Ibadiyah
Ibadiyah. See Ibadiyya, al-.
Ibadiyya see Ibadiyah.
Ibadiyya see Ibadiyah.
Ibadiyya, al-
Ibadiyya, al- (Ibadiya) (Abadiyya). One of the main branches of the Kharijites, representatives of which are today found in Oman, East Africa, Tripolitania and southern Algeria. The name is derived from ‘Abd Allah ibn ‘Ibad (of the eighth century) of Basra, who broke away from the Khariji extremists.
The al-Ibadiyya (the Ibadites) was a branch of the first religious division of Islam, the Kharijites (“Rebels”), with their own state structures. The Ibadites first waged war against the Umayyad caliphs from Basra and established several theocratic republics under the leadership of their own Imams. In the mid-8th century, they ruled various towns in Libya, Tunisia, and Algeria. The Ibadites then migrated to the Algerian Sahara. Ibadite imams ruled from 751 until the end of the 18th century in Muscat and Oman, and during the 18th century in Bahrain and Zanzibar too. Ibadite communities still exist today in Libya, Tunisia, and Algeria, and are particularly strong in Oman.
The chief scholar and organizer of the Ibadis was Jabir ibn Zayd al-Azdi from Oman (c. 639-c.711). His scholarly pupil Abu ‘Ubayda Muslim at first hoped to win the caliphs to Ibadism, but later made Basra into the center of missionary activities. Outside Basra there were Ibadi centers at Kufa, Mosul, the Hijaz, even at Mecca and Medina, in Central Arabia, Hadhramaut, Yemen and Oman, where the town of Nizwa was their capital. The first to preach Ibadism in East Africa in the ninth century were probably merchants from Oman. The movement also spread to Persia (Khurasan), Egypt, Ifriqiya, the Maghrib, western and central Sudan, and to Spain and Sicily.
Unlike the Khariji extremists, represented by the Azraqis, the Ibadis do not regard a non-Khariji Muslim as an infidel and a polytheist, and thus reject assassination for religious reasons. Marriage with non-Ibadis is also permitted. If circumstances were unfavorable, it was not necessary to have an Imam. The latter was elected by a council of important lay persons or by shaykhs, and proclaimed before the people. He was also leader in war, judge and theologian. He could be deposed if he did not observe the Qur‘an, the Sunna of the Prophet and the example of the first Imams. In general, the dogma and the politico-religious theories of the Ibadiyya resemble those of the Sunnis
Among the several Ibadi sects should be mentioned the Nukkaris of North Africa.
The Kharijite movement broke with the fourth caliph Ali in 657 after he agreed to submit his conflict with the governor of Syria, Muʿawiya ibn Abi Sufyan, to arbitration. This action, the Kharijites argued, undermined both the religious and political leadership of Ali. Equally hostile to Umayyad rule by hereditary succession, the Kharijites espoused an ideology of absolute egalitarianism, social austerity, and militant puritanism. The two major Kharijite factions were the Azariqa, who waged a relentless war to overthrow the existing social and political order, and the Ibadiyya, who took a politically quiescent position (kitman) during the civil wars of the seventh century.
The Ibadiyya, who derive their name from their founder Abdallah ibn Ibad al-Murri al-Tamimi (died c. 720), were originally based in Basra. Under the early Abbasids in the eighth and ninth centuries, the Ibadiyya took an activist missionary approach (zuhur) and spread in the desert frontier regions of north Africa (Tahert), and eastern and southern Arabia (Hadramawt) among tribal social segments. The Ibadiyya developed an elaborate political theory that emphasizes the primacy of religious leadership (imamate), but allows the coexistence of various imams (unlike in Shiʿism). Notwithstanding their acceptance of the Muʿtazilite doctrine of the createdness of the Qurʾan, the Ibadiyya largely concur with Sunni Islam, particularly the Maliki school on matters of law. The sect survives today in Oman, eastern Africa (Zanzibar), Libya (Jabal Nafusa and Zuagha), the island of Djerba (Tunisia), and southern Algeria (Wargla and Mzab).
According to Ibadi doctrine, an imam must be elected with absolute ruling authority over the community. His authority is absolute as long as he abides by Ibadi principles and law, and he can be deposed if he has committed a great disobedience and has not repented. However, such conditions remain theoretical in general. There is a tradition of a “chief elector” which had its root deep in the development of Ibadiyah in Oman. Although there is no post in the Ibadi jurisprudence for the chief elector, the rules and acts considered correct are derived from the acts and judgments of the consecutive chief electors. Ibadi jurisprudence and literature hold in high esteem the ‘ulama‘ (learned men) in general, and the imam is expected to obey them and to abide by their rulings. However, when the time is considered convenient for electing an imam, it is the ‘ulama‘ who lead the tribal chiefs to prepare for such an election, and the leading figure of the ‘ulama‘ will act as the chief elector. This task begins by getting the main Ibadi scholars in the country to communicate with each other and to reach an agreement on a person who will be proper for the post. They prepare for the election and assure that the tribal chiefs will give their support to the eleced imam. They continue, led by the chief elector, to check on the imam and to ensure that he abides by the Ibadi creed and rules of conduct.
Ibadi political power in Oman began with a seizure of power by the first publicly elected imam, al-Julanda ibn Mas‘ud (r. c. 749-751), who was slain in battle by an ‘Abbasid force. The imamate was revived in 793 under Imam Muhammad ibn ‘Affan. In 893, the ‘Abbasid force reconquered Oman, after which the Ibadiyah continued to elect imams there and to exercise considerable authority. Imam Nasir ibn Murshid al-Ya‘rubi (r. c. 1624-1649) established an Ibadi dynasty in the course of his struggle against Portuguese colonial dominance. This dynasty was replaced by the present ruling family, whose first ruler was Imam Ahmad ibn Sa‘id al-Busa‘idi (r. 1753/54-1783).
Ibadi revivalism in nineteenth century Oman was characterized by disputes centered on the election of a zuhur (public) imam, in which various rulers were accused of departing from true Ibadi principles (the only legitimate basis for deposing an imam). Thus, the rise of Imam ‘Azzan ibn Qays (r. 1868-1871) was supported by the theologian Sa‘id ibn Khalfan al-Khalili (d. 1871), and the rise of Imam Rashid al-Kharusi (r. 1913-1920) by the noted historian and theologian ‘Abd Allah al-Salimi (d. 1914).
Abadiyya see Ibadiyya, al-
Ibadites see Ibadiyya, al-
Ibadiyya, al- (Ibadiya) (Abadiyya). One of the main branches of the Kharijites, representatives of which are today found in Oman, East Africa, Tripolitania and southern Algeria. The name is derived from ‘Abd Allah ibn ‘Ibad (of the eighth century) of Basra, who broke away from the Khariji extremists.
The al-Ibadiyya (the Ibadites) was a branch of the first religious division of Islam, the Kharijites (“Rebels”), with their own state structures. The Ibadites first waged war against the Umayyad caliphs from Basra and established several theocratic republics under the leadership of their own Imams. In the mid-8th century, they ruled various towns in Libya, Tunisia, and Algeria. The Ibadites then migrated to the Algerian Sahara. Ibadite imams ruled from 751 until the end of the 18th century in Muscat and Oman, and during the 18th century in Bahrain and Zanzibar too. Ibadite communities still exist today in Libya, Tunisia, and Algeria, and are particularly strong in Oman.
The chief scholar and organizer of the Ibadis was Jabir ibn Zayd al-Azdi from Oman (c. 639-c.711). His scholarly pupil Abu ‘Ubayda Muslim at first hoped to win the caliphs to Ibadism, but later made Basra into the center of missionary activities. Outside Basra there were Ibadi centers at Kufa, Mosul, the Hijaz, even at Mecca and Medina, in Central Arabia, Hadhramaut, Yemen and Oman, where the town of Nizwa was their capital. The first to preach Ibadism in East Africa in the ninth century were probably merchants from Oman. The movement also spread to Persia (Khurasan), Egypt, Ifriqiya, the Maghrib, western and central Sudan, and to Spain and Sicily.
Unlike the Khariji extremists, represented by the Azraqis, the Ibadis do not regard a non-Khariji Muslim as an infidel and a polytheist, and thus reject assassination for religious reasons. Marriage with non-Ibadis is also permitted. If circumstances were unfavorable, it was not necessary to have an Imam. The latter was elected by a council of important lay persons or by shaykhs, and proclaimed before the people. He was also leader in war, judge and theologian. He could be deposed if he did not observe the Qur‘an, the Sunna of the Prophet and the example of the first Imams. In general, the dogma and the politico-religious theories of the Ibadiyya resemble those of the Sunnis
Among the several Ibadi sects should be mentioned the Nukkaris of North Africa.
The Kharijite movement broke with the fourth caliph Ali in 657 after he agreed to submit his conflict with the governor of Syria, Muʿawiya ibn Abi Sufyan, to arbitration. This action, the Kharijites argued, undermined both the religious and political leadership of Ali. Equally hostile to Umayyad rule by hereditary succession, the Kharijites espoused an ideology of absolute egalitarianism, social austerity, and militant puritanism. The two major Kharijite factions were the Azariqa, who waged a relentless war to overthrow the existing social and political order, and the Ibadiyya, who took a politically quiescent position (kitman) during the civil wars of the seventh century.
The Ibadiyya, who derive their name from their founder Abdallah ibn Ibad al-Murri al-Tamimi (died c. 720), were originally based in Basra. Under the early Abbasids in the eighth and ninth centuries, the Ibadiyya took an activist missionary approach (zuhur) and spread in the desert frontier regions of north Africa (Tahert), and eastern and southern Arabia (Hadramawt) among tribal social segments. The Ibadiyya developed an elaborate political theory that emphasizes the primacy of religious leadership (imamate), but allows the coexistence of various imams (unlike in Shiʿism). Notwithstanding their acceptance of the Muʿtazilite doctrine of the createdness of the Qurʾan, the Ibadiyya largely concur with Sunni Islam, particularly the Maliki school on matters of law. The sect survives today in Oman, eastern Africa (Zanzibar), Libya (Jabal Nafusa and Zuagha), the island of Djerba (Tunisia), and southern Algeria (Wargla and Mzab).
According to Ibadi doctrine, an imam must be elected with absolute ruling authority over the community. His authority is absolute as long as he abides by Ibadi principles and law, and he can be deposed if he has committed a great disobedience and has not repented. However, such conditions remain theoretical in general. There is a tradition of a “chief elector” which had its root deep in the development of Ibadiyah in Oman. Although there is no post in the Ibadi jurisprudence for the chief elector, the rules and acts considered correct are derived from the acts and judgments of the consecutive chief electors. Ibadi jurisprudence and literature hold in high esteem the ‘ulama‘ (learned men) in general, and the imam is expected to obey them and to abide by their rulings. However, when the time is considered convenient for electing an imam, it is the ‘ulama‘ who lead the tribal chiefs to prepare for such an election, and the leading figure of the ‘ulama‘ will act as the chief elector. This task begins by getting the main Ibadi scholars in the country to communicate with each other and to reach an agreement on a person who will be proper for the post. They prepare for the election and assure that the tribal chiefs will give their support to the eleced imam. They continue, led by the chief elector, to check on the imam and to ensure that he abides by the Ibadi creed and rules of conduct.
Ibadi political power in Oman began with a seizure of power by the first publicly elected imam, al-Julanda ibn Mas‘ud (r. c. 749-751), who was slain in battle by an ‘Abbasid force. The imamate was revived in 793 under Imam Muhammad ibn ‘Affan. In 893, the ‘Abbasid force reconquered Oman, after which the Ibadiyah continued to elect imams there and to exercise considerable authority. Imam Nasir ibn Murshid al-Ya‘rubi (r. c. 1624-1649) established an Ibadi dynasty in the course of his struggle against Portuguese colonial dominance. This dynasty was replaced by the present ruling family, whose first ruler was Imam Ahmad ibn Sa‘id al-Busa‘idi (r. 1753/54-1783).
Ibadi revivalism in nineteenth century Oman was characterized by disputes centered on the election of a zuhur (public) imam, in which various rulers were accused of departing from true Ibadi principles (the only legitimate basis for deposing an imam). Thus, the rise of Imam ‘Azzan ibn Qays (r. 1868-1871) was supported by the theologian Sa‘id ibn Khalfan al-Khalili (d. 1871), and the rise of Imam Rashid al-Kharusi (r. 1913-1920) by the noted historian and theologian ‘Abd Allah al-Salimi (d. 1914).
Abadiyya see Ibadiyya, al-
Ibadites see Ibadiyya, al-
Ibn
Ibn. Arabic particle indicating “son of,” often abbreviated as b. It sometimes constitutes the first part of proper names, as in Ibn Battuta. The Swahili equivalent of ibn is bin with which it is freely interchanged in many east African names.
Bin see Ibn.
Ibn. Arabic particle indicating “son of,” often abbreviated as b. It sometimes constitutes the first part of proper names, as in Ibn Battuta. The Swahili equivalent of ibn is bin with which it is freely interchanged in many east African names.
Bin see Ibn.
Ibn ‘Abbad, Abu‘l-Qasim
Ibn ‘Abbad, Abu‘l-Qasim (Abu‘l-Qasim ibn ‘Abbad) (al-Sahib) (938-995). Vizier and man of letters of the Buyid period. Of Persian origin, he was an arabophile and wrote on dogmatic theology, history, grammar, lexicography, literary criticism and composed poetry and belles-lettres.
Abu'l-Qasim ibn 'Abbad see Ibn ‘Abbad, Abu‘l-Qasim
Sahib, al- see Ibn ‘Abbad, Abu‘l-Qasim
Ibn ‘Abbad, Abu‘l-Qasim (Abu‘l-Qasim ibn ‘Abbad) (al-Sahib) (938-995). Vizier and man of letters of the Buyid period. Of Persian origin, he was an arabophile and wrote on dogmatic theology, history, grammar, lexicography, literary criticism and composed poetry and belles-lettres.
Abu'l-Qasim ibn 'Abbad see Ibn ‘Abbad, Abu‘l-Qasim
Sahib, al- see Ibn ‘Abbad, Abu‘l-Qasim
Ibn ‘Abd al-Hakam
Ibn ‘Abd al-Hakam. Name which refers to the son and the four grandsons of ‘Abd al-Hakam, a wealthy and influential family of legal scholars and historians in ninth century Egypt.
Ibn Abd-el-Hakam (d. 870 or 871) was an Egyptian chronicler who wrote the History of the Conquest of Egypt and North Africa and Spain.
His work is invaluable as the earliest Arab account of the Islamic conquests of those countries. This work was written about 150-200 years after the events it describes, and therefore mixes fact and legend. It was often quoted by later Islamic historians.
The author's father and brother Muhammad were the leading Egyptian authorities on Malikite Islamic law. Although much quoted, he is seldom named because of a family disgrace. He and his brothers were accused of embezzlement of a deceased estate, imprisoned, and one of the brothers died under torture.
Ibn ‘Abd al-Hakam. Name which refers to the son and the four grandsons of ‘Abd al-Hakam, a wealthy and influential family of legal scholars and historians in ninth century Egypt.
Ibn Abd-el-Hakam (d. 870 or 871) was an Egyptian chronicler who wrote the History of the Conquest of Egypt and North Africa and Spain.
His work is invaluable as the earliest Arab account of the Islamic conquests of those countries. This work was written about 150-200 years after the events it describes, and therefore mixes fact and legend. It was often quoted by later Islamic historians.
The author's father and brother Muhammad were the leading Egyptian authorities on Malikite Islamic law. Although much quoted, he is seldom named because of a family disgrace. He and his brothers were accused of embezzlement of a deceased estate, imprisoned, and one of the brothers died under torture.
Ibn ‘Abd al-Mun‘im al-Himyari
Ibn ‘Abd al-Mun‘im al-Himyari. Author of an important Arabic geographical dictionary. He used the works of al-Bakri and al-Idrisi. His dictionary acquired a great popularity in the Maghrib.
Ibn ‘Abd al-Mun‘im al-Himyari. Author of an important Arabic geographical dictionary. He used the works of al-Bakri and al-Idrisi. His dictionary acquired a great popularity in the Maghrib.
Ibn ‘Abd al-Wahhab
Ibn ‘Abd al-Wahhab (Muhammad ibn ‘Abd al-Wahhab) (Muhammad ibn 'Abd Al-Wahhab ibn Sulayman ibn 'Ali ibn Muhammad ibn Ahmad ibn Rashid al-Tamimi) (1703–1792). Hanbali theologian from Najd and the founder of Wahhabism. Already as a young theologian, al-Wahhab began his teaching against the cult of saints, paganism among the Bedouins, sacred trees and some sacred tombs. In 1744, amir Muhammad ibn Sa‘ud of al-Dir‘iyya and Ibn ‘Abd al-Wahhab swore an oath of mutual loyalty to strive, by force if necessary, to make the kingdom of God’s word prevail. Ibn ‘Abd al-Wahhab’s doctrine was very strongly influenced by that of Ibn Taymiyya and opposed to sects which were considered as incompatible with Sunnism, such as Shi‘ism, the Mu‘tazila and the Kharijiyya.
Born in al-‘Uyaynah in Najd, Ibn ‘Abd al-Wahhab belonged to a prestigious family of jurists, both theologians and qadis (judges). Under the tutorship of his father, young Muhammad studied Hanbali jurisprudence and read classical works on tafsir (exegesis), hadith (tradition) and tawhid (monotheism). In his early twenties, he began to denounce what he described as the polytheistic beliefs and practices of his society, rejecting its laxity and insisting on strict adherence to the shari‘a.
Ibn 'Abd al-Wahhab's beliefs alienated him from the establishment ‘ulama‘ and led to the dismissal of his father from the position of qadi. Subsequently, Ibn ‘Abd al-Wahhab’s family, including his father, had to leave al-‘Uyaynah to neighboring Huraymila in 1726. He himself remained in al-‘Uyaynah for a while, but after the ‘ulama‘ defamed his reputation and instigated the populace against him, he left al-‘Uyaynah and went to Hejaz.
In Hejaz, Ibn ‘Abd al-Wahhab made his pilgrimage to Mecca and Medina, where he attended lectures on different branches of Islamic learning. Ibn Bishr reports in ‘Unwan al-majd fi tarikh Najd, that Muhammad ibn ‘Abd al-Wahhab studied under Shaykh ‘Abd Allah ibn Ibrahim ibn Sayf and Shaykh Hayat al-Sindi, both of whom were admirers of the Hanbali ibn Taymiyah. Like Ibn Taymiyah, they opposed taqlid (imitation), which was commonly accepted by the followers of the four Sunni schools of jurisprudence. Both scholars felt the urgent need to reform the socio-religious situation of Muslims in Najd and elsewhere. Their teachings had a great impact on Ibn ‘Abd al-Wahhab, who began to take a more aggressive attitude toward the establishment ‘ulama‘.
Another important event in the intellectual evolution of Ibn ‘Abd al-Wahhab was his visit to Basra. There he widened his study of hadith and jurisprudence and came into contact with the Shi‘as, who venerate ‘Ali’s shrine in Najaf and the tomb of Husayn in neighboring Karbala. Ibn ‘Abd al-Wahhab’s call to reform the Muslim world was rejected by the ‘ulama‘ of both Basra and Karbala, and he was ultimately forced to leave the area.
Ibn ‘Abd al-Wahhab returned to Huraymila to rejoin his father and immediately began to criticize the innovations and polytheistic acts practiced by Najdis and others. His criticism seems to have been so bitter that he met strong opposition from the ‘ulama‘ and even from his own father. During this period, he composed his most famous work, Kitab al-tawhid (Book of Monotheism), copies of which circulated quickly and widely in Najd. The year 1740 witnessed the death of his father and the consolidation of the Wahhabi movement. The death of his father allowed Ibn ‘Abd al-Wahhab to adopt a more aggressive line, because he felt less constrained than before. He declared war on those who by word or act were violating the doctrine of monotheism.
In a relatively short time, the influence of Ibn ‘Abd al-Wahhab spread widely. The consolidation of his movement took place when the ruler of al-‘Uyaynah, ‘Uthman ibn Mu‘ammar, offered him protection. Ibn ‘Abd al-Wahhab accepted the invitation to reside in al-‘Uyaynah because it allowed him to return to his birthplace, where his family enjoyed high social status, and provided the protection he needed to propagate his ideology. To cement his ties with the town’s leader, Ibn ‘Abd al-Wahhab married al-Jawharah, ‘Uthman’s aunt.
The ruler of al-‘Uyaynah ordered his townsmen to observe the teachings of Ibn ‘Abd al-Wahhab, who began to implement the principles of his call. Among his earliest acts was the destruction of the monument where Zayd ibn al-Khattab was believed to be buried, as well as the tombs of other companions of the Prophet, all of whom were objects of veneration. He also revived the Islamic law of stoning an adulterous woman to death. Both incidents mark the establishment of a Wahhabi society in which the doctrines of tawhid were strictly observed. Indeed, tawhid is considered the central theme in Wahhabi doctrine.
Ibn ‘Abd al-Wahhab’s activities and the protection he received from the leader of al-‘Uyaynah antagonized the ‘ulama‘ of the region and led them to intensify their attacks on the Wahhabi movement, warning the rulers that Ibn ‘Abd al-Wahhab was encouraging the common folk to revolt against established authority. Consequently, the ruler of al-‘Uyaynah terminated his support and asked the teacher to leave the town.
From al-‘Uyaynah, Ibn ‘Abd al-Wahhab sought refuge in al-Dir‘iyah at the invitation of its ruler, Muhammad ibn Sa‘ud. For more than two years, Ibn ‘Abd al-Wahhab propagated his views and wrote letters to various rulers, scholars, and tribal leaders in Arabia. The response he elicited was as much a product of political and economic considerations as of religious dogma. Some leaders joined the new movement because they saw it as a means of gaining an ally against their local rivals. Others feared that their acceptance of the call would diminish their authority in favor of Ibn Sa‘ud and oblige them to pay him at least part of the revenues they collected from their subjects.
By 1746, the time seemed ripe for Ibn Sa‘ud and Ibn ‘Abd al-Wahhab to declare jihad on those who opposed Wahhabi teachings. In 1773, the prinicipality of Riyadh fell to them, marking a new period in the career of Ibn ‘Abd al-Wahhab. He concentrated on teaching and worship until his death in 1791. His death, however, did not stop the expansion of the new state. Not only was the movement able to resist its opponents and gain territory in neighboring principalities, it was able within a relatively short period to spread to Mecca and Medina, which were captured in 1805 and 1806, respectively. A new order was established in the Arabian Peninsula, ushering in the period of the first Saudi state and establishing the Wahhabiyah as the religio-political driving force in the peninsula during the nineteenth and early twentieth centuries.
Muhammad ibn 'Abd al-Wahhab see Ibn ‘Abd al-Wahhab
Wahhab, Muhammad ibn 'Abd al- see Ibn ‘Abd al-Wahhab
Muhammad ibn 'Abd Al-Wahhab ibn Sulayman ibn 'Ali ibn Muhammad ibn Ahmad ibn Rashid al-Tamimi see Ibn ‘Abd al-Wahhab
Wahhab, Muhammad ibn 'Abd al- see Ibn ‘Abd al-Wahhab
Muhammad ibn 'Abd Al-Wahhab ibn Sulayman ibn 'Ali ibn Muhammad ibn Ahmad ibn Rashid al-Tamimi see Ibn ‘Abd al-Wahhab
Ibn Abi ‘Amir al-Ma‘afiri
Ibn Abi ‘Amir al-Ma‘afiri. See al-Mansur bi-‘llah.
Mansur bi-'llah, al- see Ibn Abi ‘Amir al-Ma‘afiri.
Ibn Abi ‘Amir al-Ma‘afiri. See al-Mansur bi-‘llah.
Mansur bi-'llah, al- see Ibn Abi ‘Amir al-Ma‘afiri.
Ibn Abi‘l-Rijal, Abu‘l-Hasan
Ibn Abi‘l-Rijal, Abu‘l-Hasan (Abu‘l-Hasan ibn Abi‘l-Rijal). Astrologer of Qayrawan, known in the West as Abenragel or Albohazen.
Abu'l-Hasan ibn Abi'l-Rijal see Ibn Abi‘l-Rijal, Abu‘l-Hasan
Abenragel see Ibn Abi‘l-Rijal, Abu‘l-Hasan
Albohazen see Ibn Abi‘l-Rijal, Abu‘l-Hasan
Ibn Abi‘l-Rijal, Abu‘l-Hasan (Abu‘l-Hasan ibn Abi‘l-Rijal). Astrologer of Qayrawan, known in the West as Abenragel or Albohazen.
Abu'l-Hasan ibn Abi'l-Rijal see Ibn Abi‘l-Rijal, Abu‘l-Hasan
Abenragel see Ibn Abi‘l-Rijal, Abu‘l-Hasan
Albohazen see Ibn Abi‘l-Rijal, Abu‘l-Hasan
Ibn Abi-l-Rijal, Ahmad ibn Salih
Ibn Abi-l-Rijal, Ahmad ibn Salih (Ahmad ibn Salih ibn Abi‘l-Rijal). Historian, jurisconsult and poet from Yemen. He is known for his alphabetically arranged collection of about 1300 biographies of famous Zaydis of Iraq and Yemen.
Ahmad ibn Salih ibn Abi'l-Rigal see Ibn Abi-l-Rijal, Ahmad ibn Salih
Ibn Abi-l-Rijal, Ahmad ibn Salih (Ahmad ibn Salih ibn Abi‘l-Rijal). Historian, jurisconsult and poet from Yemen. He is known for his alphabetically arranged collection of about 1300 biographies of famous Zaydis of Iraq and Yemen.
Ahmad ibn Salih ibn Abi'l-Rigal see Ibn Abi-l-Rijal, Ahmad ibn Salih
Ibn Abi‘l-Shawarib
Ibn Abi‘l-Shawarib. Name of the members of a family of traditionists, jurists and judges which played an important role in Baghdad during the ninth and tenth centuries.
Ibn Abi‘l-Shawarib. Name of the members of a family of traditionists, jurists and judges which played an important role in Baghdad during the ninth and tenth centuries.
Ibn Abi Tahir Tayfur
Ibn Abi Tahir Tayfur (819-893). Litterateur and historian of Persian origin. He is famous for his History of Baghdad, an historical account to the reign of the ‘Abbasid Caliph al-Muhtadi.
Ibn Abi Tahir Tayfur (819-893). Litterateur and historian of Persian origin. He is famous for his History of Baghdad, an historical account to the reign of the ‘Abbasid Caliph al-Muhtadi.
Ibn Abi Tayyi‘
Ibn Abi Tayyi‘ (Ibn Abi Tayyar) (Hamid ibn Yahya al-Halabi al-Nadjdjab) (1180-1228/1233). Shi‘i historian from Aleppo. He is particularly known for his Universal History. This treatise is valuable for the history of northern Syria in the time of the Crusades.
Ibn Abi Tayyar see Ibn Abi Tayyi‘
Hamid ibn Yahya al-Halabi al-Nadjdjab see Ibn Abi Tayyi‘
Ibn Abi Tayyi‘ (Ibn Abi Tayyar) (Hamid ibn Yahya al-Halabi al-Nadjdjab) (1180-1228/1233). Shi‘i historian from Aleppo. He is particularly known for his Universal History. This treatise is valuable for the history of northern Syria in the time of the Crusades.
Ibn Abi Tayyar see Ibn Abi Tayyi‘
Hamid ibn Yahya al-Halabi al-Nadjdjab see Ibn Abi Tayyi‘
Ibn Abi Usaibia
Ibn Abi Usaibia, or Ibn Abi Usaybi'ah or Ibn Abi Usaybi'a, ( [1194] 1203-1270) (Ibn Abī Uṣaybiʿa Muʾaffaq al-Dīn Abū al-ʿAbbās Aḥmad Ibn Al-Qāsim Ibn Khalīfa al-Khazrajī) was an Arab physician, bibliographer and historian. He was born at Damascus, a descendant of the Banu Khazraj tribe and the son of an oculist, and studied medicine at Damascus and Cairo. In 1236 he was appointed physician to a new hospital in Cairo, but he surrendered the appointment the following year to take up a post given him by the amir of Damascus in Salkhad near that city. There he lived and died.
Ibn Abi Usaibia owes his fame to a collection of 380 biographies which are of value for the history of Arabic science.
Ibn Abi Usaibia wrote ʿUyūn ul-Anbāʾ fī Ṭabaqāt ul-Aṭibbā, or Lives of the Physicians, which in its first edition (1245-1246) was dedicated to the vizier of Damascus. This he enlarged, though it is uncertain whether the new edition was made public in the lifetime of the author. A European edition was published by August Müller (Königsberg, 1884). This work is notable as a source for Aristotle's biography. Its material on Pythagoras' biography is included as an appendix.
Ibn Abi Usaibia owes his fame to a collection of 380 biographies which are of value for the history of Arabic science.
Ibn Abi Usaibia wrote ʿUyūn ul-Anbāʾ fī Ṭabaqāt ul-Aṭibbā, or Lives of the Physicians, which in its first edition (1245-1246) was dedicated to the vizier of Damascus. This he enlarged, though it is uncertain whether the new edition was made public in the lifetime of the author. A European edition was published by August Müller (Königsberg, 1884). This work is notable as a source for Aristotle's biography. Its material on Pythagoras' biography is included as an appendix.
Ibn ‘Ajiba
Ibn ‘Ajiba (Ahmad ibn 'Ajiba) (1746-1809). Moroccan Sufi of Sharifian origin. He was one of the most distinguished representatives of the mystical order of the Darqawa.
Ahmad ibn 'Ajiba was born of a Hasani sharif family in the Anjra tribe that ranges from Tangiers to Tetuan along the Mediterranean coast of Morocco. As a child he developed a love of knowledge, memorizing the Qur'an and studying subjects ranging from Classical Arabic grammar, religious ethics, poetry, Qur'anic recitation and tafsir. When he reached the age of eighteen he left home and undertook the study of exoteric knowledge in Qasr al-Kabir under the supervision of Sidi Muhammad al-Susi al-Samlali. It was here that he was introduced to studies in the sciences, art, philosophy, law and Qur'anic exegesis in depth. He went to Fes to study with Ibn Souda, Bennani, and El-Warzazi, and joined the new Darqawiyya in 1793, of which he was the representative in the northern part of the Jbala region. He spent his entire life in and around Tetuan, and died of the plague in 1809. He is the author of a considerable number of works and a Fahrasa which provides interesting information concerning the intellectual center that Tetuan had become by the beginning of the 19th century.
Ahmad ibn 'Ajiba see Ibn ‘Ajiba
Ibn ‘Ajiba (Ahmad ibn 'Ajiba) (1746-1809). Moroccan Sufi of Sharifian origin. He was one of the most distinguished representatives of the mystical order of the Darqawa.
Ahmad ibn 'Ajiba was born of a Hasani sharif family in the Anjra tribe that ranges from Tangiers to Tetuan along the Mediterranean coast of Morocco. As a child he developed a love of knowledge, memorizing the Qur'an and studying subjects ranging from Classical Arabic grammar, religious ethics, poetry, Qur'anic recitation and tafsir. When he reached the age of eighteen he left home and undertook the study of exoteric knowledge in Qasr al-Kabir under the supervision of Sidi Muhammad al-Susi al-Samlali. It was here that he was introduced to studies in the sciences, art, philosophy, law and Qur'anic exegesis in depth. He went to Fes to study with Ibn Souda, Bennani, and El-Warzazi, and joined the new Darqawiyya in 1793, of which he was the representative in the northern part of the Jbala region. He spent his entire life in and around Tetuan, and died of the plague in 1809. He is the author of a considerable number of works and a Fahrasa which provides interesting information concerning the intellectual center that Tetuan had become by the beginning of the 19th century.
Ahmad ibn 'Ajiba see Ibn ‘Ajiba
Ibn Ajurrum
Ibn Ajurrum (1273-1323). Moroccan grammarian. He wrote a summary syntax, called the Muqaddima, which has enjoyed great popularity in all the Arabic speaking countries. Since the sixteenth century, it was one of the first treatises available to European Arabists for the study of the Arabic grammatical system.
Ibn Ajurrum (1273-1323). Moroccan grammarian. He wrote a summary syntax, called the Muqaddima, which has enjoyed great popularity in all the Arabic speaking countries. Since the sixteenth century, it was one of the first treatises available to European Arabists for the study of the Arabic grammatical system.
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