site
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Abstract

Sayf Ibn TTmar in Medieval and Modern Scholarship by Ella Landau-Tasseron (Jerusalem) In recent years attention has been drawn to the notorious historian Sayf b. TJmar (d. 180/796). His work has been reevaluated both in itself and in the larger context of a new approach to early historiography. This paper is an attempt to add some aspects to the discussion of Sayf s work. Since Wellhausen published his devastating critique of Sayf in 1899 the latter's name became a symbol of unreliability, an "anathema" as Dennett put it, to most students of Islam.1) Only rarely was a tradition of Sayf accepted as valid, the usual practice being to reject a priori every tradition which bears his name. This negative attitude is sometimes shared by modern Muslim scholars. The Shaykh Muhammad Hasan Aal Yäsin, while contemplating on Islamic history, was very disturbed by the accounts of the ridda wars. According to him the Arab nation is too sensible, critical and noble of character, to have turned its back on the true teaching of the Prophet in order to follow the pathetic figures of the would-be prophets. Aal Yäsin believes that the ridda never occurred, but was invented by the

Journal

Der Islam – de Gruyter

Published: Jan 1, 1990

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