One of the Arabic translations, ‘ Kitab ila Aglooqan fi Shifa al Amraz ’, which is extant in the Library of Ibn Sina Academy of Medieval Medicine & Sciences, is regarded as a masterpiece of Galen's literary works.

The madh ' hab he observed was Imam Al-Shafi ‘ i, with similar customs as he had seen in coastal India especially among the Mappila Muslim, who were also the followers of Imam Al-Shafi ‘ i. Ibn Battuta then sailed to Malacca, Vietnam, the Philippines and finally Quanzhou in Fujian province, China.

( Reported by ‘ Abdur Razzaq, Ibn Jarir, and Ibn al-Mundhir )

In addition to appearing in Tabarī's Tafsīr, it is used in the tafsīrs of Muqātil, ‘ Abdu r-Razzāq and Ibn Kathir as well as the naskh of Abu Ja ‘ far an-Nahhās, the asbāb collection of Wāhidī and even the late-medieval as-Suyūtī's compilation al-Durr al-Manthūr fil-Tafsīr bil-Mathūr.

Savory and D. A. Agius, ‘ Ibn Sina on Primary Concepts in the Metaphysics of al-Shifa ’, in Logikos Islamikos, Toronto, Ont.

One of these reports is the hadeeth of Ibn ‘ Umar who said that the Messenger of God said: “ Be different from the mushrikeen: let your beards grow and trim your moustaches .”

He quoted a number of ahaadeeth as evidence, including the hadeeth of Ibn ‘ Umar quoted above, and the hadeeth of Zayd ibn Arqam in which the Prophet said: “ Whoever does not remove any of his moustache is not one of us .” Ibn Hazm said in al-Furoo ’: “ This is the way of our colleagues group of scholars .”

Imaam Ibn ‘ Abd al-Barr said in al-Tamheed: “ It is forbidden to shave the beard, and no one does this except men who are effeminate ” i. e., those who imitate women.

Ibn al-Nafis concluded that " the soul is related primarily neither to the spirit nor to any organ, but rather to the entire matter whose temperament is prepared to receive that soul " and he defined the soul as nothing other than " what a human indicates by saying ‘ I ’.

Later, the philosopher ' Abd al-Latif al-Baghdadi ( 13th century ) tried to defend the Aristotelian conception of place in a treatise titled: Fi al-Radd ‘ ala Ibn al-Haytham fi al-makan ( A refutation of Ibn al-Haytham's place ), although his effort was admirable from a philosophical standpoint, it was unconvincing from the scientific and mathematical viewpoints.

Ibn ‘ Arabī ’ s dogmatic and intellectual training began in Seville, then the cultural and civilized center of Muslim Iberia, in 578 AH.

Ibn ‘ Arabī learned the recitation of the Qur ' an from the book of Al-Kafi in the seven different Qira ' at.

The meeting was very significant in that ibn ‘ Arabī answered his questions in ‘ Yes ’ and ‘ No .’ Ibn Rushd declared: I myself was of the opinion that spiritual knowledge without learning is possible, but never met anyone who had experienced it.

Ibn ‘ Arabī claimed to have met with Khidr three times over the course of his life The first occurred while ` Ibn Arabi was a youth in the service of the king, Shaykh al -‘ Uryabī.

Ibn ‘ Arabī said of their encounter:

In 1193 at the age of 28 Ibn ‘ Arabī visited Tunis to meet the disciples of Abu Madyan, notably ‘ Abd al -‘ Aziz al-Mahdawī and Abū Muḥammad ‘ Abdallāh al-Kinānī.

* Muhyī al-Dīn Ibn al -‘ Arabī ( 1165 – 1240 ), Sufi master and author

After that Khiḍr conversed with Ibn ‘ Arabī in a language which is peculiar to him ( OY: III, 182 ).

Ibn ‘ Arabī had his third meeting with Khidr upon reaching Andalusia in late 590 AH.

Khidr performed a miracle to provide evidence for a skeptical companion of Ibn ‘ Arabī.

In the year 586, while visiting the dying saint al-Qabā ’ ili in Cordoba, Ibn ‘ Arabī had a vision in which he met all the Prophets from the time of Adam to Muḥammad in their spiritual reality.

Hud spoke to him and explained him the reason for their gathering: “ We came to visit Abū Muḥammad Makhlūf al-Qabā ’ ili ” ( Ibn ‘ Arabī, “ Rūh al-Quds ” 116 ).

However, according to a tradition among the direct disciples of Ibn ‘ Arabī, Hūd explained that the real reason for their gathering was to welcome him ( Ibn ‘ Arabī ) as the Seal of Muhammadan Sainthood ( khatm al-wilāya al-muḥammadiyya ), the supreme heir ( Addas 76 ).

Stephen Hartenstein writes in his book Unlimited Mercifier: “ It is from his return from Tunis, we find the first evidence of Ibn ‘ Arabī beginning to write ; later in 1194, he wrote one of his first major works, Mashāhid al-Asrār al-Qudusiyya ( Contemplation of the Holy Mysteries ) for the companions of al-Mahdawī and perhaps around the same time, in a space of four days, also composed the voluminous Tadbīrāt al-Ilāhiyya ( Divine Governance ) in Mawrūr for Shaykh Abū Muḥammad al-Mawrūrī .” ( Hirtenstein 91 )

The next five years were a time when Ibn ‘ Arabī entered into a different world.

As from this point the real genius of Ibn ‘ Arabī began to emerge and he became universal.

Shortly after his return to Andalusia from North Africa in 1194 AD, Ibn ‘ Arabī ’ s father died and within a few months his mother also died.

The third Sultan, Abū Yūsuf Ya ’ qūb al Manṣūr offered him a job but Ibn ‘ Arabī refused both the job and an offer to marry off his sisters and within days he left Seville heading toward Fes, where they settled.

In Fes Ibn ‘ Arabī met two men of remarkable spirituality, one of them was a sufi Pillar ( awtād ), his name was Ibn Ja ’ dūn.

In philosophy and the humanities, Jacques Derrida, the father of deconstruction, was born in El Biar in Algiers ; Malek Bennabi and Frantz Fanon are noted for their thoughts on decolonization ; Augustine of Hippo was born in Tagaste ( modern-day Souk Ahras ); and Ibn Khaldun, though born in Tunis, wrote the Muqaddima while staying in Algeria.

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.

A novel called Hayy ibn Yaqdhan, based on Avicenna's story, was later written by Ibn Tufail ( Abubacer ) in the 12th century and translated into Latin and English as Philosophus Autodidactus in the 17th and 18th centuries respectively.

However, the rule of the dynasty was relatively short-lived and the Almoravids fell-at the height of their power-when they failed to quell the Masmuda-led rebellion initiated by Ibn Tumart.

Writing three centuries later, Ibn Abi Zar suggested it was chosen early on by Abdallah Ibn Yasin because, upon finding resistance among the Gudala Berbers of Adrar ( Mauritania ) to his teaching, he took a handful of followers to erect a makeshift ribat ( monastery-fortress ) on an offshore island ( possibly Tidra island, in Arguin bay ).

Ibn Idhari wrote that the name was suggested by Ibn Yasin in the " persevering in the fight " sense, to boost morale after a particularly hard-fought battle in the Draa valley c. 1054, in which they had taken many losses.

The 13th-century Moroccan biographer Ibn al-Zayyat al-Tadili and Qadi Ayyad before him in the 12th-century, note that Waggag's learning center was called Dar al-Murabitin ( The house of the Almoravids ), and that might have inspired Ibn Yasin's choice of name for the movement.

Ibn Yasin certainly had the ardor of a puritan zealot, his creed was mainly characterized by a rigid formalism and a strict adherence to the dictates of the Qur ' an, and the Orthodox tradition.

( chroniclers like al-Bakri allege Ibn Yasin's own learning was superficial.

Probably sensing the useful organizing power of Ibn Yasin's pious fervor, he was invited by the Lamtuna chieftain Yahya ibn Umar al-Lamtuni to preach to his people.

Invoking stories of the early life of the Prophet Muhammad, Ibn Yasin preached that conquest was a necessary addendum to Islamicization, that it was not enough to merely adhere to God's law, but necessary to also destroy opposition to it.

He compiled a survey of mirror configurations in his work on remarkable mechanical devices which was known to Arab mathematicians such as Ibn al-Haytham.

Omari came from Asir Province, a poor region in southwestern Saudi Arabia that borders Yemen, and graduated with honours from high school, attained a degree from the Imam Muhammad Ibn Saud Islamic University, was married, and had a daughter.

Upon landing in al-Andalus, Abd al-Rahman was greeted by clients Abu Uthman and Ibn Khalid and an escort of 300 cavalry.

When the latter was surrounded by Umayyad troops, he sued for help to Ibn Hafsun, but the latter was defeated by the besiegers and returned to Bobastro.

Ibn al-Mundir al-Qurays, a member of the royal family, was named governor of the city, while the Lord of Carmona obtained the title of vizier.

Abd ar-Rahman's next objective was to squash the longstanding rebellion of Ibn Hafsun.

The last of Ibn Hafsun to fall was Hafs, who stood in his powerful fortress of Bobastro.

The Algarve was dominated completely by a muladí coalition led by Sa ' id ibn Mal, who had expelled the Arabs from Beja, and the lords of Ocsónoba, Yahya ibn Bakr, and of Niebla, Ibn Ufayr.