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
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