Abū ʿAlī al-Ḥusayn ibn ʿAbd Allāh ibn Sīnā ( Persian پور سينا Pur-e Sina " son of Sina "; c. 980 – 1037 ), commonly known as Ibn Sīnā or by his Latinized name Avicenna, was a Persian polymath, who wrote almost 450 treatises on a wide range of subjects, of which around 240 have survived.

The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have historically led the ulama in the Saudi state, dominating the state's clerical institutions.

Ibn ʿAbd al-Wahhab is generally acknowledged to have been born in 1703 into the Arab tribe of Banu Tamim in ' Uyayna, a village in the Najd region of the modern Saudi Arabia.

In Mecca, the Hanbali mufti, Ibn Humaydi, perceived Ibn ʿAbd al-Wahhab to be a poor student, and arrogant and defiant with his teachers, which upset his father.

Consequently, Ibn ʿAbd al-Wahhab did not complete his studies, but whether he was expelled or dropped out is unknown.

According to Voll, it was Muhammad Hayyat who taught Ibn ʿAbd al-Wahhab to reject the popular veneration of saints and their tombs.

After his return home, Ibn ʿAbd al-Wahhab began to attract followers, including the ruler of ' Uyayna, Uthman ibn Mu ' ammar.

With Ibn Mu ' ammar's support, Ibn ʿAbd al-Wahhab began to implement some of his ideas for reform.

Ibn Ghurayr threatened Ibn Mu ' ammar that he would not allow him to collect a land tax for some properties that he owned in Al-Hasa if he did not kill Ibn ʿAbd al-Wahhab.

Although Ibn Mu ' ammar declined to do so, Ibn ʿAbd al-Wahhab was still forced to leave.

Upon his expulsion from ' Uyayna, Ibn ʿAbd al-Wahhab was invited to settle in neighboring Diriyah by its ruler Muhammad bin Saud.

Ibn ʿAbd al-Wahhab in turn died in 1792

Although all Muslims pray to one God, Ibn ʿAbd al-Wahhab was keen on emphasising that no intercession with God was possible without God's permission, which God only grants to whom He wills and only to benefit those whom He wills, certainly not the ones who invoke anything or anyone except Him, as these would never be forgiven.

While in Baghdad, Ibn ʿAbd al-Wahhab married an affluent woman.

The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have historically led the ulama in the Saudi state, dominating the state's religious institutions.

Taqi ad-Din Ahmad ibn Taymiyyah ( January 22, 1263 – 1328 CE ), full name: Taqī ad-Dīn Abu ' l-ʿAbbās Aḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd as-Salām Ibn Taymiya al-Ḥarrānī (), was an Islamic scholar ( alim ), theologian and logician born in Harran, located in what is now Turkey, close to the Syrian border.

# REDIRECT Ibn ʿAbd Rabbih

Abu ' l Qāsim ʿAbd ar-Raḥman bin ʿAbdullah bin ʿAbd al-Ḥakam bin Aʿyan al-Qurashī al-Mașrī (), generally known simply as Ibn ʿAbd al-Ḥakam ( born ca 803-died 871 at al-Fustat near Cairo ) was an Egyptian Muslim historian who wrote a work generally known as The Conquest of Egypt and North Africa and Spain (, Futuḥ mișr wa ' l maghrab wa ' l andalus ).

Historical the movement gained unchallenged precedence in the Arabian peninsula through an alliance between Muhammad ibn Abd al-Wahhab and the House of Muhammad ibn Saud who provided political and financial power for the religious revival represented by Ibn Abd al-Wahhab ( see Alliance with the House of Ibn Saud ).

He also began widespread enforcement of new kingdom's ideology, based on the teachings of Muhammad Ibn Abd al-Wahhab.

His later life was spent in various parts of the Islamic world, in Aleppo with its governor Sayf ad-Dawlah ( to whom he dedicated the Book of Songs ), in Ray with the Buwayhid vizier Ibn ' Abbad, and elsewhere.

On 17 November 1326, following a month spent in Mecca, Ibn Battuta joined a large caravan of pilgrims returning to Iraq across the Arabian Peninsula.

Ibn Battuta is known to have sailed by boat to Gao where he spent a month learning about its inhabitants and geography.

* Ibn Battuta, the Muslim 14th century traveler, spent time in Samarkand in the 1330s

They traveled again to Almeria, where they spent the month of Ramadan in 595 AH and Ibn ‘ Arabī wrote Mawāqi ‘ al-Nujūm over a period of eleven nights.

The Meccan period of Ibn ‘ Arabī ’ s life can be viewed as the fulcrum of his earthly existence ; he spent 36 years of his life in the West and the upcoming 36 years in the East, with about 3 years in Mecca in between.

The next 4 to 5 years of Ibn ‘ Arabī ’ s life were spent in these lands and he also kept travelling and holding the reading sessions of his works in his own presence.

After criss-crossing the east for a period of 20 years Ibn ‘ Arabī now decided to settle in Syria and spent the last 17 years of his life in Damascus.

" It was written in 1165 in Mosul, north of Baghdad, where Ibn Hubal spent most of his life.

According to 10th-century Persian historian Ibn al-Faqih, somewhere between 600, 000 and 1, 000, 000 dinars were spent on the project.

Around 755, believing he had discovered plots involving some of the more prominent Umayyad exiles in Kairouan, Ibn Habib turned against them.

He was followed by Ibn al-Nafis and Hegel with their philosophy of history, and, some such as the author Albert Camus in ' The Rebel ' and J. G.

Ibn Battuta remained in Mecca for some time ( the Rihla suggests about three years, from September 1327 until autumn 1330 ).

When describing Damascus, Mecca, Medina and some other places in the Middle East, Ibn Juzayy clearly copied passages from the 12th-century account by Ibn Jubayr.

Ibn al-Nafis dealt with Islamic eschatology in some depth in his Theologus Autodidactus, where he rationalized the Islamic view of eschatology using reason, science, and philosophy to explain the events that would occur according to Islamic eschatology.

According to Stephen Suleyman Schwartz, in his book " The Two Faces of Islam ", “ some say that during this vagabondage Ibn Abdul Wahhab came into contact with certain Englishmen who encouraged him to personal ambition as well as to a critical attitude about Islam .” Specifically, Mir ’ at al Harramin, a Turkish work by Ayyub Sabri Pasha, written in 1888, states that in Basra, Abdul Wahhab had come into contact with a British spy by the name of Hempher, who “ inspired in him the tricks and lies that he had learned from the British Ministry of the Commonwealth .”

As a means of understanding the world through speculation and storytelling, science fiction has antecedents back to mythology, though precursors to science fiction as literature can be seen in Lucian's True History in the 2nd century, some of the Arabian Nights tales, The Tale of the Bamboo Cutter in the 10th century and Ibn al-Nafis ' Theologus Autodidactus in the 13th century.

According to Hamid S. Hosseini, the power of supply and demand was understood to some extent by several early Muslim scholars, such as fourteenth-century Mamluk scholar Ibn Taymiyyah, who wrote:

Ibn Rushd also made some studies regarding Active intellect and Passive intellect, both of the following were formerly regarded subjects of Psychology.

* Ibn al-Tammar ( seemingly being abu Bakr Husain al-Tammar, according to Kraus ) was a physician who had some disputes with Razi, as documented by Abu Hatim al-Razi in A ' lam al-Nubuwwah.

According to Lynn Townsend White, Jr., the Andalusian inventor, Abbas Ibn Firnas ( 810-887 ), made the earliest attempt at creating " some sort of metronome.

Ibn Fadlan describes the Rus as " perfect physical specimens " and the hygiene of the Rūsiyyah as disgusting ( while also noting with some astonishment that they comb their hair every day ) and considers them vulgar and unsophisticated.

At several of the above-named places, Ibn Ezra remained for some time and developed a rich literary activity.

Ibn Ezra's commentaries, and especially some of the longer excursuses, contain numerous contributions to the philosophy of religion.

Each of the books is known in two versions, so it seems that at some point Ibn Ezra also created a revised edition of the series.

There are a great many other poems by Ibn Ezra, some of them religious ( the editor of the " Diwan " in an appended list mentions nearly 200 numbers ) and some secular-about love, friendship, wine,

Aristotle previously explained it in terms of vaporous exhalations, which Ibn Sina modified into the theory of petrifying fluids ( succus lapidificatus ), which was elaborated on by Albert of Saxony in the 14th century and accepted in some form by most naturalists by the 16th century.