Waqidi

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Waqidi

 

(full name al-Waqidi Abu Abdallah Muhammad ibn Umar). Born 747 in Medina; died 823. Arab historian.

Waqidi’s Book of Campaigns (Kitab al-Maghazi) consists of traditions of campaigns and raids by the first Muslims during the lifetime of Muhammad. Despite the legendary overlay, it is an important original historical source. Waqidi is also thought to be the author of Conquest of Syria (Futuh al-Sham); it was later reworked in the form of a historical novel. Excerpts from Waqidi’s writings in Russian translation are contained in N. A. Mednikov’s Palestine From Its Conquest by the Arabs… and Orthodox Palestine Collection (no. 50 [vol. 17, no. 2], St. Petersburg, 1897, pp. 17-30).

REFERENCE

Kitab al-Maghazi, vols. 1-3. Edited by M. Jones. London, 1966. (Complete Arabic text; bibliography in English.)
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Umar or al-Waqidi shaped, or perhaps reflected, their images of Uthman, a topic to which she returns in later chapters.
The book of al-Waqidi was not only focusing on the battles but also include the administration of the Medina city.
In the 7th century AD, according to Al-Waqidi, ostrich eggs were hidden in the Arabian desert `to hold supplies of water' by the Prophet's armies (Serjeant 1976: 109, n.
Bosworth thoroughly outlines which earlier sources (such al-Waqidi and al-Madaini) are preserved by Ibn Sad and al-Tabari.
Al-Waqidi and his colleagues were restrained by self-censorship and apologetic, and had to take into account the politics of their time.
Melchert's assertion that today's Umm is missing the treatise entitled Siyar al-Waqidi is incorrect.
Al-Waqidi narrates that, after having been captured, al-Walid's two brothers, Hisham and Khalid, redeemed their brother from his Muslim captor, 'Abd Allah b.
Ibn Ishaq and al-Waqidi, in terms of chronology and motivation, but also all too easily adopts their explanation of a religious motivation, rather than considering, for instance, economic reasons for raids on Meccan caravans.
Given that they derive from different sources, 'Uthman's story coming predominantly from al-Waqidi and al-Walid's from al-Mada'ini, they cannot be one author's literary device to knit together the beginning and end of the Umayyad dynasty.
By contrast, his careful analysis of al-Tabari's construction of the Siffin account and his explanation for al-Tabari's vacillation between Sayf and al-Waqidi in 'Uthman's story are quite enlightening.
Al-Waqidi documents at least ninety-three major Muslim "ghazawat" and "saraya" in the first Hijri decade; while Ibn Sa'd cites eighty-five and al-Dhahabi seventy-two.
Jarrar's analysis of these akhbar leads him to the discovery that they emanate from a wide range of transmitters and that the language and style of many of these reports resemble the style of Aban's contemporaries al-Waqidi and Yunus b.