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Bad Weather in Baghdad: Al-Ṭurṭūshī and the “Eclipse” of 478/1085-1086 Mal Tiempo En Bagdad: Al-Ṭurṭūšī Y El “Eclipse” De 478/1085-1086

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Bad Weather in Baghdad: Al-Ṭurṭūshī and the “Eclipse” of 478/1085-1086 Mal Tiempo En Bagdad: Al-Ṭurṭūšī Y El “Eclipse” De 478/1085-1086 AL-QANTARA XL 1, enero-junio 2019 pp. 219-236 ISSN 0211-3589 https://doi.org/10.3989/alqantara.2019.007 Bad Weather in Baghdad: al-Ṭurṭūshī and the “Eclipse” of 478/1085-1086 Mal tiempo en Bagdad: al-Ṭurṭūšī y el “eclipse” de 478/1085-1086 David J. Wasserstein Vanderbilt University https://orcid.org/0000-0002-0514-4199 The article discusses an autobiographical pas- El artículo analiza un pasaje autobiográfico de sage in the life of al-Ṭurṭūshī (ca. 451/1059- la vida de al-Ṭurṭūšī (c. 451/1059-520/1126, o 520/1126, or Jumādā I 525/April 1131) Ŷumādā al-awwal 525/abril de 1131) conte- contained in the Siyar A‘lām al-Nubalā’ of al- nido en el Siyar A‘lām al-Nubalā’ de al-Ḏa- Dhahabī (673/1274-748/1348). The text re- habī (673/1274-748/1348). El texto informa ports a remarkable set of meteorological sobre una notable serie de fenómenos meteo- phenomena during al-Ṭurṭūshī’s visit to Bagh- rológicos acaecidos durante la visita de al- dad in 478/1085-86. Fierro interpreted the Ṭurṭūšī a Bagdad en 478/1085-86. Fierro story as a description of an eclipse, and as interpretó la historia como la descripción de lying at the origin of al-Ṭurṭūshī’s turn to as- un eclipse y como el origen del cambio de al- ceticism, paralleling a similar story about the Ṭurṭūšī hacia el ascetismo, paralela a una his- earlier Muḥammad Iḅn Waḍḍāḥ. I show here, toria similar sobre el anterior Muḥammad Iḅn based on astronomical records, that there was Waḍḍāḥ. Aquí demuestro, basado en registros no eclipse at that time in Baghdad, conse- astronómicos, que no hubo eclipse en aquel quently that what al-Ṭurṭūshī experienced tiempo en Bagdad, por lo que en consecuen- could not have been one. Further, al-Ṭurṭūshī cia, lo que al-Ṭurṭūšī experimentó no pudo did not understand it as having been one. It haber sido tal. Además, al-Ṭurṭūšī tampoco lo could not, therefore, have been the cause of entendió así. No pudo, por lo tanto, haber sido his turn to asceticism. The description points la causa de su vuelta al ascetismo. La descrip- more naturally instead to a dust-storm, or ción apunta más bien a una tormenta de polvo simoom. There is therefore no link, literary or o simún. Por lo tanto, no hay vínculo alguno, other, between this aspect of the life of al- literario o de otro orden, entre este punto de la Ṭurṭūshī and that of Muḥammad Iḅn Waḍḍāḥ. vida de al-Ṭurṭūšī y el de Muḥammad Iḅn Waḍḍāḥ. Key words: al-Ṭurṭūshī; Muḥammad Iḅn Palabras clave: al-Ṭurṭūšī; Muḥammad Iḅn Waḍḍāḥ; al-Dhahabī; eclipses; dust-storm; Waḍḍāḥ; al-Ḏahabī; eclipse; tormenta de simoom; Baghdad. arena; Bagdad. Copyright: © 2019 CSIC. This is an open access article distributed under the terms of the Creative Commons Attribution 4.0 International (CC BY 4.0) License. 220 DAVID J. WASSERSTEIN Abū Bakr Muḥammad b. al-Walīd b. Khalaf b. Sulaymān b. Ayyūb al-Fihrī Ibn Abī Randaqa al-Ṭurṭūshī (ca. 451/1059-520/1126, or Jumādā I 525/April 1131) was born in Tortosa in al-Andalus around the time when that city-state was about to become part of the kingdom of the Hūdids of Saragossa. The four generations (five with Muḥam- mad himself) of Muslim names and the Arab tribal affiliation al-Fihrī both point to a descent tied to the early invaders of the peninsula. The name Ibn Abī Randaqa, on the other hand, like the location of Tortosa close to the border between al-Andalus and Christian Spain, as well as its fate during the eleventh and early twelfth centuries, points to the complexities of the inter-religious and inter-cultural reality of life on the frontier. Ibn Khallikān tells us that “Randaka [he spells out the vo- calization of all the letters in the name] is a Frankish word. I asked a Frank about it and he said that its meaning is ‘come here’”.1 Al-Ṭurṭūshī left his home town early for studies elsewhere in al- Andalus and soon moved to the East, where he spent the rest of his life, dying in Alexandria probably in 520/1126.2 In the biography devoted 1 See Ibn Khallikan, Kitab Wafayat al-Aiyan, vol. 1, pp. 671-672, at the end of the entry, where the author also notes the location of Tortosa, “on the edge of the lands of the Muslims”; see also id., trans., Ibn Khallikan’s Biographical Dictionary, vol. 1, p. 667, where the words are transliterated as “radd taal”, and, the translator says, “mean render, come hither, and may be held as equivalent to the Spanish words renda-se aca, which Ibn Khallikân and his Frank seem to have considered as the original whence Randaka, or Ren- daqué according to the Moorish pronunciation, was formed.” This is not easy to under- stand, or to accept. We are not given the correct, or any, vocalization of the first of these two Arabic words. It is unclear why we should understand an <-é> vowel at the end of Randaqa. We are not told why the first word should mean “come”, or renda(-se)? Even if it does, then it seems more likely that each word should be understood as meaning “come”, neither as meaning here/hither. More relevantly here, why should such a meaning, what- ever form it takes, serve as the basis for some kind of name, or nickname? What do the elements “Ibn” and “Abī” suggest? While Ibn Khallikān may well have asked some “Frank”, for help, there can be no certainty about the relevance or reliability of anything that Frank may have told him. Dozy, Supplément aux dictionnaires arabes, does not have it. Corriente, A Dictionary of Andalusi Arabic, does not appear to notice it either. The difficulties remain. 2 For his biography see EI2, vol. 10, pp. 739-740, s.nomine (by A. Ben Abdesselem); the entry on him by al-Dhahabī, Siyar, vol. 19, pp. 490-496, no. 285, has, in the note on p. 490, a list of other Arabic biographical sources on him. And see above all Fierro’s intro- duction to her translation of Abū Bakr al-Ṭurṭūshī’s Kitāb al-Ḥawādith wa-l-bida‘, pp. 17- 107 (hereafter Fierro, Ḥawādiṯ); also Fierro, “Al-Ṭurṭūšī, Abū Bakr”, in Biblioteca de al-Andalus, vol. 7, pp. 500-531; for the date of his death, see the various possibilities at Fierro, Ḥawādiṯ, pp. 24-25. Al-Qantara XL 1, 2019, pp. 219-236 ISSN 0211-3589 doi: https//doi.org/10.3989/alqantara.2019.007 BAD WEATHER IN BAGHDAD: AL-ṬURṬŪSHĪ AND THE “ECLIPSE” OF 478/1085-1086 221 to him in the Siyar, al-Dhahabī includes a short autobiographical pas- sage quoted from the subject himself. It runs as follows:3 He entered Baghdad in the lifetime of Abū Naṣr al-Zaynabī, and I think heard from him.4 And he said: I saw there a sign (Ar. āya) in the year [4]78/29 April 1085-17 April 1086 after the hour of afternoon prayer (Ar. ‘aṣr). We heard a heavy noise, and darkness came, and suddenly there was a wind the like of which I had never seen, black and thick, you could actually make out its body (Ar. yabīnu laka jis- muhā), and the day grew dark. Its traces disappeared, so did that of the sun. And we stayed like that in the thickest darkness, (so that) one could not see one’s hand, and the people got excited, and we had no doubt but that it was the Resurrection, or an eclipse,5 or some punishment that had come upon us, and things stayed that way for as long as it takes for bread to be well cooked, and then the blackness turned to red, like the flame of a fire, or embers that are catching alight, and we had no doubt then but that it was a fire sent by God upon his servants, and we de- spaired of salvation. Then it stayed (like that) less than the length of time that the 3 Dhahabī, Siyar, vol. 19, pp. 490-496, no. 285. 4 Fierro, Ḥawādiṯ, pp. 38-39, is confused here. She reports that the biographical sources mention another teacher called Abū Naṣr al-Zaynabī, and, telling us that the only possible identification is with someone who lived too late to be a possible candidate here (al-Qāsim b. ‘Alī b. al-Ḥusayn; died 563/1168; she cites Kaḥḥāla, Mu‘jam al-Mu’allifīn, vol. 8, p. 107), suggests that man’s father, who had a different kunya (Dhahabī, Siyar, vol. 20, pp. 207-208, no. 131, Abū al-Qāsim ‘Alī b. al-Ḥusayn b. Muḥammad b. ‘Alī al-Hāshimī al-‘Abbāsī al-Baghdādī al-Zaynabī, 477/1084-85 – 10 Dhū al-Ḥijja 543/late April 1149, having served as qāḍī al-quḍāt in Baghdad since 513/1119-20). Given this man’s birthdate and the fact that al-Dhahabī thinks al-Ṭurṭūshī “heard from him”, he seems unlikely too, as he was only about one year old when al-Ṭurṭūshī arrived there. In fact, the identification is not so difficult. Abū Naṣr al-Zaynabī is Abū Naṣr Muḥammad b. Muḥammad (sic) b. ‘Alī b. Ḥasan b. Muḥammad b. ‘Abd al-Wahhāb b. Sulaymān b. Muḥammad b. Sulaymān b. ‘Abd Allāh b. Muḥammad b. al-Imām Ibrāhīm b. Muḥammad b. ‘Alī b. al-Baḥr ‘Abd Allāh b. al-‘Abbās al-Hāshimī al-‘Abbāsī al-Zaynabī al-Baghdādī; see Dhahabī, Siyar, vol.
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