Ibn Hazm
Ibn Hazm. Patronymic of an Andalusian family, several members of which played an important role during the Spanish Umayyad caliphate. Apart from Abu Muhammad ‘Ali ibn Hazm, there are the latter’s father Abu ‘Umar (d. 1012); his elder brother Abu Bakr (989-1011); his son Abu Rafi‘ al-Fadl (d. 1086); and his cousin Abu‘l-Mughira (d. 1046), who was vizier to the petty kings of Saragossa.
Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm (sometimes with al-Andalusī aẓ-Ẓāhirī as well) (November 7, 994 – August 15, 1064) was an Andalusian-Arab philosopher, litterateur, psychologist, historian, jurist and theologian born in Córdoba, present-day Spain. He was a leading proponent of the Zahiri school of Islamic thought and produced a reported 400 works of which only 40 still survive, covering a range of topics such as Islamic jurisprudence, logic, history, ethics, comparative religion, and theology, as well as The Ring of the Dove, on the art of love.
Ibn Hazm was born into a notable family. His grandfather Sa'id and his father Ahmad both held high positions in the court of the Umayyad Caliph Hisham II and were said to be of Persian descent. Other scholars, however, believe that Iberian converts adopted such genealogies to better identify with the Arabs. Some contend that there is evidence for a Christian Iberian family background of Ibn Hazm going back to Manta Lisham (near Sevilla).
Ibn Hazm served as a minister in the Umayyad government, under the Caliphs of Córdoba, and was known to have worked under Al-Mansur Ibn Abi Aamir, Hajib (Grand Vizier) to the last of the Ummayad caliphs, Hisham III. After the death of the grand vizier al-Muzaffar in 1008, however, the Caliphate of Cordoba became embroiled in a civil war that lasted until 1031 resulting in its collapse and the emergence of many smaller states called Taifas. Ibn Hazm's father died in 1012 and Ibn Hazm continued to support the Umayyads, for which he was frequently imprisoned. By 1031, Ibn Hazm retreated to his family estate at Manta Lisham and began to express his activist convictions in the literary form.
According to a saying of the period, "the tongue of Ibn Hazm was a twin brother to the sword of al-Hajjaj" (a famous 7th century general and governor of Iraq) and he became so frequently quoted that the phrase “Ibn Hazm said” became proverbial.
He opposed the allegorical interpretation of religious texts, preferring instead a grammatical and syntactical interpretation of the Qur'an. He granted cognitive legitimacy only to revelation and sensation and considered deductive reasoning insufficient in legal and religious matters. He did much to revitalize the Zahiri madhhab, which denied the legitimacy of legal rulings based upon qiyas (analogy) and focused upon the literal meanings of legal injunctions in the Qur'an and hadith. Many of his rulings differed from those of his Zahiri predecessors, and consequently Ibn Hazm's followers are sometimes described as comprising a distinct madhhab.
A list of the works by Ibn Hazm include the following:
* Al Kitab al-Muhallā bi'l Athār (The Book Ornamented with traditions), the only existing book of his legal rulings
* Ihkam Al Ahkam fi Usul al Ahkam, usul al fiqh.
* Mukhtasar al-Muhalla li Ibn Hazm, an abridgment of Ibn Hazm's fiqh manual.
* Ṭawq al-Ḥamāmah (The Dove's Necklace or The Ring of the Dove)
In classical Arabic literary tradition, the dove represented love, or romance, while the ring refers to a necklace. In essence, it is the "necklace of love". The book is meant to adorn one's love. It is inspired by 'ishq (defined by Hakim Bey as "crazed, hopeless passion"), and treats equally of desire both for males and females, but cautions the reader against breaking religious injunctions and praises remaining chaste.
Ibn Hazm also wrote more than ten books on medicine.
Among his translated works are:
* Al-Akhlaq wa al-Siyar fi Mudawat al-Nufus (Morals and Right Conduct in the Healing of Souls") [9]
* Maratib al-`Ulum ("The Categories of the Sciences")
* Al-Mujalla
* Al-Fisal fi al-Milal wa al-Ahwa' wa al-Nihal ("The Separator Concerning Religions, Heresies, and Sects"). [10]
Ibn Hazm. Patronymic of an Andalusian family, several members of which played an important role during the Spanish Umayyad caliphate. Apart from Abu Muhammad ‘Ali ibn Hazm, there are the latter’s father Abu ‘Umar (d. 1012); his elder brother Abu Bakr (989-1011); his son Abu Rafi‘ al-Fadl (d. 1086); and his cousin Abu‘l-Mughira (d. 1046), who was vizier to the petty kings of Saragossa.
Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm (sometimes with al-Andalusī aẓ-Ẓāhirī as well) (November 7, 994 – August 15, 1064) was an Andalusian-Arab philosopher, litterateur, psychologist, historian, jurist and theologian born in Córdoba, present-day Spain. He was a leading proponent of the Zahiri school of Islamic thought and produced a reported 400 works of which only 40 still survive, covering a range of topics such as Islamic jurisprudence, logic, history, ethics, comparative religion, and theology, as well as The Ring of the Dove, on the art of love.
Ibn Hazm was born into a notable family. His grandfather Sa'id and his father Ahmad both held high positions in the court of the Umayyad Caliph Hisham II and were said to be of Persian descent. Other scholars, however, believe that Iberian converts adopted such genealogies to better identify with the Arabs. Some contend that there is evidence for a Christian Iberian family background of Ibn Hazm going back to Manta Lisham (near Sevilla).
Ibn Hazm served as a minister in the Umayyad government, under the Caliphs of Córdoba, and was known to have worked under Al-Mansur Ibn Abi Aamir, Hajib (Grand Vizier) to the last of the Ummayad caliphs, Hisham III. After the death of the grand vizier al-Muzaffar in 1008, however, the Caliphate of Cordoba became embroiled in a civil war that lasted until 1031 resulting in its collapse and the emergence of many smaller states called Taifas. Ibn Hazm's father died in 1012 and Ibn Hazm continued to support the Umayyads, for which he was frequently imprisoned. By 1031, Ibn Hazm retreated to his family estate at Manta Lisham and began to express his activist convictions in the literary form.
According to a saying of the period, "the tongue of Ibn Hazm was a twin brother to the sword of al-Hajjaj" (a famous 7th century general and governor of Iraq) and he became so frequently quoted that the phrase “Ibn Hazm said” became proverbial.
He opposed the allegorical interpretation of religious texts, preferring instead a grammatical and syntactical interpretation of the Qur'an. He granted cognitive legitimacy only to revelation and sensation and considered deductive reasoning insufficient in legal and religious matters. He did much to revitalize the Zahiri madhhab, which denied the legitimacy of legal rulings based upon qiyas (analogy) and focused upon the literal meanings of legal injunctions in the Qur'an and hadith. Many of his rulings differed from those of his Zahiri predecessors, and consequently Ibn Hazm's followers are sometimes described as comprising a distinct madhhab.
A list of the works by Ibn Hazm include the following:
* Al Kitab al-Muhallā bi'l Athār (The Book Ornamented with traditions), the only existing book of his legal rulings
* Ihkam Al Ahkam fi Usul al Ahkam, usul al fiqh.
* Mukhtasar al-Muhalla li Ibn Hazm, an abridgment of Ibn Hazm's fiqh manual.
* Ṭawq al-Ḥamāmah (The Dove's Necklace or The Ring of the Dove)
In classical Arabic literary tradition, the dove represented love, or romance, while the ring refers to a necklace. In essence, it is the "necklace of love". The book is meant to adorn one's love. It is inspired by 'ishq (defined by Hakim Bey as "crazed, hopeless passion"), and treats equally of desire both for males and females, but cautions the reader against breaking religious injunctions and praises remaining chaste.
Ibn Hazm also wrote more than ten books on medicine.
Among his translated works are:
* Al-Akhlaq wa al-Siyar fi Mudawat al-Nufus (Morals and Right Conduct in the Healing of Souls") [9]
* Maratib al-`Ulum ("The Categories of the Sciences")
* Al-Mujalla
* Al-Fisal fi al-Milal wa al-Ahwa' wa al-Nihal ("The Separator Concerning Religions, Heresies, and Sects"). [10]
Ibn Hazm, Abu Muhammad ‘Ali
Ibn Hazm, Abu Muhammad ‘Ali (Abu Muhammad ‘Ali ibn Hazm) (Ibn Hazm al-Andalusi) (Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm) (November 7, 994 – August 15, 1064). Andalusian poet, historian, jurist, philosopher and theologian. Born at Cordoba, he was one of the greatest thinkers of Arab-Muslim civilization and one of greatest figures of eleventh century Hispano-Arab literature. He made scholarly contributions as a psychologist and moralist, as a theoretician of language, as a jurist -- he is the most outstanding representative of the Zahiri school -- and as a historian of religious ideas.
Ibn Hazm was a grandson of a Spanish convert to Islam. He was chief minister at Cordoba, but was forced to withdraw from public life by the odium that his bitter attacks on his theological opponents aroused.
Ibn Hazm was perhaps the greatest figure in eleventh century Hispano-Arab prose literature. He began as a poet, but he is now best known for his book on chivalrous love, Tauq al-Hamama (“The Ring of the Dove” or “The Necklace of the Dove”) [Tawq al-hamamah – “The Ring of the Turtle Dove”]. Tauq al-Hamama is a vivid picture of life in Muslim Spain, describing some of the more intimate experiences of Ibn Hazm himself.
Ibn Hazm belonged to the Zahiri school of Islam. This was a strict sect which interpreted the Qur‘an literally, and which recognized no precedent except that based either on the Qur‘an or on the well-attested customs of the Prophet. Ibn Hazm did, however, write an important book on comparative religion, The Book of Religious and Philosophical Sects, in which he examined and refuted the claims made by the various non-Muslim faiths. In The Book of Religious and Philosophical Sects, Ibn Hazm dealt at length with inconsistencies in the Old and New Testaments. Ibn Hazm attacked many of the most revered authorities of Islam which led to his books being publicly burned in Seville.
Ibn Hazm was renowned for his analysis of language, logical precision, psychological and moral insight, and social cynicism. He made distinctive contributions as a poet, historian of religions, philosopher, theologian, and jurist. The school of law which he espoused, the Zahiri, was a minority tradition in Andalusia, where Malikite jurists prevailed. To bolster the legitimacy of the Zahiri viewpoint, Ibn Hazm tried to redefine fiqh only on the basis of the Qur‘an and hadith (prophetic traditions), rejecting the enormous spate of legal decisions derived from consensus -- ijma -- and individual interpretation -- ijtihad.
Ibn Hazm’s Kitab al-fisal wa‘l-nihal is a brilliant, painstakingly accurate summation of different viewpoints, though the ideas of some opponents are occasionally dismissed with a disdain bordering on mockery and ridicule.
Ibn Hazm sparked both admiration and condemnation after his death. Among his admirers was the noted Sufi theorist, Ibn ‘Arabi.
A list of works by Ibn Hazm includes:
* Al Kitab al-Muhallā bi'l Athār (The Book Ornamented with traditions), the only existing book of his legal rulings
* Ihkam Al Ahkam fi Usul al Ahkam, usul al fiqh.
* Mukhtasar al-Muhalla li Ibn Hazm, an abridgment of Ibn Hazm's fiqh manual
* Ṭawq al-Ḥamāmah (The Dove's Necklace or The Ring of the Dove)
In classical Arabic literary tradition, the dove represented love, or romance, while the ring refers to a necklace. In essence, it is the "necklace of love". The book is meant to adorn one's love. It is inspired by 'ishq (defined by Hakim Bey as "crazed, hopeless passion"), and treats equally of desire both for males and females, but cautions the reader against breaking religious injunctions and praises remaining chaste.
Ibn Hazm also wrote more than ten books on medicine.
Among his translated works are:
* Al-Akhlaq wa al-Siyar fi Mudawat al-Nufus (Morals and Right Conduct in the Healing of Souls")
* Maratib al-`Ulum ("The Categories of the Sciences")
* Al-Mujalla
* Al-Fisal fi al-Milal wa al-Ahwa' wa al-Nihal ("The Separator Concerning Religions, Heresies, and Sects").
Abu Muhammad 'Ali ibn Hazm see Ibn Hazm, Abu Muhammad ‘Ali
Ibn Hazm al-Andalusi see Ibn Hazm, Abu Muhammad ‘Ali
Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm see Ibn Hazm, Abu Muhammad ‘Ali
Ibn Hazm, Abu Muhammad ‘Ali (Abu Muhammad ‘Ali ibn Hazm) (Ibn Hazm al-Andalusi) (Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm) (November 7, 994 – August 15, 1064). Andalusian poet, historian, jurist, philosopher and theologian. Born at Cordoba, he was one of the greatest thinkers of Arab-Muslim civilization and one of greatest figures of eleventh century Hispano-Arab literature. He made scholarly contributions as a psychologist and moralist, as a theoretician of language, as a jurist -- he is the most outstanding representative of the Zahiri school -- and as a historian of religious ideas.
Ibn Hazm was a grandson of a Spanish convert to Islam. He was chief minister at Cordoba, but was forced to withdraw from public life by the odium that his bitter attacks on his theological opponents aroused.
Ibn Hazm was perhaps the greatest figure in eleventh century Hispano-Arab prose literature. He began as a poet, but he is now best known for his book on chivalrous love, Tauq al-Hamama (“The Ring of the Dove” or “The Necklace of the Dove”) [Tawq al-hamamah – “The Ring of the Turtle Dove”]. Tauq al-Hamama is a vivid picture of life in Muslim Spain, describing some of the more intimate experiences of Ibn Hazm himself.
Ibn Hazm belonged to the Zahiri school of Islam. This was a strict sect which interpreted the Qur‘an literally, and which recognized no precedent except that based either on the Qur‘an or on the well-attested customs of the Prophet. Ibn Hazm did, however, write an important book on comparative religion, The Book of Religious and Philosophical Sects, in which he examined and refuted the claims made by the various non-Muslim faiths. In The Book of Religious and Philosophical Sects, Ibn Hazm dealt at length with inconsistencies in the Old and New Testaments. Ibn Hazm attacked many of the most revered authorities of Islam which led to his books being publicly burned in Seville.
Ibn Hazm was renowned for his analysis of language, logical precision, psychological and moral insight, and social cynicism. He made distinctive contributions as a poet, historian of religions, philosopher, theologian, and jurist. The school of law which he espoused, the Zahiri, was a minority tradition in Andalusia, where Malikite jurists prevailed. To bolster the legitimacy of the Zahiri viewpoint, Ibn Hazm tried to redefine fiqh only on the basis of the Qur‘an and hadith (prophetic traditions), rejecting the enormous spate of legal decisions derived from consensus -- ijma -- and individual interpretation -- ijtihad.
Ibn Hazm’s Kitab al-fisal wa‘l-nihal is a brilliant, painstakingly accurate summation of different viewpoints, though the ideas of some opponents are occasionally dismissed with a disdain bordering on mockery and ridicule.
Ibn Hazm sparked both admiration and condemnation after his death. Among his admirers was the noted Sufi theorist, Ibn ‘Arabi.
A list of works by Ibn Hazm includes:
* Al Kitab al-Muhallā bi'l Athār (The Book Ornamented with traditions), the only existing book of his legal rulings
* Ihkam Al Ahkam fi Usul al Ahkam, usul al fiqh.
* Mukhtasar al-Muhalla li Ibn Hazm, an abridgment of Ibn Hazm's fiqh manual
* Ṭawq al-Ḥamāmah (The Dove's Necklace or The Ring of the Dove)
In classical Arabic literary tradition, the dove represented love, or romance, while the ring refers to a necklace. In essence, it is the "necklace of love". The book is meant to adorn one's love. It is inspired by 'ishq (defined by Hakim Bey as "crazed, hopeless passion"), and treats equally of desire both for males and females, but cautions the reader against breaking religious injunctions and praises remaining chaste.
Ibn Hazm also wrote more than ten books on medicine.
Among his translated works are:
* Al-Akhlaq wa al-Siyar fi Mudawat al-Nufus (Morals and Right Conduct in the Healing of Souls")
* Maratib al-`Ulum ("The Categories of the Sciences")
* Al-Mujalla
* Al-Fisal fi al-Milal wa al-Ahwa' wa al-Nihal ("The Separator Concerning Religions, Heresies, and Sects").
Abu Muhammad 'Ali ibn Hazm see Ibn Hazm, Abu Muhammad ‘Ali
Ibn Hazm al-Andalusi see Ibn Hazm, Abu Muhammad ‘Ali
Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm see Ibn Hazm, Abu Muhammad ‘Ali
Ibn Hijja
Ibn Hijja (1366-1434). One of the most famous poets and prose writers of the Mameluke period. In 1389, he witnessed the great burning of Damascus during the siege by the Burji Mameluke Barquq. This incident gave Ibn Hijja the theme for his first literary work. His most valuable contribution is his collection of official letters, diplomas, and private correspondence written while he was working at the Mameluke chancery.
Ibn Hijja (1366-1434). One of the most famous poets and prose writers of the Mameluke period. In 1389, he witnessed the great burning of Damascus during the siege by the Burji Mameluke Barquq. This incident gave Ibn Hijja the theme for his first literary work. His most valuable contribution is his collection of official letters, diplomas, and private correspondence written while he was working at the Mameluke chancery.
Ibn Hisham, Abu Muhammad
Ibn Hisham, Abu Muhammad (Abu Muhammad ibn Hisham) (Abu Muhammad 'Abd al-Malik bin Hisham) (d. 833). Scholar of Basra, best known for his work on the biography of the Prophet. He edited the Life of the Prophet of Ibn Ishaq, which is not preserved as a single work. Comparison with passages from Ibn Ishaq’s work, which have been preserved by others but which were omitted by Ibn Hisham, shows that the material omitted was not directly relevant to the Prophet’s career.
Abu Muhammad 'Abd al-Malik bin Hisham, or Ibn Hisham, edited the biography of Muhammad written by Ibn Ishaq. Ibn Ishaq's work is lost and is now only known in the recensions of Ibn Hisham and al-Tabari. Ibn Hisham grew up in Basra, Iraq, but moved afterwards to Egypt, where he gained a name as a grammarian and student of language and history. His family was of Himyarite origin, though some narrators trace him to Mu'afir ibn Ya'far, while others say he is a Dhuhli.
The works of Ibn Hisham include:
* As-Sirah an-Nabawiyyah
* He also wrote a work on South Arabian antiquities: Kitab al-Tijan li ma'rifati muluk al-zaman (Book of Crowns in knowing kings of the age)
Abu Muhammad ibn Hisham see Ibn Hisham, Abu Muhammad
Abu Muhammad 'Abd al-Malik bin Hisham see Ibn Hisham, Abu Muhammad
Ibn Hisham, Abu Muhammad (Abu Muhammad ibn Hisham) (Abu Muhammad 'Abd al-Malik bin Hisham) (d. 833). Scholar of Basra, best known for his work on the biography of the Prophet. He edited the Life of the Prophet of Ibn Ishaq, which is not preserved as a single work. Comparison with passages from Ibn Ishaq’s work, which have been preserved by others but which were omitted by Ibn Hisham, shows that the material omitted was not directly relevant to the Prophet’s career.
Abu Muhammad 'Abd al-Malik bin Hisham, or Ibn Hisham, edited the biography of Muhammad written by Ibn Ishaq. Ibn Ishaq's work is lost and is now only known in the recensions of Ibn Hisham and al-Tabari. Ibn Hisham grew up in Basra, Iraq, but moved afterwards to Egypt, where he gained a name as a grammarian and student of language and history. His family was of Himyarite origin, though some narrators trace him to Mu'afir ibn Ya'far, while others say he is a Dhuhli.
The works of Ibn Hisham include:
* As-Sirah an-Nabawiyyah
* He also wrote a work on South Arabian antiquities: Kitab al-Tijan li ma'rifati muluk al-zaman (Book of Crowns in knowing kings of the age)
Abu Muhammad ibn Hisham see Ibn Hisham, Abu Muhammad
Abu Muhammad 'Abd al-Malik bin Hisham see Ibn Hisham, Abu Muhammad
Ibn Hisham, Jamal al-Din
Ibn Hisham, Jamal al-Din (Jamal al-Din ibn Hisham) (1310-1360). Jurist and grammarian from Cairo. Ibn Khaldun recognized him as one of those very rare men who, in the history of Arabic grammar, have succeeded in mastering the whole of their subject.
Jamal al-Din ibn Hisham see Ibn Hisham, Jamal al-Din
Ibn Hisham, Jamal al-Din (Jamal al-Din ibn Hisham) (1310-1360). Jurist and grammarian from Cairo. Ibn Khaldun recognized him as one of those very rare men who, in the history of Arabic grammar, have succeeded in mastering the whole of their subject.
Jamal al-Din ibn Hisham see Ibn Hisham, Jamal al-Din
Ibn Hubayra
Ibn Hubayra. The name of two persons, ‘Umar ibn Hubayra and his son Yusuf ibn ‘Umar, who were both governors of Iraq under the Umayyads during the eighth century. Yusuf was unable to defend the Umayyad cause against Abu Muslim, the leader of the ‘Abbasid movement in Khurasan. He had to abandon Caliph Marwan II to his fate in 750.
'Umar ibn Hubayra see Ibn Hubayra.
Yusuf ibn 'Umar ibn Hubayra see Ibn Hubayra.
Ibn Hubayra. The name of two persons, ‘Umar ibn Hubayra and his son Yusuf ibn ‘Umar, who were both governors of Iraq under the Umayyads during the eighth century. Yusuf was unable to defend the Umayyad cause against Abu Muslim, the leader of the ‘Abbasid movement in Khurasan. He had to abandon Caliph Marwan II to his fate in 750.
'Umar ibn Hubayra see Ibn Hubayra.
Yusuf ibn 'Umar ibn Hubayra see Ibn Hubayra.
Ibn Hubayra, ‘Awn al-Din
Ibn Hubayra, ‘Awn al-Din (‘Awn al-Din ibn Hubayra) (Abu al-Muzzafar Awn ad-Din Yahya ibn Hubayra al-Shaybani) (1104/1106-1165). Scholar from Baghdad. He served for sixteen years as vizier under the ‘Abbasid Caliphs al-Muqtafi and al-Mustanjid. He brought the influence of the last Saljuqs to an end and had a hand in the conquest of Fatimid Egypt by the Zangid Nur al-Din Mahmud.
Abu al-Muzzafar Awn ad-Din Yahya ibn Hubayra al-Shaybani was a 12th century Arab politician and jurist, who served as vizier under al-Muqtafi and his successor al-Mustanjid.
He was born in Dour, Iraq. He received a classical Arabic education, studying the Qur'an and Arabic linguistics, the basis for an understanding of the Qur'an, hadith, and fiqh. He was appointed as the chief of the treasury by caliph al-Muqtafi, and in 1149, he was appointed as the vizier of the caliphate. In 1165, Ibn Hubayra died of natural causes.
'Awn al-Din ibn Hubayra see Ibn Hubayra, ‘Awn al-Din
Abu al-Muzzafar Awn ad-Din Yahya ibn Hubayra al-Shaybani see Ibn Hubayra, ‘Awn al-Din
Ibn Hubayra, ‘Awn al-Din (‘Awn al-Din ibn Hubayra) (Abu al-Muzzafar Awn ad-Din Yahya ibn Hubayra al-Shaybani) (1104/1106-1165). Scholar from Baghdad. He served for sixteen years as vizier under the ‘Abbasid Caliphs al-Muqtafi and al-Mustanjid. He brought the influence of the last Saljuqs to an end and had a hand in the conquest of Fatimid Egypt by the Zangid Nur al-Din Mahmud.
Abu al-Muzzafar Awn ad-Din Yahya ibn Hubayra al-Shaybani was a 12th century Arab politician and jurist, who served as vizier under al-Muqtafi and his successor al-Mustanjid.
He was born in Dour, Iraq. He received a classical Arabic education, studying the Qur'an and Arabic linguistics, the basis for an understanding of the Qur'an, hadith, and fiqh. He was appointed as the chief of the treasury by caliph al-Muqtafi, and in 1149, he was appointed as the vizier of the caliphate. In 1165, Ibn Hubayra died of natural causes.
'Awn al-Din ibn Hubayra see Ibn Hubayra, ‘Awn al-Din
Abu al-Muzzafar Awn ad-Din Yahya ibn Hubayra al-Shaybani see Ibn Hubayra, ‘Awn al-Din
Ibn Hubaysh
Ibn Hubaysh (1110-1188). Traditionist of Muslim Spain. Among other works, he wrote an account of the victorious expedition under the Caliphs Abu Bakr, ‘Umar ibn al-Khattab and ‘Uthman ibn ‘Affan.
Ibn Hubaysh (1110-1188). Traditionist of Muslim Spain. Among other works, he wrote an account of the victorious expedition under the Caliphs Abu Bakr, ‘Umar ibn al-Khattab and ‘Uthman ibn ‘Affan.
Ibn Hudhayl
Ibn Hudhayl. Man of letters and a writer in Granada during the fourteenth century. He wrote a treatise on the Holy War, aimed at convincing the Andalusian Muslims of the need to resume the profession of arms and to establish a cavalry worthy of their ancestors. This work is of the greatest importance for the knowledge of the equestrian and military arts in medieval Islam.
Ibn Hudhayl. Man of letters and a writer in Granada during the fourteenth century. He wrote a treatise on the Holy War, aimed at convincing the Andalusian Muslims of the need to resume the profession of arms and to establish a cavalry worthy of their ancestors. This work is of the greatest importance for the knowledge of the equestrian and military arts in medieval Islam.
Ibn ‘Idhari, Abu‘l-‘Abbas
Ibn ‘Idhari, Abu‘l-‘Abbas (Abu‘l-‘Abbas ibn ‘Idhari) (Abū al-Abbas Ahmad ibn Muhammad ibn Idhāri al-Marrākushi). Historian from the Maghrib. He left an account of the history of Ifriqiya from the conquest of Egypt in 640 to the capture of al-Mahdiyya by the Almohads in 1205. The work is a basic source for the history of the Maghrib and of al-Andalus.
Abū al-Abbas Ahmad ibn Muhammad ibn Idhāri al-Marrākushi, who lived in the late 13th and the early 14th century, was the author of an important medieval text (Al-Bayan al-Mughrib) on the history of the Maghreb (Morocco and Algeria) and Iberia written in 1312.
Little is known about the life of this author, who was born in Al-Andalus and lived in Marrakech. His history of the Maghreb and Iberia is widely regarded among modern researchers as containing valuable information not found elsewhere, including extracts from older works now lost.
Abu'l-'Abbas ibn 'Idhari see Ibn ‘Idhari, Abu‘l-‘Abbas
Abū al-Abbas Ahmad ibn Muhammad ibn Idhāri al-Marrākushi see Ibn ‘Idhari, Abu‘l-‘Abbas
Marrakushi, Abū al-Abbas Ahmad ibn Muhammad ibn Idhāri al- see Ibn ‘Idhari, Abu‘l-‘Abbas
Ibn ‘Idhari, Abu‘l-‘Abbas (Abu‘l-‘Abbas ibn ‘Idhari) (Abū al-Abbas Ahmad ibn Muhammad ibn Idhāri al-Marrākushi). Historian from the Maghrib. He left an account of the history of Ifriqiya from the conquest of Egypt in 640 to the capture of al-Mahdiyya by the Almohads in 1205. The work is a basic source for the history of the Maghrib and of al-Andalus.
Abū al-Abbas Ahmad ibn Muhammad ibn Idhāri al-Marrākushi, who lived in the late 13th and the early 14th century, was the author of an important medieval text (Al-Bayan al-Mughrib) on the history of the Maghreb (Morocco and Algeria) and Iberia written in 1312.
Little is known about the life of this author, who was born in Al-Andalus and lived in Marrakech. His history of the Maghreb and Iberia is widely regarded among modern researchers as containing valuable information not found elsewhere, including extracts from older works now lost.
Abu'l-'Abbas ibn 'Idhari see Ibn ‘Idhari, Abu‘l-‘Abbas
Abū al-Abbas Ahmad ibn Muhammad ibn Idhāri al-Marrākushi see Ibn ‘Idhari, Abu‘l-‘Abbas
Marrakushi, Abū al-Abbas Ahmad ibn Muhammad ibn Idhāri al- see Ibn ‘Idhari, Abu‘l-‘Abbas
Ibn Idris, Abu ‘Abd Allah
Ibn Idris, Abu ‘Abd Allah (Abu ‘Abd Allah ibn Idris) (1784(?)-1847). Vizier and man of letters in Morocco. The renaissance of the official epistolary style is due to him.
Abu 'Abd Allah ibn Idris see Ibn Idris, Abu ‘Abd Allah
Ibn Idris, Abu ‘Abd Allah (Abu ‘Abd Allah ibn Idris) (1784(?)-1847). Vizier and man of letters in Morocco. The renaissance of the official epistolary style is due to him.
Abu 'Abd Allah ibn Idris see Ibn Idris, Abu ‘Abd Allah
Ibn Idris, Abu‘l-‘Ala‘
Ibn Idris, Abu‘l-‘Ala‘ (Abu‘l-‘Ala‘ ibn Idris) (d. 1879). Son of Abu ‘Abd Allah ibn Idris. He was sent on a diplomatic mission to Napoleon III, of which he left an account.
Abu'l-'Ala' ibn Idris see Ibn Idris, Abu‘l-‘Ala‘
Ibn Idris, Abu‘l-‘Ala‘ (Abu‘l-‘Ala‘ ibn Idris) (d. 1879). Son of Abu ‘Abd Allah ibn Idris. He was sent on a diplomatic mission to Napoleon III, of which he left an account.
Abu'l-'Ala' ibn Idris see Ibn Idris, Abu‘l-‘Ala‘
Ibn Idris, Ahmad
Ibn Idris, Ahmad (Ahmad Ibn Idris al-Laraishi al-Yamlahi al-Alami al-Idrisi al-Hasani) (1749/1750/1760-1837). Moroccan Sufi and teacher and founder of the Idrisiyah tradition. Despite his importance within nineteenth century Islamic history, very little is known of the life of Ibn Idris, and contemporary accounts are sparse.
Ibn Idris was born near Larache in Morocco into a family of Idrisi sharifs. He studied for some thirty years at the Qarawyyin mosque/school in Fez. Among his teachers there in the formal Islamic sciences was Muhammad ibn Suda (d. 1795), while his principal Sufi master within the Shadhiliyah tradition was ‘Abd al-Wahhab al-Tazi (d. 1792). Ibn Idris left Morocco in 1798 and spent the next thirty years in and around Mecca and Medina, also making several extended visits to Luxor in Upper Egypt. He was in Mecca during its occupation by the Wahhabis (1803-1813), only leaving for Upper Egypt when the town was conquered by the Egyptians.
In 1828, he was forced by the hostility of the Meccan ‘ulama‘ to leave the Hejaz, although the exact circumstances are unclear. He moved to Yemen and after a period of travel along the coast came to Asir, where he settled in Sabya at the invitation of the local ruler. He died and was buried at Sabya.
Ibn Idris’s importance lay in his role as a Sufi spiritual master (murshid) and teacher. Apart from prayers, litanies, a few sermons, and letters, he wrote little himself. His teachings are known mainly through the lecture notes and other writings of his principal students. The main compilation of his teachings is Al-‘iqd al-nafis fi nazm jawahir al-tadris … Ahmad ibn Idris.
Previous scholars have regarded Ibn Idris as a leading figure of the “neo-Sufi” movement, described as a re-formulation of the Islamic mystical tradition in the late eighteenth and early nineteenth centuries by such figures as Ibn Idris and Ahmad al-Tijani (d. 1815), the founder of the Tijaniyah tariqah. Some of the assumptions about the teachings of the neo-Sufis – that they rejected the teachings of Ibn al-‘Arabi (d. 1240), especially his doctrine of wahdat al-wujud, and opposed “popular” Sufi practices like dancing and saint worship, or a revival of hadith studies – are questionable, especially as applied to Ibn Idris. Nevertheless, neo-Sufism usefully describes the new orders inspired by figures like Ibn Idris that were to dominate much of Muslim Africa and elsewhere.
Doctrinally, Ibn Idris vehemently opposed the madhhabs and all forms of philosophy or reasoning. The pursuit of chains of transmission and the like was useless. The individual Muslim must rely on God alone to grant him an understanding of the Qur‘an and sunnah: “Knowledge is acquired by learning, namely from God; he who fears Him will know Him, and, contrarily, he who does not fear Him, will not know Him” (Ibn Idris, Risalat al-radd ‘ala ahl al-ra‘y). Ibn Idris was as much opposed to ijtihad as he was to taqlid. His teaching was anti-authoritarian, emphasizing the individual believer’s duty to seek God, by whom he will be guided so long as he relies on taqwa (“godfearingness”). Although Ibn Idris’s teaching may be regarded as “fundamentalist,” his mystical apprehension of his religion separated him sharply from those following the teachings of, for example, Ibn Taymiyah (d. 1328).
As a Sufi Ibn Idris stood foursquare within the orthodox Sufi tradition. The object of the mystical path was union with God. The assertion made by several scholars that he substituted a union with the spirit of the Prophet for the union with God seems without foundation. The mystic on the path may come to meet the Prophet, from whom
he may receive direct revelation (wahy), the highest form of knowledge. Both his prayers and other aspects of his teachings show considerable traces of the influence of Ibn al-‘Arabi (d. 1240), a fact brought out by later commentators on his prayers. Although the dhikr of the later Idrisiyah tradition is usually silent, Ibn Idris in Kunuz al-jawahir al-nuraniyah fi qawa‘id al-tariqah al-Shadhiliyah describes a dhikr of movement.
There is no evidence that Ibn Idris attempted to establish his own tariqah. It was as a spiritual master that he exercised such extraordinary influence, establishing a tradition that was to spread to the Balkans and Istanbul, Syria, Cyrenaica and the central Sahara, Egypt, the Sudan, Somalia, and across to Indonesia and Malaysia. His principal students included Muhammad ibn ‘Ali al-Sanusi (1787-1859), founder of the Sanusiyah; Muhammad ‘Uthman al-Mirghani (1793-1852), founder of the Khatmiyah (from which derived the breakaway Isma‘iliyah in the Sudan); Ibrahim al-Rashid (1813-1874), from whom stemmed the Rashidiyah, Salihiyah, and Dandarawiyah orders; and Muhammad al-Majdhub (d. 1832). Also among his students were numerous lesser figures who established local schools, for example ‘Ali ‘Abd al-Haqq al-Qusi (1788-1877), an Egyptian who settled at Asyut, founded a school, and wrote extensively on the taqlid/ijtihad debate, and Ahmad al-Dufari, a Sudanese who taught Ibn Idris’s prayers to Muhammad Ahmad ibn ‘Abd Allah, the Sudanese Mahdi (d. 1885). A second generation of students spread Ibn Idris’s teaching across the Indian Ocean to Southeast Asia, where his prayers were translated into Malay languages, as well as along the East African coast as far as Zanzibar. It was only some forty years after his death that a son, ‘Abd al-‘Al (d. 1878), worked to establish a formal Ahmadiyah Idrisiyah tariqah. This order has remained a local order in Upper Egypt and the northern Sudan.
Ahmad ibn Idris see Ibn Idris, Ahmad
There is no evidence that Ibn Idris attempted to establish his own tariqah. It was as a spiritual master that he exercised such extraordinary influence, establishing a tradition that was to spread to the Balkans and Istanbul, Syria, Cyrenaica and the central Sahara, Egypt, the Sudan, Somalia, and across to Indonesia and Malaysia. His principal students included Muhammad ibn ‘Ali al-Sanusi (1787-1859), founder of the Sanusiyah; Muhammad ‘Uthman al-Mirghani (1793-1852), founder of the Khatmiyah (from which derived the breakaway Isma‘iliyah in the Sudan); Ibrahim al-Rashid (1813-1874), from whom stemmed the Rashidiyah, Salihiyah, and Dandarawiyah orders; and Muhammad al-Majdhub (d. 1832). Also among his students were numerous lesser figures who established local schools, for example ‘Ali ‘Abd al-Haqq al-Qusi (1788-1877), an Egyptian who settled at Asyut, founded a school, and wrote extensively on the taqlid/ijtihad debate, and Ahmad al-Dufari, a Sudanese who taught Ibn Idris’s prayers to Muhammad Ahmad ibn ‘Abd Allah, the Sudanese Mahdi (d. 1885). A second generation of students spread Ibn Idris’s teaching across the Indian Ocean to Southeast Asia, where his prayers were translated into Malay languages, as well as along the East African coast as far as Zanzibar. It was only some forty years after his death that a son, ‘Abd al-‘Al (d. 1878), worked to establish a formal Ahmadiyah Idrisiyah tariqah. This order has remained a local order in Upper Egypt and the northern Sudan.
Ahmad ibn Idris see Ibn Idris, Ahmad
Ibn-i Isfandiyar
Ibn-i Isfandiyar. Thirteenth century Persian historian known for his History of Tabaristan.
Ibn-i Isfandiyar. Thirteenth century Persian historian known for his History of Tabaristan.
Ibn ‘Iraq
Ibn ‘Iraq. Astronomer and mathematician of the eleventh century. He was the teacher of al-Biruni.
Ibn ‘Iraq. Astronomer and mathematician of the eleventh century. He was the teacher of al-Biruni.
Ibn Ishaq, Muhammad
Ibn Ishaq, Muhammad (Muhammad ibn Ishaq) (Muhammad ibn Ishaq ibn Yasar) (c.704-767). One of the main authorities on the biography of the Prophet. His work, known as Life of the Prophet was edited by Ibn Hisham.
Muhammad ibn Ishaq ibn Yasar is known as the author of the first complete biography -- the first complete sira -- of Muhammad. Ibn Ishaq was born in Medina into a non-Arab Muslim family of Traditionists. Ibn Ishaq collected traditions, stories, and poems about Muhammad from many sources and, though renowned for his knowledge, came itno conflict with more conservative authorities.
In Baghdad, under the patronage of the ‘Abbasid Caliph al-Mansur, Ibn Ishaq wrote the biography of Muhammad as a school text for the prince al-Mahdi. The work was modeled on the Bible, the history of the world from creation to Muhammad comprising the “Old Testament” portion, and the life of Muhammad comprising the “New Testament” portion. Ibn Ishaq’s work portrays Muhammad as the new Abraham, Moses, Jacob, and particularly Jesus, among others, although it is reasonably historical for Muhammad’s Medinan career. Abridged by Ibn Hisham, Ibn Ishaq’s biography became the most popular biography of Muhammad in the Muslim world.
Muḥammad ibn Isḥaq ibn Yasār, or simply Ibn Isḥaq (meaning "the son of Isaac") was an Arab Muslim historian and hagiographer. He collected oral traditions that formed the basis of the first biography of the Islamic prophet Muhammad. This biography is usually called Sirat Rasul Allah ("Life of God's Messenger").
Ibn Isḥaq was born circa 704 C.C., in Medina. He was the grandson of a man, Yasār, who had been captured in one of Khalid ibn al-Walid's campaigns and taken to Medina as a slave. He became the slave of Ḳays b. Makhrama b. al-Muṭṭalib b. ʿAbd Manāf b. Ḳuṣayy and, having accepted Islam, was manumitted and became his mawlā , thus acquiring the nisba al-Muṭṭalibī. Yasār's three sons, Mūsā, ʿAbd al-Raḥmān, and Isḥāq, were all known as transmitters of akhbār, who collected and recounted tales of the past. Isḥāq married the daughter of another mawlā and from this marriage Ibn Isḥāq was born.
There are no details of his early life, but in view of the family nature of early akhbār and ḥadīth transmission, it was natural that he should follow in the footsteps of his father and uncles and become specialized in these branches of knowledge. In 737, he arrived in Alexandria and studied under Yazīd b. Abī Ḥabīb. Ibn Isḥāq returned to Medina from Egypt, before finally travelling eastwards towards what is now ‘Irāq. There, the new Abbasid dynasty, having overthrown the Umayyad caliphs, was establishing a new capital at Baghdad. Ibn Isḥaq moved to the capital and likely found patrons in the new regime. He died in Baghdad around 767 C.C.
Ibn Isḥaq wrote several works, none of which survive. Apart from the Sīra an-nabawiyya he is credited with a Kitāb al-Ḵhulafāʾ, which al-Umawwī related to him and a book of Sunan.
His collection of traditions about the life of Muhammad also called Sīrat Nabawiyya or Sīrah Rasūl Allāh, survives mainly in two sources:
* an edited copy, or recension, of his work by his student al-Bakka'i, as further edited by Ibn Hisham. Al-Bakka'i's work has perished and only Ibn Hisham's has survived, in copies.
* an edited copy, or recension, prepared by his student Salamah ibn Fadl al-Ansari. This also has perished, and survives only in the copious extracts to be found in the volumimous works of historian al-Tabari's.
* fragments of several other recensions.
Muhammad ibn Ishaq see Ibn Ishaq, Muhammad
Muhammad ibn Ishaq ibn Yasar see Ibn Ishaq, Muhammad
Ibn Ishaq, Muhammad (Muhammad ibn Ishaq) (Muhammad ibn Ishaq ibn Yasar) (c.704-767). One of the main authorities on the biography of the Prophet. His work, known as Life of the Prophet was edited by Ibn Hisham.
Muhammad ibn Ishaq ibn Yasar is known as the author of the first complete biography -- the first complete sira -- of Muhammad. Ibn Ishaq was born in Medina into a non-Arab Muslim family of Traditionists. Ibn Ishaq collected traditions, stories, and poems about Muhammad from many sources and, though renowned for his knowledge, came itno conflict with more conservative authorities.
In Baghdad, under the patronage of the ‘Abbasid Caliph al-Mansur, Ibn Ishaq wrote the biography of Muhammad as a school text for the prince al-Mahdi. The work was modeled on the Bible, the history of the world from creation to Muhammad comprising the “Old Testament” portion, and the life of Muhammad comprising the “New Testament” portion. Ibn Ishaq’s work portrays Muhammad as the new Abraham, Moses, Jacob, and particularly Jesus, among others, although it is reasonably historical for Muhammad’s Medinan career. Abridged by Ibn Hisham, Ibn Ishaq’s biography became the most popular biography of Muhammad in the Muslim world.
Muḥammad ibn Isḥaq ibn Yasār, or simply Ibn Isḥaq (meaning "the son of Isaac") was an Arab Muslim historian and hagiographer. He collected oral traditions that formed the basis of the first biography of the Islamic prophet Muhammad. This biography is usually called Sirat Rasul Allah ("Life of God's Messenger").
Ibn Isḥaq was born circa 704 C.C., in Medina. He was the grandson of a man, Yasār, who had been captured in one of Khalid ibn al-Walid's campaigns and taken to Medina as a slave. He became the slave of Ḳays b. Makhrama b. al-Muṭṭalib b. ʿAbd Manāf b. Ḳuṣayy and, having accepted Islam, was manumitted and became his mawlā , thus acquiring the nisba al-Muṭṭalibī. Yasār's three sons, Mūsā, ʿAbd al-Raḥmān, and Isḥāq, were all known as transmitters of akhbār, who collected and recounted tales of the past. Isḥāq married the daughter of another mawlā and from this marriage Ibn Isḥāq was born.
There are no details of his early life, but in view of the family nature of early akhbār and ḥadīth transmission, it was natural that he should follow in the footsteps of his father and uncles and become specialized in these branches of knowledge. In 737, he arrived in Alexandria and studied under Yazīd b. Abī Ḥabīb. Ibn Isḥāq returned to Medina from Egypt, before finally travelling eastwards towards what is now ‘Irāq. There, the new Abbasid dynasty, having overthrown the Umayyad caliphs, was establishing a new capital at Baghdad. Ibn Isḥaq moved to the capital and likely found patrons in the new regime. He died in Baghdad around 767 C.C.
Ibn Isḥaq wrote several works, none of which survive. Apart from the Sīra an-nabawiyya he is credited with a Kitāb al-Ḵhulafāʾ, which al-Umawwī related to him and a book of Sunan.
His collection of traditions about the life of Muhammad also called Sīrat Nabawiyya or Sīrah Rasūl Allāh, survives mainly in two sources:
* an edited copy, or recension, of his work by his student al-Bakka'i, as further edited by Ibn Hisham. Al-Bakka'i's work has perished and only Ibn Hisham's has survived, in copies.
* an edited copy, or recension, prepared by his student Salamah ibn Fadl al-Ansari. This also has perished, and survives only in the copious extracts to be found in the volumimous works of historian al-Tabari's.
* fragments of several other recensions.
Muhammad ibn Ishaq see Ibn Ishaq, Muhammad
Muhammad ibn Ishaq ibn Yasar see Ibn Ishaq, Muhammad
Ibn ‘Iyad
Ibn ‘Iyad (1083-1149). Arab poet.
Ibn ‘Iyad (1083-1149). Arab poet.
Ibn-i Yamin
Ibn-i Yamin (1287-1368). Most important Persian poet of epigrams. He was one of the earliest poets to write on the Shi‘a imams and the tragedy of Karbala‘.
Ibn-i Yamin (1287-1368). Most important Persian poet of epigrams. He was one of the earliest poets to write on the Shi‘a imams and the tragedy of Karbala‘.
Ibn Iyas
Ibn Iyas (Muhammad ibn Iyas) (b. June 1448 - d. after November 1522 or 1524). Egyptian historian. He has been recognized as a prime source for an account of the decline and fall of the Mameluke rule in Egypt and of the first years of the dominion of the Ottomans.
Muhammad ibn Iyas is one of the most important Egyptian historians. He was an eyewitness to the historical event of the Ottoman invasion of Egypt. He was one of the Mamelukes and was the author of a 6-volume history of Egypt, totalling over 3,000 pages. This work is entitled "Badai Alzuhur Fi Wakayi Alduhur"
Muhammad ibn Iyas see Ibn Iyas
Ibn Iyas (Muhammad ibn Iyas) (b. June 1448 - d. after November 1522 or 1524). Egyptian historian. He has been recognized as a prime source for an account of the decline and fall of the Mameluke rule in Egypt and of the first years of the dominion of the Ottomans.
Muhammad ibn Iyas is one of the most important Egyptian historians. He was an eyewitness to the historical event of the Ottoman invasion of Egypt. He was one of the Mamelukes and was the author of a 6-volume history of Egypt, totalling over 3,000 pages. This work is entitled "Badai Alzuhur Fi Wakayi Alduhur"
Muhammad ibn Iyas see Ibn Iyas
Ibn Jama‘a
Ibn Jama‘a. Shafi‘i family of the Mameluke period in Syria and Egypt.
Ibn Jama‘a. Shafi‘i family of the Mameluke period in Syria and Egypt.
Ibn Jami‘
Ibn Jami‘ (Jumay‘) (d. 1198). Jewish physician who entered the service of Saladin. He wrote a compendium of medicine, and a commentary on Ibn Sina (Avicenna).
Jumay' see Ibn Jami‘
Ibn Jami‘ (Jumay‘) (d. 1198). Jewish physician who entered the service of Saladin. He wrote a compendium of medicine, and a commentary on Ibn Sina (Avicenna).
Jumay' see Ibn Jami‘
Ibn Jazla, Abu ‘Ali Yahya
Ibn Jazla, Abu ‘Ali Yahya (Abu ‘Ali Yahya ibn Jazla) (Abu ali Yahya ibn Isa Ibn Jazla Al Baghdadi) (Ibn Jazlah) (d. 1100). Arab physician of Baghdad. Of Christian origin, he embraced Islam and wrote several works, one of which was translated into Latin in 1280 by the Sicilian Jewish physician Faraj ibn Salim (Magister Farachi) under the title Tacuini aegritiudinum.
Abu ali Yahya ibn Isa Ibn Jazla Al Baghdadi, or Ibn Jazlah, Latinized as Buhahylyha Bingezla, was an 11th-century physician of Baghdad and author of an influential treatise on regimen that was translated into Latin in 1280 by the Sicilian Jewish physician Faraj ben Salem.
Ibn Jazla was born of Christian Nestorian parents at Baghdad. He converted to Islam in 1074. He died in 1100 while under the tutelage of Abu `Ali ibn Al-Walid Al-Maghribi.
His Taqwim al-Abdan fi Dadbir al-Insan (dispositio corporum de constittutione hominis, Tacuin agritudinum), as the name implies contains tables in which diseases are arranged like the stars in astronomical tables.
Ibn Jazla also wrote another work, Al-Minhaj fi Al-Adwiah Al-Murakkabah, (Methodology of Compound Drugs), which was translated by Jambolinus and was known in Latin translation as the Cibis et medicines simplicibus.
Late in life he wrote a treatise in praise of Islam and criticizing Christianity and Judaism.
Abu 'Ali Yahya ibn Jazla see Ibn Jazla, Abu ‘Ali Yahya
Abu ali Yahya ibn Isa Ibn Jazla Al Baghdadi see Ibn Jazla, Abu ‘Ali Yahya
Ibn Jazlah see Ibn Jazla, Abu ‘Ali Yahya
Buhahylyha Bingezla see Ibn Jazla, Abu ‘Ali Yahya
Bingezla, Buhahylyha see Ibn Jazla, Abu ‘Ali Yahya
Ibn Jazla, Abu ‘Ali Yahya (Abu ‘Ali Yahya ibn Jazla) (Abu ali Yahya ibn Isa Ibn Jazla Al Baghdadi) (Ibn Jazlah) (d. 1100). Arab physician of Baghdad. Of Christian origin, he embraced Islam and wrote several works, one of which was translated into Latin in 1280 by the Sicilian Jewish physician Faraj ibn Salim (Magister Farachi) under the title Tacuini aegritiudinum.
Abu ali Yahya ibn Isa Ibn Jazla Al Baghdadi, or Ibn Jazlah, Latinized as Buhahylyha Bingezla, was an 11th-century physician of Baghdad and author of an influential treatise on regimen that was translated into Latin in 1280 by the Sicilian Jewish physician Faraj ben Salem.
Ibn Jazla was born of Christian Nestorian parents at Baghdad. He converted to Islam in 1074. He died in 1100 while under the tutelage of Abu `Ali ibn Al-Walid Al-Maghribi.
His Taqwim al-Abdan fi Dadbir al-Insan (dispositio corporum de constittutione hominis, Tacuin agritudinum), as the name implies contains tables in which diseases are arranged like the stars in astronomical tables.
Ibn Jazla also wrote another work, Al-Minhaj fi Al-Adwiah Al-Murakkabah, (Methodology of Compound Drugs), which was translated by Jambolinus and was known in Latin translation as the Cibis et medicines simplicibus.
Late in life he wrote a treatise in praise of Islam and criticizing Christianity and Judaism.
Abu 'Ali Yahya ibn Jazla see Ibn Jazla, Abu ‘Ali Yahya
Abu ali Yahya ibn Isa Ibn Jazla Al Baghdadi see Ibn Jazla, Abu ‘Ali Yahya
Ibn Jazlah see Ibn Jazla, Abu ‘Ali Yahya
Buhahylyha Bingezla see Ibn Jazla, Abu ‘Ali Yahya
Bingezla, Buhahylyha see Ibn Jazla, Abu ‘Ali Yahya
Ibn Jinni
Ibn Jinni (c. 913-1002). Arab grammarian. He founded the science of Arab etymology -- the study of the origin and history of words.
Ibn Jinni (c. 913-1002). Arab grammarian. He founded the science of Arab etymology -- the study of the origin and history of words.
Ibn Jubayr
Ibn Jubayr (Abū al-Ḥusayn Muḥammad ibn Aḥmad ibn Jubayr al-Kinānī) (b. September 1, 1145, Valencia, Emirate of Balansiya [Valencia] — d. November 29, 1217, Alexandria, Egypt). Andalusian traveller and writer. His journey to Mecca, executed between 1183 and 1185, brought him to Sardinia, Sicily, Crete, Alexandria, Cairo, Jidda, Mecca, Medina, Kufa, Baghdad, Mosul, Aleppo and Damascus. A second journey lasted from 1189 to 1191, but of this he left no account. The Travel-book of the first journey is the first and one of the best of its kind. It served as a model to many other pilgrims, and many later authors have borrowed from it. The work has been translated into English, French and Italian.
Ibn Jubayr, in full Abū al-Ḥusayn Muḥammad ibn Aḥmad ibn Jubayr al-Kinānī, was the son of a civil servant. Ibn Jubayr became secretary to the Almohad governor of Granada, but he left that post for his pilgrimage, which was begun in 1183 and ended with his return to Granada in 1185. He wrote a lively account of this journey, Riḥlah.
Rihlah is a valuable source for the history of the time, containing memorable descriptions of his voyages across the Mediterranean in Genoese ships, his unhappy encounters with both Christian and Muslim customs collectors, the Cairo of Saladin, his trip up the Nile to Upper Egypt, and across the Red Sea to Jidda, Mecca, and Medina, and of his return by way of Iraq, Syria, and Sicily. Ibn Jubayr journeyed east twice more without recording his travels. The second trip lasted from 1189 to 1191. The third, begun in 1217, was ended by his death in Egypt.
Ibn Jubayr (b. September 1, 1145 CC, Valencia, Taifa of Valencia (now Province of Valencia, Spain – d. November 29, 1217 CC, Alexandria, Ayyubid dynasty, Egypt), also written Ibn Jubair, Ibn Jobair, and Ibn Djubayr, was an Arab geographer, traveller and poet from al-Andalus. His travel chronicle describes the pilgrimage he made to Mecca from 1183 to 1185, in the years preceding the Third Crusade. His chronicle describes Saladin's domains in Egypt and the Levant which he passed through on his way to Mecca. Further, on his return journey, he passed through Christian Sicily, which had been recaptured from the Muslims only a century before, and he made several observations on the hybrid polyglot culture that flourished there.
Ibn Jubayr (Abū al-Ḥusayn Muḥammad ibn Aḥmad ibn Jubayr al-Kinānī) (b. September 1, 1145, Valencia, Emirate of Balansiya [Valencia] — d. November 29, 1217, Alexandria, Egypt). Andalusian traveller and writer. His journey to Mecca, executed between 1183 and 1185, brought him to Sardinia, Sicily, Crete, Alexandria, Cairo, Jidda, Mecca, Medina, Kufa, Baghdad, Mosul, Aleppo and Damascus. A second journey lasted from 1189 to 1191, but of this he left no account. The Travel-book of the first journey is the first and one of the best of its kind. It served as a model to many other pilgrims, and many later authors have borrowed from it. The work has been translated into English, French and Italian.
Ibn Jubayr, in full Abū al-Ḥusayn Muḥammad ibn Aḥmad ibn Jubayr al-Kinānī, was the son of a civil servant. Ibn Jubayr became secretary to the Almohad governor of Granada, but he left that post for his pilgrimage, which was begun in 1183 and ended with his return to Granada in 1185. He wrote a lively account of this journey, Riḥlah.
Rihlah is a valuable source for the history of the time, containing memorable descriptions of his voyages across the Mediterranean in Genoese ships, his unhappy encounters with both Christian and Muslim customs collectors, the Cairo of Saladin, his trip up the Nile to Upper Egypt, and across the Red Sea to Jidda, Mecca, and Medina, and of his return by way of Iraq, Syria, and Sicily. Ibn Jubayr journeyed east twice more without recording his travels. The second trip lasted from 1189 to 1191. The third, begun in 1217, was ended by his death in Egypt.
Ibn Jubayr (b. September 1, 1145 CC, Valencia, Taifa of Valencia (now Province of Valencia, Spain – d. November 29, 1217 CC, Alexandria, Ayyubid dynasty, Egypt), also written Ibn Jubair, Ibn Jobair, and Ibn Djubayr, was an Arab geographer, traveller and poet from al-Andalus. His travel chronicle describes the pilgrimage he made to Mecca from 1183 to 1185, in the years preceding the Third Crusade. His chronicle describes Saladin's domains in Egypt and the Levant which he passed through on his way to Mecca. Further, on his return journey, he passed through Christian Sicily, which had been recaptured from the Muslims only a century before, and he made several observations on the hybrid polyglot culture that flourished there.
Ibn Jubayr was born in 1145 CC in Valencia, Spain, to an Arab family of the Kinanah tribe. He was a descendant of 'Abd al-Salam ibn Jabayr, who, in 740 CC, had accompanied an army sent by the Caliph of Damascus to put down a Berber uprising in his Spanish provinces. Ibn Jubayr studied in the town of Xativa, where his father worked as a civil servant. He later became secretary to the Almohad governor of Granada.
Ibn Jubayr does not explain the reason for his travels. It has been suggested that as secretary for the ruler of Granada in 1182, he was threatened into drinking seven cups of wine. Seized by remorse, the ruler then filled seven cups of gold Dinara, which he gave him. To expiate his godless act, although it had been forced upon him, Ibn Jubayr decided to perform the duty of Hajj to Mecca. Robert Irwin has recently argued that dubious provenance aside, this seems an unlikely explanation, as Hajj was rarely penitential.
He left Granada on February 3, 1183, accompanied by a physician from the city.
Ibn Jubayr left Granada and crossed over the Strait of Gibraltar to Ceuta, then under Muslim rule. He boarded a Genoese ship on February 24, 1183, and set sail for Alexandria. His sea journey took him past the Balearic Islands and then across to the west coast of Sardinia. Offshore, he heard of the fate of 80 Muslim men, women and children who had been abducted from North Africa and were being sold into slavery. Between Sardinia and Sicily, the ship ran into a severe storm. He said of the Italians and Muslims on board who had experience of the sea that "all agreed that they had never in their lives seen such a tempest". After the storm, the ship went on past Sicily and Crete and turned south and crossed over to the North African coast. He arrived in Alexandria on March 26, 1183.
Everywhere that Ibn Jubayr traveled in Egypt, he was full of praise for the new Sunni ruler, Saladin. For example, he said, "There is no congregational or ordinary mosque, no mausoleum built over a grave, nor hospital, nor theological college, where the bounty of the Sultan does not extend to all who seek shelter or live in them". He pointed out that when the Nile did not flood enough, Saladin remitted the land tax from the farmers. He also said that "such is his (Saladin's) justice, and the safety he has brought to his high-roads that men in his lands can go about their affairs by night and from its darkness apprehend no awe that should deter them". Ibn Jubayr, on the other hand, was very disparaging of the previous Shi'a dynasty of the Fatimids.
Of Cairo, Ibn Jubayr noted, the colleges and hostels that were erected for students and pious men of other lands by Saladin. In those colleges, students found lodging and tutors to teach them the sciences that they desired as well as also allowances to cover their needs. The care of the sultan also granted them baths, hospitals, and the appointment of doctors, who could even come to visit them at their place of stay who would be answerable for their cure. One of Saladin's other generous acts was that every day, 2000 loaves of bread were distributed to the poor. Also impressing Ibn Jubayr in the city was the number of mosques, estimated at between 8,000 and 12,000, with four or five of them often in the same street.
Upon arrival at Alexandria, Ibn Jubayr was angered by the customs officials who insisted on taking zakat from the pilgrims, regardless of whether or not they were obliged to pay. In the city, he visited the Lighthouse of Alexandria, which was then still standing, and he was amazed by its size and splendor.
Ibn Jubayr was also impressed by the free colleges, hostels for foreign students, baths and hospitals in the city. They were paid for by awqaf and taxes on the city's Jews and Christians. He noted that there were between 8,000 and 12,000 mosques in Alexandria. After a stay of eight days, he set off to Cairo.
Ibn Jubayr reached Cairo three days later. In the city, he visited the cemetery at al-Qarafah, which contained the graves of many important figures in the history of Islam. He noted that under Saladin, the walls of the citadel were being extended by the Mamluks with the object of reinforcing the entire city from any future Siege by Crusaders. Another work that he saw being built was a bridge over the Nile, which would be high enough not to be submerged in the annual flooding of the river. He saw a spacious free hospital, which was divided into three sections: for men, women and the insane. Ibn Jubayr saw the pyramids and the Sphinx, but he was unaware for whom they had been built. He also saw a device that was used to measure the height of the Nile flood.
In Sicily, at the very late stages of his travels (December 1184 to January 1185), Ibn Jubayr recounted other experiences. He commented on the activity of the volcanoes:
Also impressing Ibn Jubayr was the city of Palermo, which he described as follows:
Ibn Jubayr also travelled to Medina, Mecca, Damascus, Mosul, Acre and Baghdad. At Basra, Ibn Jubayr saw how Indian timber was carefully used to make Lateen sail ships. He returned in 1185 by way of Sicily. His path was not without troubles, including a shipwreck. On both occasions, he travelled on Genoese ships.
Frequently quoted is Ibn Jubayr's famous description of Muslims prospering under the Christian Crusaders' Kingdom of Jerusalem:
We moved from Tibnin - may God destroy it - at daybreak on Monday. Our way lay through continuous farms and ordered settlements, whose inhabitants were all Muslims, living comfortably within the Franks.... They surrender half their crops to the Franks at harvest time, and pay as well a poll-tax of one dinar and five qirat for each person. Other than that they are not interfered with, save for a light tax on the fruit of their trees. The houses and all their effects are left to their full possession. All the coastal cities occupied by the Franks are managed in this fashion, their rural districts, the villages and farms, belong to the Muslims. But their hearts have been seduced, for they observe how unlike them in ease and comfort are their brethren in the Muslim regions under their (Muslim) governors. This is one of the misfortunes afflicting the Muslims. The Muslim community bewails the injustice of the landlord of its own faith, and applauds the conduct of its opponent and enemy, the Frankish landlord, and is accustomed to justice from him.
Ibn Jubayr traveled to the East on two further occasions (1189–1191 and 1217) without leaving an account. He died on November 29, 1217 in Alexandria, during the second trip.
Ibn Jubayr provides a highly-detailed and graphic description of the places he visited during his travels. The book differs from other contemporary accounts in not being a mere collection of toponyms and descriptions of monuments but containing observation of geographical details as well as cultural, religious and political matters. Particularly interesting are his notes about the declining faith of his fellow Muslims in Palermo after the recent Norman conquest and about what he perceived as the Muslim-influenced customs of King William II of Sicily under the Norman-Arab-Byzantine culture.
His writing is a foundation of the genre of work called Rihla, or the creative travelogue. It is a mix of personal narrative, description of the areas traveled and personal anecdotes.
Ibn Jubayr's travel chronicle served as a model for later authors, some of whom copied from it without attribution. Ibn Juzayy, who wrote the account of Ibn Battuta's travels in around 1355 CC, copied passages that had been written 170 years earlier by Ibn Jubayr that described Damascus, Mecca, Medina and other places in the Middle East. Passages copied from Ibn Jubayr are also found in the writings of al-Sharishi, al-Abdari and al-Maqrizi.
A surviving copy of Ibn Jubayr's manuscript is preserved in the collection of the Leiden Universtiy Library. The 210-page manuscript was produced in Mecca in 875 AH (1470 CC) and appears to have been written at high speed: diacritic marks are often missing, words are omitted and there is confusion between certain pairs of letters. The complete Arabic text was first published in 1852 by the orientalist William Wright. An updated edition was published in 1907 by Michael Jan de Goeje. A translation into Italian by Celestino Schiaparelli was published in 1906, a translation into English by Ronald Broadhurst was published in 1952, and a translation into French by Maurice Gaudefroy-Demombynes appeared in three volumes between 1949 and 1956.
Abū al-Ḥusayn Muḥammad ibn Aḥmad ibn Jubayr al-Kinānī see Ibn Jubayr
Kinani, Abū al-Ḥusayn Muḥammad ibn Aḥmad ibn Jubayr al- see Ibn Jubayr
Kinani, Abū al-Ḥusayn Muḥammad ibn Aḥmad ibn Jubayr al- see Ibn Jubayr
Ibn Juljul
Ibn Juljul. Arab physician from Cordoba. Among other works, he wrote a history of physicians, probably one of the oldest collections of biographies on this subject in Arabic, and the earliest example of the use of Arabic translations from Latin.
Ibn Juljul. Arab physician from Cordoba. Among other works, he wrote a history of physicians, probably one of the oldest collections of biographies on this subject in Arabic, and the earliest example of the use of Arabic translations from Latin.
Ibn Kathir, ‘Imad al-Din
Ibn Kathir, ‘Imad al-Din (‘Imad al-Din ibn Kathir) (Ismail ibn Kathir) ('Imad ad-Din Isma'il bin 'Umar bin Kathir al-Qurashi al-Busrawi) (c. 1300/1301-1373). Syrian historian and traditionist. His history of Islam in fourteen volumes is one of the principal historical works of the Mameluke period. He also wrote a monumental compilation of hadith, and was interested in jurisprudence.
Ismail ibn Kathir was an Islamic scholar and renowned commentator on the Qur'an.
His full name is 'Imad ad-Din Isma'il bin 'Umar bin Kathir al-Qurashi al-Busrawi. He was born in 1301 in Busra, Syria (hence al-Busrawi). He was taught by Ibn Taymiyya in Damascus, Syria and Abu al-Hajjaj al-Mizzi, (d. 1373), Fiqh with Ibn al-Firkah, Hadith with ‘Isa bin al-Mutim, Ahmed bin Abi-Talib (Ibn ash-Shahnah), Ibn al-Hajjar, the Hadith narrator of ash-Sham (modern day Syria and surrounding areas), Baha ad-Din al-Qasim bin Muzaffar bin ‘Asakir, Ibn ash-Shirazi, Ishaq bin Yahya Al-Ammuddi, aka; Afif ad-Din, the Zahriyyah Shaykh, and Muhammad bin Zarrad.
Upon completion of his studies he obtained his first official appointment in 1341, when he joined an inquisitorial commission formed to determine certain questions of heresy. Thereafter he received various semi-official appointments, culminating in June/July 1366 with a professorial position at the Great Mosque of Damascus.
Ibn Kathir wrote a famous commentary on the Qur'an named Tafsir al-Qur'an al-'Adhim which linked certain Hadith, or sayings of Muhammad, and sayings of the sahaba to verses of the Qur'an. Tafsir Ibn Kathir is famous all over the Muslim world and among Muslims in the Western world, is one of the most widely used explanations of the Qu'ran today.
Ibn Kathir was renowned for his great memory regarding the sayings of Muhammad and the entire Qur'an. Ibn Kathir was also known as a qadi, a master scholar of history, and a mufassir (Qur'an commentator). Ibn Kathir saw himself as a Shafi'i scholar. This is indicated by two of his books, one of which was Tabaqaat ah-Shafai'ah, or The Categories of the Followers of Imam Shafi.
In later life, he became blind. He attributes his blindness to working late at night on the Musnad of Ahmad Ibn Hanbal in an attempt to rearrange it topically rather than by narrator.
Ibn Kathir died in February 1373 in Damascus.
The works of Ibn Kathir include:
* Tafsir ibn Kathir
* The Beginning and the End (Arabic: Al Bidayah wa-Nihayah or Tarikh ibn Kathir)
* Al-Sira Al-Nabawiyya (Ibn Kathir)
* al-Baa'ith al-Hatheeth: an abridgement of the Muqaddimah by Ibn al-Salah in Hadith terminology
* Tabaqaat ah-Shafi'iah
* Talkhis al-Istighatha
* Signs Before the Day of Judgement
* Sins and their Punishments
* Stories of The Prophets (Qasas ul Anbiya)
'Imad al-Din ibn Kathir see Ibn Kathir, ‘Imad al-Din
Ismail ibn Kathir see Ibn Kathir, ‘Imad al-Din
'Imad ad-Din Isma'il bin 'Umar bin Kathir al-Qurashi al-Busrawi see Ibn Kathir, ‘Imad al-Din
Ibn Kathir, ‘Imad al-Din (‘Imad al-Din ibn Kathir) (Ismail ibn Kathir) ('Imad ad-Din Isma'il bin 'Umar bin Kathir al-Qurashi al-Busrawi) (c. 1300/1301-1373). Syrian historian and traditionist. His history of Islam in fourteen volumes is one of the principal historical works of the Mameluke period. He also wrote a monumental compilation of hadith, and was interested in jurisprudence.
Ismail ibn Kathir was an Islamic scholar and renowned commentator on the Qur'an.
His full name is 'Imad ad-Din Isma'il bin 'Umar bin Kathir al-Qurashi al-Busrawi. He was born in 1301 in Busra, Syria (hence al-Busrawi). He was taught by Ibn Taymiyya in Damascus, Syria and Abu al-Hajjaj al-Mizzi, (d. 1373), Fiqh with Ibn al-Firkah, Hadith with ‘Isa bin al-Mutim, Ahmed bin Abi-Talib (Ibn ash-Shahnah), Ibn al-Hajjar, the Hadith narrator of ash-Sham (modern day Syria and surrounding areas), Baha ad-Din al-Qasim bin Muzaffar bin ‘Asakir, Ibn ash-Shirazi, Ishaq bin Yahya Al-Ammuddi, aka; Afif ad-Din, the Zahriyyah Shaykh, and Muhammad bin Zarrad.
Upon completion of his studies he obtained his first official appointment in 1341, when he joined an inquisitorial commission formed to determine certain questions of heresy. Thereafter he received various semi-official appointments, culminating in June/July 1366 with a professorial position at the Great Mosque of Damascus.
Ibn Kathir wrote a famous commentary on the Qur'an named Tafsir al-Qur'an al-'Adhim which linked certain Hadith, or sayings of Muhammad, and sayings of the sahaba to verses of the Qur'an. Tafsir Ibn Kathir is famous all over the Muslim world and among Muslims in the Western world, is one of the most widely used explanations of the Qu'ran today.
Ibn Kathir was renowned for his great memory regarding the sayings of Muhammad and the entire Qur'an. Ibn Kathir was also known as a qadi, a master scholar of history, and a mufassir (Qur'an commentator). Ibn Kathir saw himself as a Shafi'i scholar. This is indicated by two of his books, one of which was Tabaqaat ah-Shafai'ah, or The Categories of the Followers of Imam Shafi.
In later life, he became blind. He attributes his blindness to working late at night on the Musnad of Ahmad Ibn Hanbal in an attempt to rearrange it topically rather than by narrator.
Ibn Kathir died in February 1373 in Damascus.
The works of Ibn Kathir include:
* Tafsir ibn Kathir
* The Beginning and the End (Arabic: Al Bidayah wa-Nihayah or Tarikh ibn Kathir)
* Al-Sira Al-Nabawiyya (Ibn Kathir)
* al-Baa'ith al-Hatheeth: an abridgement of the Muqaddimah by Ibn al-Salah in Hadith terminology
* Tabaqaat ah-Shafi'iah
* Talkhis al-Istighatha
* Signs Before the Day of Judgement
* Sins and their Punishments
* Stories of The Prophets (Qasas ul Anbiya)
'Imad al-Din ibn Kathir see Ibn Kathir, ‘Imad al-Din
Ismail ibn Kathir see Ibn Kathir, ‘Imad al-Din
'Imad ad-Din Isma'il bin 'Umar bin Kathir al-Qurashi al-Busrawi see Ibn Kathir, ‘Imad al-Din
Ibn Kaysan
Ibn Kaysan (d. 911). Arab grammarian of Baghdad. He was a representative of the so-called eclectic school of Baghdad, refusing to take sides between the conflicting grammatical doctrines of Basra and Kufa.
Ibn Kaysan (d. 911). Arab grammarian of Baghdad. He was a representative of the so-called eclectic school of Baghdad, refusing to take sides between the conflicting grammatical doctrines of Basra and Kufa.
Ibn Khafaja
Ibn Khafaja (1058-1139). Andalusian poet. He is best known as a poet of nature.
Ibn Khafaja(h) or Abu Ishaq Ibn Ibrahim Ibn Abu Al-Fath Ibn Khafajah (1058-1138/9) of Alzira was one of the most famous poets of Al-Andalus during the reign of the Almoravids. He was born in 1058 in Alzira near Valencia where he spent most of his life.
He developed nature poetry to a great level of sophistication. His poetry includes a few panegyrics, e.g. to Yusuf ibn Tashfin whom he praised out of thankfulness that he had saved Al-Andalus from chaos by retaking the region of Valencia from the Spaniards in 1109. During the occupation of the surroundings of Valencia by the Spaniards (ca. 1100) Ibn Khafaja had fled the city to North Africa. He remained umarried but had many friends. At the age of 64 he collected his poems and wrote introductions to them. He lived to be over eighty.
According to Khadra Jayyusi, Khafaja demonstrates, in some of his poems a revolutionary attitude to language, using a vocabulary of great originality, which she describes as "warm and sensuous, obsessed with human intimacy, turbulent and conscious of the violence of life around him in a war-ridden country, awed by nature and eternally mystified both by its beauty and by its permanence vis-avis human mutability."
Ibn Khafaja (1058-1139). Andalusian poet. He is best known as a poet of nature.
Ibn Khafaja(h) or Abu Ishaq Ibn Ibrahim Ibn Abu Al-Fath Ibn Khafajah (1058-1138/9) of Alzira was one of the most famous poets of Al-Andalus during the reign of the Almoravids. He was born in 1058 in Alzira near Valencia where he spent most of his life.
He developed nature poetry to a great level of sophistication. His poetry includes a few panegyrics, e.g. to Yusuf ibn Tashfin whom he praised out of thankfulness that he had saved Al-Andalus from chaos by retaking the region of Valencia from the Spaniards in 1109. During the occupation of the surroundings of Valencia by the Spaniards (ca. 1100) Ibn Khafaja had fled the city to North Africa. He remained umarried but had many friends. At the age of 64 he collected his poems and wrote introductions to them. He lived to be over eighty.
According to Khadra Jayyusi, Khafaja demonstrates, in some of his poems a revolutionary attitude to language, using a vocabulary of great originality, which she describes as "warm and sensuous, obsessed with human intimacy, turbulent and conscious of the violence of life around him in a war-ridden country, awed by nature and eternally mystified both by its beauty and by its permanence vis-avis human mutability."
Ibn Khalawayh
Ibn Khalawayh (d. 980). Arab grammarian and man of letters. Like Ibn Kaysan, he was, in grammatical doctrines, an eclectic between the Basrans and the Kufans. .
Ibn Khalawayh (d. 980). Arab grammarian and man of letters. Like Ibn Kaysan, he was, in grammatical doctrines, an eclectic between the Basrans and the Kufans. .
Ibn Khaldun, ‘Abd al-Rahman
Ibn Khaldun, ‘Abd al-Rahman (‘Abd al-Rahman ibn Khaldun) (Abu Zayd Abd-ar-Rahman ibn Khaldun) (‘Abd al-Rahman ibn Muhammad ibn Khaldun) (Ibn Khaldoun) (Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn al-Hadrami) (May 27, 1332 - March 17, 1406). Historian, sociologist and philosopher of Tunis. He is one of the greatest intellects in the history of mankind..
Born on May 27, 1332, in Tunis (now in Tunisia), of a Spanish-Arab family, Ibn Khaldun held court positions in what are today Tunisia, Algeria, Morocco, and in Granada, Spain, and was twice imprisoned. Carefully educated, and having escaped the Black Death, he went to Fez in 1350, then the most brilliant capital of the Muslim West. He was put in prison for two years for having changed his loyalty in the turbulent political situation of the day (around 1360). His friendship with the vizier Ibn al-Khatib ensured him an honorable reception in Granada in 1362, from where he also came in contact with the Christian world.
Abu ‘Abd Allah, the amir of Bougie (in Arabic, Bijaya), meanwhile had regained his amirate and appointed Ibn Khaldun as his chamberlain. After the death on the battlefield of the amir, Ibn Khaldun handed over the town to the conqueror, Abu ‘Abd Allah’s cousin Abu‘l-‘Abbas, amir of Constantine, and entered his service. But, in time, he resigned and went to Biskra where he attempted to lead the life of a man of letters. However, not able to resist intrigue, he was continuously on the move, trying to back the winner although there was no winner in the Muslim West of the fourteenth century. Over time, he came to be regarded with mixed feelings never entirely free from suspicion. He left for Tlemcen, where the sultan once again wanted his services. Pretending to accept, he fled to live in the castle of Ibn Salama (1375-1379), near the present-day Frenda in Algeria.
In 1375, he went into seclusion near modern Frenda, Algeria, taking four years to compose his monumental Muqaddimah, the introductory volume to his Kitab al-Ibar (Universal History). Ibn Khaldun’s fame rests primarily on his Muqaddimah -- his Introduction. It was the author’s intention to write an introduction to the historian’s craft and present it as an encyclopedic synthesis of the methodological and cultural knowledge necessary to produce a truly scientific work. The central point is the study of the symptoms of, and the nature of, the ills from which civilizations die. His Moralistic Examples (from History) is important for the thirteenth and fourteenth centuries, especially for the Muslim West and particularly for the Berbers.
The Kitab al-Ibar is a valuable guide to the history of Muslim North Africa and the Berbers. Its six history volumes, however, are overshadowed by the immense significance of the Muqaddimah. In it, Ibn Khaldun outlined a philosophy of history and theory of society that are unprecedented in ancient and medieval writing and that are closely reflected in modern sociology. Societies, Ibn Khaldun believed, are held together by the power of social cohesiveness, which can be augmented by the unifying force of religion. Social change and the rise and fall of societies follow laws that can be empirically discovered and that reflect climate and economic activity as well as other realities.
In 1379, Ibn Khaldun returned to Tunis where he lived as a teacher and scholar. However, enmity from Ibn ‘Arafa, the representative of the Maliki school in Hafsid Tunisia, made Ibn Khaldun decide to leave the Muslim West. The sultan granted him permission for the pilgrimage, and in 1382, he left for Cairo.
In 1382, on pilgrimage to Mecca, Ibn Khaldun was offered a chair at the famous Islamic university of al-Azhar by the sultan of Cairo, who also appointed him judge (qadi) of the Maliki rite of Islam. In Cairo, Ibn Khaldun taught at al-Azhar and was appointed Maliki chief judge, but intrigues forced him to resign. After his pilgrimage, he was placed at the head of the khanqah of Baybars, the most important Sufi convent in Egypt.
Appointed judge again, and dismissed after a year, in 1400, he was obliged to accompany the Burji Mameluke al-Nasir Faraj on his expedition to relieve Damascus, which was threatened by Timur. Left in the besieged town, he played a role in its surrender to the feared conqueror. Having witnessed the horrors of the burning and sacking of Damascus, he returned to Cairo where he was well received. He died during his sixth office as judge. He died on March 17, 1406.
Ibn Khaldun is universally recognized as the founder and father of sociology and sciences of history. He is best known for his famous Muqaddimah (Prolegomena). Abd al-Rahman ibn Muhammad, generally known as Ibn Khaldun after a remote ancestor, was born in Tunis in 1332 to an upper class family that had migrated from Seville in Muslim Spain. His ancestors were Yemenite Arabs who settled in Spain at the very beginning of Muslim rule in the eighth century.
During his formative years, Ibn Khaldun experienced his family’s active participation in the intellectual life of the city, and to a lesser degree, its political life. He was accustomed to frequent visits to his family by the political and intellectual leaders of western Islamic states (i.e., North Africa and Spain), many of whom took refuge there. Ibn Khaldun was educated at Tunis and Fez, and studied the Qur‘an, the Prophet Muhammad’s hadith and other branches of Islamic studies such as Dialectical theology and the shari‘a (Islamic Law of Jurisprudence, according to the Maliki School). He also studied Arabic literature, philosophy, mathematics and astronomy. While still in his teens, Ibn Khaldun entered the service of the Egyptian ruler Sultan Barquq.
Ibn Khaldun led a very active political life before he finally settled down to write his well-known masterpiece of history. He worked for rulers in Tunis and Fez (in Morocco), Granada (in Muslim Spain) and Biaja (in North Africa). In 1375, Ibn Khaldun crossed over to Muslim Spain (Granada) as a tired and embittered man solely for the reasons of escaping the turmoil in North Africa. Unfortunately, because of his political past, the ruler of Granada expelled him. He then went back to Algeria to spend four years in seclusion in Qalat ibn Salama, a small village. It was in Qalat that he wrote the Muqaddimah, the first volume of his world history that won him an immortal place among historians, sociologists and philosophers. The uncertainty of his career continued because of unrest in North Africa. Finally, he settled in Egypt where he spent his last twenty-four years. Theere he lived a life of fame and respect, marked by his appointment as the Chief Malakite Judge. He also lectured at the Al-Azhar University.
Ibn Khaldun had to move from one court to another, sometimes at his own will, but often forced to do so by plotting rivals or despotic rulers. He learned much from his encounters with rulers, ambassadors, politicians and scholars from North Africa, Muslim Spain, Egypt and other parts of the Muslim world.
Ibn Khaldun’s fame rests on the Muqaddimah which forms the first systematic treatise on the philosophy of history. The Muqaddimah (Introduction) is a masterpiece in literature on philosophy of history and sociology. In the Muqaddimah, Ibn Khaldun sees man as social animal, conditioned by his surroundings and the climate he lives in. Man starts as a nomad of pure and simple manners, loyal to his tribe and eventually settles down to an urbanized, sedentary life. This is both an advance and a regression, for although the arts and sciences can flourish only in urban communities, the townsman loses the virtues of the nomad, and his tribal spirit turns into national patriotism. Nations become corrupted by luxury, and are eventually swept away by a ruder, more vigorous people. As more and more men are contained within city walls, its ruler has to devote more and more attention to keeping the peace and maintaining justice; as his realm grows greater, it needs more and more the unifying force of religion.
Events in North African history gave Ibn Khaldun the theory that a dynasty normally lasts four generations. Ibn Khaldun concludes his Muqaddimah with an account of the various Muslim systems of government, and a short survey of the arts and sciences, of education, magic and literature, which constitutes a summary of the extent of knowledge at that time.
The main theme of the The Book of Examples, and the Muqaddimah, seeks to identify psychological, economic, environmental and social facts that contribute to the advancement of human civilization and the currents of history. Ibn Khaldun analyzed the dynamics of group relationships and showed how group feelings, al-‘Asabiyya, produce the ascent of a new civilization and political power. He identified an almost rhythmic repetition of the rise and fall in human civilization, and analyzed factors contributing to it.
Ibn Khaldun’s revolutionary views have attracted the attention of Muslim scholars as well as many Western thinkers. In his study of history, Ibn Khaldun was a pioneer in subjecting historical reports to the two basic criteria of reason and social and physical laws. He pointed out the following four essential points in the study and analysis of historical reports: (1) relating events to each other through cause and effect, (2) drawing analogy between past and present, (3) taking into consideration the effect of the environment, and (4) taking into consideration the effect of inherited and economic conditions.
Ibn Khaldun pioneered the critical study of history. He provided an analytical study of human civilization, its beginning, factors contributing to its development and the causes of decline. Thus, he founded a new science: the science of social development or sociology, as we call it today. Ibn Khaldun writes, “I have written on history a book in which I discussed the causes and effects of the development of states and civilizations, and I followed in arranging the material of the book an unfamiliar method, and I followed in writing it a strange and innovative way.” By selecting his particular method of analysis, he created two new sciences: historiology and sociology simultaneously.
Ibn Khaldun argued that history is subject to universal laws and states the criterion for historical truth: The rule for distinguishing what is true from what is false in history is based on its possibility or impossibility: That is to say, we must examine human society and discriminate between the characteristics which are essential and inherent in its nature and those which are accidental and need not be taken into account, recognizing further those which cannot possibly belong to it. If we do this, we have a rule for separating historical truth from error by means of demonstrative methods that admits of no doubt. It is a genuine touchstone by which historians may verify whatever they relate.
Ibn Khaldun remarked that the role of religion is in unifying the Arabs and bringing progress and development to their society. He pointed out that injustice, despotism, and tyranny are clear signs of the downfall of the state. Ibn Khaldun points out that metaphysical philosophy has one advantage only, which is to sharpen one’s wits. He states that the knowledge of the metaphysical world particularly in matters of belief can only be derived from revelation.
Ibn Khaldun remarked that the role of religion is in unifying the Arabs and bringing progress and development to their society. He pointed out that injustice, despotism, and tyranny are clear signs of the downfall of the state. Ibn Khaldun points out that metaphysical philosophy has one advantage only, which is to sharpen one’s wits. He states that the knowledge of the metaphysical world particularly in matters of belief can only be derived from revelation.
Ibn Khaldun was a pioneer in education. He remarked that suppression and use of force are enemies to learning, and that they lead to laziness, lying and hypocrisy. He also pointed out to the necessity of good models and practice for the command of good linguistic habits. Ibn Khaldun lived in the beginning period of the decline of Muslim civilization. This experience prompted him to spend most of his efforts on collecting, summarizing and memorization of the body of knowledge left by the ancestors. He vehemently attacked those unhealthy practices that created stagnation and stifling of creativity by Muslim scholars.
Ibn Khaldun emphasized the necessity of subjecting both social and historical phenomena to scientific and objective analysis. He noted that those phenomena were not the outcome of chance, but were controlled by laws of their own, laws that had to be discovered and applied in the study of society, civilization and history. He remarked that historians have committed errors in their study of historical events, due to three major factors: (1) Their ignorance of the natures of civilization and people; (2) their bias and prejudice; and (3) their blind acceptance of reports given by others.
Ibn Khaldun pointed out that true progress and development comes through correct understanding of history, and correct understanding can only be achieved by observing the following three main points. First, a historian should not be in any way prejudiced for or against any one or any idea. Second, he needs to conform and scrutinize the reported information. One should learn all one could about the historians whose reports one hears or reads, and one should check their morals and trustworthiness before accepting their reports. Finally, one should not limit history to the study of political and military news or to news about rulers and states. For history should include the study of all social, religious, and economic conditions.
The Muqaddimah was already recognized as an important work during the lifetime of Ibn Khaldun. His other volumes on world history Kitab al-I‘bar deal with the history of Arabs, contemporary Muslim rulers, contemporary European rulers, ancient history of Arabs, Jews, Greeks, Romans, Persians, Islamic History, Egyptian history and North African history, especially that of Berbers and tribes living in the adjoining areas. The last volume deals largely with the events of his own life and is known as Al-Tasrif. As with his other books, it was also written from an analytical perspective and initiated a new tradition in the art of writing autobiography. He also wrote a book on mathematics which is not extant.
Ibn Khaldun’s influence on the subject of history, philosophy of history, sociology, political science and education has remained paramount down to our times. He is also recognized as the leader in the art of autobiography, a renovator in the fields of education and educational psychology and in Arabic writing stylistics. His books have been translated into many languages, both in the East and the West, and have inspired subsequent development of these sciences. Indeed, some commentators consider Ibn Khaldun’s Muqaddimah as superior in scholarship to Machiavelli’s The Prince, a Renaissance classic written a century later.
'Abd al-Rahman ibn Khaldun see Ibn Khaldun, ‘Abd al-Rahman
Abu Zayd Abd-ar-Rahman ibn Khaldun see Ibn Khaldun, ‘Abd al-Rahman
'Abd al-Rahman ibn Muhammad ibn Khaldun see Ibn Khaldun, ‘Abd al-Rahman
Ibn Khaldoun see Ibn Khaldun, ‘Abd al-Rahman
Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn Al-Hadrami see Ibn Khaldun, ‘Abd al-Rahman
Haldrami, Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn al- see Ibn Khaldun, ‘Abd al-Rahman
Ibn Khaldun, ‘Abd al-Rahman (‘Abd al-Rahman ibn Khaldun) (Abu Zayd Abd-ar-Rahman ibn Khaldun) (‘Abd al-Rahman ibn Muhammad ibn Khaldun) (Ibn Khaldoun) (Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn al-Hadrami) (May 27, 1332 - March 17, 1406). Historian, sociologist and philosopher of Tunis. He is one of the greatest intellects in the history of mankind..
Born on May 27, 1332, in Tunis (now in Tunisia), of a Spanish-Arab family, Ibn Khaldun held court positions in what are today Tunisia, Algeria, Morocco, and in Granada, Spain, and was twice imprisoned. Carefully educated, and having escaped the Black Death, he went to Fez in 1350, then the most brilliant capital of the Muslim West. He was put in prison for two years for having changed his loyalty in the turbulent political situation of the day (around 1360). His friendship with the vizier Ibn al-Khatib ensured him an honorable reception in Granada in 1362, from where he also came in contact with the Christian world.
Abu ‘Abd Allah, the amir of Bougie (in Arabic, Bijaya), meanwhile had regained his amirate and appointed Ibn Khaldun as his chamberlain. After the death on the battlefield of the amir, Ibn Khaldun handed over the town to the conqueror, Abu ‘Abd Allah’s cousin Abu‘l-‘Abbas, amir of Constantine, and entered his service. But, in time, he resigned and went to Biskra where he attempted to lead the life of a man of letters. However, not able to resist intrigue, he was continuously on the move, trying to back the winner although there was no winner in the Muslim West of the fourteenth century. Over time, he came to be regarded with mixed feelings never entirely free from suspicion. He left for Tlemcen, where the sultan once again wanted his services. Pretending to accept, he fled to live in the castle of Ibn Salama (1375-1379), near the present-day Frenda in Algeria.
In 1375, he went into seclusion near modern Frenda, Algeria, taking four years to compose his monumental Muqaddimah, the introductory volume to his Kitab al-Ibar (Universal History). Ibn Khaldun’s fame rests primarily on his Muqaddimah -- his Introduction. It was the author’s intention to write an introduction to the historian’s craft and present it as an encyclopedic synthesis of the methodological and cultural knowledge necessary to produce a truly scientific work. The central point is the study of the symptoms of, and the nature of, the ills from which civilizations die. His Moralistic Examples (from History) is important for the thirteenth and fourteenth centuries, especially for the Muslim West and particularly for the Berbers.
The Kitab al-Ibar is a valuable guide to the history of Muslim North Africa and the Berbers. Its six history volumes, however, are overshadowed by the immense significance of the Muqaddimah. In it, Ibn Khaldun outlined a philosophy of history and theory of society that are unprecedented in ancient and medieval writing and that are closely reflected in modern sociology. Societies, Ibn Khaldun believed, are held together by the power of social cohesiveness, which can be augmented by the unifying force of religion. Social change and the rise and fall of societies follow laws that can be empirically discovered and that reflect climate and economic activity as well as other realities.
In 1379, Ibn Khaldun returned to Tunis where he lived as a teacher and scholar. However, enmity from Ibn ‘Arafa, the representative of the Maliki school in Hafsid Tunisia, made Ibn Khaldun decide to leave the Muslim West. The sultan granted him permission for the pilgrimage, and in 1382, he left for Cairo.
In 1382, on pilgrimage to Mecca, Ibn Khaldun was offered a chair at the famous Islamic university of al-Azhar by the sultan of Cairo, who also appointed him judge (qadi) of the Maliki rite of Islam. In Cairo, Ibn Khaldun taught at al-Azhar and was appointed Maliki chief judge, but intrigues forced him to resign. After his pilgrimage, he was placed at the head of the khanqah of Baybars, the most important Sufi convent in Egypt.
Appointed judge again, and dismissed after a year, in 1400, he was obliged to accompany the Burji Mameluke al-Nasir Faraj on his expedition to relieve Damascus, which was threatened by Timur. Left in the besieged town, he played a role in its surrender to the feared conqueror. Having witnessed the horrors of the burning and sacking of Damascus, he returned to Cairo where he was well received. He died during his sixth office as judge. He died on March 17, 1406.
Ibn Khaldun is universally recognized as the founder and father of sociology and sciences of history. He is best known for his famous Muqaddimah (Prolegomena). Abd al-Rahman ibn Muhammad, generally known as Ibn Khaldun after a remote ancestor, was born in Tunis in 1332 to an upper class family that had migrated from Seville in Muslim Spain. His ancestors were Yemenite Arabs who settled in Spain at the very beginning of Muslim rule in the eighth century.
During his formative years, Ibn Khaldun experienced his family’s active participation in the intellectual life of the city, and to a lesser degree, its political life. He was accustomed to frequent visits to his family by the political and intellectual leaders of western Islamic states (i.e., North Africa and Spain), many of whom took refuge there. Ibn Khaldun was educated at Tunis and Fez, and studied the Qur‘an, the Prophet Muhammad’s hadith and other branches of Islamic studies such as Dialectical theology and the shari‘a (Islamic Law of Jurisprudence, according to the Maliki School). He also studied Arabic literature, philosophy, mathematics and astronomy. While still in his teens, Ibn Khaldun entered the service of the Egyptian ruler Sultan Barquq.
Ibn Khaldun led a very active political life before he finally settled down to write his well-known masterpiece of history. He worked for rulers in Tunis and Fez (in Morocco), Granada (in Muslim Spain) and Biaja (in North Africa). In 1375, Ibn Khaldun crossed over to Muslim Spain (Granada) as a tired and embittered man solely for the reasons of escaping the turmoil in North Africa. Unfortunately, because of his political past, the ruler of Granada expelled him. He then went back to Algeria to spend four years in seclusion in Qalat ibn Salama, a small village. It was in Qalat that he wrote the Muqaddimah, the first volume of his world history that won him an immortal place among historians, sociologists and philosophers. The uncertainty of his career continued because of unrest in North Africa. Finally, he settled in Egypt where he spent his last twenty-four years. Theere he lived a life of fame and respect, marked by his appointment as the Chief Malakite Judge. He also lectured at the Al-Azhar University.
Ibn Khaldun had to move from one court to another, sometimes at his own will, but often forced to do so by plotting rivals or despotic rulers. He learned much from his encounters with rulers, ambassadors, politicians and scholars from North Africa, Muslim Spain, Egypt and other parts of the Muslim world.
Ibn Khaldun’s fame rests on the Muqaddimah which forms the first systematic treatise on the philosophy of history. The Muqaddimah (Introduction) is a masterpiece in literature on philosophy of history and sociology. In the Muqaddimah, Ibn Khaldun sees man as social animal, conditioned by his surroundings and the climate he lives in. Man starts as a nomad of pure and simple manners, loyal to his tribe and eventually settles down to an urbanized, sedentary life. This is both an advance and a regression, for although the arts and sciences can flourish only in urban communities, the townsman loses the virtues of the nomad, and his tribal spirit turns into national patriotism. Nations become corrupted by luxury, and are eventually swept away by a ruder, more vigorous people. As more and more men are contained within city walls, its ruler has to devote more and more attention to keeping the peace and maintaining justice; as his realm grows greater, it needs more and more the unifying force of religion.
Events in North African history gave Ibn Khaldun the theory that a dynasty normally lasts four generations. Ibn Khaldun concludes his Muqaddimah with an account of the various Muslim systems of government, and a short survey of the arts and sciences, of education, magic and literature, which constitutes a summary of the extent of knowledge at that time.
The main theme of the The Book of Examples, and the Muqaddimah, seeks to identify psychological, economic, environmental and social facts that contribute to the advancement of human civilization and the currents of history. Ibn Khaldun analyzed the dynamics of group relationships and showed how group feelings, al-‘Asabiyya, produce the ascent of a new civilization and political power. He identified an almost rhythmic repetition of the rise and fall in human civilization, and analyzed factors contributing to it.
Ibn Khaldun’s revolutionary views have attracted the attention of Muslim scholars as well as many Western thinkers. In his study of history, Ibn Khaldun was a pioneer in subjecting historical reports to the two basic criteria of reason and social and physical laws. He pointed out the following four essential points in the study and analysis of historical reports: (1) relating events to each other through cause and effect, (2) drawing analogy between past and present, (3) taking into consideration the effect of the environment, and (4) taking into consideration the effect of inherited and economic conditions.
Ibn Khaldun pioneered the critical study of history. He provided an analytical study of human civilization, its beginning, factors contributing to its development and the causes of decline. Thus, he founded a new science: the science of social development or sociology, as we call it today. Ibn Khaldun writes, “I have written on history a book in which I discussed the causes and effects of the development of states and civilizations, and I followed in arranging the material of the book an unfamiliar method, and I followed in writing it a strange and innovative way.” By selecting his particular method of analysis, he created two new sciences: historiology and sociology simultaneously.
Ibn Khaldun argued that history is subject to universal laws and states the criterion for historical truth: The rule for distinguishing what is true from what is false in history is based on its possibility or impossibility: That is to say, we must examine human society and discriminate between the characteristics which are essential and inherent in its nature and those which are accidental and need not be taken into account, recognizing further those which cannot possibly belong to it. If we do this, we have a rule for separating historical truth from error by means of demonstrative methods that admits of no doubt. It is a genuine touchstone by which historians may verify whatever they relate.
Ibn Khaldun remarked that the role of religion is in unifying the Arabs and bringing progress and development to their society. He pointed out that injustice, despotism, and tyranny are clear signs of the downfall of the state. Ibn Khaldun points out that metaphysical philosophy has one advantage only, which is to sharpen one’s wits. He states that the knowledge of the metaphysical world particularly in matters of belief can only be derived from revelation.
Ibn Khaldun remarked that the role of religion is in unifying the Arabs and bringing progress and development to their society. He pointed out that injustice, despotism, and tyranny are clear signs of the downfall of the state. Ibn Khaldun points out that metaphysical philosophy has one advantage only, which is to sharpen one’s wits. He states that the knowledge of the metaphysical world particularly in matters of belief can only be derived from revelation.
Ibn Khaldun was a pioneer in education. He remarked that suppression and use of force are enemies to learning, and that they lead to laziness, lying and hypocrisy. He also pointed out to the necessity of good models and practice for the command of good linguistic habits. Ibn Khaldun lived in the beginning period of the decline of Muslim civilization. This experience prompted him to spend most of his efforts on collecting, summarizing and memorization of the body of knowledge left by the ancestors. He vehemently attacked those unhealthy practices that created stagnation and stifling of creativity by Muslim scholars.
Ibn Khaldun emphasized the necessity of subjecting both social and historical phenomena to scientific and objective analysis. He noted that those phenomena were not the outcome of chance, but were controlled by laws of their own, laws that had to be discovered and applied in the study of society, civilization and history. He remarked that historians have committed errors in their study of historical events, due to three major factors: (1) Their ignorance of the natures of civilization and people; (2) their bias and prejudice; and (3) their blind acceptance of reports given by others.
Ibn Khaldun pointed out that true progress and development comes through correct understanding of history, and correct understanding can only be achieved by observing the following three main points. First, a historian should not be in any way prejudiced for or against any one or any idea. Second, he needs to conform and scrutinize the reported information. One should learn all one could about the historians whose reports one hears or reads, and one should check their morals and trustworthiness before accepting their reports. Finally, one should not limit history to the study of political and military news or to news about rulers and states. For history should include the study of all social, religious, and economic conditions.
The Muqaddimah was already recognized as an important work during the lifetime of Ibn Khaldun. His other volumes on world history Kitab al-I‘bar deal with the history of Arabs, contemporary Muslim rulers, contemporary European rulers, ancient history of Arabs, Jews, Greeks, Romans, Persians, Islamic History, Egyptian history and North African history, especially that of Berbers and tribes living in the adjoining areas. The last volume deals largely with the events of his own life and is known as Al-Tasrif. As with his other books, it was also written from an analytical perspective and initiated a new tradition in the art of writing autobiography. He also wrote a book on mathematics which is not extant.
Ibn Khaldun’s influence on the subject of history, philosophy of history, sociology, political science and education has remained paramount down to our times. He is also recognized as the leader in the art of autobiography, a renovator in the fields of education and educational psychology and in Arabic writing stylistics. His books have been translated into many languages, both in the East and the West, and have inspired subsequent development of these sciences. Indeed, some commentators consider Ibn Khaldun’s Muqaddimah as superior in scholarship to Machiavelli’s The Prince, a Renaissance classic written a century later.
'Abd al-Rahman ibn Khaldun see Ibn Khaldun, ‘Abd al-Rahman
Abu Zayd Abd-ar-Rahman ibn Khaldun see Ibn Khaldun, ‘Abd al-Rahman
'Abd al-Rahman ibn Muhammad ibn Khaldun see Ibn Khaldun, ‘Abd al-Rahman
Ibn Khaldoun see Ibn Khaldun, ‘Abd al-Rahman
Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn Al-Hadrami see Ibn Khaldun, ‘Abd al-Rahman
Haldrami, Abū Zayd ‘Abdu r-Raḥman bin Muḥammad bin Khaldūn al- see Ibn Khaldun, ‘Abd al-Rahman
Ibn Khaldun, Abu Zakariyya‘
Ibn Khaldun, Abu Zakariyya‘ (Abu Zakariyya‘ ibn Khaldun) (1333-1378). Brother of Ibn Khaldun. He was a poet and man of letters. He wrote a history of the kingdom of Tlemcen.
Abu Zakariyya' ibn Khaldun see Ibn Khaldun, Abu Zakariyya‘
Abu Zakariyya' ibn Khaldun see Ibn Khaldun, Abu Zakariyya‘
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