Maʿmar’s Expeditions, by contrast, is a far more slender, economical volume, even though it covers similar ground. The Expeditions is a substantial, though probably not exhaustive, collection of al-Zuhrī’s maghāzī materials. Most of the major set pieces are present, though there appear to be some glaring omissions, such as the ʿAqabah meetings between Muḥammad and the Medinese tribes prior to the Hijrah.54 Though some scholars have raised questions about these missing pieces from Maʿmar’s Expeditions, which for whatever reason ʿAbd al-Razzāq did not transmit, such traditions are likely to be few and far between, if indeed they ever existed.55 Hence, the extensive “editing” of Ibn Isḥāq’s materials that one finds in Ibn Hishām’s version of Ibn Isḥāq’s text, for instance, is sparsely present, if not entirely absent, from ʿAbd al-Razzāq’s recension of Maʿmar’s work.
Furthermore, Maʿmar’s narrative in The Expeditions seems, unlike the grandiose architecture one finds in Ibn Isḥāq’s work, to have been compiled without a strong concern for chronology. It does begin with a solid chronological structure: At the outset, we encounter Muḥammad’s grandfather, ʿAbd al-Muṭṭalib, fearlessly facing down the war elephant and troops of the Axumite vicegerent Abrahah as they march against Mecca. Soon thereafter we witness the fame and divine favor he earns for his steadfast commitment to God’s sacred city and its shrine, the Kaaba, when the location of its sacred well, Zamzam, first discovered by Abraham’s son Ishmael, is revealed to him. The narrative marches onward through Muḥammad’s birth, youth, adulthood, call to prophecy, and even episodes from his Meccan ministry prior to undertaking the Hijrah to Medina. However, after this stretch, the narrative’s wheels appear to fall off and we are suddenly witnessing the treaty of al-Ḥudaybiyah some six years after the Hijrah. Its purposeful march seems to halt and then begin to careen from one episode in Muḥammad’s life to the next without a strong interest in chronological order. Still, one must be careful not to overstate the case. The main battles of the Medinese period appear in chronological order, and the stories of Muḥammad’s succession, the conquests, and the Great Civil War (al-fitnah al-kubrā) appear after the story of the Prophet’s death and roughly in chronological succession. As Schoeler observed, chronology is not determinative for the text’s structure; Maʿmar’s approach is, instead, rather ad hoc.56 Yet this is not to say that Maʿmar’s approach is not also haphazard. The chapter headings, for instance, seem to reflect Maʿmar’s division of the work. Although some of these headings appear redundant at first glance, a closer reading suggests that the somewhat redundant chapter headings function as a divider to mark off materials Maʿmar transmits from al-Zuhrī from those he transmits from other authorities, such as Qatādah or ʿUthmān al-Jazarī. One must emphasize that even if the chronological arc of Muḥammad’s life does not determine the book's structure, its arc remains implicit within each episode.
In summary, the importance of The Expeditions by Maʿmar ibn Rāshid is multifaceted. As an early written work of the second/eighth century, and as one of the earliest exempla of the maghāzī genre, Maʿmar’s text is a precious artifact of the social and cultural history of a bygone age that witnessed the birth of Arabic as a medium of writerly culture. The text demands the attention of specialist and non-specialist readers alike, due to its intrinsic value as an early source for the lives of Muḥammad and his earliest followers. It is for us moderns an indispensable window onto how early Muslims attempted to articulate a vision of their Prophet and sacred history.
Note on the Text
The English Translation
The two guiding lights of this English translation have been fidelity and readability, and I have sought to balance one against the other. With fidelity to the Arabic text comes the hazard of a rendering so wooden and cold that the translation is alienating or unintelligible. With readability in English comes the hazard of bowdlerization, producing a text so pureed that the hearty textures of its original cultural and historical contexts vanish. My hope is that the reader will find much that is delightful, curious, and surprising in the text but that the idiom of the translation and of the original Arabic will work hand in glove and allow the text to come to life.
Readers uninitiated to the genres of prophetic biography and hadith will likely find some features of the text difficult to adjust to at first, so some words of advice on reading the text are in order. First, the presence of chains of transmission, isnāds, between reports may seem disjointed initially. It may be helpful to view them as a snapshot of the context in which the text was being read aloud—an exchange between a teacher and a pupil. The context remains conspicuous thanks to the chains of transmission, which serve almost as a frame story in which a storyteller relates the narratives about Muḥammad and his Companions.
Second, much of the text is not in chronological order, and for this reason the reader should not feel obligated to read the chapters in the order presented by the text. I have included a timeline of events to aid the reader in ascertaining what events happen when. I have also listed these events according to the calculations attributed to al-Zuhrī, Maʿmar’s teacher. I have done so for pragmatic reasons, not because I believe they are necessarily the most correct. Indeed, al-Zuhrī’s calculations occasionally depart considerably from the standard dates one is likely to find in a textbook. With that being said, and despite Maʿmar’s pragmatic approach to chronology, the first chapter remains, in my opinion, the best place to begin. There the reader will find stories of Muḥammad’s youth, his growth into manhood, and his call to prophecy.
Finally, the bilingual nature of this text has determined many of the decisions I have made along the way, and I have chosen to see the presence of the Arabic edition as freeing rather constricting in making decisions about translation. The reader who is bilingual in Arabic and English, or at least aspiring to be, is advised to note the following:
| • | Chains of transmission, isnāds, are set in a smaller font, and I have made explicit the teacher–pupil relationship in the translation where the Arabic merely has ʿan (“from”), by translating the preposition as “on the authority of . . .” |
| • | In the Arabic edition, I have retained honorific invocations for the Prophet and his Companions, such as ṣallā Allāhu ʿalayhi wa-sallam (God bless him and keep him) and raḍiya Allāhu ʿanhu (May God be pleased with him), but I have omitted them in most cases from the English translation. |
| • | I freely replace demonstratives and pronouns with their referents to remove ambiguity and vice versa when English style so dictates. |
| • |
Transitional phrases and conjunctions (fa-, thumma, ḥattā idhā, baynamā, lammā, etc.) lend themselves to multiple translations; thus, I have taken the liberty to translate their
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