The Muslim traveller Ibn Battuta, who visited Constantinople towards the end of 1332, mentions in his memoirs having met Andronikos III.

* 1304 – Ibn Battuta, Arabian explorer ( d. c. 1368 )

Muslim traveller Ibn Battuta left vivid descriptions of the empire.

(, ), or simply Ibn Battuta (), also known as Shams ad-Din ( February 25, 1304 – 1368 or 1369 ), was a Berber Muslim Moroccan explorer, known for his extensive travels, accounts of which were published in the Rihla ( lit.

Ibn Battuta is considered one of the greatest travellers of all time.

Ibn Battuta was born into a Berber family of Islamic legal scholars in Tangier, Morocco, on 25 February 1304, during the reign of the Marinid dynasty.

In June 1325, at the age of twenty-one, Ibn Battuta set off from his hometown on a hajj, or pilgrimage, to Mecca, a journey that would take sixteen months.

For safety, Ibn Battuta usually joined a caravan to reduce the risk of an attack by wandering Arab Bedouin.

In the early spring of 1326, after a journey of over, Ibn Battuta arrived at the port of Alexandria, then part of the Bahri Mamluk empire.

Of the three usual routes to Mecca, Ibn Battuta chose the least-travelled, which involved a journey up the Nile valley, then east to the Red Sea port of Aydhab, Upon approaching the town however, a local rebellion forced him to turn back.

Ibn Battuta returned to Cairo and took a second side trip, this time to Mamluk-controlled Damascus.

Rather than return home, Ibn Battuta instead decided to continue on, choosing as his next destination the Ilkhanate, a Mongol Khanate, to the northeast.

An interactive display about Ibn Battuta in Ibn Battuta Mall in Dubai, United Arab Emirates

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.

Then, instead of continuing on to Baghdad with the caravan, Ibn Battuta started a six-month detour that took him into Persia.

Ibn Battuta joined the royal caravan for a while, then turned north on the Silk Road to Tabriz, the first major city in the region to open its gates to the Mongols and by then an important trading centre as most of its nearby rivals had been razed by the Mongol invaders.

Ibn Battuta left again for Baghdad, probably in July, but first took an excursion northwards along the river Tigris, visiting Mosul, Cizre and Mardin, in modern day Iraq and Turkey.

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

Ibn Battuta also mentions visiting Sana ' a, but whether he actually did so is doubtful.

From Aden, Ibn Battuta embarked on a ship heading for Zeila on the coast of Somalia.

Ibn Battuta described it as " an exceedingly large city " with many rich merchants, noted for its high quality fabric that was exported to other countries including Egypt.

After a journey along the coast, Ibn Battuta next arrived in the island town of Kilwa in present day Tanzania, which had become an important transit centre of the gold trade.

The historian Ibn Khaldun describes fiqh as " knowledge of the rules of God which concern the actions of persons who own themselves bound to obey the law respecting what is required ( wajib ), sinful ( haraam ), recommended ( mandūb ), disapproved ( makrūh ) or neutral ( mubah )".

" Al-Mu ' tamid's father disapproved of the relationship ( particularly as Ibn Ammar was a commoner ) and sent him into exile in order to separate the two.

Zaynab disapproved of the marriage and her brothers rejected it, because according to Ibn Sa'd, she was of aristocratic lineage and Zayd was a former slave and the adopted son of Muhammad.

The importance of the exegesis of Ibn Ezra consists in the fact that it aims at arriving at the simple sense of the text, the Peshat, on grammatical principles.

Of particular interest is the fact that the Schechter Letter account of Oleg's death ( namely, that he fled to and raided FRS, tentatively identified with Persia, and was slain there ) bears remarkable parallels to the account of Arab historians such as Ibn Miskawayh, who described a similar Rus ' attack on the Muslim state of Arran in the year 944 / 5.

In fact, Ibn Khaldun thought that population growth was directly a function of wealth.

* The Abbasid ( in theory still universal ) Caliph Ar-Radi created the post of Amir al-Umara (" Amir of the Amirs ") for his – in fact governing – Wazir ( chief minister ) Ibn Raik ; the title was used in various Islamic monarchies ; see below for military use

In fact, Ibn Taymiya upheld that anyone who rejected the Intercession of Muhammad on the Day of Judgement had indeed disbelieved.

In fact, the aforementioned passages are often misinterpreted or misunderstood, and Ibn Arabi makes abundantly clear in numerous works ( amongst them, his Book of the Fabulous Gryphon of the West ) that he considered Pharaoh a tyrant and an unbeliever.

He studied under various famed scholars including Hisham ibn Urwah, Ibn Shihab al-Zuhri, and — along with Imam Abu Hanifa, the founder of the Hanafi Sunni Madh ' hab -- and under the household of the prophets lineage, Imam Jafar al Sadiq This fact may explain the mutual respect and relative peace that has often existed between the Hanafi and Maliki Sunnis, on one hand, and the Shias on the other.

Ibn Hasakah preached to the people that Imam al-Hadi was in fact God.

' And remember your Lord when you forget ...'" Muslim scholar Ibn Abbas stated that it is in fact obligatory for a Muslim to say In šāʾ Allāh when referring to something he or she intends to do in the future.

Recent encyclopaedias and popular accounts continue to repeat the claim that the tenth century astronomer Ibn Yunus used a pendulum for time measurement, despite the fact that it has been known for nearly a hundred years that this is based on nothing more than an error made in 1684 by the Savilian Professor of Astronomy at Oxford and Arabist Edward Bernard.

Noel Swerdlow noted of Copernicus ' Commentariolus that his model of Mercury is mistaken, and that " ince it is Ibn ash-Shatir's model, this is further evidence, and perhaps the best evidence, that Copernicus was in fact copying without full understanding from some other source ".

Some historians argue that in fact there were two different persons with a similar name, one as Juan Hispano ( Ibn Dawud ) and other as Juan Hispalense, this last one perhaps working at Galician Limia ( Ourense ), for he signed himself as " Johannes Hispalensis atque Limiensis ", during the Reconquista, the Christian campaign to regain the Iberian Peninsula.

In fact, soon after the " Cuzari " made its appearance, Abraham ibn Daud published his " Emunah Ramah " ( The Sublime Faith ), wherein he recapitulated the teachings of the Peripatetics, Al-Farabi and Ibn Sina, upon the physics and metaphysics of Aristotle, and sought to demonstrate that these theories were in perfect harmony with the doctrines of Judaism.

" Ibn Hajar then concluded, " And they are, in fact, authentic.

In answer to Ibn Habib's observation, that a sacred ordination must not proceed from learning alone, but from holiness also, Berab replied: " I never changed my name: in the midst of want and despair I went in God's way " ( Ibn Habib, " Responsa ," p. 298b ); thereby alluding to the fact that, when a youth, Ibn Habib had lived for a year in Portugal as a Christian under an assumed name.

In fact, the Malāmatīs are considered, by one of the better known Sufi Masters, Ibn al -' Arabi, as the ultimate Sufis, people whose deep inward piety is concealed not only from the eyes of men but ultimately from themselves, the attachment to the perception of one's own piety constituting a formidable barrier to genuine self-realisation.

One of his criticisms of Ezra was the fact that Ibn Ezra simply cites his forty biblical examples without elucidation, even though many of them do not readily yield a referent.

In fact, the Zahiri school generally views Malik, Shafi ' i, Abu Hanifa, and Ibn Hanbal in a positive light, and in the Zahiri point of view, the schools that claim to follow these scholars are at fault, not necessarily the original scholars themselves.

A series of observations of lunar and solar eclipses and planetary conjunctions, made by him from 853 to 866, was in fact used by Ibn Yunus.

As for the reference to the supernova in d ' Ibn Butlan scripture, they trust the date of 445 in the Muslim calendar ( 23 April 1053 – 11 April 1054 ) and not 446 ( 12 April 1054 – 1 April 1055 ) to confirm that the supernova was visible from April 1054, without taking into account the fact that other parts of the scripture are more coherent with the date of 446, not 445.

What lends credence and adds weight to the theory that Ibn Sirin never wrote anything is the established fact that he abhorred books.

and he stated: It is a fact that Sharfuddin the Yemani the teacher of Quran has not the understanding and discerning power to such extent than he may be able to comprehend the works of Shaikh Mohiuddin Ibn Arabi Even then he belittles Shaikh only because he, himself is incapable and inefficient and he is bent on infidelity to the Shaikh and the followers of him.