Ibn Fahd
Ibn Fahd. Name of an important Meccan family who, through four successive generations (the fourteenth through the sixteenth centuries), boasted of productive historians whose chief interest lay in local history and biography.
Ibn Fahd. Name of an important Meccan family who, through four successive generations (the fourteenth through the sixteenth centuries), boasted of productive historians whose chief interest lay in local history and biography.
Ibn Faraj al-Jayyani
Ibn Faraj al-Jayyani. Poet, anthologist, and historian of Muslim Spain during the tenth century. He is the author of a remarkable anthology of Andalusian poetry.
Ibn Faraj al-Jayyani. Poet, anthologist, and historian of Muslim Spain during the tenth century. He is the author of a remarkable anthology of Andalusian poetry.
Ibn Farighun
Ibn Farighun. Author from the upper Oxus lands of the tenth century. He wrote a concise Arabic encyclopedia of the sciences.
Ibn Farighun. Author from the upper Oxus lands of the tenth century. He wrote a concise Arabic encyclopedia of the sciences.
Ibn Faris
Ibn Faris (d. 1004). Arab philologist of Persia. He wrote some 40 works, but lexicography was his favorite domain. To the Arab world he remained “the grammarian.”
The Grammarian see Ibn Faris
Ibn Faris (d. 1004). Arab philologist of Persia. He wrote some 40 works, but lexicography was his favorite domain. To the Arab world he remained “the grammarian.”
The Grammarian see Ibn Faris
Ibn Ghalbun
Ibn Ghalbun. Ruler of Molina de Aragon during the eleventh century. He was the son of a convert and was brought up in Islam. He became a loyal subject of El Cid.
Ibn Ghalbun. Ruler of Molina de Aragon during the eleventh century. He was the son of a convert and was brought up in Islam. He became a loyal subject of El Cid.
Ibn Ghalib
Ibn Ghalib (Muhammad ibn Ghalib al-Rusafi) (d. 1177). Poet, historian and geographer living in Granada during the twelfth century. In his geographical work he gives details about the habitats of the Arab tribes in Spain.
Muhammad ibn Ghalib al-Rusafi see Ibn Ghalib
Ibn Ghalib (Muhammad ibn Ghalib al-Rusafi) (d. 1177). Poet, historian and geographer living in Granada during the twelfth century. In his geographical work he gives details about the habitats of the Arab tribes in Spain.
Muhammad ibn Ghalib al-Rusafi see Ibn Ghalib
Ibn Ghannam, Abu Tahir
Ibn Ghannam, Abu Tahir (Abu Tahir ibn Ghannam). Author of a treatise on oneiromancy -- on divination by means of dreams. He led this discipline away from the traditional paths by renouncing the plan inspired by that of the Book of Dreams of Artemidorus of Ephesus.
Abu Tahir ibn Ghannam see Ibn Ghannam, Abu Tahir
Ibn Ghannam, Abu Tahir (Abu Tahir ibn Ghannam). Author of a treatise on oneiromancy -- on divination by means of dreams. He led this discipline away from the traditional paths by renouncing the plan inspired by that of the Book of Dreams of Artemidorus of Ephesus.
Abu Tahir ibn Ghannam see Ibn Ghannam, Abu Tahir
Ibn Gharsiya
Ibn Gharsiya (Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi) (d. 1084). Andalusian writer and poet of the eleventh century. Of Basque origin, he was a fervent Muslim but wrote a violent, insulting and bitter treatise against the Arabs, glorifying the Slavs, the Rum and all the non-Arabs.
Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi was an 11th century Muwallad poet and katib (writer) in the taifa court of Denia. He is usually referred to as Ibn Gharsiya by modern historians and scholars. The poet, Ibn Gharsiya, should not be confused with a Cordoban faqih of the same name.
Ibn Gharsiya was born into a Christian Basque family, but was taken prisoner in his childhood and raised in the Islamic faith. He grew up proficient and eloquent in both Classical Arabic and the Andalusi Arabic dialect. Ibn Gharsiya was proud of his Basque origin and remained a life long fervent Muslim throughout his lifetime. His surname "al-Bashqunsi" is the Arabic word for Basque, and therefore, signified his Basque heritage.
He served under the Slavic Emir of Denia, Mujahid al-Amiri, and his son, Ali ibn Mujahid. Like Ibn Gharsiya, the ruling family of Denia were also Muladi and had broken free from the Caliphate of Cordoba after the turbulent year of 1009. Like other taifas, his kingdom had sought to distance itself from the Umayyad period. Ibn Gharsiya subsequently spent most of his life as a katib at the court of Denia.
Ibn Gharsiya was a leading proponent and advocate of the Shu'ubiyya thought in Al-Andalus. The Shu'ubiyyah movement demanded equality of power, wealth and status of the Non-Arab Berbers and Muwalladun by Arabs. The Shu'ubiyyah Movement of Al-Andalus was active like the Arabs in promoting the Arab-Islamic culture and language and claimed their integration with the Arab ethnic groups.
Between 1051 and 1056 Ibn Gharsiya wrote an epistle against the Arab ascendancy in Al-Andalus, which concurrently praises non-Arab Islam. Opponents of this work have called it violent, insulting and bitter in its attack on the Arabs and, contrary to prevailing tradition, it criticizes Arab Muslims as being inferior in rank and lineage. Simultaneously it is said to glorify non-Arab Muslims, such as the Berbers, and also those converts from the Visigoths, Slavs, and Romans.
In the epistle, Ibn Gharsiya tried to show that Non-Arab rule in Denia was much better than those of the other taifas. By doing so, he attempted to formulate and legitimize a non-Arab alternative to Arab rule which involved combining Arab and non-Arab traditions, which were mainly Persian and Byzantine. This gave him an opportunity to debate with the Arab Islamic scholar, Abu Ja'far Ahmad ibn al-Jazzar, who had been present at the court of Ibn Sumadih, Emir of Almeria. However, according to the Escorial manuscript, the letter was addressed to a certain, Abu Abd'allah Muhammad ibn Ahmad ibn al-Haddad al-Quaisi. However, despite this difference, it is clear that the addressee was linked to the court of Ibn Sumadih and to the taifa state of Almeria.
Ibn Gharsiya's epistle addresses some of the most fundamental and important questions in the Muslim community of Al-Andalus at the time, such as the relationshp between the Arabs and Berbers of the Islamic faith with the Muwalladun, who were the descendants of the indigenous Iberian converts to Islam. Ibn Gharsiya stressed that a sound interpretaion of Islam should also be of value to the non-Arab Muslims. This epistle represents the adoption of the Eastern Shu'ubi ideology by many indigenous Andalusian Muslims, which argued against Arab exclusivity, as expressed in their treatises comparing the Arabs unfavorably with the Persians and the Byzantines.
Ibn Gharsiya's epistle was written in Arabic courtly prose. Therefore, it did not represent a rejection of Arabic literary culture, but only of Arab lineage. The epistle elicited at least seven refutations, only five of which actually survive. Like the original, the refutations seem to have been written in imitation of eastern models. Only one of the refutations was specifically directed against Ibn Gharsiya.
Besides the epistle, the only words from Ibn Gharsiya that have been preserved are some lines by the 12th century Andalusian geographer, historian and writer, Ibn Said al-Maghribi. These lines are believed to have been composed in praise of Ibn Gharsiya's lord, Ali ibn Mujahid.
Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi see Ibn Gharsiya
Ibn Gharsiya (Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi) (d. 1084). Andalusian writer and poet of the eleventh century. Of Basque origin, he was a fervent Muslim but wrote a violent, insulting and bitter treatise against the Arabs, glorifying the Slavs, the Rum and all the non-Arabs.
Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi was an 11th century Muwallad poet and katib (writer) in the taifa court of Denia. He is usually referred to as Ibn Gharsiya by modern historians and scholars. The poet, Ibn Gharsiya, should not be confused with a Cordoban faqih of the same name.
Ibn Gharsiya was born into a Christian Basque family, but was taken prisoner in his childhood and raised in the Islamic faith. He grew up proficient and eloquent in both Classical Arabic and the Andalusi Arabic dialect. Ibn Gharsiya was proud of his Basque origin and remained a life long fervent Muslim throughout his lifetime. His surname "al-Bashqunsi" is the Arabic word for Basque, and therefore, signified his Basque heritage.
He served under the Slavic Emir of Denia, Mujahid al-Amiri, and his son, Ali ibn Mujahid. Like Ibn Gharsiya, the ruling family of Denia were also Muladi and had broken free from the Caliphate of Cordoba after the turbulent year of 1009. Like other taifas, his kingdom had sought to distance itself from the Umayyad period. Ibn Gharsiya subsequently spent most of his life as a katib at the court of Denia.
Ibn Gharsiya was a leading proponent and advocate of the Shu'ubiyya thought in Al-Andalus. The Shu'ubiyyah movement demanded equality of power, wealth and status of the Non-Arab Berbers and Muwalladun by Arabs. The Shu'ubiyyah Movement of Al-Andalus was active like the Arabs in promoting the Arab-Islamic culture and language and claimed their integration with the Arab ethnic groups.
Between 1051 and 1056 Ibn Gharsiya wrote an epistle against the Arab ascendancy in Al-Andalus, which concurrently praises non-Arab Islam. Opponents of this work have called it violent, insulting and bitter in its attack on the Arabs and, contrary to prevailing tradition, it criticizes Arab Muslims as being inferior in rank and lineage. Simultaneously it is said to glorify non-Arab Muslims, such as the Berbers, and also those converts from the Visigoths, Slavs, and Romans.
In the epistle, Ibn Gharsiya tried to show that Non-Arab rule in Denia was much better than those of the other taifas. By doing so, he attempted to formulate and legitimize a non-Arab alternative to Arab rule which involved combining Arab and non-Arab traditions, which were mainly Persian and Byzantine. This gave him an opportunity to debate with the Arab Islamic scholar, Abu Ja'far Ahmad ibn al-Jazzar, who had been present at the court of Ibn Sumadih, Emir of Almeria. However, according to the Escorial manuscript, the letter was addressed to a certain, Abu Abd'allah Muhammad ibn Ahmad ibn al-Haddad al-Quaisi. However, despite this difference, it is clear that the addressee was linked to the court of Ibn Sumadih and to the taifa state of Almeria.
Ibn Gharsiya's epistle addresses some of the most fundamental and important questions in the Muslim community of Al-Andalus at the time, such as the relationshp between the Arabs and Berbers of the Islamic faith with the Muwalladun, who were the descendants of the indigenous Iberian converts to Islam. Ibn Gharsiya stressed that a sound interpretaion of Islam should also be of value to the non-Arab Muslims. This epistle represents the adoption of the Eastern Shu'ubi ideology by many indigenous Andalusian Muslims, which argued against Arab exclusivity, as expressed in their treatises comparing the Arabs unfavorably with the Persians and the Byzantines.
Ibn Gharsiya's epistle was written in Arabic courtly prose. Therefore, it did not represent a rejection of Arabic literary culture, but only of Arab lineage. The epistle elicited at least seven refutations, only five of which actually survive. Like the original, the refutations seem to have been written in imitation of eastern models. Only one of the refutations was specifically directed against Ibn Gharsiya.
Besides the epistle, the only words from Ibn Gharsiya that have been preserved are some lines by the 12th century Andalusian geographer, historian and writer, Ibn Said al-Maghribi. These lines are believed to have been composed in praise of Ibn Gharsiya's lord, Ali ibn Mujahid.
Abu Amir Ahmad Ibn Gharsiya al-Bashqunsi see Ibn Gharsiya
Ibn Ghidhahum
Ibn Ghidhahum (Ben Ghedahem) (c.1815-1867). Leader of the 1864 revolution in Tunisia. The revolt against the Khaznadar government was started in 1864 as a result of a doubling of taxes. It was crushed in the same year and Ibn Ghidhahum died in prison.
Ben Ghedahem see Ibn Ghidhahum
Ibn Ghidhahum (Ben Ghedahem) (c.1815-1867). Leader of the 1864 revolution in Tunisia. The revolt against the Khaznadar government was started in 1864 as a result of a doubling of taxes. It was crushed in the same year and Ibn Ghidhahum died in prison.
Ben Ghedahem see Ibn Ghidhahum
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