Ibn Babawayh, Abu Ja‘far Muhammad
Ibn Babawayh, Abu Ja‘far Muhammad (Abu Ja‘far Muhammad ibn Babawayh) (Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi) (Al-Shaykh al-Saduq) (918/923-991). Known as al-Shaykh al-Saduq, he is regarded among the Twelver Shi‘a as one of their foremost doctors and traditionists. He was a prolific author.
Al-Shaykh al-Saduq is the title given to Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi. He was the leading traditionist of his time (4th Century A.H.) and one of the most outstanding traditionists of Shi'ite Islam. He earned the title of al-Shaykh al-Saduq on account of his great learning and his reputation for truthfulness. It is a title which he also shared with his father.
Al-Shaykh al-Saduq's father, al-Shaykh 'Ali was a leading figure among the scholars of Qom. By the father's time, the family was established as strong adherents of Shi'ite Islam. However, it is not known how early the family entered into Islam. Al-Shaykh al-Saduq is sometimes known as Ibn Babawayh. This is the family name and indicates the Persian origin of the family, as Babawayh is an Arabicized version of the Persian form Babuyah.
The date of al-Shaykh al-Saduq's birth is not known exactly. However, an interesting story surrounds the circumstances of it. When his father was in Iraq, it is said that he met Abul Qasim al-Husayn ibn Rawh, the third agent of the Hidden Imam. During their meeting he asked the latter several questions. Later he wrote to al-Husayn ibn Rawh asking him to take a letter to the Hidden Imam. In this letter he asked for a son. Al-Husayn sent back an answer telling him that they (the Hidden Imam and al-Husayn) had prayed to God to ask Him to grant the request and he would be rewarded with two sons. Another version of the story says three sons. The elder, or eldest, of these sons was al-Shaykh al-Saduq.
On the basis of this story, early Shi'ite scholars have placed his birth after the year 305 A.H./918 probably 306 A.H./919. For al-Husayn ibn Rawh was the agent of the Hidden Imam from 305 A.H./918 until his death in 326 A.H./937. Al-Shaykh al-Saduq was born and grew up in Qom. He was educated by his father and came into close contact with all the leading scholars of Shi'ite Islam in Qom and studied under many of them.
Qom was one of the centers of the study of Shi'ite traditions and it was this form of religious learning which held great influence over al-Shaykh al-Saduq. He travelled widely visiting many cities in search of traditions and as a result the number of scholars whom he learned traditions from was considerable.
The importance of traditions is emphasized by al-Shaykh al-Saduq and he quotes traditions against speculative theology. His works reflect this interest in traditions and nearly all of them take the form of compilations of traditions. However, he did write a creed of Shi'ite Islam al-I'tiqadat. His pupil, the eminent theologian al-Shaykh al-Mufid, wrote a correction of this creed Tashih al-i'tiqad where he criticizes him on several points.
The number of al-Shaykh al-Saduq's works is considerable. Many of the works of al-Shaykh al-Saduq have been lost but a considerable number survive and have been published. There are also other works not yet published but extant in manuscript form. During his life, al-Shaykh al-Saduq devoted most of his energy to the collection and compilation of traditions. He was also a great teacher of tradition. During the last years of his life al Shaykh' al-Saduq lived in Ray. He had been invited there by the Buyid Rukn al-Dawla. He seems to have been well-treated and honored there by Rukn al-Dawla and took part in many discussions with him. However, his teaching was eventually restricted by the Buyid Wazir Ibn 'Abbad. The attack appears to have been aimed at traditions, for several Sunni traditionists also suffered similar restrictions at the hands of Ibn 'Abbad.
Al-Shaykh al-Saduq died in Ray in 381 A.H./991 and he was buried there. He left behind him many collections of traditions which are considered to be of great importance.
Al-Shaykh al-Saduq's most noted work is Man la yahduruhu al-faqih. This work is included in the four major books of the traditions of Shi'ite Islam. Despite the fact that many of his other works are extremely important, this book is regarded as his most important work. However, some authorities maintain that there were five major books of traditions and they include another of al-Shaykh al-Saduq's works, Madinat al-'ilm, in this number. Al-Tusi mentions that the latter work was bigger than Man la yahduruhu al-faqih. It appears that this book is no longer existent. It seems to have been concerned with usual al-din (the principles of religion) rather than the furu', which are the practical regulations for carrying out the shari'a (Islamic law).
As its title implies Man la yahduruhu al faqih was concerned with furu'. The title has be translated to be "Every man his own lawyer". In his introduction to the book, al-Shaykh al-Saduq explains the circumstances of its composition and the reason for its title. When he was at Ilaq near Balkh, he met Sharif al-Din Abu 'Abd Allah known as Ni'mah whose full name was Muhammad ibn Al-Husayn ibn Al-Husayn ibn Ishaq ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib. He was delighted with his discourses with him and his gentleness, kindness, dignity and interest in religion. He brought a book compiled by Muhammad ibn Zakaria al-Razi entitled Man la yahduruhu al-Tabib or "Every man his own doctor" to the attention of al-Shaykh al-Saduq. He, then, asked him to compile a book on Fiqh (jurisprudence), al-halal wa al-haram (the permitted and prohibited), al-shara-i' wa-'l-ahkam (revealed law and (ordinary) laws) which would draw on all the works which the Shaykh had composed on the subject. This book would be called Man la yahduruhu al-faqih and would function as a work of reference.
In fact, the work represents a definitive synopsis of all the traditions which al-Shaykh al-Saduq had collected and included in individual books on specific legal subjects. In the lists of books of al-Shaykh al-Saduq, individual works are attributed to him on every subject of the furu'; examples are such works as Kitab al-nikah ("Book of Marriage") or Kitab al-hajj ("Book of the Pilgrimage"). That this was the intention of both the author and the learned member of Ahl al-bait is emphasized by the author when he says that Sharif al-Din had asked him for this work despite the fact that he had copied or heard from him the traditions of 145 books.
Another element in the work that stresses that it was conceived as a reference book to help ordinary Shi'ites in the practice of the legal requirements of Islam is the general absence of the Isnads or traditions. The isnads - or the chain of authorities by which the tradition had been received from the Prophet or one of the Imams - was, and is, an all-important feature of the science of traditions. Therefore, this book was not meant to be a work for scholars, who would want to check the authorities. Scholars could check the isnads in the numerous individual studies compiled by al-Shaykh al-Saduq. This book was a summary of the study of legal traditions by one of the great scholars of traditions.
Al-Shaykh al-Saduq also gives an account of some of the earlier works which he referred to. These works were the books of Hariz ibn 'Abd Allah al-Sijistani - who died during the life time of Imam Ja'far al-Sadiq; the book of 'Ubaid Allah ibn 'Ali al-Halabi - who was also a contemporary of Imam Ja'far; the books of Ali ibn Mahziyar - who took traditions from Imam 'Ali al-Rida, Imam Muhammad al-Jawad and Imam al-Hadi; the books of al-Husayn ibn Sa'id - who also heard traditions from those three Imams; the Nawadir of Ahmad ibn Muhammad ibn 'Isa - who died in 297 A.H./909 and also heard traditions from those three Imams; the Kitab nawadir al-hikma of Muhammad ibn Yahya ibn 'Imran al-Ash'ari; Kitab al-rahma of Sa'd ibn 'Abd Allah - who died in 299 A.H./911 or 301 A.H./913; the Jami' of Muhammad ibn al-Hasan - who was one of the teachers of the Shaykh and died in 343 A.H./954; the Nawadir of Muhammad b. Abi 'Umayr - who died in 218 A.H./833; the Kitab al-Mahasin of Ahmad ibn Abi 'Abd Allah al-Barqi (i.e. Ahmad ibn Muhammad ibn Khalid al-Barqi) who died in 274 A.H./887 or 280 A.H./893; and the Risala which his father had written to him. The Shaikh goes on to mention that he also consulted many other works whose names occur in the book-lists. This inclusion of the list of some of the works consulted is useful evidence that the works of both al-Shaykh al-Saduq and his predecessor, al-Kulayni, who compiled the first of the four major books of Shi'ite traditions, al-Kafi, represent the culmination of works of traditions which had been compiled in a continuous process from the earliest times and at least from the time of Imam Ja'far al-Sadiq.
In addition to these references, which the author gives in his introduction, he frequently refers to his own works during the course of the book.
Another feature of the work is the method used by the author. He does not leave the traditions to speak for themselves but frequently draws rules from the traditions or explains their meaning. In a summary of the various traditions on the pilgrimage, he gives a long outline of all the rituals which should be performed by the faithful with very few traditions intervening in his outline.
The book covers most of the points concerned with the furu' (practices) of fiqh jurisprudence. It is not arranged in chapters (kutub) but in smaller sections (abwab), with the various categories such as fasting and pilgrimage following closely after each other. As indicated, its lack of isnads and al-Shaykh al-Saduq's own explanations make it an extremely useful compendium of law for ordinary Shi'ite Muslims of the period.
The book, as one of the four major works of traditions, has had many commentaries written on it. Among the significant Shi'ite writers who have written such commentaries are al-Sayyid Ahmad b. Zain al-'Abidin al-'Alawi al-'Amili (died 1060 A.H./1650) and Muhammad Taqi al-Majlisi al-Awwal (died 1070 A H./1660).
Other works of al-Shaykh al-Saduq include:
1. Kamal al-din wa tamam al-ni'mah ( the perfection of the religion and the end of the blessings) which is about Imam Zaman, including questions and answers about the Occultation to the non-believers.
2. Ma'ani al-Akhbar in which al-Shaykh al-Saduq explains the shades of the complexities and the problems of interpretations of traditions and the Quranic verses.
3. Uyun Akhbar al-Rida which was dedicated to Sahib ibn-e Ebad, the wise minister of Alle buyeh dynasty, including some of Imam Rida's traditions.
4. al-Khisal which is about moral instructions, points of scientific, historical and legal origins which had been organized according to the numerical hierarchies.
5. Aamali (Majalis)(sessions), a book in which his students had collected all of his speeches and lessons.
6. Ilal al-shara'i (the cause of the situations) which includes the reasons behind the Philosophy of the Islamic ordinances.
Abu Ja'far Muhammad ibn Babawayh see Ibn Babawayh, Abu Ja‘far Muhammad
Saduq, al- see Ibn Babawayh, Abu Ja‘far Muhammad
Al-Shaykh al-Saduq see Ibn Babawayh, Abu Ja‘far Muhammad
Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi see Ibn Babawayh, Abu Ja‘far Muhammad
Ibn Babawaih see Ibn Babawayh, Abu Ja‘far Muhammad
Ibn Babawayh, Abu Ja‘far Muhammad (Abu Ja‘far Muhammad ibn Babawayh) (Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi) (Al-Shaykh al-Saduq) (918/923-991). Known as al-Shaykh al-Saduq, he is regarded among the Twelver Shi‘a as one of their foremost doctors and traditionists. He was a prolific author.
Al-Shaykh al-Saduq is the title given to Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi. He was the leading traditionist of his time (4th Century A.H.) and one of the most outstanding traditionists of Shi'ite Islam. He earned the title of al-Shaykh al-Saduq on account of his great learning and his reputation for truthfulness. It is a title which he also shared with his father.
Al-Shaykh al-Saduq's father, al-Shaykh 'Ali was a leading figure among the scholars of Qom. By the father's time, the family was established as strong adherents of Shi'ite Islam. However, it is not known how early the family entered into Islam. Al-Shaykh al-Saduq is sometimes known as Ibn Babawayh. This is the family name and indicates the Persian origin of the family, as Babawayh is an Arabicized version of the Persian form Babuyah.
The date of al-Shaykh al-Saduq's birth is not known exactly. However, an interesting story surrounds the circumstances of it. When his father was in Iraq, it is said that he met Abul Qasim al-Husayn ibn Rawh, the third agent of the Hidden Imam. During their meeting he asked the latter several questions. Later he wrote to al-Husayn ibn Rawh asking him to take a letter to the Hidden Imam. In this letter he asked for a son. Al-Husayn sent back an answer telling him that they (the Hidden Imam and al-Husayn) had prayed to God to ask Him to grant the request and he would be rewarded with two sons. Another version of the story says three sons. The elder, or eldest, of these sons was al-Shaykh al-Saduq.
On the basis of this story, early Shi'ite scholars have placed his birth after the year 305 A.H./918 probably 306 A.H./919. For al-Husayn ibn Rawh was the agent of the Hidden Imam from 305 A.H./918 until his death in 326 A.H./937. Al-Shaykh al-Saduq was born and grew up in Qom. He was educated by his father and came into close contact with all the leading scholars of Shi'ite Islam in Qom and studied under many of them.
Qom was one of the centers of the study of Shi'ite traditions and it was this form of religious learning which held great influence over al-Shaykh al-Saduq. He travelled widely visiting many cities in search of traditions and as a result the number of scholars whom he learned traditions from was considerable.
The importance of traditions is emphasized by al-Shaykh al-Saduq and he quotes traditions against speculative theology. His works reflect this interest in traditions and nearly all of them take the form of compilations of traditions. However, he did write a creed of Shi'ite Islam al-I'tiqadat. His pupil, the eminent theologian al-Shaykh al-Mufid, wrote a correction of this creed Tashih al-i'tiqad where he criticizes him on several points.
The number of al-Shaykh al-Saduq's works is considerable. Many of the works of al-Shaykh al-Saduq have been lost but a considerable number survive and have been published. There are also other works not yet published but extant in manuscript form. During his life, al-Shaykh al-Saduq devoted most of his energy to the collection and compilation of traditions. He was also a great teacher of tradition. During the last years of his life al Shaykh' al-Saduq lived in Ray. He had been invited there by the Buyid Rukn al-Dawla. He seems to have been well-treated and honored there by Rukn al-Dawla and took part in many discussions with him. However, his teaching was eventually restricted by the Buyid Wazir Ibn 'Abbad. The attack appears to have been aimed at traditions, for several Sunni traditionists also suffered similar restrictions at the hands of Ibn 'Abbad.
Al-Shaykh al-Saduq died in Ray in 381 A.H./991 and he was buried there. He left behind him many collections of traditions which are considered to be of great importance.
Al-Shaykh al-Saduq's most noted work is Man la yahduruhu al-faqih. This work is included in the four major books of the traditions of Shi'ite Islam. Despite the fact that many of his other works are extremely important, this book is regarded as his most important work. However, some authorities maintain that there were five major books of traditions and they include another of al-Shaykh al-Saduq's works, Madinat al-'ilm, in this number. Al-Tusi mentions that the latter work was bigger than Man la yahduruhu al-faqih. It appears that this book is no longer existent. It seems to have been concerned with usual al-din (the principles of religion) rather than the furu', which are the practical regulations for carrying out the shari'a (Islamic law).
As its title implies Man la yahduruhu al faqih was concerned with furu'. The title has be translated to be "Every man his own lawyer". In his introduction to the book, al-Shaykh al-Saduq explains the circumstances of its composition and the reason for its title. When he was at Ilaq near Balkh, he met Sharif al-Din Abu 'Abd Allah known as Ni'mah whose full name was Muhammad ibn Al-Husayn ibn Al-Husayn ibn Ishaq ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib. He was delighted with his discourses with him and his gentleness, kindness, dignity and interest in religion. He brought a book compiled by Muhammad ibn Zakaria al-Razi entitled Man la yahduruhu al-Tabib or "Every man his own doctor" to the attention of al-Shaykh al-Saduq. He, then, asked him to compile a book on Fiqh (jurisprudence), al-halal wa al-haram (the permitted and prohibited), al-shara-i' wa-'l-ahkam (revealed law and (ordinary) laws) which would draw on all the works which the Shaykh had composed on the subject. This book would be called Man la yahduruhu al-faqih and would function as a work of reference.
In fact, the work represents a definitive synopsis of all the traditions which al-Shaykh al-Saduq had collected and included in individual books on specific legal subjects. In the lists of books of al-Shaykh al-Saduq, individual works are attributed to him on every subject of the furu'; examples are such works as Kitab al-nikah ("Book of Marriage") or Kitab al-hajj ("Book of the Pilgrimage"). That this was the intention of both the author and the learned member of Ahl al-bait is emphasized by the author when he says that Sharif al-Din had asked him for this work despite the fact that he had copied or heard from him the traditions of 145 books.
Another element in the work that stresses that it was conceived as a reference book to help ordinary Shi'ites in the practice of the legal requirements of Islam is the general absence of the Isnads or traditions. The isnads - or the chain of authorities by which the tradition had been received from the Prophet or one of the Imams - was, and is, an all-important feature of the science of traditions. Therefore, this book was not meant to be a work for scholars, who would want to check the authorities. Scholars could check the isnads in the numerous individual studies compiled by al-Shaykh al-Saduq. This book was a summary of the study of legal traditions by one of the great scholars of traditions.
Al-Shaykh al-Saduq also gives an account of some of the earlier works which he referred to. These works were the books of Hariz ibn 'Abd Allah al-Sijistani - who died during the life time of Imam Ja'far al-Sadiq; the book of 'Ubaid Allah ibn 'Ali al-Halabi - who was also a contemporary of Imam Ja'far; the books of Ali ibn Mahziyar - who took traditions from Imam 'Ali al-Rida, Imam Muhammad al-Jawad and Imam al-Hadi; the books of al-Husayn ibn Sa'id - who also heard traditions from those three Imams; the Nawadir of Ahmad ibn Muhammad ibn 'Isa - who died in 297 A.H./909 and also heard traditions from those three Imams; the Kitab nawadir al-hikma of Muhammad ibn Yahya ibn 'Imran al-Ash'ari; Kitab al-rahma of Sa'd ibn 'Abd Allah - who died in 299 A.H./911 or 301 A.H./913; the Jami' of Muhammad ibn al-Hasan - who was one of the teachers of the Shaykh and died in 343 A.H./954; the Nawadir of Muhammad b. Abi 'Umayr - who died in 218 A.H./833; the Kitab al-Mahasin of Ahmad ibn Abi 'Abd Allah al-Barqi (i.e. Ahmad ibn Muhammad ibn Khalid al-Barqi) who died in 274 A.H./887 or 280 A.H./893; and the Risala which his father had written to him. The Shaikh goes on to mention that he also consulted many other works whose names occur in the book-lists. This inclusion of the list of some of the works consulted is useful evidence that the works of both al-Shaykh al-Saduq and his predecessor, al-Kulayni, who compiled the first of the four major books of Shi'ite traditions, al-Kafi, represent the culmination of works of traditions which had been compiled in a continuous process from the earliest times and at least from the time of Imam Ja'far al-Sadiq.
In addition to these references, which the author gives in his introduction, he frequently refers to his own works during the course of the book.
Another feature of the work is the method used by the author. He does not leave the traditions to speak for themselves but frequently draws rules from the traditions or explains their meaning. In a summary of the various traditions on the pilgrimage, he gives a long outline of all the rituals which should be performed by the faithful with very few traditions intervening in his outline.
The book covers most of the points concerned with the furu' (practices) of fiqh jurisprudence. It is not arranged in chapters (kutub) but in smaller sections (abwab), with the various categories such as fasting and pilgrimage following closely after each other. As indicated, its lack of isnads and al-Shaykh al-Saduq's own explanations make it an extremely useful compendium of law for ordinary Shi'ite Muslims of the period.
The book, as one of the four major works of traditions, has had many commentaries written on it. Among the significant Shi'ite writers who have written such commentaries are al-Sayyid Ahmad b. Zain al-'Abidin al-'Alawi al-'Amili (died 1060 A.H./1650) and Muhammad Taqi al-Majlisi al-Awwal (died 1070 A H./1660).
Other works of al-Shaykh al-Saduq include:
1. Kamal al-din wa tamam al-ni'mah ( the perfection of the religion and the end of the blessings) which is about Imam Zaman, including questions and answers about the Occultation to the non-believers.
2. Ma'ani al-Akhbar in which al-Shaykh al-Saduq explains the shades of the complexities and the problems of interpretations of traditions and the Quranic verses.
3. Uyun Akhbar al-Rida which was dedicated to Sahib ibn-e Ebad, the wise minister of Alle buyeh dynasty, including some of Imam Rida's traditions.
4. al-Khisal which is about moral instructions, points of scientific, historical and legal origins which had been organized according to the numerical hierarchies.
5. Aamali (Majalis)(sessions), a book in which his students had collected all of his speeches and lessons.
6. Ilal al-shara'i (the cause of the situations) which includes the reasons behind the Philosophy of the Islamic ordinances.
Abu Ja'far Muhammad ibn Babawayh see Ibn Babawayh, Abu Ja‘far Muhammad
Saduq, al- see Ibn Babawayh, Abu Ja‘far Muhammad
Al-Shaykh al-Saduq see Ibn Babawayh, Abu Ja‘far Muhammad
Abu Ja'far Muhammad ibn 'Ali ibn Babawaih al-Qummi see Ibn Babawayh, Abu Ja‘far Muhammad
Ibn Babawaih see Ibn Babawayh, Abu Ja‘far Muhammad
Ibn Badis
Ibn Badis (Al- Muʻizz ibn Bādīs) (Arabic: المعز بن باديس); 1008–1062) was the fourth ruler of the Zirids in Ifriqiya, reigning from 1016 to 1062.
Ibn Badis (Al- Muʻizz ibn Bādīs) (Arabic: المعز بن باديس); 1008–1062) was the fourth ruler of the Zirids in Ifriqiya, reigning from 1016 to 1062.
Al-Muizz ascended the throne as a minor following the death of his father Badis ibn Mansur, with his aunt acting as regent. In 1016 there was a bloody revolt in Ifriqiya in which the Fatimid residence Al-Mansuriya was completely destroyed and 20,000 Shiites were massacred. The unrest forced a ceasefire in the conflict with the Hammadids of Algeria, and their independence was finally recognized in 1018.
Al-Muizz took over the government in 1022 following the overthrow of his aunt. The relationship with the Fatimids was strained, when in 1027 they supported a revolt of the Zanatas in Tripolitania which resulted in permanent loss of control of the region. His son Abdallah shortly ruled Sicily in 1038-1040, after intervening with a Zirid army in the civil war that broke out in the island.
The political turmoil notwithstanding, the general economic well-being initially made possible an extensive building program. However, the kingdom found itself in economic crisis in the 1040s, reflected in currency devaluation, epidemic and famine. This may have been related to the high level of tribute which the Zirids were compelled to pay annually to the Fatimids (one million gold dinars a year).
When al-Muizz (under the influence of Sunni jurists in Kairouan, growing Sunni public pressure in his realm and a violent backlash against the Shi'ite minority) recognized the Abbasids in Baghdad as rightful Caliphs in 1045 and adopted Sunni orthodoxy, the break with the Fatimids was complete. He even denounced the Fatimids and their followers as heretics in newly minted coinage.
The Fatimids then deported the Bedouin tribes of the Banu Hilal and the Banu Sulaym fromEgypt to Ifriqiya. The invasion of the Bedouin (1051–1052) led to great hardship after the defeat at Jabal Haydaran, severely impacting agriculture in Ifriqiya. The conquest of Kairouan in 1057 resulted in further anarchy. The Zirids lost control over the hinterland and were only able to retain the coastal areas, the capital being moved to Mahdia. With the growth of Bedouin Emirates and the continuing insecurity inland, the economy of Ifriqiya looked increasingly towards the Mediterranean, with the result the coastal cities grew in importance through maritime trade and piracy.
Al-Muizz was succeeded by his son Tamim ibn Muizz.
Al-Muizz ibn Badis is usually thought to be the author of the famous Kitab `umdat al-kuttab wa `uddat dhawi al-albab (Staff of the Scribes). It is divided in twelve chapters. Al-Muizz wrote on (amongst others) on the excellence of the pen, on the preparation of types of inks, the preparation of colored inks, metallic inks (including ones prepared from silver filings and alcohol), the coloring of dyes and mixtures, secret writing, the making of paper and the Arabic gum and glue.
Ibn Badis, ‘Abd al-Hamid
Ibn Badis, ‘Abd al-Hamid (‘Abd al-Hamid ibn Badis) (Abdelhamid Ben Badis) (Ben Badis) (December 4, 1889 - April 16, 1940). Founder of an orthodox reformist movement in Algeria. He founded a newspaper and a monthly review which, from 1930 onwards, propagated reform and nationalism, strongly tinged with Arabism, and attacked marabout societies and gallicization.
‘Abd al-Hamid ibn Badis was born in Constantine, Algeria, to a prominent Berber family renowned for its scholarship, wealth, and influence. Ibn Badis received an Islamic education and in 1908 attended the famous Zaytunah Mosque in Tunis. There, he was educated by scholars who had been influenced by the teachings of Jamal al-Din al-Afghani (d. 1897) and Muhammad ‘Abduh (d. 1905) and introduced Ibn Badis to the reformist ideas of the Salafiyah movement. After obtaining the degree of ‘alim (scholar of religion), Ibn Badis returned in 1913 to Algeria and, until his death in 1940, devoted his entire career to teaching, reforming Islam, and defining the Arab and Islamic basis of Algerian nationalism.
The French colonial administration had closed down many centers of Arab and Islamic education, appropriated the financial institutions that backed them, restricted the teaching of Arabic and the Qur‘an, and spread French schooling and culture. It also encouraged missionary activities and supported the mystical Sufi orders, which disseminated acquiescent attitudes among the Algerians. To quell the disorienting effects of French policies and the advocates of assimilation (evolues), Ibn Badis initiated a reform movement that sought to assert the national identity of Algeria, defend the cultural integrity of its people, and prepare them for eventual independence from France. In 1925, he founded a weekly paper, Al-muntaqid (The Critic), in which he disseminated Salafi ideas and attacked the “un-Islamic” practices of the Sufi orders. Al-muntaqid was banned after eighteen issues, and Ibn Badis replaced it with Al-shihab (The Meteor), in which he maintained a more moderate tone.
In 1931, Ibn Badis and other religious scholars formed the Association of Algerian ‘Ulama‘, which he headed and which promoted the Arab and Islamic roots of the Algerian nation, the reform and revival of Islam, and criticism of the Sufi orders and the assimilationists. The Association demanded religious freedom, restoration of the hubus (religious endowment, waqf) properties, and recognition of Arabic as the national language. It opened hundreds of free schools and mosques to teach Arabic, Islam, and modern subjects, published its own papers to spread religious, cultural, and social reform, campaigned against the marabouts‘ (local venerated men) corrupt practices, and sent delegations to France and opened branches to involve Algerian residents there. In 1938, the Association issued a formal fatwa (legal opinion), which declared naturalized Algerians to be non-Muslims. Its activities disturbed the French administration, which tried to restrict the activities of its members.
Ibn Badis perceived his mission as “not to produce books, but educated people.” His thought is discernible in the numerous articles that he wrote and in his interpretation of the Qur‘an. He shared many viewpoints of the Salafiyah movement, blaming the deterioration of the Muslims on internal weakness, disunity, despotism, and the spread of non-Islamic practices.
Ibn Badis stressed education to purify Islam from popular accretions and improve the condition of the individual as a step toward reviving the entire society. He offered a modernist interpretation of the Qur‘an and emphasized reasoning and free will. His major contribution lies in linking reform and education with the promotion of an Algerian nationalism. He identified Islam, Arabism, and nationalism as the three components of the Algerian national character.
Ibn Badis and the Algerian ‘Ulama‘ laid the foundation for the national identity of the Algerian people. Throughout the Algerian war against France (1954-1962), the Association aligned with the Front de Liberation Nationale (FLN), and was later represented in the provisional government of the Algerian Republic after independence.
On April 16, 1940, Ibn Badis died in his birthplace of Constantine. He was buried in the presence of 20,000 people and his funeral took the aspect of a gigantic humanistic demonstration; anti-colonialist and democratic; the very principles practiced in the life of this Algerian hero.
'Abd al-Hamid ibn Badis see Ibn Badis, ‘Abd al-Hamid
Abdelhamid Ben Badis see Ibn Badis, ‘Abd al-Hamid
Ben Badis see Ibn Badis, ‘Abd al-Hamid
Ibn Badis, ‘Abd al-Hamid (‘Abd al-Hamid ibn Badis) (Abdelhamid Ben Badis) (Ben Badis) (December 4, 1889 - April 16, 1940). Founder of an orthodox reformist movement in Algeria. He founded a newspaper and a monthly review which, from 1930 onwards, propagated reform and nationalism, strongly tinged with Arabism, and attacked marabout societies and gallicization.
‘Abd al-Hamid ibn Badis was born in Constantine, Algeria, to a prominent Berber family renowned for its scholarship, wealth, and influence. Ibn Badis received an Islamic education and in 1908 attended the famous Zaytunah Mosque in Tunis. There, he was educated by scholars who had been influenced by the teachings of Jamal al-Din al-Afghani (d. 1897) and Muhammad ‘Abduh (d. 1905) and introduced Ibn Badis to the reformist ideas of the Salafiyah movement. After obtaining the degree of ‘alim (scholar of religion), Ibn Badis returned in 1913 to Algeria and, until his death in 1940, devoted his entire career to teaching, reforming Islam, and defining the Arab and Islamic basis of Algerian nationalism.
The French colonial administration had closed down many centers of Arab and Islamic education, appropriated the financial institutions that backed them, restricted the teaching of Arabic and the Qur‘an, and spread French schooling and culture. It also encouraged missionary activities and supported the mystical Sufi orders, which disseminated acquiescent attitudes among the Algerians. To quell the disorienting effects of French policies and the advocates of assimilation (evolues), Ibn Badis initiated a reform movement that sought to assert the national identity of Algeria, defend the cultural integrity of its people, and prepare them for eventual independence from France. In 1925, he founded a weekly paper, Al-muntaqid (The Critic), in which he disseminated Salafi ideas and attacked the “un-Islamic” practices of the Sufi orders. Al-muntaqid was banned after eighteen issues, and Ibn Badis replaced it with Al-shihab (The Meteor), in which he maintained a more moderate tone.
In 1931, Ibn Badis and other religious scholars formed the Association of Algerian ‘Ulama‘, which he headed and which promoted the Arab and Islamic roots of the Algerian nation, the reform and revival of Islam, and criticism of the Sufi orders and the assimilationists. The Association demanded religious freedom, restoration of the hubus (religious endowment, waqf) properties, and recognition of Arabic as the national language. It opened hundreds of free schools and mosques to teach Arabic, Islam, and modern subjects, published its own papers to spread religious, cultural, and social reform, campaigned against the marabouts‘ (local venerated men) corrupt practices, and sent delegations to France and opened branches to involve Algerian residents there. In 1938, the Association issued a formal fatwa (legal opinion), which declared naturalized Algerians to be non-Muslims. Its activities disturbed the French administration, which tried to restrict the activities of its members.
Ibn Badis perceived his mission as “not to produce books, but educated people.” His thought is discernible in the numerous articles that he wrote and in his interpretation of the Qur‘an. He shared many viewpoints of the Salafiyah movement, blaming the deterioration of the Muslims on internal weakness, disunity, despotism, and the spread of non-Islamic practices.
Ibn Badis stressed education to purify Islam from popular accretions and improve the condition of the individual as a step toward reviving the entire society. He offered a modernist interpretation of the Qur‘an and emphasized reasoning and free will. His major contribution lies in linking reform and education with the promotion of an Algerian nationalism. He identified Islam, Arabism, and nationalism as the three components of the Algerian national character.
Ibn Badis and the Algerian ‘Ulama‘ laid the foundation for the national identity of the Algerian people. Throughout the Algerian war against France (1954-1962), the Association aligned with the Front de Liberation Nationale (FLN), and was later represented in the provisional government of the Algerian Republic after independence.
On April 16, 1940, Ibn Badis died in his birthplace of Constantine. He was buried in the presence of 20,000 people and his funeral took the aspect of a gigantic humanistic demonstration; anti-colonialist and democratic; the very principles practiced in the life of this Algerian hero.
'Abd al-Hamid ibn Badis see Ibn Badis, ‘Abd al-Hamid
Abdelhamid Ben Badis see Ibn Badis, ‘Abd al-Hamid
Ben Badis see Ibn Badis, ‘Abd al-Hamid
Ibn Bajja, Abu Bakr Muhammad
Ibn Bajja, Abu Bakr Muhammad (Abu Bakr Muhammad ibn Bajja) (Abū-Bakr Muhammad ibn Yahya ibn al-Sāyigh) (d. 1138). Muslim philosopher and vizier at Saragossa, Spain, known in the West as Avempace.
Abū-Bakr Muhammad ibn Yahya ibn al-Sāyigh, known as Ibn Bājjah, was an Andalusian-Arab Muslim polymath: an astronomer, logician, musician, philosopher, physician, physicist, psychologist, poet and scientist. He was known in the West by his Latinized name, Avempace. He was born in Zaragoza in what is today Spain and died in Fes, Morocco in 1138. Avempace worked as vizier for Abu Bakr ibn Ibrahim Ibn Tîfilwît, the Almoravid governor of Zaragoza. Avempace also wrote poems (panegyrics and 'muwasshahat') for him, and they both enjoyed music and wine. Avempace joined in poetic competitions with the poet al-Tutili. He later worked, for some twenty years, as the vizier of Yahyà ibn Yûsuf Ibn Tashfin, another brother of the Almoravid Sultan Yusuf Ibn Tashfin (died 1143) in Morocco.
Ibn Bajja's philosophic ideas had a clear effect on Ibn Rushd and Albertus Magnus. Most of his writings and book were not completed (or well organized) because of his early death. He had a vast knowledge of medicine, mathematics and astronomy. His main contribution to Islamic philosophy is his idea on soul phenomenology, but unfortunately was not completed.
His beloved expressions were Gharib and Mutawahhid, two approved and popular expressions of Islamic Gnostics.
Though many of his works have not survived, his theories on astronomy and physics were preserved by Ibn Maymun (Maimonides) and Ibn Rushd (Averroes) respectively, which had a subsequent influence on later astronomers and physicists in the Islamic civilization and Renaissance Europe, including Galileo Galilei.
In his commentary on Aristotle's Meteorology, Ibn Bajjah presented his own theory on the Milky Way galaxy. Aristotle believed the Milky Way to be caused by "the ignition of the fiery exhalation of some stars which were large, numerous and close together" and that the ignition takes place in the upper part of the atmosphere, in the region of the world which is continuous with the heavenly motions. On the other hand, Aristotle's Arabic commentator Ibn al-Bitriq considered the Milky Way to be a phenomenon exclusively of the heavenly spheres, not of the upper part of the atmosphere and that the light of those stars makes a visible patch because they are so close. Ibn Bajjah's view differed from both, as he considered the Milky Way to be a phenomenon both of the spheres above the moon and of the sublunar region.
Ibn Bajjah had also observed the transit of Venus and transit of Mercury. He observed them as the two planets as black spots on the face of the Sun, evidently due to the transit of Venus and/or Mercury. In the 13th century, the Maragha astronomer Qotb al-Din Shirazi referred to Ibn Bajjah's observation and identified it as the transit of Venus and Mercury.
In Islamic physics, Ibn Bajjah's law of motion was equivalent to the principle that uniform motion implies absence of action by a force. This principle would later form the basis of modern mechanics and have a subsequent influence on the classical mechanics of physicists such as Galileo Galilei. Ibn Bajjah's definition of velocity was also equivalent to Galileo's definition of velocity:
Velocity = Motive Power - Material Resistance
where the motive power is measured by the specific gravity of the mobile body and the material resistance is the resisting medium whose resistive power is measured by its specific gravity.
Ibn Bajjah was also the first to state that there is always a reaction force for every force exerted, a precursor to Gottfried Leibniz's idea of force which underlies Newton's third law of motion or law of reciprocal actions.
Ibn Bajjah also had an influence on Thomas Aquinas' analysis of motion.
In Islamic psychology, Ibn Bajjah based his psychological studies on physics. In his essay, Recognition of the Active Intelligence, Ibn Bajjah wrote that active intelligence is the most important ability of human beings, and he wrote many other essays on sensations and imaginations. He concluded that knowledge cannot be acquired by senses alone but by Active Intelligence, which is the governing intelligence of nature. He begins his discussion of the soul with the definition that bodies are composed of matter and form and intelligence is the most important part of man—sound knowledge is obtained through intelligence, which alone enables one to attain prosperity and build character. He viewed the unity of the rational soul as the principle of the individual identity, and that by its contact with the Active Intelligence, it becomes one of those lights that gives glory to God. His definition of freedom is that when one can think and act rationally. He also writes that the aim of life should be to seek spiritual knowledge and make contact with Active Intelligence and thus with the Divine.
Abu Bakr Muhammad ibn Bajja see Ibn Bajja, Abu Bakr Muhammad
Avempace see Ibn Bajja, Abu Bakr Muhammad
Abū-Bakr Muhammad ibn Yahya ibn al-Sāyigh see Ibn Bajja, Abu Bakr Muhammad
Ibn Bajjah see Ibn Bajja, Abu Bakr Muhammad
Ibn Bajja, Abu Bakr Muhammad (Abu Bakr Muhammad ibn Bajja) (Abū-Bakr Muhammad ibn Yahya ibn al-Sāyigh) (d. 1138). Muslim philosopher and vizier at Saragossa, Spain, known in the West as Avempace.
Abū-Bakr Muhammad ibn Yahya ibn al-Sāyigh, known as Ibn Bājjah, was an Andalusian-Arab Muslim polymath: an astronomer, logician, musician, philosopher, physician, physicist, psychologist, poet and scientist. He was known in the West by his Latinized name, Avempace. He was born in Zaragoza in what is today Spain and died in Fes, Morocco in 1138. Avempace worked as vizier for Abu Bakr ibn Ibrahim Ibn Tîfilwît, the Almoravid governor of Zaragoza. Avempace also wrote poems (panegyrics and 'muwasshahat') for him, and they both enjoyed music and wine. Avempace joined in poetic competitions with the poet al-Tutili. He later worked, for some twenty years, as the vizier of Yahyà ibn Yûsuf Ibn Tashfin, another brother of the Almoravid Sultan Yusuf Ibn Tashfin (died 1143) in Morocco.
Ibn Bajja's philosophic ideas had a clear effect on Ibn Rushd and Albertus Magnus. Most of his writings and book were not completed (or well organized) because of his early death. He had a vast knowledge of medicine, mathematics and astronomy. His main contribution to Islamic philosophy is his idea on soul phenomenology, but unfortunately was not completed.
His beloved expressions were Gharib and Mutawahhid, two approved and popular expressions of Islamic Gnostics.
Though many of his works have not survived, his theories on astronomy and physics were preserved by Ibn Maymun (Maimonides) and Ibn Rushd (Averroes) respectively, which had a subsequent influence on later astronomers and physicists in the Islamic civilization and Renaissance Europe, including Galileo Galilei.
In his commentary on Aristotle's Meteorology, Ibn Bajjah presented his own theory on the Milky Way galaxy. Aristotle believed the Milky Way to be caused by "the ignition of the fiery exhalation of some stars which were large, numerous and close together" and that the ignition takes place in the upper part of the atmosphere, in the region of the world which is continuous with the heavenly motions. On the other hand, Aristotle's Arabic commentator Ibn al-Bitriq considered the Milky Way to be a phenomenon exclusively of the heavenly spheres, not of the upper part of the atmosphere and that the light of those stars makes a visible patch because they are so close. Ibn Bajjah's view differed from both, as he considered the Milky Way to be a phenomenon both of the spheres above the moon and of the sublunar region.
Ibn Bajjah had also observed the transit of Venus and transit of Mercury. He observed them as the two planets as black spots on the face of the Sun, evidently due to the transit of Venus and/or Mercury. In the 13th century, the Maragha astronomer Qotb al-Din Shirazi referred to Ibn Bajjah's observation and identified it as the transit of Venus and Mercury.
In Islamic physics, Ibn Bajjah's law of motion was equivalent to the principle that uniform motion implies absence of action by a force. This principle would later form the basis of modern mechanics and have a subsequent influence on the classical mechanics of physicists such as Galileo Galilei. Ibn Bajjah's definition of velocity was also equivalent to Galileo's definition of velocity:
Velocity = Motive Power - Material Resistance
where the motive power is measured by the specific gravity of the mobile body and the material resistance is the resisting medium whose resistive power is measured by its specific gravity.
Ibn Bajjah was also the first to state that there is always a reaction force for every force exerted, a precursor to Gottfried Leibniz's idea of force which underlies Newton's third law of motion or law of reciprocal actions.
Ibn Bajjah also had an influence on Thomas Aquinas' analysis of motion.
In Islamic psychology, Ibn Bajjah based his psychological studies on physics. In his essay, Recognition of the Active Intelligence, Ibn Bajjah wrote that active intelligence is the most important ability of human beings, and he wrote many other essays on sensations and imaginations. He concluded that knowledge cannot be acquired by senses alone but by Active Intelligence, which is the governing intelligence of nature. He begins his discussion of the soul with the definition that bodies are composed of matter and form and intelligence is the most important part of man—sound knowledge is obtained through intelligence, which alone enables one to attain prosperity and build character. He viewed the unity of the rational soul as the principle of the individual identity, and that by its contact with the Active Intelligence, it becomes one of those lights that gives glory to God. His definition of freedom is that when one can think and act rationally. He also writes that the aim of life should be to seek spiritual knowledge and make contact with Active Intelligence and thus with the Divine.
Abu Bakr Muhammad ibn Bajja see Ibn Bajja, Abu Bakr Muhammad
Avempace see Ibn Bajja, Abu Bakr Muhammad
Abū-Bakr Muhammad ibn Yahya ibn al-Sāyigh see Ibn Bajja, Abu Bakr Muhammad
Ibn Bajjah see Ibn Bajja, Abu Bakr Muhammad
Ibn Banna‘ al-Marrakushi
Ibn Banna‘ al-Marrakushi (Ibn al-Banna al-Marrakushi al-Azdi) (Abu'l-Abbas Ahmad ibn Muhammad ibn Uthman al-Azdi) (December 29, 1256 – c. 1321). Versatile Moroccan scholar of mathematics, astronomy, astrology and occult sciences. His knowledge was highly esteemed by Ibn Khaldun.
Ibn al-Banna al-Marrakushi al-Azdi, also known as Abu'l-Abbas Ahmad ibn Muhammad ibn Uthman al-Azdi, was an Arab mathematician and astronomer. The crater Al-Marrakushi on the Moon is named after him.
Ibn al-Banna, the son of an architect, was born in Marrakesh in 1256. Having learned basic mathematical and geometrical skills he proceeded to translate Euclid's Elements into Arabic.
Ibn al-Banna wrote between 51 to 74 treatises, encompassing such varied topics as algebra, astronomy, linguistics, rhetoric, and logic. One of his works, called Talkhis amal al-hisab (Summary of arithmetical operations), includes topics such as fractions, sums of squares and cubes etc. Another, called Tanbih al-Albab, covers topics related to:
* calculations regarding the drop in irrigation canal levels,
* arithmetical explanation of the Muslim laws of inheritance
* determination of the hour of the Asr prayer,
* explanation of frauds linked to instruments of measurement,
* enumeration of delayed prayers which have to be said in a precise order,and
* calculation of legal tax in the case of a delayed payment
Yet another work by Ibn al-Banna was Raf al-Hijab (Lifting the Veil) which included topics such as computing square roots of a number and theory of continued fractions. This work was also the first mathematical work since Brahmagupta to use an algebraic notation, which was then further developed by his successor Abū al-Hasan ibn Alī al-Qalasādī two centuries later.
Ibn al-Banna al-Marrakushi al-Azdi see Ibn Banna‘ al-Marrakushi
Abu'l-Abbas Ahmad ibn Muhammad ibn Uthman al-Azdi see Ibn Banna‘ al-Marrakushi
Ibn Banna‘ al-Marrakushi (Ibn al-Banna al-Marrakushi al-Azdi) (Abu'l-Abbas Ahmad ibn Muhammad ibn Uthman al-Azdi) (December 29, 1256 – c. 1321). Versatile Moroccan scholar of mathematics, astronomy, astrology and occult sciences. His knowledge was highly esteemed by Ibn Khaldun.
Ibn al-Banna al-Marrakushi al-Azdi, also known as Abu'l-Abbas Ahmad ibn Muhammad ibn Uthman al-Azdi, was an Arab mathematician and astronomer. The crater Al-Marrakushi on the Moon is named after him.
Ibn al-Banna, the son of an architect, was born in Marrakesh in 1256. Having learned basic mathematical and geometrical skills he proceeded to translate Euclid's Elements into Arabic.
Ibn al-Banna wrote between 51 to 74 treatises, encompassing such varied topics as algebra, astronomy, linguistics, rhetoric, and logic. One of his works, called Talkhis amal al-hisab (Summary of arithmetical operations), includes topics such as fractions, sums of squares and cubes etc. Another, called Tanbih al-Albab, covers topics related to:
* calculations regarding the drop in irrigation canal levels,
* arithmetical explanation of the Muslim laws of inheritance
* determination of the hour of the Asr prayer,
* explanation of frauds linked to instruments of measurement,
* enumeration of delayed prayers which have to be said in a precise order,and
* calculation of legal tax in the case of a delayed payment
Yet another work by Ibn al-Banna was Raf al-Hijab (Lifting the Veil) which included topics such as computing square roots of a number and theory of continued fractions. This work was also the first mathematical work since Brahmagupta to use an algebraic notation, which was then further developed by his successor Abū al-Hasan ibn Alī al-Qalasādī two centuries later.
Ibn al-Banna al-Marrakushi al-Azdi see Ibn Banna‘ al-Marrakushi
Abu'l-Abbas Ahmad ibn Muhammad ibn Uthman al-Azdi see Ibn Banna‘ al-Marrakushi
Ibn Baraka
Ibn Baraka. Ibadi author from Oman of the tenth century. He wrote several historical and juridical works, among them a book on the state of Oman in the time of the Imam al-Salt ibn Malik of the ninth century.
Ibn Baraka. Ibadi author from Oman of the tenth century. He wrote several historical and juridical works, among them a book on the state of Oman in the time of the Imam al-Salt ibn Malik of the ninth century.
Ibn Barrajan
Ibn Barrajan. Andalusian mystic theologian who taught in Seville during the twelfth century. In Marrakesh, he is still known by the name Sidi Berrijal (Sidi Abu‘l-Rijal).
Sidi Berrijal see Ibn Barrajan.
Berrijal, Sidi see Ibn Barrajan.
Sidi Abu'l-Rijal see Ibn Barrajan.
Abu'l-Rijal, Sidi see Ibn Barrajan.
Ibn Barrajan. Andalusian mystic theologian who taught in Seville during the twelfth century. In Marrakesh, he is still known by the name Sidi Berrijal (Sidi Abu‘l-Rijal).
Sidi Berrijal see Ibn Barrajan.
Berrijal, Sidi see Ibn Barrajan.
Sidi Abu'l-Rijal see Ibn Barrajan.
Abu'l-Rijal, Sidi see Ibn Barrajan.
Ibn Barri, Abu Muhammad ‘Abd Allah
Ibn Barri, Abu Muhammad ‘Abd Allah (Abu Muhammad ‘Abd Allah ibn Barri) (1106-1187). Arab grammarian of Egypt. He was said to have the greatest knowledge of his generation of Arabic grammar and vocabulary.
Abu Muhammad 'Abd Allah ibn Barri see Ibn Barri, Abu Muhammad ‘Abd Allah
Ibn Barri, Abu Muhammad ‘Abd Allah (Abu Muhammad ‘Abd Allah ibn Barri) (1106-1187). Arab grammarian of Egypt. He was said to have the greatest knowledge of his generation of Arabic grammar and vocabulary.
Abu Muhammad 'Abd Allah ibn Barri see Ibn Barri, Abu Muhammad ‘Abd Allah
Ibn Bashkuwal, Abu‘l-Qasim
Ibn Bashkuwal, Abu‘l-Qasim (Abu‘l-Qasim ibn Bashkuwal) (1101-1183). Andalusian scholar. In his The Continuation he continued the History of the Scholars of al-Andalus by Ibn al-Faradi (d. 1013), and gathered 1400 biographies of men of letters.
Ibn Bashkuwal supplemented al-Farazi's work Tarikh Ulma-al Andalus (which is now extant) in 1139 and named it Al Silah fi Tarikh Aimmat al-Andalus. This is one of the two surviving works of Ibn-Bashkuwal, who was credited with some fifty works.
Ibn Bashkuwal was born at Cordoba.
Abu'l-Qasim ibn Bashkuwal see Ibn Bashkuwal, Abu‘l-Qasim
Ibn Bashkuwal, Abu‘l-Qasim (Abu‘l-Qasim ibn Bashkuwal) (1101-1183). Andalusian scholar. In his The Continuation he continued the History of the Scholars of al-Andalus by Ibn al-Faradi (d. 1013), and gathered 1400 biographies of men of letters.
Ibn Bashkuwal supplemented al-Farazi's work Tarikh Ulma-al Andalus (which is now extant) in 1139 and named it Al Silah fi Tarikh Aimmat al-Andalus. This is one of the two surviving works of Ibn-Bashkuwal, who was credited with some fifty works.
Ibn Bashkuwal was born at Cordoba.
Abu'l-Qasim ibn Bashkuwal see Ibn Bashkuwal, Abu‘l-Qasim
Ibn Bassam al-Shantarini
Ibn Bassam al-Shantarini (d. 1147). Andalusian poet, a native of Santarem. He owes his fame to an anthology compiled with a sound judgment on the quality of the works collected.
Ibn Bassam (Ibn Bassam Al-Shantarini), was a poet and historian from al-Andalus. He was born in Santarém (altern. spelling Shantarin or Xantarin) and died in 1147. Especially well-known is his anthology "Dhakhira fî mahâsin ahl al-Gazira" (The Treasury concerning the Merits of the People of Iberia) one of the most important sources of information in the field of history, literature and culture of the Almoravid dynasty. It was edited in eight volumes by Ihsan Abbas, written in rhymed prose, many of its biographies are contemporary and filled out with details taken from the Kitab al-Matin of Ibn Hayyan. The parts taken from that book are easily distinguishable, because Ibn Bassam prefixes the words qala Ibn Hayyan ("Ibn Hayyan says") and concludes the extract with intaha kalam Ibn Hayyan ("here ends lbn Hayyan's words").
Ibn Bassam al-Shantarini (d. 1147). Andalusian poet, a native of Santarem. He owes his fame to an anthology compiled with a sound judgment on the quality of the works collected.
Ibn Bassam (Ibn Bassam Al-Shantarini), was a poet and historian from al-Andalus. He was born in Santarém (altern. spelling Shantarin or Xantarin) and died in 1147. Especially well-known is his anthology "Dhakhira fî mahâsin ahl al-Gazira" (The Treasury concerning the Merits of the People of Iberia) one of the most important sources of information in the field of history, literature and culture of the Almoravid dynasty. It was edited in eight volumes by Ihsan Abbas, written in rhymed prose, many of its biographies are contemporary and filled out with details taken from the Kitab al-Matin of Ibn Hayyan. The parts taken from that book are easily distinguishable, because Ibn Bassam prefixes the words qala Ibn Hayyan ("Ibn Hayyan says") and concludes the extract with intaha kalam Ibn Hayyan ("here ends lbn Hayyan's words").
Ibn Batta
Ibn Batta (al-‘Ukbari) (917-997). Hanbali theologian and jurisconsult in Baghdad. He is an example of the Sunni opposition to the Buyid regime and, to a lesser degree, to Mu‘tazilism and philosophy.
'Ukbari, al- see Ibn Batta
Ibn Batta (al-‘Ukbari) (917-997). Hanbali theologian and jurisconsult in Baghdad. He is an example of the Sunni opposition to the Buyid regime and, to a lesser degree, to Mu‘tazilism and philosophy.
'Ukbari, al- see Ibn Batta
Ibn Battuta
Ibn Battuta (Muhammad ibn Abdullah ibn Battuta) (Ibn Batuta) (Abu Abdullah Muhammad Ibn Abdullah Al Lawati Al Tanji Ibn Battuta) (February 24, 1304–1368/1369/1377). One of the world’s most renowned travellers and authors of travel books. Between 1325 and 1353, his journeys brought him from his native Tangiers to Egypt, Syria, Mecca, Iraq, the Red Sea and Yemen, Oman, Istanbul, Transoxiana, Afghanistan, the Indus, the Maldives, Ceylon (Sri Lanka), Bengal, Sumatra and the Chinese port of Zaytun (Ts‘uan-chou), Sardinia, Granada, and across the Sahara to the country of the Niger.
His “Travel-book” -- his Rihlah (Travels) -- is in fact a description of the then known world, and was translated into many languages. Ibn Battuta’s Rihlah (Travels), which was finished in 1357, is thus an important source for the history and geography of the medieval Muslim world.
Ibn Battuta was a Berber born in Tangiers into a family of lawyers. His full name was Muhammad ibn Abdullah ibn Battuta. Beginning with his first journey in 1325, a religious pilgrimage to Mecca, he covered some 120,000 kilometers (some 75,000 miles), extending from Spain in the West to China in the East, from Timbuktu, in West Africa, to the Steppes of Russia. His book -- his Rihlah -- includes descriptions of the Byzantine court of Constantinople and the Black Death of Baghdad (c.1348).
At the age of 21 (in 1325), Ibn Battuta began his travels when he went on the pilgrimage (the hajj) to Mecca to fulfill his religious obligation and to add to his qualifications as a lawyer by consulting the scholars he met. While at Mecca, he was seized by a desire for further travel, and for the next 25 years he wandered from Constantinople to China, and from the Crimea to the Maldive Islands. During his first pilgrimage to Mecca he vowed never, so far as possible, to cover a second time any road that he had once traveled, and he certainly journeyed more extensively than any other recorded medieval traveler.
In 1331, he sailed down the east African coast, at least as far south as Kilwa. His description of that region is the only extant first-hand account between the anonymous Periplus of the Erythraean Sea of the first century of the Christian calendar and Portuguese records of the early sixteenth century.
On his third journey, Ibn Battuta spent two or three years in Mecca. His interest began to turn from piety alone to an ethnographic interest in the cultures and peoples he saw. He then traveled overland in North Africa and Syria, exploring Arabia, Mesopotamia, Persia, and Asia Minor. With the assistance of various Muslim sultans and religious authorities, he made a journey by way of Constantinople (in the retinue of the khan of the Golden Horde) and Samarkand to India, where he resided almost eight years at the court of the sultan of Delhi, Muhammad ibn Tughluq, who deputed Ibn Battuta to China as one of his ambassadors in 1342.
In all, Ibn Battuta’s third journey was an adventurous journey. He was delayed in Calicut, the Maldive Islands, the Coromandel and Malabar coasts, Bengal, Assam, and Sumatra, landing finally in Zayton (Quanzhou, in Fujian), and then journeying to Beijing. Ibn Battuta’s stay in China was relatively short.
During this journey, Ibn Battuta served as a judge in India, and served again as a judge, for 18 months, in the Maldive Islands, where he objected to the women’s scanty dress, which did not conform to Muslim standards. Ibn Battuta was interested in all that he saw, but he seems to have been remarkably casual in practical matters. In one place, he married a wife who bore him a daughter, but wanderlust soon possessed him again and he set off leaving wife and child behind.
In 1347, he returned to the West by way of Sumatra and the Malabar coast, arriving in Tangier around 1350. Later he went to Spain and traveled in West Africa.
During his last great journey in 1353, Ibn Battuta visited West Africa, leaving a vivid description of the Mali Empire. At this professedly Muslim court, he saw the king present a delegation of visiting cannibals with an attractive young girl, who was promptly cut up and publicly eaten by the guests.
Ibn Battuta retired to Fez in 1354 to put together the narrative of his travels. His contemporaries regarded him as a romancer, but his reports, where they can be verified, are accurate. Ibn Battuta dictated his travels to Ibn Juzayy, who put the work into literary style. Ibn Battuta often conflated his experiences into a somewhat artificial itinerary. The full text of his work was rediscovered in North Africa in the early nineteenth century.
Between 1325 and 1354, Ibn Battuta visited and described in detail virtually every known Muslim region of the world, from Southern Spain and West Africa, to East Africa, Russia, India and China. Ibn Battuta’s glowing description of India was treated with skepticism by contemporaneous Arabs but is, on the whole, borne out by comparison with works by Indian historians. His account of his travels in China is not as detailed as much as the rest of his work, perhaps because he viewed his experiences in China as outside the cultural and social history of Islam.
After returning home from his travels in 1354 and at the instigation of the Sultan of Morocco, Abu Inan Faris, Ibn Battuta dictated an account of his journeys to Ibn Juzayy, a scholar whom he had met previously in Granada. The account, recorded by Ibn Juzayy and interspersed with the latter's own comments, is the only source of information on his adventures. The title of the manuscript may be translated as A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Travelling but is often simply referred to as the Rihla, or "The Journey".
After the completion of the Rihla in 1355, little is known about Ibn Battuta's life. He was appointed a judge in Morocco and died in 1368 or 1369 or 1377.
Muhammad ibn Abdullah ibn Battuta see Ibn Battuta
Ibn Batuta see Ibn Battuta
Abu Abdullah Muhammad Ibn Abdullah Al Lawati Al Tanji Ibn Battuta see Ibn Battuta
Ibn Battuta (Muhammad ibn Abdullah ibn Battuta) (Ibn Batuta) (Abu Abdullah Muhammad Ibn Abdullah Al Lawati Al Tanji Ibn Battuta) (February 24, 1304–1368/1369/1377). One of the world’s most renowned travellers and authors of travel books. Between 1325 and 1353, his journeys brought him from his native Tangiers to Egypt, Syria, Mecca, Iraq, the Red Sea and Yemen, Oman, Istanbul, Transoxiana, Afghanistan, the Indus, the Maldives, Ceylon (Sri Lanka), Bengal, Sumatra and the Chinese port of Zaytun (Ts‘uan-chou), Sardinia, Granada, and across the Sahara to the country of the Niger.
His “Travel-book” -- his Rihlah (Travels) -- is in fact a description of the then known world, and was translated into many languages. Ibn Battuta’s Rihlah (Travels), which was finished in 1357, is thus an important source for the history and geography of the medieval Muslim world.
Ibn Battuta was a Berber born in Tangiers into a family of lawyers. His full name was Muhammad ibn Abdullah ibn Battuta. Beginning with his first journey in 1325, a religious pilgrimage to Mecca, he covered some 120,000 kilometers (some 75,000 miles), extending from Spain in the West to China in the East, from Timbuktu, in West Africa, to the Steppes of Russia. His book -- his Rihlah -- includes descriptions of the Byzantine court of Constantinople and the Black Death of Baghdad (c.1348).
At the age of 21 (in 1325), Ibn Battuta began his travels when he went on the pilgrimage (the hajj) to Mecca to fulfill his religious obligation and to add to his qualifications as a lawyer by consulting the scholars he met. While at Mecca, he was seized by a desire for further travel, and for the next 25 years he wandered from Constantinople to China, and from the Crimea to the Maldive Islands. During his first pilgrimage to Mecca he vowed never, so far as possible, to cover a second time any road that he had once traveled, and he certainly journeyed more extensively than any other recorded medieval traveler.
In 1331, he sailed down the east African coast, at least as far south as Kilwa. His description of that region is the only extant first-hand account between the anonymous Periplus of the Erythraean Sea of the first century of the Christian calendar and Portuguese records of the early sixteenth century.
On his third journey, Ibn Battuta spent two or three years in Mecca. His interest began to turn from piety alone to an ethnographic interest in the cultures and peoples he saw. He then traveled overland in North Africa and Syria, exploring Arabia, Mesopotamia, Persia, and Asia Minor. With the assistance of various Muslim sultans and religious authorities, he made a journey by way of Constantinople (in the retinue of the khan of the Golden Horde) and Samarkand to India, where he resided almost eight years at the court of the sultan of Delhi, Muhammad ibn Tughluq, who deputed Ibn Battuta to China as one of his ambassadors in 1342.
In all, Ibn Battuta’s third journey was an adventurous journey. He was delayed in Calicut, the Maldive Islands, the Coromandel and Malabar coasts, Bengal, Assam, and Sumatra, landing finally in Zayton (Quanzhou, in Fujian), and then journeying to Beijing. Ibn Battuta’s stay in China was relatively short.
During this journey, Ibn Battuta served as a judge in India, and served again as a judge, for 18 months, in the Maldive Islands, where he objected to the women’s scanty dress, which did not conform to Muslim standards. Ibn Battuta was interested in all that he saw, but he seems to have been remarkably casual in practical matters. In one place, he married a wife who bore him a daughter, but wanderlust soon possessed him again and he set off leaving wife and child behind.
In 1347, he returned to the West by way of Sumatra and the Malabar coast, arriving in Tangier around 1350. Later he went to Spain and traveled in West Africa.
During his last great journey in 1353, Ibn Battuta visited West Africa, leaving a vivid description of the Mali Empire. At this professedly Muslim court, he saw the king present a delegation of visiting cannibals with an attractive young girl, who was promptly cut up and publicly eaten by the guests.
Ibn Battuta retired to Fez in 1354 to put together the narrative of his travels. His contemporaries regarded him as a romancer, but his reports, where they can be verified, are accurate. Ibn Battuta dictated his travels to Ibn Juzayy, who put the work into literary style. Ibn Battuta often conflated his experiences into a somewhat artificial itinerary. The full text of his work was rediscovered in North Africa in the early nineteenth century.
Between 1325 and 1354, Ibn Battuta visited and described in detail virtually every known Muslim region of the world, from Southern Spain and West Africa, to East Africa, Russia, India and China. Ibn Battuta’s glowing description of India was treated with skepticism by contemporaneous Arabs but is, on the whole, borne out by comparison with works by Indian historians. His account of his travels in China is not as detailed as much as the rest of his work, perhaps because he viewed his experiences in China as outside the cultural and social history of Islam.
After returning home from his travels in 1354 and at the instigation of the Sultan of Morocco, Abu Inan Faris, Ibn Battuta dictated an account of his journeys to Ibn Juzayy, a scholar whom he had met previously in Granada. The account, recorded by Ibn Juzayy and interspersed with the latter's own comments, is the only source of information on his adventures. The title of the manuscript may be translated as A Gift to Those Who Contemplate the Wonders of Cities and the Marvels of Travelling but is often simply referred to as the Rihla, or "The Journey".
After the completion of the Rihla in 1355, little is known about Ibn Battuta's life. He was appointed a judge in Morocco and died in 1368 or 1369 or 1377.
Muhammad ibn Abdullah ibn Battuta see Ibn Battuta
Ibn Batuta see Ibn Battuta
Abu Abdullah Muhammad Ibn Abdullah Al Lawati Al Tanji Ibn Battuta see Ibn Battuta
Ibn Bazzaz al-Ardabili
Ibn Bazzaz al-Ardabili. Son and first successor of Shaykh Safi al-Din al-Ardabili, the founder of the Sufi order of the Safawiyya and, as ancestor of Shah Isma‘il I, the eponym of the Safavids. One of his works was used for the genealogy of the Safavids, who claimed descent from the seventh Imam Musa al-Qazim.
Ibn Bazzaz al-Ardabili. Son and first successor of Shaykh Safi al-Din al-Ardabili, the founder of the Sufi order of the Safawiyya and, as ancestor of Shah Isma‘il I, the eponym of the Safavids. One of his works was used for the genealogy of the Safavids, who claimed descent from the seventh Imam Musa al-Qazim.
Ibn Bibi, al-Husayn ibn Muhammad
Ibn Bibi, al-Husayn ibn Muhammad (al-Husayn ibn Muhammad ibn Bibi). Historian of the Saljuqs of Rum in the thirteenth century. His work, written in Persian and covering the period from 1192 until 1280, can be classed as memoirs in that he handed down what he himself had heard and seen at the court of the Rum Saljuqs.
Ibn Bibi is author of the primary source for the history of the Seljuq Sultanate of Rum during the 13th century. He served as head of the chancellery of the Sultanate in Konya and reported on contemporary events.
Ibn Bibi’s father, a native of Gorgan, lived for a time at the court of the Jalal al-Din Kwarezmshah and later worked at the Seljuq chancellery. His mother was a famous astrologer from Nishapur invited to Konya by Kayqubad I. The family was part of an exodus of Persian intellectuals from Mongol-dominated Iran.
Ibn Bibi’s memoir is written in Persian and covers the period between 1192 and 1280. A single manuscript, produced for Kaykhusraw III, survives in Istanbul. An abridged Persian version called Mukhtaṣar was produced during the author's lifetime in 1284-85. An Ottoman Turkish adaptation, sometimes called the Seljukname, is included in the Oğuzname of the early 15th century court historian Yazicioğlu Ali. Several manuscripts of the latter survive in Ankara, Berlin, Istanbul, Leiden, St Petersburg, Moscow, and Paris.
Husayn ibn Muhammad ibn Bibi, al- see Ibn Bibi, al-Husayn ibn Muhammad
Ibn Bibi, al-Husayn ibn Muhammad (al-Husayn ibn Muhammad ibn Bibi). Historian of the Saljuqs of Rum in the thirteenth century. His work, written in Persian and covering the period from 1192 until 1280, can be classed as memoirs in that he handed down what he himself had heard and seen at the court of the Rum Saljuqs.
Ibn Bibi is author of the primary source for the history of the Seljuq Sultanate of Rum during the 13th century. He served as head of the chancellery of the Sultanate in Konya and reported on contemporary events.
Ibn Bibi’s father, a native of Gorgan, lived for a time at the court of the Jalal al-Din Kwarezmshah and later worked at the Seljuq chancellery. His mother was a famous astrologer from Nishapur invited to Konya by Kayqubad I. The family was part of an exodus of Persian intellectuals from Mongol-dominated Iran.
Ibn Bibi’s memoir is written in Persian and covers the period between 1192 and 1280. A single manuscript, produced for Kaykhusraw III, survives in Istanbul. An abridged Persian version called Mukhtaṣar was produced during the author's lifetime in 1284-85. An Ottoman Turkish adaptation, sometimes called the Seljukname, is included in the Oğuzname of the early 15th century court historian Yazicioğlu Ali. Several manuscripts of the latter survive in Ankara, Berlin, Istanbul, Leiden, St Petersburg, Moscow, and Paris.
Husayn ibn Muhammad ibn Bibi, al- see Ibn Bibi, al-Husayn ibn Muhammad
Ibn Burd
Ibn Burd. Name of an Andalusian family, two representatives of whom enjoy some fame: (1) Ibn Burd al-Akbar (d. 1027), who as the head of the chancellery under the Spanish Umayyad Hisham II al-Mu‘ayyad, drew up the act of investiture for the “major domo” ‘Abd al-Rahman ibn Abi ‘Amir (Sanchuelo) in 1008; and (2) Ibn Burd al-Ashgar (1005-1054) was an author and poet.
Ibn Burd. Name of an Andalusian family, two representatives of whom enjoy some fame: (1) Ibn Burd al-Akbar (d. 1027), who as the head of the chancellery under the Spanish Umayyad Hisham II al-Mu‘ayyad, drew up the act of investiture for the “major domo” ‘Abd al-Rahman ibn Abi ‘Amir (Sanchuelo) in 1008; and (2) Ibn Burd al-Ashgar (1005-1054) was an author and poet.
Ibn Butlan
Ibn Butlan (d. 1038/1052/1066). Christian physician and theologian of Baghdad. His main work is a synopsis of hygiene and macrobiotics, to which al-Ghazali refers in the preface of his The Revival of Religious Sciences.
Ibn Butlan was an Iraqi Christian physician. He wrote the Taqwim al-Sihhah (The maintenance of health). The work treated matters of hygiene, dietetics, and exercise. It emphasized the benefits of regular attention to personal physical and mental well-being. The continued popularity and publication of this medieval text of Middle Eastern origin into the sixteenth century is thought to demonstrate the influence that Arabic culture had on early modern Europe.
Ibn Butlan (d. 1038/1052/1066). Christian physician and theologian of Baghdad. His main work is a synopsis of hygiene and macrobiotics, to which al-Ghazali refers in the preface of his The Revival of Religious Sciences.
Ibn Butlan was an Iraqi Christian physician. He wrote the Taqwim al-Sihhah (The maintenance of health). The work treated matters of hygiene, dietetics, and exercise. It emphasized the benefits of regular attention to personal physical and mental well-being. The continued popularity and publication of this medieval text of Middle Eastern origin into the sixteenth century is thought to demonstrate the influence that Arabic culture had on early modern Europe.
Ibn Daniyal
Ibn Daniyal (c. 1248-1310). Arab writer in Egypt. He was the author of the earliest shadow plays in medieval Egypt.
Ibn Daniyal (c. 1248-1310). Arab writer in Egypt. He was the author of the earliest shadow plays in medieval Egypt.
Ibn Darraj al-Qastalli
Ibn Darraj al-Qastalli (958-1030). Andalusian poet of Berber origin. He is considered one of the greatest poets of Muslim Spain and the main representative of the golden age of Arabo-Andalusian poetry.
Ibn Darraj al-Qastalli (958-1030). Andalusian poet of Berber origin. He is considered one of the greatest poets of Muslim Spain and the main representative of the golden age of Arabo-Andalusian poetry.
Ibn Dawud
Ibn Dawud (d. 909). Zahiri jurist and the first codifier of Arabic “courtly love.”
Ibn Dawud (d. 909). Zahiri jurist and the first codifier of Arabic “courtly love.”
Ibn Dirham
Ibn Dirham. Patronym of an eminent family of Maliki jurists and judges, originally from Basra. They flourished between 717 and 971.
Ibn Dirham. Patronym of an eminent family of Maliki jurists and judges, originally from Basra. They flourished between 717 and 971.
Ibn Durayd
Ibn Durayd (837-933). Arab philologist and lexicographer. He wrote a monumental work called al-Jamhara, in which he included a large number of loanwords, tracing as far as possible their origins.
Ibn Durayd (837-933). Arab philologist and lexicographer. He wrote a monumental work called al-Jamhara, in which he included a large number of loanwords, tracing as far as possible their origins.
Ibn Fadl Allah al-‘Umari
Ibn Fadl Allah al-‘Umari (1301-1349). Author and administrator of the Mameluke period. He was a writer and expert on a wide variety of subjects related to politics and administration.
Ibn Fadl Allah al-‘Umari (1301-1349). Author and administrator of the Mameluke period. He was a writer and expert on a wide variety of subjects related to politics and administration.
Ibn Fadlan
Ibn Fadlan (Ahmad ibn Fadlān ibn al-Abbās ibn Rašīd ibn Hammād). Arabic writer of the tenth century. He left an account of the diplomatic mission sent by the ‘Abbasid Caliph al-Muqtadir to the king of the Bulghars of the Volga in 921.
Ahmad ibn Fadlān ibn al-Abbās ibn Rašīd ibn Hammād was a 10th century Arab Muslim writer and traveler who wrote an account of his travels as a member of an embassy of the Abbasid Caliph of Baghdad to the king of the Volga Bulgars, the Kitāb ilā Mulk al-Saqāliba. His account is most known for providing a description of the Volga Vikings, including an eye-witness account of a ship burial.
For a long time, only an incomplete version of the account was known, as transmitted in the geographical dictionary of Yāqūt (under the headings Atil, Bashgird, Bulghār, Khazar, Khwārizm, Rūs), published in 1823 by Fraehn. Only in 1923 was a manuscript discovered by the Turkic scholar of Bashkir origin Zeki Validi Togan in the Astane Quds Museum, Mashhad, Iran/Persia. The manuscript dates from the 13th century (7th century Hijra). Besides other geographical treatises, it contains a fuller version of Ibn Fadlan's text.
Ibn Fadlan was sent from Baghdad in 921 to serve as the secretary to an ambassador from the Abbasid Caliph al-Muqtadir to the iltäbär (vassal-king under the Khazars) of the Volga Bulgaria, Almış.
The embassy's objective was to have the king of the Bolğars pay homage to Caliph al-Muqtadir and, in return, to give the king money to pay for the construction of a fortress. Although they reached Bolğar, the mission failed because they were unable to collect the money intended for the king. Annoyed at not receiving the promised sum, the king refused to switch from the Maliki rite to the Hanafi rite of Baghdad.
The embassy left Baghdad on June 21, 921. It reached the Bulghars after much hardship on May 12, 922. (This day is an official religious holiday in modern Tatarstan.) The journey took Ibn Fadlan from Baghdad to Bukhara and Khwarizm (south of the Aral Sea). Although promised safe passage by the Oghuz warlord, or Kudarkin, they were waylaid by Oghuz bandits but luckily were able to bribe their attackers. They spent the winter in Gorgan, Iran before travelling north across the Ural River until they reached the towns of the Bulghars at the three lakes of the Volga north of the Samara bend.
After arriving in Bolğar, Ahmad ibn Fadlan made a trip to Wisu and recorded his observations of trade between the Volga Bolğars and local Finnic tribes.
A substantial part of Ibn Fadlan's account is dedicated to the description of a people he called the Rūs or Rūsiyyah. Most scholars identify them with the Rus or Varangians, which would make Ibn Fadlan's account one of the earliest portrayals of Vikings.
The Rūs
appear as traders that set up shop on the river banks nearby the Bolğar camp. They are described as having bodies tall as palm-trees, with blond hair and ruddy skin. They were tattooed from "fingernails to neck" with dark blue or dark green "tree patterns" and other "figures" and that all men were armed with an axe and a long knife.
Ibn Fadlan describes the Rus as having perfect bodies, with high cheekbones in the face. In contrast to their physical beauty, he describes the hygiene of the Rūsiyyah as disgusting (while also noting with some astonishment that they comb their hair every day) and considers them vulgar and unsophisticated. In that, his impressions contrast those of the Persian traveler Ibn Rustah. He also describes in great detail the funeral of one of their chieftains (a ship burial involving human sacrifice). Some scholars believe that it took place in the modern Balymer complex.
Elements of Ibn Fadlan's account are used in the novel Eaters of the Dead by Michael Crichton (filmed as The 13th Warrior with Antonio Banderas as Ibn Fadlan), in which the Arab ambassador is taken even further north and is involved in adventures inspired by the Old English epic Beowulf. Indeed Crichton designed "Eaters of the Dead" as being a fictional version of the historic events which created the basis of the epic "Beowulf".
A major Arabic TV series, The Roof of the World or Saqf al-Alam, was produced in 2007 charting Ibn Fadlan's journey from a contemporary perspective. The 30 one-hour episodes tackle the relations between Islam and Europe at two moments: the time of Ibn Fadlan and the present. The motivation for the series was the 2005 Jyllands-Posten Muhammad cartoons controversy in Denmark.
Ahmad ibn Fadlān ibn al-Abbās ibn Rašīd ibn Hammād see Ibn Fadlan
Ibn Fadlan describes the Rus as having perfect bodies, with high cheekbones in the face. In contrast to their physical beauty, he describes the hygiene of the Rūsiyyah as disgusting (while also noting with some astonishment that they comb their hair every day) and considers them vulgar and unsophisticated. In that, his impressions contrast those of the Persian traveler Ibn Rustah. He also describes in great detail the funeral of one of their chieftains (a ship burial involving human sacrifice). Some scholars believe that it took place in the modern Balymer complex.
Elements of Ibn Fadlan's account are used in the novel Eaters of the Dead by Michael Crichton (filmed as The 13th Warrior with Antonio Banderas as Ibn Fadlan), in which the Arab ambassador is taken even further north and is involved in adventures inspired by the Old English epic Beowulf. Indeed Crichton designed "Eaters of the Dead" as being a fictional version of the historic events which created the basis of the epic "Beowulf".
A major Arabic TV series, The Roof of the World or Saqf al-Alam, was produced in 2007 charting Ibn Fadlan's journey from a contemporary perspective. The 30 one-hour episodes tackle the relations between Islam and Europe at two moments: the time of Ibn Fadlan and the present. The motivation for the series was the 2005 Jyllands-Posten Muhammad cartoons controversy in Denmark.
Ahmad ibn Fadlān ibn al-Abbās ibn Rašīd ibn Hammād see Ibn Fadlan
Ibn Fahd
Ibn Fahd. Name of an important Meccan family who, through four successive generations (the fourteenth through the sixteenth centuries), boasted of productive historians whose chief interest lay in local history and biography.
Ibn Fahd. Name of an important Meccan family who, through four successive generations (the fourteenth through the sixteenth centuries), boasted of productive historians whose chief interest lay in local history and biography.
Ibn Faraj al-Jayyani
Ibn Faraj al-Jayyani. Poet, anthologist, and historian of Muslim Spain during the tenth century. He is the author of a remarkable anthology of Andalusian poetry.
Ibn Faraj al-Jayyani. Poet, anthologist, and historian of Muslim Spain during the tenth century. He is the author of a remarkable anthology of Andalusian poetry.
Ibn Farighun
Ibn Farighun. Author from the upper Oxus lands of the tenth century. He wrote a concise Arabic encyclopedia of the sciences.
Ibn Farighun. Author from the upper Oxus lands of the tenth century. He wrote a concise Arabic encyclopedia of the sciences.
Ibn Faris
Ibn Faris (d. 1004). Arab philologist of Persia. He wrote some 40 works, but lexicography was his favorite domain. To the Arab world he remained “the grammarian.”
The Grammarian see Ibn Faris
Ibn Faris (d. 1004). Arab philologist of Persia. He wrote some 40 works, but lexicography was his favorite domain. To the Arab world he remained “the grammarian.”
The Grammarian see Ibn Faris
Ibn Ghalbun
Ibn Ghalbun. Ruler of Molina de Aragon during the eleventh century. He was the son of a convert and was brought up in Islam. He became a loyal subject of El Cid.
Ibn Ghalbun. Ruler of Molina de Aragon during the eleventh century. He was the son of a convert and was brought up in Islam. He became a loyal subject of El Cid.
Ibn Ghalib
Ibn Ghalib (Muhammad ibn Ghalib al-Rusafi) (d. 1177). Poet, historian and geographer living in Granada during the twelfth century. In his geographical work he gives details about the habitats of the Arab tribes in Spain.
Muhammad ibn Ghalib al-Rusafi see Ibn Ghalib
Ibn Ghalib (Muhammad ibn Ghalib al-Rusafi) (d. 1177). Poet, historian and geographer living in Granada during the twelfth century. In his geographical work he gives details about the habitats of the Arab tribes in Spain.
Muhammad ibn Ghalib al-Rusafi see Ibn Ghalib
Ibn Ghannam, Abu Tahir
Ibn Ghannam, Abu Tahir (Abu Tahir ibn Ghannam). Author of a treatise on oneiromancy -- on divination by means of dreams. He led this discipline away from the traditional paths by renouncing the plan inspired by that of the Book of Dreams of Artemidorus of Ephesus.
Abu Tahir ibn Ghannam see Ibn Ghannam, Abu Tahir
Ibn Ghannam, Abu Tahir (Abu Tahir ibn Ghannam). Author of a treatise on oneiromancy -- on divination by means of dreams. He led this discipline away from the traditional paths by renouncing the plan inspired by that of the Book of Dreams of Artemidorus of Ephesus.
Abu Tahir ibn Ghannam see Ibn Ghannam, Abu Tahir
Ibn Gharsiya
Ibn Gharsiya (Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi) (d. 1084). Andalusian writer and poet of the eleventh century. Of Basque origin, he was a fervent Muslim but wrote a violent, insulting and bitter treatise against the Arabs, glorifying the Slavs, the Rum and all the non-Arabs.
Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi was an 11th century Muwallad poet and katib (writer) in the taifa court of Denia. He is usually referred to as Ibn Gharsiya by modern historians and scholars. The poet, Ibn Gharsiya, should not be confused with a Cordoban faqih of the same name.
Ibn Gharsiya was born into a Christian Basque family, but was taken prisoner in his childhood and raised in the Islamic faith. He grew up proficient and eloquent in both Classical Arabic and the Andalusi Arabic dialect. Ibn Gharsiya was proud of his Basque origin and remained a life long fervent Muslim throughout his lifetime. His surname "al-Bashqunsi" is the Arabic word for Basque, and therefore, signified his Basque heritage.
He served under the Slavic Emir of Denia, Mujahid al-Amiri, and his son, Ali ibn Mujahid. Like Ibn Gharsiya, the ruling family of Denia were also Muladi and had broken free from the Caliphate of Cordoba after the turbulent year of 1009. Like other taifas, his kingdom had sought to distance itself from the Umayyad period. Ibn Gharsiya subsequently spent most of his life as a katib at the court of Denia.
Ibn Gharsiya was a leading proponent and advocate of the Shu'ubiyya thought in Al-Andalus. The Shu'ubiyyah movement demanded equality of power, wealth and status of the Non-Arab Berbers and Muwalladun by Arabs. The Shu'ubiyyah Movement of Al-Andalus was active like the Arabs in promoting the Arab-Islamic culture and language and claimed their integration with the Arab ethnic groups.
Between 1051 and 1056 Ibn Gharsiya wrote an epistle against the Arab ascendancy in Al-Andalus, which concurrently praises non-Arab Islam. Opponents of this work have called it violent, insulting and bitter in its attack on the Arabs and, contrary to prevailing tradition, it criticizes Arab Muslims as being inferior in rank and lineage. Simultaneously it is said to glorify non-Arab Muslims, such as the Berbers, and also those converts from the Visigoths, Slavs, and Romans.
In the epistle, Ibn Gharsiya tried to show that Non-Arab rule in Denia was much better than those of the other taifas. By doing so, he attempted to formulate and legitimize a non-Arab alternative to Arab rule which involved combining Arab and non-Arab traditions, which were mainly Persian and Byzantine. This gave him an opportunity to debate with the Arab Islamic scholar, Abu Ja'far Ahmad ibn al-Jazzar, who had been present at the court of Ibn Sumadih, Emir of Almeria. However, according to the Escorial manuscript, the letter was addressed to a certain, Abu Abd'allah Muhammad ibn Ahmad ibn al-Haddad al-Quaisi. However, despite this difference, it is clear that the addressee was linked to the court of Ibn Sumadih and to the taifa state of Almeria.
Ibn Gharsiya's epistle addresses some of the most fundamental and important questions in the Muslim community of Al-Andalus at the time, such as the relationshp between the Arabs and Berbers of the Islamic faith with the Muwalladun, who were the descendants of the indigenous Iberian converts to Islam. Ibn Gharsiya stressed that a sound interpretaion of Islam should also be of value to the non-Arab Muslims. This epistle represents the adoption of the Eastern Shu'ubi ideology by many indigenous Andalusian Muslims, which argued against Arab exclusivity, as expressed in their treatises comparing the Arabs unfavorably with the Persians and the Byzantines.
Ibn Gharsiya's epistle was written in Arabic courtly prose. Therefore, it did not represent a rejection of Arabic literary culture, but only of Arab lineage. The epistle elicited at least seven refutations, only five of which actually survive. Like the original, the refutations seem to have been written in imitation of eastern models. Only one of the refutations was specifically directed against Ibn Gharsiya.
Besides the epistle, the only words from Ibn Gharsiya that have been preserved are some lines by the 12th century Andalusian geographer, historian and writer, Ibn Said al-Maghribi. These lines are believed to have been composed in praise of Ibn Gharsiya's lord, Ali ibn Mujahid.
Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi see Ibn Gharsiya
Ibn Gharsiya (Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi) (d. 1084). Andalusian writer and poet of the eleventh century. Of Basque origin, he was a fervent Muslim but wrote a violent, insulting and bitter treatise against the Arabs, glorifying the Slavs, the Rum and all the non-Arabs.
Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi was an 11th century Muwallad poet and katib (writer) in the taifa court of Denia. He is usually referred to as Ibn Gharsiya by modern historians and scholars. The poet, Ibn Gharsiya, should not be confused with a Cordoban faqih of the same name.
Ibn Gharsiya was born into a Christian Basque family, but was taken prisoner in his childhood and raised in the Islamic faith. He grew up proficient and eloquent in both Classical Arabic and the Andalusi Arabic dialect. Ibn Gharsiya was proud of his Basque origin and remained a life long fervent Muslim throughout his lifetime. His surname "al-Bashqunsi" is the Arabic word for Basque, and therefore, signified his Basque heritage.
He served under the Slavic Emir of Denia, Mujahid al-Amiri, and his son, Ali ibn Mujahid. Like Ibn Gharsiya, the ruling family of Denia were also Muladi and had broken free from the Caliphate of Cordoba after the turbulent year of 1009. Like other taifas, his kingdom had sought to distance itself from the Umayyad period. Ibn Gharsiya subsequently spent most of his life as a katib at the court of Denia.
Ibn Gharsiya was a leading proponent and advocate of the Shu'ubiyya thought in Al-Andalus. The Shu'ubiyyah movement demanded equality of power, wealth and status of the Non-Arab Berbers and Muwalladun by Arabs. The Shu'ubiyyah Movement of Al-Andalus was active like the Arabs in promoting the Arab-Islamic culture and language and claimed their integration with the Arab ethnic groups.
Between 1051 and 1056 Ibn Gharsiya wrote an epistle against the Arab ascendancy in Al-Andalus, which concurrently praises non-Arab Islam. Opponents of this work have called it violent, insulting and bitter in its attack on the Arabs and, contrary to prevailing tradition, it criticizes Arab Muslims as being inferior in rank and lineage. Simultaneously it is said to glorify non-Arab Muslims, such as the Berbers, and also those converts from the Visigoths, Slavs, and Romans.
In the epistle, Ibn Gharsiya tried to show that Non-Arab rule in Denia was much better than those of the other taifas. By doing so, he attempted to formulate and legitimize a non-Arab alternative to Arab rule which involved combining Arab and non-Arab traditions, which were mainly Persian and Byzantine. This gave him an opportunity to debate with the Arab Islamic scholar, Abu Ja'far Ahmad ibn al-Jazzar, who had been present at the court of Ibn Sumadih, Emir of Almeria. However, according to the Escorial manuscript, the letter was addressed to a certain, Abu Abd'allah Muhammad ibn Ahmad ibn al-Haddad al-Quaisi. However, despite this difference, it is clear that the addressee was linked to the court of Ibn Sumadih and to the taifa state of Almeria.
Ibn Gharsiya's epistle addresses some of the most fundamental and important questions in the Muslim community of Al-Andalus at the time, such as the relationshp between the Arabs and Berbers of the Islamic faith with the Muwalladun, who were the descendants of the indigenous Iberian converts to Islam. Ibn Gharsiya stressed that a sound interpretaion of Islam should also be of value to the non-Arab Muslims. This epistle represents the adoption of the Eastern Shu'ubi ideology by many indigenous Andalusian Muslims, which argued against Arab exclusivity, as expressed in their treatises comparing the Arabs unfavorably with the Persians and the Byzantines.
Ibn Gharsiya's epistle was written in Arabic courtly prose. Therefore, it did not represent a rejection of Arabic literary culture, but only of Arab lineage. The epistle elicited at least seven refutations, only five of which actually survive. Like the original, the refutations seem to have been written in imitation of eastern models. Only one of the refutations was specifically directed against Ibn Gharsiya.
Besides the epistle, the only words from Ibn Gharsiya that have been preserved are some lines by the 12th century Andalusian geographer, historian and writer, Ibn Said al-Maghribi. These lines are believed to have been composed in praise of Ibn Gharsiya's lord, Ali ibn Mujahid.
Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi see Ibn Gharsiya
Ibn Ghidhahum
Ibn Ghidhahum (Ben Ghedahem) (c.1815-1867). Leader of the 1864 revolution in Tunisia. The revolt against the Khaznadar government was started in 1864 as a result of a doubling of taxes. It was crushed in the same year and Ibn Ghidhahum died in prison.
Ben Ghedahem see Ibn Ghidhahum
Ibn Ghidhahum (Ben Ghedahem) (c.1815-1867). Leader of the 1864 revolution in Tunisia. The revolt against the Khaznadar government was started in 1864 as a result of a doubling of taxes. It was crushed in the same year and Ibn Ghidhahum died in prison.
Ben Ghedahem see Ibn Ghidhahum
Ibn Habib, Badr al-Din
Ibn Habib, Badr al-Din (Badr al-Din ibn Habib) (1310-1377). Scholar and jurist. He wrote a history in rhymed prose of the Mameluke Empire from its beginning in 1250 down to his own time.
Badr al-Din ibn Habib see Ibn Habib, Badr al-Din
Ibn Habib, Badr al-Din (Badr al-Din ibn Habib) (1310-1377). Scholar and jurist. He wrote a history in rhymed prose of the Mameluke Empire from its beginning in 1250 down to his own time.
Badr al-Din ibn Habib see Ibn Habib, Badr al-Din
Ibn Hajar al-‘Asqalani
Ibn Hajar al-‘Asqalani (Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad) (February 18, 1372 -February 2, 1449). Egyptian scholar of hadith, judge and historian. He is one of the greatest and most typical representatives of Muslim religious scholarship. He wrote a great commentary on the Sahih of al-Bukhari, and some large biographical dictionaries.
Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad, better known as Ibn Hajar al-‘Asqalani (Ibn Hajar due to the fame of his forefathers, al-Asqalani due to his origin) was a medieval Shafiite Sunni scholar of Islam who represents the entire realm of the Sunni world in the field of Hadith.
Ibn Hajar was born in Cairo in 1372, the son of the Shafi'i scholar and poet Nur al-Din 'Ali. Both of his parents died in his infancy, and he and his sister, Sitt al-Rakb, became wards of his father's first wife's brother, Zaki al-Din al-Kharrubi, who enrolled Ibn Hajar in Qur'anic studies when he was five. There he excelled, learning Surah Maryam in a single day, and progressing to the memorization of texts such as the Qur'an, then the abridged version of Ibn al-Hajib's work on the foundations of fiqh.
When he accompanied al-Kharrubi to Mecca at the age of 12, he was considered competent to lead the Tarawih prayers during Ramadan. When his guardian died in 1386, Ibn Hajar's education in Egypt was entrusted to hadith scholar Shams al-Din ibn al-Qattan, who entered him in the courses given by al-Bulqini (d. 1404) and Ibn al-Mulaqqin (d. 1402) in Shafi'i fiqh, and Hafiz al-Iraqi (d. 1404) in hadith, after which he travelled to Damascus and Jerusalem, to study under Shams al-Din al-Qalqashandi (d. 1407), Badr al-Din al-Balisi (d. 1401), and Fatima bint al-Manja al-Tanukhiyya (d. 1401). After a further visit to Mecca, Medina, and Yemen, he returned to Egypt.
In 1397, at the age of twenty-five, Ibn Hajar married Anas Khatun, who was a hadith expert in her own right, holding ijazas from Hafiz al-Iraqi. She gave celebrated public lectures to crowds of ulema, including al-Sakhawi.
Ibn Hajar went on to be appointed to the position of Egyptian chief-judge (Qadi) several times.
Ibn Hajar died after Isha prayers on February 2, 1449. His funeral in Cairo was attended by an estimated fifty thousand people, including the sultan and the caliph.
Ibn Hajar authored more than fifty works on hadith, hadith terminology, biographical evaluation, history, Quranic exegesis , poetry and Shafi'i jurisprudence. These works include:
* Fath al-Bari – considered the most prominent and reliable commentary on al-Bukhari's Jami` al-Sahih: In 1414 (817 A.H.), Ibn Hajar commenced the enormous task of assembling his commentary on Sahih Bukhari. Ibn Rajab had begun to write a huge commentary on Sahih Bukhari in the 1390s with the title of Fath al-Bari, thus Ibn Hajar decided to name his own commentary with the same title, Fath al-Bari, which in time became the most valued commentary of Sahih Bukhari. When it was finished, in December 1428 (Rajab 842 A.H.), a celebration was held near Cairo, attended by the ulema, judges, and leading Egyptian personalities. Ibn Hajar read the final pages of his work, after which poets recited eulogies and gold was distributed.
* al-Durar al-Kamina – a biographical dictionary of leading figures of the eighth century.
* Tahdhib al-Tahdhib – an abbreviation of Tahdhib al-Kamal, the encyclopedia of hadith narrators by Yusuf ibn Abd al-Rahman al-Mizzi
* Taqrib al-Tahdhib – the abridgement of Tahdhib al-Tahdhib
* Ta'jil al-Manfa'ah – biographies of the narrators of the Musnads of the four Imams, not found in al-Tahdhib.
* al-Isaba fi tamyiz al-Sahaba – the most comprehensive dictionary of the Companions.
* Bulugh al-Maram min adillat al-ahkam – on hadith used in Shafi'i fiqh.
* Nata'ij al-Afkar fi Takhrij Ahadith al-Adhkar
* Lisan al-Mizan – a reworking of Mizan al-'Itidal by al-Dhahabi.
* Talkhis al-Habir fi Takhrij al-Rafi`i al-Kabir
* al-Diraya fi Takhrij Ahadith al-Hidaya
* Taghliq al-Ta`liq `ala Sahih al-Bukhari
* Risala Tadhkirat al-Athar
* al-Matalib al-`Aliya bi Zawa'id al-Masanid al-Thamaniya
* Nukhbat al-Fikar along with his explanation of it entitled Nuzhah al-Nathr in hadith terminology
* al-Nukat ala Kitab ibn al-Salah – commentary of the Muqaddimah of Ibn al-Salah
* al-Qawl al-Musaddad fi Musnad Ahmad a discussion of hadith of disputed authenticity in the Musnad of Ahmad
* Silsilat al-Dhahab
* Ta`rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis
Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad see Ibn Hajar al-‘Asqalani
Ibn Hajar al-‘Asqalani (Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad) (February 18, 1372 -February 2, 1449). Egyptian scholar of hadith, judge and historian. He is one of the greatest and most typical representatives of Muslim religious scholarship. He wrote a great commentary on the Sahih of al-Bukhari, and some large biographical dictionaries.
Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad, better known as Ibn Hajar al-‘Asqalani (Ibn Hajar due to the fame of his forefathers, al-Asqalani due to his origin) was a medieval Shafiite Sunni scholar of Islam who represents the entire realm of the Sunni world in the field of Hadith.
Ibn Hajar was born in Cairo in 1372, the son of the Shafi'i scholar and poet Nur al-Din 'Ali. Both of his parents died in his infancy, and he and his sister, Sitt al-Rakb, became wards of his father's first wife's brother, Zaki al-Din al-Kharrubi, who enrolled Ibn Hajar in Qur'anic studies when he was five. There he excelled, learning Surah Maryam in a single day, and progressing to the memorization of texts such as the Qur'an, then the abridged version of Ibn al-Hajib's work on the foundations of fiqh.
When he accompanied al-Kharrubi to Mecca at the age of 12, he was considered competent to lead the Tarawih prayers during Ramadan. When his guardian died in 1386, Ibn Hajar's education in Egypt was entrusted to hadith scholar Shams al-Din ibn al-Qattan, who entered him in the courses given by al-Bulqini (d. 1404) and Ibn al-Mulaqqin (d. 1402) in Shafi'i fiqh, and Hafiz al-Iraqi (d. 1404) in hadith, after which he travelled to Damascus and Jerusalem, to study under Shams al-Din al-Qalqashandi (d. 1407), Badr al-Din al-Balisi (d. 1401), and Fatima bint al-Manja al-Tanukhiyya (d. 1401). After a further visit to Mecca, Medina, and Yemen, he returned to Egypt.
In 1397, at the age of twenty-five, Ibn Hajar married Anas Khatun, who was a hadith expert in her own right, holding ijazas from Hafiz al-Iraqi. She gave celebrated public lectures to crowds of ulema, including al-Sakhawi.
Ibn Hajar went on to be appointed to the position of Egyptian chief-judge (Qadi) several times.
Ibn Hajar died after Isha prayers on February 2, 1449. His funeral in Cairo was attended by an estimated fifty thousand people, including the sultan and the caliph.
Ibn Hajar authored more than fifty works on hadith, hadith terminology, biographical evaluation, history, Quranic exegesis , poetry and Shafi'i jurisprudence. These works include:
* Fath al-Bari – considered the most prominent and reliable commentary on al-Bukhari's Jami` al-Sahih: In 1414 (817 A.H.), Ibn Hajar commenced the enormous task of assembling his commentary on Sahih Bukhari. Ibn Rajab had begun to write a huge commentary on Sahih Bukhari in the 1390s with the title of Fath al-Bari, thus Ibn Hajar decided to name his own commentary with the same title, Fath al-Bari, which in time became the most valued commentary of Sahih Bukhari. When it was finished, in December 1428 (Rajab 842 A.H.), a celebration was held near Cairo, attended by the ulema, judges, and leading Egyptian personalities. Ibn Hajar read the final pages of his work, after which poets recited eulogies and gold was distributed.
* al-Durar al-Kamina – a biographical dictionary of leading figures of the eighth century.
* Tahdhib al-Tahdhib – an abbreviation of Tahdhib al-Kamal, the encyclopedia of hadith narrators by Yusuf ibn Abd al-Rahman al-Mizzi
* Taqrib al-Tahdhib – the abridgement of Tahdhib al-Tahdhib
* Ta'jil al-Manfa'ah – biographies of the narrators of the Musnads of the four Imams, not found in al-Tahdhib.
* al-Isaba fi tamyiz al-Sahaba – the most comprehensive dictionary of the Companions.
* Bulugh al-Maram min adillat al-ahkam – on hadith used in Shafi'i fiqh.
* Nata'ij al-Afkar fi Takhrij Ahadith al-Adhkar
* Lisan al-Mizan – a reworking of Mizan al-'Itidal by al-Dhahabi.
* Talkhis al-Habir fi Takhrij al-Rafi`i al-Kabir
* al-Diraya fi Takhrij Ahadith al-Hidaya
* Taghliq al-Ta`liq `ala Sahih al-Bukhari
* Risala Tadhkirat al-Athar
* al-Matalib al-`Aliya bi Zawa'id al-Masanid al-Thamaniya
* Nukhbat al-Fikar along with his explanation of it entitled Nuzhah al-Nathr in hadith terminology
* al-Nukat ala Kitab ibn al-Salah – commentary of the Muqaddimah of Ibn al-Salah
* al-Qawl al-Musaddad fi Musnad Ahmad a discussion of hadith of disputed authenticity in the Musnad of Ahmad
* Silsilat al-Dhahab
* Ta`rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis
Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad see Ibn Hajar al-‘Asqalani
Ibn Hajar al-Haytami
Ibn Hajar al-Haytami (Ibn Hajar al-Haytami al-Makki) (Shihab al-Dīn Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn ʿAlī ibn Hajar al-Haytamī al-Makkī) (1503/1504-1566/1567). Scholar and prolific writer of the Shafi‘i school of law. His main work is a commentary on Muhyi al-Din al-Nawawi’s Path of the Students.
Ibn Hajar al-Haytami was a student of Zakariyya al-Ansari, and he represents the foremost resource for legal opinion (fatwa) in the late Shafi`i school.
Ibn Hajar al-Haytamī was born in Abū Haytam, western Egypt. He was the Shāfiʿī Imām of his time, a brilliant scholar of in-depth applications of Sacred Law, and with al-Imām Aḥmad al-Ramlī, represents the foremost resource for fatwa (legal opinion) for the entire late Shāfiʿī school. He was educated at al-Azhar, but later moved to Makkah, where he authored major works in Shāfiʿī jurisprudence, hadīth, tenets of faith, education, hadīth commentary, and formal legal opinion. His most famous works include Tuhfah al-muḥtāj bi sharh al-Minhāj, a commentary on al-Imām al-Nawawī’s Minhāj al-ṭālibīn whose ten volumes represent a high point in Shāfiʿī scholarship; the four volume al-Fatāwā al-kubrā al-fiqhiyyah; and al-Zawājir ʿan iqtirāf al-kabāʾir, which with its detailed presentation of Qurʾān and Hadīth evidence and masterful legal inferences, remains unique among Muslim works dealing with taqwa (godfearingness) and is even recognized by Hanafi scholars as a source of authoritative legal texts valid in their own school. After a lifetime of outstanding scholarship, the Ibn Hajar al-Haytami died and was buried in Mecca (Makkah).
The works of Ibn Hajar al-Haytami include:
* al-Sawa'iq al-Muhriqah
* Asma al-Matalib
* Tahrir al-Maqal fi Adab wa Ahkam fi ma yahtaj ilay-ha Mu'addibu al-Atfal
Ibn Hajar al-Haytami al-Makki see Ibn Hajar al-Haytami
Shihab al-Dīn Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn ʿAlī ibn Hajar al-Haytamī al-Makkī see Ibn Hajar al-Haytami
Ibn Hajar al-Haytami (Ibn Hajar al-Haytami al-Makki) (Shihab al-Dīn Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn ʿAlī ibn Hajar al-Haytamī al-Makkī) (1503/1504-1566/1567). Scholar and prolific writer of the Shafi‘i school of law. His main work is a commentary on Muhyi al-Din al-Nawawi’s Path of the Students.
Ibn Hajar al-Haytami was a student of Zakariyya al-Ansari, and he represents the foremost resource for legal opinion (fatwa) in the late Shafi`i school.
Ibn Hajar al-Haytamī was born in Abū Haytam, western Egypt. He was the Shāfiʿī Imām of his time, a brilliant scholar of in-depth applications of Sacred Law, and with al-Imām Aḥmad al-Ramlī, represents the foremost resource for fatwa (legal opinion) for the entire late Shāfiʿī school. He was educated at al-Azhar, but later moved to Makkah, where he authored major works in Shāfiʿī jurisprudence, hadīth, tenets of faith, education, hadīth commentary, and formal legal opinion. His most famous works include Tuhfah al-muḥtāj bi sharh al-Minhāj, a commentary on al-Imām al-Nawawī’s Minhāj al-ṭālibīn whose ten volumes represent a high point in Shāfiʿī scholarship; the four volume al-Fatāwā al-kubrā al-fiqhiyyah; and al-Zawājir ʿan iqtirāf al-kabāʾir, which with its detailed presentation of Qurʾān and Hadīth evidence and masterful legal inferences, remains unique among Muslim works dealing with taqwa (godfearingness) and is even recognized by Hanafi scholars as a source of authoritative legal texts valid in their own school. After a lifetime of outstanding scholarship, the Ibn Hajar al-Haytami died and was buried in Mecca (Makkah).
The works of Ibn Hajar al-Haytami include:
* al-Sawa'iq al-Muhriqah
* Asma al-Matalib
* Tahrir al-Maqal fi Adab wa Ahkam fi ma yahtaj ilay-ha Mu'addibu al-Atfal
Ibn Hajar al-Haytami al-Makki see Ibn Hajar al-Haytami
Shihab al-Dīn Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn ʿAlī ibn Hajar al-Haytamī al-Makkī see Ibn Hajar al-Haytami
Ibn Hamdis
Ibn Hamdis (c.1055/1056-1132/1133). Arab poet of Muslim Sicily. He exulted in the failure of the expedition mounted by Roger II of Sicily against al-Mahdiyya in Tunisia in 1123.
Ibn Hamdis was born in Noto, near Syracuse. When he was 31, his town was captured by the Normans and he was forced to move to Andalusia, then still under Muslim control, at Sevilla, where he made friends with Prince Al Mutamid, who was also a poet. After the death of the latter in an Almoravid prison of Maroc (1095), Ibn Hamdis moved to Algeria under the protection of Prince al-Mansur. When the latter died, he then moved to Madhiyya in Tunisia, as a guest of the Zirid rulers.
Ibn Hamdis continued to move about most of the Mediterranean Islamic countries until his death at Majorca in 1133. His works include about 6,000 verses, many of them devoted to his lost Sicily.
Ibn Hamdis (c.1055/1056-1132/1133). Arab poet of Muslim Sicily. He exulted in the failure of the expedition mounted by Roger II of Sicily against al-Mahdiyya in Tunisia in 1123.
Ibn Hamdis was born in Noto, near Syracuse. When he was 31, his town was captured by the Normans and he was forced to move to Andalusia, then still under Muslim control, at Sevilla, where he made friends with Prince Al Mutamid, who was also a poet. After the death of the latter in an Almoravid prison of Maroc (1095), Ibn Hamdis moved to Algeria under the protection of Prince al-Mansur. When the latter died, he then moved to Madhiyya in Tunisia, as a guest of the Zirid rulers.
Ibn Hamdis continued to move about most of the Mediterranean Islamic countries until his death at Majorca in 1133. His works include about 6,000 verses, many of them devoted to his lost Sicily.
Ibn Hamdun
Ibn Hamdun. Name of the members of the Banu Hamdun family in Baghdad who were “boon companions” of the caliphs and who flourished mainly in the first half of the ninth century.
The Hamdanid dynasty was a Shi'a Muslim Arab dynasty of northern Iraq (Al-Jazirah) and Syria (890-1004). They claimed to have been descended from the ancient Banu Taghlib Christian tribe of Mesopotamia Anizzah northern Arabia.
The Hamdanid dynasty was founded by Hamdan ibn Hamdun (after whom it is named), when he was appointed governor of Mardin in southeast Anatolia by the Abbasid Caliphs in 890.
His son Abdallah (904-929) was in turn appointed governor of Mosul in northern Iraq (906) and even governed Baghdad (914). His sons were installed as governors in Mosul and Aleppo.
The rule of Hassan Nasir ad-Daula (929-968), governor of Mosul and Diyarbakır, was sufficiently tyrannical to cause him to be deposed by his own family.
His lineage still ruled in Mosul, a heavy defeat by the Buyids in 979 notwithstanding, until 990. After this, their area of control in northern Iraq was divided between the Uqailids and the Marwanids.
Ali Saif al-Daula ('Sword of the State') ruled (945-967) Northern Syria from Aleppo, and became the most important opponent of the Byzantine Empire's (Christian) expansion. His court was a center of culture, thanks to its nurturing of Arabic literature, but it lost this status after the Byzantine conquest of Aleppo.
To stop the Byzantine advance, Aleppo was put under the suzerainty of the Fatimids in Egypt, but in 1003 the Fatimids deposed the Hamdanids anyway.
A listing of the Hamadanid rulers reads as follows:
Hamdanids in Al-Jazira
1. Hamdan ibn Hamdun (868-874)
2. al-Husayn ibn Hamdan (895-916)
3. Abdullah ibn Hamdan (906-929)
4. Nasir ad-Daula (929-967)
5. Adid ad-Daula (967-980)
6. Abul Tahir Ibrahim ibn al-Hasan (989-997)
7. Abu Abdillah al-Husayn ibn al-Hasan (989-997)
Hamdanids in Aleppo
1. Sayf al-Daula (945-967)
2. Saad al-Daula (967-991)
3. Said al-Daula (991-1002)
4. Abul Hasan Ali (1002–1004)
5. Abul Ma'ali Sharif (1004–1004)
Ibn Hamdun. Name of the members of the Banu Hamdun family in Baghdad who were “boon companions” of the caliphs and who flourished mainly in the first half of the ninth century.
The Hamdanid dynasty was a Shi'a Muslim Arab dynasty of northern Iraq (Al-Jazirah) and Syria (890-1004). They claimed to have been descended from the ancient Banu Taghlib Christian tribe of Mesopotamia Anizzah northern Arabia.
The Hamdanid dynasty was founded by Hamdan ibn Hamdun (after whom it is named), when he was appointed governor of Mardin in southeast Anatolia by the Abbasid Caliphs in 890.
His son Abdallah (904-929) was in turn appointed governor of Mosul in northern Iraq (906) and even governed Baghdad (914). His sons were installed as governors in Mosul and Aleppo.
The rule of Hassan Nasir ad-Daula (929-968), governor of Mosul and Diyarbakır, was sufficiently tyrannical to cause him to be deposed by his own family.
His lineage still ruled in Mosul, a heavy defeat by the Buyids in 979 notwithstanding, until 990. After this, their area of control in northern Iraq was divided between the Uqailids and the Marwanids.
Ali Saif al-Daula ('Sword of the State') ruled (945-967) Northern Syria from Aleppo, and became the most important opponent of the Byzantine Empire's (Christian) expansion. His court was a center of culture, thanks to its nurturing of Arabic literature, but it lost this status after the Byzantine conquest of Aleppo.
To stop the Byzantine advance, Aleppo was put under the suzerainty of the Fatimids in Egypt, but in 1003 the Fatimids deposed the Hamdanids anyway.
A listing of the Hamadanid rulers reads as follows:
Hamdanids in Al-Jazira
1. Hamdan ibn Hamdun (868-874)
2. al-Husayn ibn Hamdan (895-916)
3. Abdullah ibn Hamdan (906-929)
4. Nasir ad-Daula (929-967)
5. Adid ad-Daula (967-980)
6. Abul Tahir Ibrahim ibn al-Hasan (989-997)
7. Abu Abdillah al-Husayn ibn al-Hasan (989-997)
Hamdanids in Aleppo
1. Sayf al-Daula (945-967)
2. Saad al-Daula (967-991)
3. Said al-Daula (991-1002)
4. Abul Hasan Ali (1002–1004)
5. Abul Ma'ali Sharif (1004–1004)
Ibn Hamid
Ibn Hamid (d. 1012). One of the most prominent Hanbali scholars of Baghdad under the Buyids.
Ibn Hamid (d. 1012). One of the most prominent Hanbali scholars of Baghdad under the Buyids.
Ibn Hanbal
Ibn Hanbal (Ahmad ibn Muhammad ibn Hanbal) (Ahmad bin Muhammad bin Hanbal Abu `Abd Allah al-Shaybani) (780-855). Founder of the Hanbalite school of Islamic law. Ibn Hanbal was a student of al-Shafi‘i and was widely traveled, as was the custom for students of traditional learning. Ibn Hanbal was in strong sympathy with the Traditionists and adamantly opposed to speculative theology, particularly that of the Mu‘tazilites. Under the ‘Abbasid caliphs, when Mu‘tazilism became the state religion, Ibn Hanbal was persecuted, flogged, and imprisoned because of his adherence to Traditionist beliefs. Only with the return of the state to orthodoxy under al-Mutawakkil was he saved from further persecution, by which time Ibn Hanbal had a wide reputation as a staunch defender of the faith. Ibn Hanbal’s most famous work, the Musnad, was compiled by his son ‘Abdullah. The Musnad actually pertains to hadith rather than being a treatise on fiqh. Indeed, some commentators (most notably the historian Muhammad ibn Jarir at-Tabari) have not regarded Ibn Hanbal as being an authority on fiqh. However, Ibn Hanbal’s views on jurisprudence are quite clearly set forth in the form of opinions on disputed points of law. Upon his death in Baghdad in 855, Ibn Hanbal was given an elaborate burial, and his tomb became the object of veneration, despite his opposition to such veneration.
Ibn Hanbal’s Traditionist stance has marked the character of the Islamic legal school named after him. Ibn Hanbal rejected judicial discretionary opinion and even the more restrictive analogic reasoning, preferring to base law on the Qur‘an and the Sunna. For this reason Hanbalites have a tendency to prefer weak traditions to any form of judicial reasoning. This preoccupation with tradition led to one of the best analyses of hadith, by Ibn Abu Hatim.
The Hanbalite school adopted a strong moral approach to law and was consequently opposed to the strategems of the Hanafites. On the question of consensus -- on ijma -- the Hanbalites rejected the notion that it was possible to obtain agreement among all the qualified jurists, and the famous Hanbalite jurist Ibn Taymiyya reserved the theoretical right of a type of independent judgment -- of ijtihad -- which had been discarded by the other schools on the basis of consensus. The seeming conservative nature of the Hanbalite school has led, because of its emphasis on the Qur‘an and tradition to a greater degree of individual responsibility in contractual obligations, including marriage, and allows greater freedom to women than the other schools. The Hanbalite school did not enjoy dominance in any particular geographic area, although its influence was pervasive, until its adoption by the Wahhabis
Ahmad ibn Muhammad ibn Hanbal see Ibn Hanbal
Ibn Hanbal (Ahmad ibn Muhammad ibn Hanbal) (Ahmad bin Muhammad bin Hanbal Abu `Abd Allah al-Shaybani) (780-855). Founder of the Hanbalite school of Islamic law. Ibn Hanbal was a student of al-Shafi‘i and was widely traveled, as was the custom for students of traditional learning. Ibn Hanbal was in strong sympathy with the Traditionists and adamantly opposed to speculative theology, particularly that of the Mu‘tazilites. Under the ‘Abbasid caliphs, when Mu‘tazilism became the state religion, Ibn Hanbal was persecuted, flogged, and imprisoned because of his adherence to Traditionist beliefs. Only with the return of the state to orthodoxy under al-Mutawakkil was he saved from further persecution, by which time Ibn Hanbal had a wide reputation as a staunch defender of the faith. Ibn Hanbal’s most famous work, the Musnad, was compiled by his son ‘Abdullah. The Musnad actually pertains to hadith rather than being a treatise on fiqh. Indeed, some commentators (most notably the historian Muhammad ibn Jarir at-Tabari) have not regarded Ibn Hanbal as being an authority on fiqh. However, Ibn Hanbal’s views on jurisprudence are quite clearly set forth in the form of opinions on disputed points of law. Upon his death in Baghdad in 855, Ibn Hanbal was given an elaborate burial, and his tomb became the object of veneration, despite his opposition to such veneration.
Ibn Hanbal’s Traditionist stance has marked the character of the Islamic legal school named after him. Ibn Hanbal rejected judicial discretionary opinion and even the more restrictive analogic reasoning, preferring to base law on the Qur‘an and the Sunna. For this reason Hanbalites have a tendency to prefer weak traditions to any form of judicial reasoning. This preoccupation with tradition led to one of the best analyses of hadith, by Ibn Abu Hatim.
The Hanbalite school adopted a strong moral approach to law and was consequently opposed to the strategems of the Hanafites. On the question of consensus -- on ijma -- the Hanbalites rejected the notion that it was possible to obtain agreement among all the qualified jurists, and the famous Hanbalite jurist Ibn Taymiyya reserved the theoretical right of a type of independent judgment -- of ijtihad -- which had been discarded by the other schools on the basis of consensus. The seeming conservative nature of the Hanbalite school has led, because of its emphasis on the Qur‘an and tradition to a greater degree of individual responsibility in contractual obligations, including marriage, and allows greater freedom to women than the other schools. The Hanbalite school did not enjoy dominance in any particular geographic area, although its influence was pervasive, until its adoption by the Wahhabis
Ahmad ibn Muhammad ibn Hanbal see Ibn Hanbal
Ibn Hani‘ al-Andalusi
Ibn Hani‘ al-Andalusi (c.934-c.973). Court poet of the Banu Hamdun, rulers of Masila, and of the last Fatimid Caliph of Ifriqiyya al-Mu‘izz li-din Allah. He is considered the first great poet of the Muslim West.
Poetry has always been central to the spiritual life of Islam, particularly among the Sufis and other esoteric traditions of the faith. Through the ages, it has been composed in classical languages and local dialects to express love and devotion for God, and for Prophet Muhammad (peace be upon him). Although a large body of the great poetry of Islam has been translated into English, the poetry of the Ismailis, except for a small portion, is still only accessible in the original languages.
Among the arts, the cultivation of poetry was especially encouraged by the Fatimid Caliph-Imams. As was customary with most ruling Muslim dynasties, the Fatimids maintained a staff of a few professional poets, ranked according to their skills, who performed important roles in the court rituals and public ceremonials.
The most famous of the court poets was Muhammad ibn Hani al-Andalusi, who entered the service of the Fatimids in 958, after fleeing from persecution in Muslim Spain. He was reputed as the foremost Arabic poet of the Maghrib (present-day Morocco, Algeria and Tunisia) and his poetry was widely admired. He was the official court poet of Imam al-Mansur and Imam al-Mu’izz
Ibn Hani‘ al-Andalusi (c.934-c.973). Court poet of the Banu Hamdun, rulers of Masila, and of the last Fatimid Caliph of Ifriqiyya al-Mu‘izz li-din Allah. He is considered the first great poet of the Muslim West.
Poetry has always been central to the spiritual life of Islam, particularly among the Sufis and other esoteric traditions of the faith. Through the ages, it has been composed in classical languages and local dialects to express love and devotion for God, and for Prophet Muhammad (peace be upon him). Although a large body of the great poetry of Islam has been translated into English, the poetry of the Ismailis, except for a small portion, is still only accessible in the original languages.
Among the arts, the cultivation of poetry was especially encouraged by the Fatimid Caliph-Imams. As was customary with most ruling Muslim dynasties, the Fatimids maintained a staff of a few professional poets, ranked according to their skills, who performed important roles in the court rituals and public ceremonials.
The most famous of the court poets was Muhammad ibn Hani al-Andalusi, who entered the service of the Fatimids in 958, after fleeing from persecution in Muslim Spain. He was reputed as the foremost Arabic poet of the Maghrib (present-day Morocco, Algeria and Tunisia) and his poetry was widely admired. He was the official court poet of Imam al-Mansur and Imam al-Mu’izz
Ibn Hatim
Ibn Hatim. State official and historian under the Rasulid sultan of Yemen al-Muzaffar Yusuf (r.1249-1295).
Ibn Hatim. State official and historian under the Rasulid sultan of Yemen al-Muzaffar Yusuf (r.1249-1295).
Ibn Hawqal
Ibn Hawqal (Mohammed Abul-Kassem ibn Hawqal). Arab geographer of Nisibis in Upper Mesopotamia in the tenth century. With his contemporary al-Muqaddasi, he is one of the best exponents of geography based on travel and direct observation. He began his series of journeys in 943 and was engaged in the activities of a merchant and a supporter of Fatimid policy. His journeys brought him to North Africa, Spain, and the southern edge of the Sahara (947-951), Egypt, Armenia and Azerbaijan (955), al-Jazira, Iraq, Khuzistan, and Fars (961-969), Khwarazm and Transoxiana (c.969), and finally Sicily (973). His main work is called Configuration of the Earth (The Face of the Earth), which is more original than that of his senior and predecessor, al-Istakhri, whom he met. Ibn Hawqal was formerly credited with having been the earliest known Arabic chronicler to cross the Sahara. Recent research, however, has indicated that his brief description of the ancient Ghana Kingdom was based on second hand information. Nevertheless, he did leave a useful description of the trans-Saharan trade network.
Ibn Hawqal was born in Nisibis. His most famous work, written in 977, is called Surat al-Ardh ("The face of the Earth").
What little is known of his life is extrapolated from his book, which was a revision and extension of the Masalik ul-Mamalik of Istakhri (951). That itself was a revised edition of the Suwar al-aqalim of Ahmed ibn Sahl al-Balkhi, who wrote it around 921.
Ibn Hawqal was clearly more than an editor. He was a traveler who spent much of his time writing about the areas and things he had seen. He spent the last 30 years of his life traveling to remote parts of Asia and Africa. One of his travels brought him 20° south of the equator along the East African coast. One of the things he noticed was that there were large numbers of people living in areas that the Greeks, working from logic rather than experience, said must be uninhabitable.
His descriptions were accurate and very helpful to travelers. Surat al-Ardh included a detailed description of Muslim-held Spain, Italy and particularly Sicily, and the "Lands of the Romans," the term used by the Muslim world to describe the Byzantine Empire. In it, among other things, he describes his first-hand observation that 360 languages are spoken in the Caucasus, with Azeri and Persian languages being used as Lingua Franca across the Caucasus, he also gives a description of Kiev, and is said to have mentioned the route of the Volga Bulgars and the Khazars, perhaps by Sviatoslav I of Kiev. He also mentions the geography and culture of Sindh.
Mohammed Abul-Kassem ibn Hawqal see Ibn Hawqal
Ibn Hawqal (Mohammed Abul-Kassem ibn Hawqal). Arab geographer of Nisibis in Upper Mesopotamia in the tenth century. With his contemporary al-Muqaddasi, he is one of the best exponents of geography based on travel and direct observation. He began his series of journeys in 943 and was engaged in the activities of a merchant and a supporter of Fatimid policy. His journeys brought him to North Africa, Spain, and the southern edge of the Sahara (947-951), Egypt, Armenia and Azerbaijan (955), al-Jazira, Iraq, Khuzistan, and Fars (961-969), Khwarazm and Transoxiana (c.969), and finally Sicily (973). His main work is called Configuration of the Earth (The Face of the Earth), which is more original than that of his senior and predecessor, al-Istakhri, whom he met. Ibn Hawqal was formerly credited with having been the earliest known Arabic chronicler to cross the Sahara. Recent research, however, has indicated that his brief description of the ancient Ghana Kingdom was based on second hand information. Nevertheless, he did leave a useful description of the trans-Saharan trade network.
Ibn Hawqal was born in Nisibis. His most famous work, written in 977, is called Surat al-Ardh ("The face of the Earth").
What little is known of his life is extrapolated from his book, which was a revision and extension of the Masalik ul-Mamalik of Istakhri (951). That itself was a revised edition of the Suwar al-aqalim of Ahmed ibn Sahl al-Balkhi, who wrote it around 921.
Ibn Hawqal was clearly more than an editor. He was a traveler who spent much of his time writing about the areas and things he had seen. He spent the last 30 years of his life traveling to remote parts of Asia and Africa. One of his travels brought him 20° south of the equator along the East African coast. One of the things he noticed was that there were large numbers of people living in areas that the Greeks, working from logic rather than experience, said must be uninhabitable.
His descriptions were accurate and very helpful to travelers. Surat al-Ardh included a detailed description of Muslim-held Spain, Italy and particularly Sicily, and the "Lands of the Romans," the term used by the Muslim world to describe the Byzantine Empire. In it, among other things, he describes his first-hand observation that 360 languages are spoken in the Caucasus, with Azeri and Persian languages being used as Lingua Franca across the Caucasus, he also gives a description of Kiev, and is said to have mentioned the route of the Volga Bulgars and the Khazars, perhaps by Sviatoslav I of Kiev. He also mentions the geography and culture of Sindh.
Mohammed Abul-Kassem ibn Hawqal see Ibn Hawqal
Ibn Hayyan
Ibn Hayyan (Abu Marwán Hayyán Ibn Jalaf Ibn Hayyan al-Qurtubi) (987-1075/1076). Historian of the Middle Ages in all Spain, both Muslim and Christian. His history of al-Andalus is an assemblage of earlier writings. His original work covers the history of his own times.
Abu Marwán Hayyán Ibn Jalaf Ibn Hayyan al-Qurtubi, usually known as Ibn Hayyan, was a Muslim historian from Al-Andalus. Born at Córdoba, he was an important official at the court of the Andalusian ruler al-Mansur and published several works on history which have only survived in part. His books constitute one of the most important sources for the study of the Andalusian history, especially the history of Córdoba and the kings of the taifas.
Like Ibn Hazm he defended the dynasty of the Umayyads and deplored its fall and the following dissolution of the Andalusian state and the coming of the taifas.
He died in Córdoba.
The following works are ascribed to Ibn Hayyan:
* Tarikh fuqaha Cordova
* Al-Kitab al ladi jama'a fihi bayna kitbay al-Qubbashi wa Ibn Afif
* Intijab al-Jamil li Ma'athir Banu Khatab
* Al-Akhbar fi'l dawla al-Amiriya (in 100 volumes)
* Al-Batsha al-Kubra (in ten volumes).
* Al-Muqtabis fi Tarikh al-Andalus (in ten volumes)
* Kitab al-matin.
His best known works are al-Muqtabis and al-Matin.
Abu Marwán Hayyán Ibn Jalaf Ibn Hayyan al-Qurtubi see Ibn Hayyan
Ibn Hayyan (Abu Marwán Hayyán Ibn Jalaf Ibn Hayyan al-Qurtubi) (987-1075/1076). Historian of the Middle Ages in all Spain, both Muslim and Christian. His history of al-Andalus is an assemblage of earlier writings. His original work covers the history of his own times.
Abu Marwán Hayyán Ibn Jalaf Ibn Hayyan al-Qurtubi, usually known as Ibn Hayyan, was a Muslim historian from Al-Andalus. Born at Córdoba, he was an important official at the court of the Andalusian ruler al-Mansur and published several works on history which have only survived in part. His books constitute one of the most important sources for the study of the Andalusian history, especially the history of Córdoba and the kings of the taifas.
Like Ibn Hazm he defended the dynasty of the Umayyads and deplored its fall and the following dissolution of the Andalusian state and the coming of the taifas.
He died in Córdoba.
The following works are ascribed to Ibn Hayyan:
* Tarikh fuqaha Cordova
* Al-Kitab al ladi jama'a fihi bayna kitbay al-Qubbashi wa Ibn Afif
* Intijab al-Jamil li Ma'athir Banu Khatab
* Al-Akhbar fi'l dawla al-Amiriya (in 100 volumes)
* Al-Batsha al-Kubra (in ten volumes).
* Al-Muqtabis fi Tarikh al-Andalus (in ten volumes)
* Kitab al-matin.
His best known works are al-Muqtabis and al-Matin.
Abu Marwán Hayyán Ibn Jalaf Ibn Hayyan al-Qurtubi see Ibn Hayyan
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