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NOTES TO THE FRONT MATTER

FOREWORD

1 Ardener, “Belief and the Problem of Women” and “The Problem Revisited.”

2 See Ibn al-Sāʿī, Consorts of the Caliphs, §13.5 below. References to Consorts of the Caliphs are hereafter referred to by the paragraph number of the entry.

PREFACE

3 Details of how we workshopped and translated the book can be found in the “Note on the Translation” below.

INTRODUCTION

4 Jawād, “Introduction,” 18, 20, in Ibn al-Sāʿī, Nisāʾ al-khulafāʾ.

5 The “daughter of Ṭulūn the Turk” “who married one of her dalliances” (§35).

6 See §30.5 and §§31–39 below.

7 See §10.2 and §16.2, where impressive isnāds serve in each case to introduce a two-line occasional poem.

8 See §30.4.1.

9 See “Note on the Edition” in the hardcover edition of Consorts of the Caliphs.

10 See “Note on the Translation” below; for the text of the miscellany, see the “Online Material > Book Supplements” page of the website of the Library of Arabic Literature: www.libraryofarabicliterature.org.

11 Ibn al-Sāʿī, Mukhtaṣar, 142.

12 See Hartmann, “al-Nāṣir li-Dīn Allāh”; and Hillenbrand, “al-Mustanṣir (I).”

13 Ibn al-Sāʿī, Mukhtaṣar, 127.

14 Brief Lives adopts this inaccurate periodicity for dramatic effect. In Consorts of the Caliphs, the following are mentioned as having been killed: the sixth Abbasid caliph, al-Amīn (r. 193–98/809–13) (at §11); the tenth, al-Mutawakkil (r. 232–47/847–61) (at §15.6); and the eighteenth, al-Muqtadir (r. 295–320/908–32) (at §23.1).

15 Ibn al-Sāʿī, Mukhtaṣar, 129–41.

16 See §30.4.1.

17 See §26 (Khātūn), §27 (Banafshā), §29 (Saljūqī Khātūn). ʿIṣmah Khātūn (§24) founded a law college in Isfahan; Shāhān (§30) spent huge sums on Baghdadi tradesmen, and Khātūn al-Safariyyah (§37) provisioned the pilgrim route.

18 Jawād’s bibliography gives the titles of fifty-six items. Items 1–7, 9, 12, 15, 17–24, 26, 34–37, 39, 43–46, 51, 53 and 55 are listed by the Ottoman bibliographer Ḥājjī Khalīfah (1017–67/1609–57); see Jawād, “Introduction,” 23–32, for references.

19 Ibn al-Sāʿī, al-Jāmiʿ al-mukhtaṣar. It originally went up to 1258, but of the original thirty volumes, only volume 9 (years 595–606/1199–1209) is extant; see Jawād, “Introduction,” 26, no. 21.

20 Against the attribution are Jawād, “Introduction,” 24, n. 4 and, seemingly, Lindsay, “Ibn al-Sāʿī.” Rosenthal, “Ibn al-Sāʿī,” 925, thinks it a “brief and mediocre history … unlikely to go back to [Ibn al-Sāʿī].” The attribution is silently accepted by Ziriklī, al-Aʿlām, 4:265, and Hartmann, “al-Nāṣir li-Dīn Allāh.” Robinson, Islamic Historiography, 117, argues that it is an epitome composed by Ibn al-Sāʿī as part of “a large industry of popularizing history” that had been practiced for centuries.

21 Ibn al-Sāʿī wrote several histories of the caliphs, including one whose title suggests it was in verse: Naẓm manthūr al-kalām fī dhikr al-khulafāʾ al-kirām (Versified Prose: the Noble Caliphs Recalled). This was presumably meant as an aide-mémoire, verse (naẓm) being more memorizable than prose (manthūr al-kalām). He wrote another “for persons of refinement” (ẓurafāʾ), Bulghat al-ẓurafāʾ ilā maʿrifat tārīkh al-khulafāʾ (Getting to Know the History of the Caliphs, for Persons of Refinement); see Jawād, “Introduction,” 32, no. 53, and 25, no. 17. Another example of his practice of recasting his own works was his commentary on the famous and difficult literary Maqāmāt (fifty picaresque episodes in rhymed prose and verse) of al-Ḥarīrī (446–516/1054–1122), which he produced in three sizes: jumbo (twenty-five volumes), medium, and abridged; see Jawād, “Introduction,” 32, no. 54, and 28, nos. 33 and 32.

22 Jawād, “Introduction,” 16–17, 19.

23 Ibn Wāṣil al-Ḥamawī (604–97/1208–98), MS of Ishfāʾ al-qulūb, f. 231, quoted by Jawād, “Introduction,” 8; see also Hartmann, “al-Nāṣir li-Dīn Allāh,” 999, 1001.

24 Hartmann, “al-Nāṣir li-Dīn Allāh,” 999–1002.

25 §§2–7, 9–11, 13–19, 31; see also 34, 36.

26 §3.2.

27 Jawād, “Introduction,” 25, no. 15; see also 30, no. 47: Manāqib al-khulafāʾ al-ʿAbbāsiyyīn (The Virtues of the Abbasid Caliphs).

28 Jawād, “Introduction,” 27, no. 27.

29 Jawād, “Introduction,” 31, no. 52. Ibn al-Sāʿī refers to this work in the year 596/1199–1200 in al-Jāmiʿ al-mukhtaṣar, 9:43.

30 Jawād, “Introduction,” 25, no. 12, and 29, no. 38.

31 Jawād, “Introduction,” 28, no. 29, and 31, no. 50.

32 Jawād, “Introduction,” 17, quoting al-Qifṭī (568–646/1172–1248), Tārīḫ al-ḥukamāʾ, 177. This seems to have been in addition to the library installed in Saljūqī Khātūn’s mausoleum: see §29.2.1; and §29.2.2 for the Sufi lodge which according to Ibn al-Sāʿī was built not by Saljūqī Khātūn, but by al-Nāṣir in her memory.

33 See a later source that quotes Ibn al-Sāʿī as a witness to such donations, cited by Jawād, “Introduction,” 21.

34 Jawād, “Introduction,” 18, 20.

35 Jawād, “Introduction,” 30, no. 48, and 28, no. 34.

36 §12.3.

37 On the Zanj rebellion, see Kennedy, The Prophet and the Age of the Caliphates, 180–81.

38 See Jawād, “Introduction,” 29, no. 42. Zumurrud was a slave: see n. 100 in the main text below. She died in Jumada al-Thani, 599 [February, 1203], according to the sources quoted by Kaḥḥālah in his dictionary of notable women, Aʿlām al-nisāʾ, 2:39. Ibn al-Sāʿī records her death a month earlier, in Rabiʿ al-Thani, and quotes part of a long elegy by a court poet “which I have given in its entirety in Elegies on the Blessed Consort Lady Zumurrud, Mother of the Caliph al-Nāṣir li-Dīn Allāh,” al-Jāmiʿ al-mukhtaṣar, 9:102, 279.

39 §15.6.

40 §21.1.

41 §22.1–2.

42 §23.3.

43 See the maps immediately following this introduction.

44 Zubaydah, the wife of Hārūn al-Rashīd, was famous for provisioning the pilgrim route with wells and resting places.

45 Under the caliph al-Muqtafī (530–55/1136–60), Abū l-Faraj ʿAbd al-Raḥmān ibn ʿAlī ibn al-Jawzī (ca. 511–97/1116–1201), head of two, then five, Baghdad madrasahs, enjoyed an “extraordinary career as a preacher … through his influence on the masses, he was politically important for those caliphs who, in their struggle with the military and the Saljūqs, followed a Ḥanbalī-Sunnī orientation. Diminishing influence under other caliphs was due to different policies adopted by them” (Seidensticker, “Ibn al-Jawzī,” 338). In his history, al-Muntaẓam fī tārīkh al-mulūk wa-l-umam, (The Well-Ordered History of Rulers and Nations) “Ibn al-Jawzī … several times uses the obituary sections of his regnal annals to highlight the virtues of the mothers or consorts of caliphs. It seems likely that this device serves to redeem the reigns of caliphs who are not themselves wholly satisfactory from Ibn al-Jawzī’s viewpoint, and that it is meant to suggest a continuity of virtue in the Abbasid caliphate as a political institution” (Bray, “A Caliph and His Public Relations,” 36). Ibn al-Jawzī records the funerals or burials of notables, especially women, in considerable detail; so too does Ibn al-Sāʿī in Consorts of the Caliphs: see §21.2, §22.3, §23.2, §24.1, §25.2, §27.4, §28.1, §29.2.1, §29.2.2, §29.3, §32.1 and §33.1. One of Ibn al-Sāʿī’s works was devoted to cemeteries and shrines: al-Maqābir al-mashhūrah wa-l-mashāhid al-mazūrah (Famed Tombs and Visited Shrines); it has recently been edited. The work is referred to by Diem and Schöller in The Living and the Dead in Islam, 2:312, but they do not cite Nisāʾ al-khulafāʾ.

46 Jawād, “Introduction,” 12.

47 Ibn al-Sāʿī’s sources for the early- to mid-Abbasid consorts include Abū l-ʿAynāʾ, Abū Bakr al-Ṣūlī, Abū l-Faraj al-Iṣfahānī, ʿAlī ibn Yaḥyā the astromancer, Hilāl ibn al-Muḥassin the Sabian, Ibn al-Muʿtazz, Jaʿfar ibn Qudāmah, al-Jahshiyārī, Jaḥẓah, members of the al-Mawṣilī family, al-Ṭabarī, Thābit ibn Sinān, and Thaʿlab; for all of these, see the glossaries.

48 §3.3.

49 §6.4.

50 §13.1, §13.7.

51 §3.1: ʿInān; §6.5: ʿArīb; §6.7: an anonymous slave; §7.3: Bidʿah; §13.3; §13.5; §13.6; §13.9; §14.2: Faḍl; §15.3; §15.4; §15.5; §15.6: Maḥbūbah; §19.2; §19.3: Nabt.

52 §3.5; §3.7.

53 §6.5.

54 Ibn al-Sāʿī cites Abū l-Faraj al-Iṣfahānī as the author of the Book of Songs, but Abū l-Faraj al-Iṣfahānī also wrote a book devoted to women slave poets, al-Imāʾ al-shawāʿir, extant and available in two editions, both from 1983, one edited by al-Qaysī and al-Sāmarrāʾī (paginated), the other edited by al-ʿAṭiyyah (numbered). The texts of the two editions are not identical, but of our “consorts,” both have: ʿInān (pages 23–44/no. 1); Faḍl (49–71/no. 3); Haylānah (95–96/no. 14); ʿArīb (99–112/no. 16); Maḥbūbah (117–20/no. 20); Banān/Bunān (121–22/no. 21); Nabt (129–31/no. 25); Bidʿah (139–141/no. 29). These references are given here because al-Imāʾ al-shawāʿir is not among the otherwise comprehensive list of sources cited in Jawād’s footnotes to Jihāt al-aʾimmah. (For a more recent edition of al-Iṣfahānī’s book, titled Riyy al-ẓamā fī-man qāla al-shiʿr fī l-imā, see Primary Sources in the bibliography.)

55 §13.4; §7.3; §7.4.

56 According to Ibn al-Sāʿī, Hārūn al-Rashīd married Ghādir (§2.1); we find the identical story in Ibn al-Jawzī, al-Muntaẓam, 8: 349, but al-Ṭabarī does not list her among Hārūn’s wives (The ʿAbbāsid Caliphate in Equilibrium, 326–27). Farīdah the Younger is said to have married al-Mutawakkil (§18.3); in the Book of Songs, in the joint entry on Farīdah the Elder and Farīdah the Younger, Abū l-Faraj al-Iṣfahānī (Kitāb al-Aghānī, 3:183), cites al-Ṣūlī as the authority for this; again, the “marriage” is not mentioned elsewhere. There is a question mark over these stories: the jurists would certainly have disapproved of a free man marrying a slave without first freeing her, but perhaps manumission is implied by the very word “marriage.” Two other such women are said to have married free men: Farīdah the Elder marries twice, again with no mention of manumission (§11.1); and Sarīrah—who had borne her owner a child and thereby gained her freedom when he was killed—marries a Hamdanid prince (§36.1).

57 In addition to Jawād’s footnotes to Nisāʾ al-khulafāʾ, see Stigelbauer, Die Sängerinnen am Abbasidenhof um die Zeit des Kalifen al-Mutawakkil; and Al-Heitty, The Role of the Poetess at the Abbāsid Court (132–247 A.H./750–861 A.D.).

58 Kilpatrick, Making the Great Book of Songs.

59 Imhof, “Traditio vel Aemulatio? The Singing Contest of Sāmarrā.”

60 Al-Jāḥiẓ (d. 255/868), Risālat al-Qiyān/The Epistle on Singing-Girls; al-Washshāʾ (d. 325/936), Kitāb al-Muwashshā, also known as al-Ẓarf wa-l-ẓurafāʾ, chapter 20. German and Spanish translations, as well as a partial French one, exist of Kitāb al-Muwashshā: Das Buch des buntbestickten Kleids, ed. Bellmann; El libro del brocado, ed. Garulo; Le livre de brocart, ed. Bouhlal.

61 Ali, Marriage and Slavery in Early Islam, is an important departure.

NOTE ON THE TRANSLATION

62 The other six members of RRAALL are Kristen Brustad, Jamal Elias, Nuha Khoury, Nasser Rabbat, Dwight Reynolds, and Eve Troutt Powell.

63 Reynolds, ed., Interpreting the Self.