- published: 08 Sep 2014
- views: 200
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- published: 18 Mar 2014
- views: 31
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), commonly known as Ibn Rushd (Arabic: ابن رشد) or by his Latinized name Averroës (/əˈvɛroʊ.iːz/; April 14, 1126 -- December 10, 1198), was an Andalusian Muslim polymath, a master of Aristotelian philosophy, Islamic philosophy, Islamic theology, Maliki law and jurisprudence, logic, psychology, politics and Andalusian classical music theory, and the sciences of medicine, astronomy, geography, mathematics, physics and celestial mechanics. Averroes was born in Córdoba, Al Andalus, present-day Spain, and died in Marrakesh, present-day Morocco. He was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes' work is called Averroism.
Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. Averroes had a greater impact on Western European circles and he has been described as the "founding father of secular thought in Western Europe". The detailed commentaries on Aristotle earned Averroes the title "The Commentator" in Europe. Latin translations of Averroes' work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe.
Averroes' name is also seen as "Averroës", "Averroès" or "Averrhoës", indicating that the "o" and the "e" form separate syllables. "Averroës" is a Latinisation of the Arabic name Ibn Rushd.
According to Ernest Renan, Averroes was also known as Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rois, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth and Averroysta.
Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146.
Averroes' education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle:
Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. "
—
Averroes also studied the works and philosophy of Ibn Bajjah ("Avempace" to the West), another famous Islamic philosopher who greatly influenced his own Averroist thought.
However, while the thought of his mentors Ibn Tufail and Ibn Bajjah were mystic to an extent, the thought of Averroes was purely rationalist. Together, the three men are considered the greatest Andalusian philosophers. Averroes devoted the next 30 years to his philosophical writings.
In 1160, Averroes was made Qadi (judge) of Seville and he served in many court appointments in Seville, Cordoba, and Morocco during his career. Sometimes during the reign of Yaqub al-Mansur, Averroes' political career was abruptly ended and he faced severe criticism from the Fuqaha (Islamic jurists) of the time.
- published: 03 Feb 2014
- views: 4447
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- published: 22 Jul 2016
- views: 9
atribuída: Al-A'ma (muerto en 1126) o Ibn Baqi (muerto entre 1145 o 1150)
Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut, conocido como Al-A'ma' y Al-Tutili (Al-A'ma' quiere decir "el ciego" y "Tutili" significa "de Tudela".) nació en Tudela, pero creció en Sevilla y también vivió en Murcia.
Murió siendo joven y fue uno de los poetas y escritor de canciones (moaxaja y zéjel) más celebres y conocidos del período almorávide. Compitió con Avempace con composiciones ingeniosas en la corte de Ibn Tifilwit, el gobernador almorávide de Zaragoza. Escribió panegíricos dedicados tanto a los almorávides como a los Banu Qasi de Alpuente alcanzando la fama con sus poemas de temática amorosa.
Ibn Baqi o Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (muerto en 1145 o 1150) fue un poeta andalusí de Córdoba o Toledo.
Ibn Baqi es uno de los poetas estróficos y compositor del periodo almorávide. Vivió entre Marruecos y al-Ándalus y escribió varios poemas panegíricos sobre los miembros de una notable familia norteafricana. Es especialmente famoso por sus moaxajas.
La moaxaja y el zéjel se desarrollaron como géneros poéticos y musicales en al-Andalus en los siglos X y XI, tambien fueron luego adoptados por poetas hebreos, y aún hoy se cantan en el Magreb.
El texto de la moaxaja árabe medieval viene siempre en lengua clásica, mientras la segunda parte del último estribillo, o xarja (jarcha), está en árabe coloquial, o en un dialecto hispanorromance; se supone derivada de fuentes populares.
Formaban la moaxaja y el zéjel parte del repertorio de ciertas cantantes esclavas preciadas. A estas mujeres se les enseñaba desde la infancia a aprender de memoria y cantar estos géneros lirícos, y aumentaba el valor cultural y económico de la cantante según mejoraba su técnica. Cuando una de estas esclavas era vendida, el precio se negociaba tras examinar un tomo que contenía su repertorio. A las cantantes más apreciadas las acompañaba su conjunto particular de músicos.
Muwashshahat and the zajal developed as poetic and musical idioms in Arabic Spain during the tenth and eleventh centuries, also were subsequently borrowed by Hebrew poets, and are still performed today in the Maghrib and Orient (Syria principally).
The text of the medieval Arabic muwashshah is typically in the classical language, while the second part of the last stanza, or jarcha, is in either colloquial Arabic or a Hispanic romance dialect, and is believed to be borrowed from popular sources.
Muwashshahat and zajals made up the bulk of the repertoire of young female singers who were basically highly-prized slaves. These women were trained from childhood in the memorization and performance of the sung poetic forms, and their cultural and economic value increased according to their skil. When a young woman was sold, her price was negotiated through examination of a large volume that detailed the scope and nature of ther repertoire. The most highly-prized singers also brought to their employers and ensemble of musicians, trained in the accompaniment of these pieces.
Adir lana'akwab
Hispano-arabic muwashshahah, 12th century
attributed: Al-A'ma (d.1126) or Ibn Baqi (d. 1145 or 1150)
Al-A'ma al-Tutili (Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut) was a Muladi Muslim poet born in Tudela (Al-Andalus,today Navarra). Al-A'ma means 'the blind one" and 'Tutili' means from Tudela. He was raised in Seville there he gained talent in poetry, he later lived in Murcia. He died young (in 1126).
He was one of the best-known strophic poets and songwriters (Muwashshahat and Zajal) of the Almoravid period in Al-Andalus and competed with Ibn Bajjah in witty compositions at the court of Ibn Tifilwith, the Almoravid governor in Saragossa. He wrote panegyrics to both the Almoravids in al-Andalus and the Banu Qasim in Alpuente (Al-Sahla) and was famous for his love poems.
Ibn Baqi or Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (died 1145 or 1150) was a poet from Córdoba or Toledo in al-Andalus. Baqi is one of the best-known strophic poets and songwriters of the Almoravid period (1091-1145) in Al-Andalus. He moved between Morocco and Al-Andalus and wrote several poems honoring members of a North African family. He is especially famous for his muwashshahat. In the anthology of Al-Maqqari we find a considerable number of his poems.
Adir lana'akwab:
Pass to us the cups
with which sorrow is forgotten,
and summon (our) companions
since love is at an end.
Obey the law of love
as long as you live, my friend,
and turn your ear
from the words of the reviler.
You ar ordered to hasten;
here is your wine.
Fingertips (stained red) with jujube
and your red sweetmear (mouth),
are enveloped in myrtle(-dark) tresses
which the cheek coils.
Pass to us the cups
with which sorrow is forgotten
Performers: Altramar Ensemble
- published: 27 Aug 2010
- views: 91112
Averroës (April 14, 1126 – December 10, 1198) is the Latinized form of Ibn Rushd (Arabic: ابن رشد), full name ʾAbū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd (أبو الوليد محمد ابن احمد ابن رشد), a mediæval Andalusian Muslim polymath. He wrote on logic, Aristotelian and Islamic philosophy, theology, the Maliki school of Islamic jurisprudence, psychology, political and Andalusian classical music theory, geography, mathematics, and the mediæval sciences of medicine, astronomy, physics, and celestial mechanics. Averroes was born in Córdoba, Al Andalus (present-day Spain), and died at Marrakesh in present-day Morocco. His body was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes's work is called Averroism.
Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Although highly regarded as a legal scholar of the Maliki school of Islamic law, Averroes's philosophical ideas were considered controversial in Muslim circles. Averroes had a greater impact on Christian Europe: he has been described as the "founding father of secular thought in Western Europe" and was known by the sobriquet the Commentator for his detailed emendations to Aristotle. Latin translations of Averroes's work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe.
Averroes's name is the Medieval Latin form of the Hebrew translation Aben Rois or Rosh of the Arabic Ibn Rushd. It is also seen as Averroës, Averrhoës, or Averroès to mark that the o and e are separate vowels and not an œ or diphthong. Other forms of the name include Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth, and Averroysta.
Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146.
Averroes's education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle: Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. "
- published: 17 May 2015
- views: 487
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which later, being attacked by both the philosophers and the orthodox, perished for lack of champions. This supreme exaltation of philosophy may be attributed, in great measure, to Al-Ghazali (1005--1111) among the Persians, and to Judah ha-Levi (1140) among the Jews. It can be argued that the attacks directed against the philosophers by Al-Ghazali in his work, Tahafut al-Falasifa (The Incoherence of the Philosophers), not only produced, by reaction, a current favorable to philosophy, but induced the philosophers themselves to profit by his criticism. They thereafter made their theories clearer and their logic closer. The influence of this reaction brought forth the two greatest philosophers that the Islamic Peripatetic school ever produced, namely, Ibn Bajjah (Avempace) and Ibn Rushd (Averroes), both of whom undertook the defense of philosophy.
Since no idea and no literary or philosophical movement ever germinated on Persian or Arabian soil without leaving its impress on the Jews, the Persian Ghazali found an imitator in the person of Judah ha-Levi. This poet also took upon himself to free his religion from what he saw as the shackles of speculative philosophy, and to this end wrote the "Kuzari", in which he sought to discredit all schools of philosophy alike. He passes severe censure upon the Mutakallamin for seeking to support religion by philosophy. He says, "I consider him to have attained the highest degree of perfection who is convinced of religious truths without having scrutinized them and reasoned over them" ("Kuzari", v.). Then he reduced the chief propositions of the Mutakallamin, to prove the unity of God, to ten in number, describing them at length, and concluding in these terms: "Does the Kalam give us more information concerning God and His attributes than the prophet did?" (Ib. iii. and iv.) Aristotelianism finds no favor in Judah ha-Levi's eyes, for it is no less given to details and criticism; Neoplatonism alone suited him somewhat, owing to its appeal to his poetic temperament.
Ibn Rushd (Averroës), the contemporary of Maimonides, closed the first great philosophical era of the Muslims. He was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. The theories of Ibn Rushd do not differ fundamentally from those of Ibn Bajjah and Ibn Tufail, who only follow the teachings of Ibn Sina (Avicenna) and Al-Farabi. Like all Islamic Peripatetics, Ibn Rushd admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world—hypotheses which, in the mind of the Arabic philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter. His ideas on the separation of philosophy and religion, further developed by the Averroist school of philosophy, were later influential in the development of modern secularism.
But while Al-Farabi, Ibn Sina (Avicenna), and other Persian and Muslim philosophers hurried, so to speak, over subjects that trenched on religious dogmas, Ibn Rushd delighted in dwelling upon them with full particularity and stress. Thus he says, "Not only is matter eternal, but form is potentially inherent in matter; otherwise, it were a creation ex nihilo" (Munk, "Mélanges", p. 444). According to this theory, therefore, the existence of this world is not only a possibility, as Ibn Sina declared—in order to make concessions to the orthodox— but also a necessity.
Driven from the Islamic schools, Islamic philosophy found a refuge with the Jews, to whom belongs the honor of having transmitted it to the Christian world. A series of eminent men—such as the Ibn Tibbons, Narboni, Gersonides—joined in translating the Arabic philosophical works into Hebrew and commenting upon them. The works of Ibn Rushd especially became the subject of their study, due in great measure to Maimonides, who, in a letter addressed to his pupil Joseph ben Judah, spoke in the highest terms of Ibn Rushd's commentary.
It should be mentioned that this depiction of intellectual tradition in Islamic Lands is mainly dependent upon what West could understand (or was willing to understand) from this long era. In contrast, there are some historians and philosophers who do not agree with this account and describe this era in a completely different way. Their main point of dispute is on the influence of different philosophers on Islamic Philosophy, especially the comparative importance of eastern intellectuals such as Ibn Sina and of western thinkers such as Ibn Rushd.
- published: 02 May 2015
- views: 120
The natural sciences saw various advancements during the Golden Age of Islam , adding a number of innovations to the Transmission of the Classics .During this period, Islamic theology was encouraging of thinkers to find knowledge, .Thinkers from this period included Al-Farabi, Abu Bishr Matta, Ibn Sina, al-Hassan Ibn al-Haytham and Ibn Bajjah.These works and the important commentaries on them were the wellspring of science during the medieval period.
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- published: 16 Sep 2016
- views: 0
La música andalusí (también llamada arábigo-andaluza, árabo-andalusí, arabo-andaluza o árabo-andaluza ) es un estilo de música árabe que se da en el África del Norte, aunque también se dio en al-Ándalus entre los siglos IX y XV. Se asocia con Marruecos, en donde recibe el nombre de al-Âla, aunque también se encuentra en la tradición de Argelia (en donde recibe el nombre de Gharnâtî, San'a, Ma'luf. Depende de la ciudad), en Túnez y en Libia (más conocida como Ma'luf). La música popular, como el chaabi y el Hawzi en Argelia, han contribuido al desarrollo de este estilo de música clásica en un ambiente más moderno.
Se dice que la música clásica andalusí nació durante el Califato de Córdoba en el siglo IX. El músico iraquí Ziryab, músico de la corte de Abd al-Rahman II en Córdoba, muerto en el año 857, ha sido considerado históricamente como su creador. Posteriormente, el poeta, compositor y filósofo Ibn Bajjah de Zaragoza (muerto en el año 1139), dio un nuevo impulso al estilo de Ziryab tomando elementos de la música medieval hispana para producir un estilo totalmente nuevo que se expandió por la Península Ibérica y el África del Norte.
Durante el siglo XI, la España y el Portugal moro se habían convertido en un centro de manufactura de instrumentos. Estos productos se fueron introduciendo gradualmente en Francia, influenciando a los trovadores, y fueron llegando al resto de Europa. Las palabras laúd, rabel, guitarra y órgano derivan del árabe oud, rabab, qitara y urghun.
La música clásica de al-Ándalus alcanzó el África del Norte gracias a siglos de intercambio comercial, a la dinastía Almohade y, más tarde, a la dinastía Benimeriní. La llegada masiva, y los consecuentes reasentamientos, de moriscos y sefardíes procedentes de Córdoba, Sevilla, Valencia y Granada, debido a la Reconquista, dieron una mayor expansión a la música andalusí.
Las orquestas de música clásica andalusí usan instrumentos como el laúd (oud), el rabel (rabab), la darbuka , la pandereta (tar), la cítara (qanún) y el violín (kamenjah). Aunque, recientemente, se han ido añadiendo otros instrumentos
Se cree que un gran número de los instrumentos musicales usados en la música occidental derivan de instrumentos andalusíes: el laúd deriva del al'oud, el rabel del rebab, la guitarra de la qitara, el adufe de al-duff, la alboka de al-buq, el añafil de al-nafir, la ajabeba de al-shabbaba, las castañuelas de kasatan, la dulzaina de al-zurna, entre otros.8 todos instrumentos procedentes del al-Ándalus.
La gaita de la ghaita, el arpa y la cítara del qanun, el violín del ghichak, y la tiorba del tarab.
De acuerdo con una famosa teoría acerca de los orígenes de los trovadores, compositores de poesía lírica medieval, estos deben ser de origen árabe. Ezra Pound, en su obra Canto VIII, declaró que Guillermo de Aquitania "había traído la canción de España, con sus cantantes y sus velos...", refiriéndose a la canción de un trovador. Durante sus estudios, parece ser que Lévi-Provençal ha encontrado cuatro versos árabo-hispánicos completos o casi, recopiado en un manuscrito de Guillermo de Aquitania. De acuerdo con las fuentes históricas, Guillermo VIII de Aquitania, el padre de Guillermo, había hecho traer a Poitiers centenares de prisioneros musulmanes. La tendencia confirmó que los trovadores habían heredado su sensibilidad e, incluso, su temática, de la poesía andalusí. La hipótesis acerca de que la tradición trovadoresca fue creada por los moros tiene su origen, más o menos, en el pensamiento de Guillermo, quien había luchado durante la Reconquista. Ésta sería apoyada también por Ramón Menéndez Pidal a principios del siglo XX, pero su origen se remonta al Cinquecento y a Giammaria Barbieri (muerto en 1575) y Juan Andrés (muerto en 1822). Meg Bogin, traductor inglés de trobairitz, apoya esta hipótesis. En verdad, "un cuerpo de canciones de incomparable intensidad, profanidad y erotismo (existió) en árabe desde la segunda mitad del siglo IX en adelante".
Otra teoría acerca de los orígenes de las notas de solfeo también sugiere su raíz árabe. Se ha dicho que las sílabas del solfeo (do, re, mi, fa, sol, la, si) habrían derivado de las sílabas del sistema árabe de solmización Durr-i-Mufassal ("Perlas separadas") (dal, ra, mim, fa, sad, lam). El origen de esta teoría fue propuesto por Meninski en su Thesaurus Linguarum Orientalum (1680) y más tarde por Alexandre de Laborde en su Essai sur la Musique Ancienne et Moderne (1780)
- published: 03 Feb 2016
- views: 714
Early Islamic political philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth - in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the Mutazilite philosophers, who held a more secular view and were supported by secular aristocracy who sought freedom of action independent of the Caliphate. The only Greek political treatise known to medieval Muslims at the time was Plato's Republic. By the end of the Islamic Golden Age, however, the Asharite view of Islam had in general triumphed.
Islamic political philosophy, was, indeed, rooted in the very sources of Islam, i.e. the Qur'an and the Sunnah, the words and practices of Muhammad. However, in the Western thought, it is generally known that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Alfarabi), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah, sultan, ummah, cemaa -and even the "core" terms of the Qur'an, i.e. ibada, din, rab and ilah- is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.
The 14th-century Arab scholar Ibn Khaldun is considered one of the greatest political theorists. The British philosopher-anthropologist Ernest Gellner considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.
- published: 02 May 2015
- views: 92
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39:56Hamlet İsaxanlı: Ibn Hazm and Ibn Bajjah’s lives, works and influence
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0:29How to pronounce Ibn Bajjah (Arabic/Morocco) - PronounceNames.com
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Audio and video pronunciation of Ibn Bajjah brought to you by Pronounce Names (http://www.PronounceNames.com), a website dedicated to helping people pronounce names correctly. For more information about this name, such as gender, origin, etc., go to http://www.PronounceNames.com/Ibn Bajjah -
20:15Magnificent Islamic Scholars - Averroes - Ibn Rushd
Magnificent Islamic Scholars - Averroes - Ibn RushdMagnificent Islamic Scholars - Averroes - Ibn Rushd
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), commonly known as Ibn Rushd (Arabic: ابن رشد) or by his Latinized name Averroës (/əˈvɛroʊ.iːz/; April 14, 1126 -- December 10, 1198), was an Andalusian Muslim polymath, a master of Aristotelian philosophy, Islamic philosophy, Islamic theology, Maliki law and jurisprudence, logic, psychology, politics and Andalusian classical music theory, and the sciences of medicine, astronomy, geography, mathematics, physics and celestial mechanics. Averroes was born in Córdoba, Al Andalus, present-day Spain, and died in Marrakesh, present-day Morocco. He was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes' work is called Averroism. Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. Averroes had a greater impact on Western European circles and he has been described as the "founding father of secular thought in Western Europe". The detailed commentaries on Aristotle earned Averroes the title "The Commentator" in Europe. Latin translations of Averroes' work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe. Averroes' name is also seen as "Averroës", "Averroès" or "Averrhoës", indicating that the "o" and the "e" form separate syllables. "Averroës" is a Latinisation of the Arabic name Ibn Rushd. According to Ernest Renan, Averroes was also known as Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rois, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth and Averroysta. Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146. Averroes' education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle: Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. " — Averroes also studied the works and philosophy of Ibn Bajjah ("Avempace" to the West), another famous Islamic philosopher who greatly influenced his own Averroist thought. However, while the thought of his mentors Ibn Tufail and Ibn Bajjah were mystic to an extent, the thought of Averroes was purely rationalist. Together, the three men are considered the greatest Andalusian philosophers. Averroes devoted the next 30 years to his philosophical writings. In 1160, Averroes was made Qadi (judge) of Seville and he served in many court appointments in Seville, Cordoba, and Morocco during his career. Sometimes during the reign of Yaqub al-Mansur, Averroes' political career was abruptly ended and he faced severe criticism from the Fuqaha (Islamic jurists) of the time. -
2:24Muslim Physicists
Muslim PhysicistsMuslim Physicists
A short video about some of the contributions and influence of Muslims in the area of physics. Please “Like” and “Share” and subscribe to my channel ***Join me on Facebook شاركني على الفيس بوك*** https://web.facebook.com/Mahir-Gazdars-books-1420987678134094/ ***Find out about my books تعرف على كتبي*** https://www.amazon.co.uk/Books-Mahir-Gazdar/s?ie=UTF8&page;=1&rh;=n%3A266239%2Cp_27%3AMahir%20Gazdar Tags: physics, muslims, physicists, islam, hasan bin al haitham, dr farzana, aslam, coventry university, iop, institute of physics, coventry, uk, pakistan, india, abdul kalam, nuclear, president, car, crank, banu musa, shaft, devices, mechanical, book, isaac newton, giants, ibn bajjah, spain, al andalus, glasses, reflection, refraction, light, iraq, basra, baghdad, house of wisdom, muslim, christians, jews, -
11:52Adir lana'akwab (Hispano-Arabic muwashshahah, 12th century)
Adir lana'akwab (Hispano-Arabic muwashshahah, 12th century)Adir lana'akwab (Hispano-Arabic muwashshahah, 12th century)
atribuída: Al-A'ma (muerto en 1126) o Ibn Baqi (muerto entre 1145 o 1150) Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut, conocido como Al-A'ma' y Al-Tutili (Al-A'ma' quiere decir "el ciego" y "Tutili" significa "de Tudela".) nació en Tudela, pero creció en Sevilla y también vivió en Murcia. Murió siendo joven y fue uno de los poetas y escritor de canciones (moaxaja y zéjel) más celebres y conocidos del período almorávide. Compitió con Avempace con composiciones ingeniosas en la corte de Ibn Tifilwit, el gobernador almorávide de Zaragoza. Escribió panegíricos dedicados tanto a los almorávides como a los Banu Qasi de Alpuente alcanzando la fama con sus poemas de temática amorosa. Ibn Baqi o Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (muerto en 1145 o 1150) fue un poeta andalusí de Córdoba o Toledo. Ibn Baqi es uno de los poetas estróficos y compositor del periodo almorávide. Vivió entre Marruecos y al-Ándalus y escribió varios poemas panegíricos sobre los miembros de una notable familia norteafricana. Es especialmente famoso por sus moaxajas. La moaxaja y el zéjel se desarrollaron como géneros poéticos y musicales en al-Andalus en los siglos X y XI, tambien fueron luego adoptados por poetas hebreos, y aún hoy se cantan en el Magreb. El texto de la moaxaja árabe medieval viene siempre en lengua clásica, mientras la segunda parte del último estribillo, o xarja (jarcha), está en árabe coloquial, o en un dialecto hispanorromance; se supone derivada de fuentes populares. Formaban la moaxaja y el zéjel parte del repertorio de ciertas cantantes esclavas preciadas. A estas mujeres se les enseñaba desde la infancia a aprender de memoria y cantar estos géneros lirícos, y aumentaba el valor cultural y económico de la cantante según mejoraba su técnica. Cuando una de estas esclavas era vendida, el precio se negociaba tras examinar un tomo que contenía su repertorio. A las cantantes más apreciadas las acompañaba su conjunto particular de músicos. Muwashshahat and the zajal developed as poetic and musical idioms in Arabic Spain during the tenth and eleventh centuries, also were subsequently borrowed by Hebrew poets, and are still performed today in the Maghrib and Orient (Syria principally). The text of the medieval Arabic muwashshah is typically in the classical language, while the second part of the last stanza, or jarcha, is in either colloquial Arabic or a Hispanic romance dialect, and is believed to be borrowed from popular sources. Muwashshahat and zajals made up the bulk of the repertoire of young female singers who were basically highly-prized slaves. These women were trained from childhood in the memorization and performance of the sung poetic forms, and their cultural and economic value increased according to their skil. When a young woman was sold, her price was negotiated through examination of a large volume that detailed the scope and nature of ther repertoire. The most highly-prized singers also brought to their employers and ensemble of musicians, trained in the accompaniment of these pieces. Adir lana'akwab Hispano-arabic muwashshahah, 12th century attributed: Al-A'ma (d.1126) or Ibn Baqi (d. 1145 or 1150) Al-A'ma al-Tutili (Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut) was a Muladi Muslim poet born in Tudela (Al-Andalus,today Navarra). Al-A'ma means 'the blind one" and 'Tutili' means from Tudela. He was raised in Seville there he gained talent in poetry, he later lived in Murcia. He died young (in 1126). He was one of the best-known strophic poets and songwriters (Muwashshahat and Zajal) of the Almoravid period in Al-Andalus and competed with Ibn Bajjah in witty compositions at the court of Ibn Tifilwith, the Almoravid governor in Saragossa. He wrote panegyrics to both the Almoravids in al-Andalus and the Banu Qasim in Alpuente (Al-Sahla) and was famous for his love poems. Ibn Baqi or Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (died 1145 or 1150) was a poet from Córdoba or Toledo in al-Andalus. Baqi is one of the best-known strophic poets and songwriters of the Almoravid period (1091-1145) in Al-Andalus. He moved between Morocco and Al-Andalus and wrote several poems honoring members of a North African family. He is especially famous for his muwashshahat. In the anthology of Al-Maqqari we find a considerable number of his poems. Adir lana'akwab: Pass to us the cups with which sorrow is forgotten, and summon (our) companions since love is at an end. Obey the law of love as long as you live, my friend, and turn your ear from the words of the reviler. You ar ordered to hasten; here is your wine. Fingertips (stained red) with jujube and your red sweetmear (mouth), are enveloped in myrtle(-dark) tresses which the cheek coils. Pass to us the cups with which sorrow is forgotten Performers: Altramar Ensemble -
20:11Who Is Averroes / Ibn Rushd?
Who Is Averroes / Ibn Rushd?Who Is Averroes / Ibn Rushd?
Averroës (April 14, 1126 – December 10, 1198) is the Latinized form of Ibn Rushd (Arabic: ابن رشد), full name ʾAbū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd (أبو الوليد محمد ابن احمد ابن رشد), a mediæval Andalusian Muslim polymath. He wrote on logic, Aristotelian and Islamic philosophy, theology, the Maliki school of Islamic jurisprudence, psychology, political and Andalusian classical music theory, geography, mathematics, and the mediæval sciences of medicine, astronomy, physics, and celestial mechanics. Averroes was born in Córdoba, Al Andalus (present-day Spain), and died at Marrakesh in present-day Morocco. His body was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes's work is called Averroism. Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Although highly regarded as a legal scholar of the Maliki school of Islamic law, Averroes's philosophical ideas were considered controversial in Muslim circles. Averroes had a greater impact on Christian Europe: he has been described as the "founding father of secular thought in Western Europe" and was known by the sobriquet the Commentator for his detailed emendations to Aristotle. Latin translations of Averroes's work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe. Averroes's name is the Medieval Latin form of the Hebrew translation Aben Rois or Rosh of the Arabic Ibn Rushd. It is also seen as Averroës, Averrhoës, or Averroès to mark that the o and e are separate vowels and not an œ or diphthong. Other forms of the name include Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth, and Averroysta. Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146. Averroes's education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle: Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. " -
5:11Opposition And Support For Philosophy In The Islamic World
Opposition And Support For Philosophy In The Islamic WorldOpposition And Support For Philosophy In The Islamic World
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which later, being attacked by both the philosophers and the orthodox, perished for lack of champions. This supreme exaltation of philosophy may be attributed, in great measure, to Al-Ghazali (1005--1111) among the Persians, and to Judah ha-Levi (1140) among the Jews. It can be argued that the attacks directed against the philosophers by Al-Ghazali in his work, Tahafut al-Falasifa (The Incoherence of the Philosophers), not only produced, by reaction, a current favorable to philosophy, but induced the philosophers themselves to profit by his criticism. They thereafter made their theories clearer and their logic closer. The influence of this reaction brought forth the two greatest philosophers that the Islamic Peripatetic school ever produced, namely, Ibn Bajjah (Avempace) and Ibn Rushd (Averroes), both of whom undertook the defense of philosophy. Since no idea and no literary or philosophical movement ever germinated on Persian or Arabian soil without leaving its impress on the Jews, the Persian Ghazali found an imitator in the person of Judah ha-Levi. This poet also took upon himself to free his religion from what he saw as the shackles of speculative philosophy, and to this end wrote the "Kuzari", in which he sought to discredit all schools of philosophy alike. He passes severe censure upon the Mutakallamin for seeking to support religion by philosophy. He says, "I consider him to have attained the highest degree of perfection who is convinced of religious truths without having scrutinized them and reasoned over them" ("Kuzari", v.). Then he reduced the chief propositions of the Mutakallamin, to prove the unity of God, to ten in number, describing them at length, and concluding in these terms: "Does the Kalam give us more information concerning God and His attributes than the prophet did?" (Ib. iii. and iv.) Aristotelianism finds no favor in Judah ha-Levi's eyes, for it is no less given to details and criticism; Neoplatonism alone suited him somewhat, owing to its appeal to his poetic temperament. Ibn Rushd (Averroës), the contemporary of Maimonides, closed the first great philosophical era of the Muslims. He was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. The theories of Ibn Rushd do not differ fundamentally from those of Ibn Bajjah and Ibn Tufail, who only follow the teachings of Ibn Sina (Avicenna) and Al-Farabi. Like all Islamic Peripatetics, Ibn Rushd admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world—hypotheses which, in the mind of the Arabic philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter. His ideas on the separation of philosophy and religion, further developed by the Averroist school of philosophy, were later influential in the development of modern secularism. But while Al-Farabi, Ibn Sina (Avicenna), and other Persian and Muslim philosophers hurried, so to speak, over subjects that trenched on religious dogmas, Ibn Rushd delighted in dwelling upon them with full particularity and stress. Thus he says, "Not only is matter eternal, but form is potentially inherent in matter; otherwise, it were a creation ex nihilo" (Munk, "Mélanges", p. 444). According to this theory, therefore, the existence of this world is not only a possibility, as Ibn Sina declared—in order to make concessions to the orthodox— but also a necessity. Driven from the Islamic schools, Islamic philosophy found a refuge with the Jews, to whom belongs the honor of having transmitted it to the Christian world. A series of eminent men—such as the Ibn Tibbons, Narboni, Gersonides—joined in translating the Arabic philosophical works into Hebrew and commenting upon them. The works of Ibn Rushd especially became the subject of their study, due in great measure to Maimonides, who, in a letter addressed to his pupil Joseph ben Judah, spoke in the highest terms of Ibn Rushd's commentary. It should be mentioned that this depiction of intellectual tradition in Islamic Lands is mainly dependent upon what West could understand (or was willing to understand) from this long era. In contrast, there are some historians and philosophers who do not agree with this account and describe this era in a completely different way. Their main point of dispute is on the influence of different philosophers on Islamic Philosophy, especially the comparative importance of eastern intellectuals such as Ibn Sina and of western thinkers such as Ibn Rushd. -
8:28Physics in the medieval Islamic world
Physics in the medieval Islamic worldPhysics in the medieval Islamic world
The natural sciences saw various advancements during the Golden Age of Islam , adding a number of innovations to the Transmission of the Classics .During this period, Islamic theology was encouraging of thinkers to find knowledge, .Thinkers from this period included Al-Farabi, Abu Bishr Matta, Ibn Sina, al-Hassan Ibn al-Haytham and Ibn Bajjah.These works and the important commentaries on them were the wellspring of science during the medieval period. ---Image-Copyright-and-Permission--- About the author(s): Ibn al-Haytham License: Public domain ---Image-Copyright-and-Permission--- This channel is dedicated to make Wikipedia, one of the biggest knowledge databases in the world available to people with limited vision. Article available under a Creative Commons license Image source in video -
2:59Música Andalusí - Música Arábigo-Andaluza - Grupo Atrium Musicae - Festival Alcances de Cádiz (1977)
Música Andalusí - Música Arábigo-Andaluza - Grupo Atrium Musicae - Festival Alcances de Cádiz (1977)Música Andalusí - Música Arábigo-Andaluza - Grupo Atrium Musicae - Festival Alcances de Cádiz (1977)
La música andalusí (también llamada arábigo-andaluza, árabo-andalusí, arabo-andaluza o árabo-andaluza ) es un estilo de música árabe que se da en el África del Norte, aunque también se dio en al-Ándalus entre los siglos IX y XV. Se asocia con Marruecos, en donde recibe el nombre de al-Âla, aunque también se encuentra en la tradición de Argelia (en donde recibe el nombre de Gharnâtî, San'a, Ma'luf. Depende de la ciudad), en Túnez y en Libia (más conocida como Ma'luf). La música popular, como el chaabi y el Hawzi en Argelia, han contribuido al desarrollo de este estilo de música clásica en un ambiente más moderno. Se dice que la música clásica andalusí nació durante el Califato de Córdoba en el siglo IX. El músico iraquí Ziryab, músico de la corte de Abd al-Rahman II en Córdoba, muerto en el año 857, ha sido considerado históricamente como su creador. Posteriormente, el poeta, compositor y filósofo Ibn Bajjah de Zaragoza (muerto en el año 1139), dio un nuevo impulso al estilo de Ziryab tomando elementos de la música medieval hispana para producir un estilo totalmente nuevo que se expandió por la Península Ibérica y el África del Norte. Durante el siglo XI, la España y el Portugal moro se habían convertido en un centro de manufactura de instrumentos. Estos productos se fueron introduciendo gradualmente en Francia, influenciando a los trovadores, y fueron llegando al resto de Europa. Las palabras laúd, rabel, guitarra y órgano derivan del árabe oud, rabab, qitara y urghun. La música clásica de al-Ándalus alcanzó el África del Norte gracias a siglos de intercambio comercial, a la dinastía Almohade y, más tarde, a la dinastía Benimeriní. La llegada masiva, y los consecuentes reasentamientos, de moriscos y sefardíes procedentes de Córdoba, Sevilla, Valencia y Granada, debido a la Reconquista, dieron una mayor expansión a la música andalusí. Las orquestas de música clásica andalusí usan instrumentos como el laúd (oud), el rabel (rabab), la darbuka , la pandereta (tar), la cítara (qanún) y el violín (kamenjah). Aunque, recientemente, se han ido añadiendo otros instrumentos Se cree que un gran número de los instrumentos musicales usados en la música occidental derivan de instrumentos andalusíes: el laúd deriva del al'oud, el rabel del rebab, la guitarra de la qitara, el adufe de al-duff, la alboka de al-buq, el añafil de al-nafir, la ajabeba de al-shabbaba, las castañuelas de kasatan, la dulzaina de al-zurna, entre otros.8 todos instrumentos procedentes del al-Ándalus. La gaita de la ghaita, el arpa y la cítara del qanun, el violín del ghichak, y la tiorba del tarab. De acuerdo con una famosa teoría acerca de los orígenes de los trovadores, compositores de poesía lírica medieval, estos deben ser de origen árabe. Ezra Pound, en su obra Canto VIII, declaró que Guillermo de Aquitania "había traído la canción de España, con sus cantantes y sus velos...", refiriéndose a la canción de un trovador. Durante sus estudios, parece ser que Lévi-Provençal ha encontrado cuatro versos árabo-hispánicos completos o casi, recopiado en un manuscrito de Guillermo de Aquitania. De acuerdo con las fuentes históricas, Guillermo VIII de Aquitania, el padre de Guillermo, había hecho traer a Poitiers centenares de prisioneros musulmanes. La tendencia confirmó que los trovadores habían heredado su sensibilidad e, incluso, su temática, de la poesía andalusí. La hipótesis acerca de que la tradición trovadoresca fue creada por los moros tiene su origen, más o menos, en el pensamiento de Guillermo, quien había luchado durante la Reconquista. Ésta sería apoyada también por Ramón Menéndez Pidal a principios del siglo XX, pero su origen se remonta al Cinquecento y a Giammaria Barbieri (muerto en 1575) y Juan Andrés (muerto en 1822). Meg Bogin, traductor inglés de trobairitz, apoya esta hipótesis. En verdad, "un cuerpo de canciones de incomparable intensidad, profanidad y erotismo (existió) en árabe desde la segunda mitad del siglo IX en adelante". Otra teoría acerca de los orígenes de las notas de solfeo también sugiere su raíz árabe. Se ha dicho que las sílabas del solfeo (do, re, mi, fa, sol, la, si) habrían derivado de las sílabas del sistema árabe de solmización Durr-i-Mufassal ("Perlas separadas") (dal, ra, mim, fa, sad, lam). El origen de esta teoría fue propuesto por Meninski en su Thesaurus Linguarum Orientalum (1680) y más tarde por Alexandre de Laborde en su Essai sur la Musique Ancienne et Moderne (1780) -
2:08Political Influences And Consequences In Early Islamic Philosophy
Political Influences And Consequences In Early Islamic PhilosophyPolitical Influences And Consequences In Early Islamic Philosophy
Early Islamic political philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth - in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the Mutazilite philosophers, who held a more secular view and were supported by secular aristocracy who sought freedom of action independent of the Caliphate. The only Greek political treatise known to medieval Muslims at the time was Plato's Republic. By the end of the Islamic Golden Age, however, the Asharite view of Islam had in general triumphed. Islamic political philosophy, was, indeed, rooted in the very sources of Islam, i.e. the Qur'an and the Sunnah, the words and practices of Muhammad. However, in the Western thought, it is generally known that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Alfarabi), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah, sultan, ummah, cemaa -and even the "core" terms of the Qur'an, i.e. ibada, din, rab and ilah- is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character. The 14th-century Arab scholar Ibn Khaldun is considered one of the greatest political theorists. The British philosopher-anthropologist Ernest Gellner considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.
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Hamlet İsaxanlı: Ibn Hazm and Ibn Bajjah’s lives, works and influence
published: 08 Sep 2014 -
How to pronounce Ibn Bajjah (Arabic/Morocco) - PronounceNames.com
Audio and video pronunciation of Ibn Bajjah brought to you by Pronounce Names (http://www.PronounceNames.com), a website dedicated to helping people pronounce names correctly. For more information about this name, such as gender, origin, etc., go to http://www.PronounceNames.com/Ibn Bajjah
published: 18 Mar 2014 -
Magnificent Islamic Scholars - Averroes - Ibn Rushd
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), commonly known as Ibn Rushd (Arabic: ابن رشد) or by his Latinized name Averroës (/əˈvɛroʊ.iːz/; April 14, 1126 -- December 10, 1198), was an Andalusian Muslim polymath, a master of Aristotelian philosophy, Islamic philosophy, Islamic theology, Maliki law and jurisprudence, logic, psychology, politics and Andalusian classical music theory, and the sciences of medicine, astronomy, geography, mathematics, physics and celestial mechanics. Averroes was born in Córdoba, Al Andalus, present-day Spain, and died in Marrakesh, present-day Morocco. He was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes' work is called Averroism. Averroes was a defender of Aristotelia...
published: 03 Feb 2014 -
Muslim Physicists
A short video about some of the contributions and influence of Muslims in the area of physics. Please “Like” and “Share” and subscribe to my channel ***Join me on Facebook شاركني على الفيس بوك*** https://web.facebook.com/Mahir-Gazdars-books-1420987678134094/ ***Find out about my books تعرف على كتبي*** https://www.amazon.co.uk/Books-Mahir-Gazdar/s?ie=UTF8&page;=1&rh;=n%3A266239%2Cp_27%3AMahir%20Gazdar Tags: physics, muslims, physicists, islam, hasan bin al haitham, dr farzana, aslam, coventry university, iop, institute of physics, coventry, uk, pakistan, india, abdul kalam, nuclear, president, car, crank, banu musa, shaft, devices, mechanical, book, isaac newton, giants, ibn bajjah, spain, al andalus, glasses, reflection, refraction, light, iraq, basra, baghdad, house of wisdom, musl...
published: 22 Jul 2016 -
Adir lana'akwab (Hispano-Arabic muwashshahah, 12th century)
atribuída: Al-A'ma (muerto en 1126) o Ibn Baqi (muerto entre 1145 o 1150) Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut, conocido como Al-A'ma' y Al-Tutili (Al-A'ma' quiere decir "el ciego" y "Tutili" significa "de Tudela".) nació en Tudela, pero creció en Sevilla y también vivió en Murcia. Murió siendo joven y fue uno de los poetas y escritor de canciones (moaxaja y zéjel) más celebres y conocidos del período almorávide. Compitió con Avempace con composiciones ingeniosas en la corte de Ibn Tifilwit, el gobernador almorávide de Zaragoza. Escribió panegíricos dedicados tanto a los almorávides como a los Banu Qasi de Alpuente alcanzando la fama con sus poemas de temática amorosa. Ibn Baqi o Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (muerto en 1145 ...
published: 27 Aug 2010 -
Who Is Averroes / Ibn Rushd?
Averroës (April 14, 1126 – December 10, 1198) is the Latinized form of Ibn Rushd (Arabic: ابن رشد), full name ʾAbū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd (أبو الوليد محمد ابن احمد ابن رشد), a mediæval Andalusian Muslim polymath. He wrote on logic, Aristotelian and Islamic philosophy, theology, the Maliki school of Islamic jurisprudence, psychology, political and Andalusian classical music theory, geography, mathematics, and the mediæval sciences of medicine, astronomy, physics, and celestial mechanics. Averroes was born in Córdoba, Al Andalus (present-day Spain), and died at Marrakesh in present-day Morocco. His body was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes's work is called Averroism. Averroes was a defender of Aristotelian philo...
published: 17 May 2015 -
Opposition And Support For Philosophy In The Islamic World
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which later, being attacked by both the philosophers and the orthodox, perished for lack of champions. This supreme exaltation of philosophy may be attributed, in great measure, to Al-Ghazali (1005--1111) among the Persians, and to Judah ha-Levi (1140) among the Jews. It can be argued that the attacks directed against the philosophers by Al-Ghazali in his work, Tahafut al-Falasifa (The Incoherence of the Philosophers), not only produced, by reaction, a current favorable to philosophy, but induced the philosophers themselves to profit by his criticism. They thereafter made their theories clearer and their logic closer. The influence of this reaction brought forth the two greatest philosophers that the Islam...
published: 02 May 2015 -
Physics in the medieval Islamic world
The natural sciences saw various advancements during the Golden Age of Islam , adding a number of innovations to the Transmission of the Classics .During this period, Islamic theology was encouraging of thinkers to find knowledge, .Thinkers from this period included Al-Farabi, Abu Bishr Matta, Ibn Sina, al-Hassan Ibn al-Haytham and Ibn Bajjah.These works and the important commentaries on them were the wellspring of science during the medieval period. ---Image-Copyright-and-Permission--- About the author(s): Ibn al-Haytham License: Public domain ---Image-Copyright-and-Permission--- This channel is dedicated to make Wikipedia, one of the biggest knowledge databases in the world available to people with limited vision. Article available under a Creative Commons license Image source in vide...
published: 16 Sep 2016 -
Música Andalusí - Música Arábigo-Andaluza - Grupo Atrium Musicae - Festival Alcances de Cádiz (1977)
La música andalusí (también llamada arábigo-andaluza, árabo-andalusí, arabo-andaluza o árabo-andaluza ) es un estilo de música árabe que se da en el África del Norte, aunque también se dio en al-Ándalus entre los siglos IX y XV. Se asocia con Marruecos, en donde recibe el nombre de al-Âla, aunque también se encuentra en la tradición de Argelia (en donde recibe el nombre de Gharnâtî, San'a, Ma'luf. Depende de la ciudad), en Túnez y en Libia (más conocida como Ma'luf). La música popular, como el chaabi y el Hawzi en Argelia, han contribuido al desarrollo de este estilo de música clásica en un ambiente más moderno. Se dice que la música clásica andalusí nació durante el Califato de Córdoba en el siglo IX. El músico iraquí Ziryab, músico de la corte de Abd al-Rahman II en Córdoba, muerto ...
published: 03 Feb 2016 -
Political Influences And Consequences In Early Islamic Philosophy
Early Islamic political philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth - in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the Mutazilite philosophers, who held a more secular view and were supported by secular aristocracy who sought freedom of action independent of the Caliphate. The only Greek political treatise known to medieval Muslims at the time was Plato's Republic. By the end of the Islamic Golden Age, however, the Asharite view of Islam had in general triumphed. Islamic political philosophy, was, indeed, rooted in the very sources of Islam, i.e. the Qur'an and the Sunnah, the words and practices of Muhammad. However, in the Western thought, it is general...
published: 02 May 2015
Hamlet İsaxanlı: Ibn Hazm and Ibn Bajjah’s lives, works and influence
- Order: Reorder
- Duration: 39:56
- Updated: 08 Sep 2014
- views: 200
- published: 08 Sep 2014
- views: 200
How to pronounce Ibn Bajjah (Arabic/Morocco) - PronounceNames.com
- Order: Reorder
- Duration: 0:29
- Updated: 18 Mar 2014
- views: 31
Audio and video pronunciation of Ibn Bajjah brought to you by Pronounce Names (http://www.PronounceNames.com), a website dedicated to helping people pronounce n...
Audio and video pronunciation of Ibn Bajjah brought to you by Pronounce Names (http://www.PronounceNames.com), a website dedicated to helping people pronounce names correctly. For more information about this name, such as gender, origin, etc., go to http://www.PronounceNames.com/Ibn Bajjah
wn.com/How To Pronounce Ibn Bajjah (Arabic Morocco) Pronouncenames.Com
Audio and video pronunciation of Ibn Bajjah brought to you by Pronounce Names (http://www.PronounceNames.com), a website dedicated to helping people pronounce names correctly. For more information about this name, such as gender, origin, etc., go to http://www.PronounceNames.com/Ibn Bajjah
- published: 18 Mar 2014
- views: 31
Magnificent Islamic Scholars - Averroes - Ibn Rushd
- Order: Reorder
- Duration: 20:15
- Updated: 03 Feb 2014
- views: 4447
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), commonly known as Ibn Rushd (Arabic: ابن رشد) or by his Latinized name Aver...
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), commonly known as Ibn Rushd (Arabic: ابن رشد) or by his Latinized name Averroës (/əˈvɛroʊ.iːz/; April 14, 1126 -- December 10, 1198), was an Andalusian Muslim polymath, a master of Aristotelian philosophy, Islamic philosophy, Islamic theology, Maliki law and jurisprudence, logic, psychology, politics and Andalusian classical music theory, and the sciences of medicine, astronomy, geography, mathematics, physics and celestial mechanics. Averroes was born in Córdoba, Al Andalus, present-day Spain, and died in Marrakesh, present-day Morocco. He was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes' work is called Averroism.
Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. Averroes had a greater impact on Western European circles and he has been described as the "founding father of secular thought in Western Europe". The detailed commentaries on Aristotle earned Averroes the title "The Commentator" in Europe. Latin translations of Averroes' work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe.
Averroes' name is also seen as "Averroës", "Averroès" or "Averrhoës", indicating that the "o" and the "e" form separate syllables. "Averroës" is a Latinisation of the Arabic name Ibn Rushd.
According to Ernest Renan, Averroes was also known as Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rois, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth and Averroysta.
Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146.
Averroes' education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle:
Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. "
—
Averroes also studied the works and philosophy of Ibn Bajjah ("Avempace" to the West), another famous Islamic philosopher who greatly influenced his own Averroist thought.
However, while the thought of his mentors Ibn Tufail and Ibn Bajjah were mystic to an extent, the thought of Averroes was purely rationalist. Together, the three men are considered the greatest Andalusian philosophers. Averroes devoted the next 30 years to his philosophical writings.
In 1160, Averroes was made Qadi (judge) of Seville and he served in many court appointments in Seville, Cordoba, and Morocco during his career. Sometimes during the reign of Yaqub al-Mansur, Averroes' political career was abruptly ended and he faced severe criticism from the Fuqaha (Islamic jurists) of the time.
wn.com/Magnificent Islamic Scholars Averroes Ibn Rushd
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), commonly known as Ibn Rushd (Arabic: ابن رشد) or by his Latinized name Averroës (/əˈvɛroʊ.iːz/; April 14, 1126 -- December 10, 1198), was an Andalusian Muslim polymath, a master of Aristotelian philosophy, Islamic philosophy, Islamic theology, Maliki law and jurisprudence, logic, psychology, politics and Andalusian classical music theory, and the sciences of medicine, astronomy, geography, mathematics, physics and celestial mechanics. Averroes was born in Córdoba, Al Andalus, present-day Spain, and died in Marrakesh, present-day Morocco. He was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes' work is called Averroism.
Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. Averroes had a greater impact on Western European circles and he has been described as the "founding father of secular thought in Western Europe". The detailed commentaries on Aristotle earned Averroes the title "The Commentator" in Europe. Latin translations of Averroes' work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe.
Averroes' name is also seen as "Averroës", "Averroès" or "Averrhoës", indicating that the "o" and the "e" form separate syllables. "Averroës" is a Latinisation of the Arabic name Ibn Rushd.
According to Ernest Renan, Averroes was also known as Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rois, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth and Averroysta.
Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146.
Averroes' education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle:
Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. "
—
Averroes also studied the works and philosophy of Ibn Bajjah ("Avempace" to the West), another famous Islamic philosopher who greatly influenced his own Averroist thought.
However, while the thought of his mentors Ibn Tufail and Ibn Bajjah were mystic to an extent, the thought of Averroes was purely rationalist. Together, the three men are considered the greatest Andalusian philosophers. Averroes devoted the next 30 years to his philosophical writings.
In 1160, Averroes was made Qadi (judge) of Seville and he served in many court appointments in Seville, Cordoba, and Morocco during his career. Sometimes during the reign of Yaqub al-Mansur, Averroes' political career was abruptly ended and he faced severe criticism from the Fuqaha (Islamic jurists) of the time.
- published: 03 Feb 2014
- views: 4447
Muslim Physicists
- Order: Reorder
- Duration: 2:24
- Updated: 22 Jul 2016
- views: 9
A short video about some of the contributions and influence of Muslims in the area of physics.
Please “Like” and “Share” and subscribe to my channel
***Join ...
A short video about some of the contributions and influence of Muslims in the area of physics.
Please “Like” and “Share” and subscribe to my channel
***Join me on Facebook شاركني على الفيس بوك***
https://web.facebook.com/Mahir-Gazdars-books-1420987678134094/
***Find out about my books تعرف على كتبي***
https://www.amazon.co.uk/Books-Mahir-Gazdar/s?ie=UTF8&page;=1&rh;=n%3A266239%2Cp_27%3AMahir%20Gazdar
Tags:
physics, muslims, physicists, islam, hasan bin al haitham, dr farzana, aslam, coventry university, iop, institute of physics, coventry, uk, pakistan, india, abdul kalam, nuclear, president, car, crank, banu musa, shaft, devices, mechanical, book, isaac newton, giants, ibn bajjah, spain, al andalus, glasses, reflection, refraction, light, iraq, basra, baghdad, house of wisdom, muslim, christians, jews,
wn.com/Muslim Physicists
A short video about some of the contributions and influence of Muslims in the area of physics.
Please “Like” and “Share” and subscribe to my channel
***Join me on Facebook شاركني على الفيس بوك***
https://web.facebook.com/Mahir-Gazdars-books-1420987678134094/
***Find out about my books تعرف على كتبي***
https://www.amazon.co.uk/Books-Mahir-Gazdar/s?ie=UTF8&page;=1&rh;=n%3A266239%2Cp_27%3AMahir%20Gazdar
Tags:
physics, muslims, physicists, islam, hasan bin al haitham, dr farzana, aslam, coventry university, iop, institute of physics, coventry, uk, pakistan, india, abdul kalam, nuclear, president, car, crank, banu musa, shaft, devices, mechanical, book, isaac newton, giants, ibn bajjah, spain, al andalus, glasses, reflection, refraction, light, iraq, basra, baghdad, house of wisdom, muslim, christians, jews,
- published: 22 Jul 2016
- views: 9
Adir lana'akwab (Hispano-Arabic muwashshahah, 12th century)
- Order: Reorder
- Duration: 11:52
- Updated: 27 Aug 2010
- views: 91112
atribuída: Al-A'ma (muerto en 1126) o Ibn Baqi (muerto entre 1145 o 1150)
Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut, conocido como A...
atribuída: Al-A'ma (muerto en 1126) o Ibn Baqi (muerto entre 1145 o 1150)
Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut, conocido como Al-A'ma' y Al-Tutili (Al-A'ma' quiere decir "el ciego" y "Tutili" significa "de Tudela".) nació en Tudela, pero creció en Sevilla y también vivió en Murcia.
Murió siendo joven y fue uno de los poetas y escritor de canciones (moaxaja y zéjel) más celebres y conocidos del período almorávide. Compitió con Avempace con composiciones ingeniosas en la corte de Ibn Tifilwit, el gobernador almorávide de Zaragoza. Escribió panegíricos dedicados tanto a los almorávides como a los Banu Qasi de Alpuente alcanzando la fama con sus poemas de temática amorosa.
Ibn Baqi o Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (muerto en 1145 o 1150) fue un poeta andalusí de Córdoba o Toledo.
Ibn Baqi es uno de los poetas estróficos y compositor del periodo almorávide. Vivió entre Marruecos y al-Ándalus y escribió varios poemas panegíricos sobre los miembros de una notable familia norteafricana. Es especialmente famoso por sus moaxajas.
La moaxaja y el zéjel se desarrollaron como géneros poéticos y musicales en al-Andalus en los siglos X y XI, tambien fueron luego adoptados por poetas hebreos, y aún hoy se cantan en el Magreb.
El texto de la moaxaja árabe medieval viene siempre en lengua clásica, mientras la segunda parte del último estribillo, o xarja (jarcha), está en árabe coloquial, o en un dialecto hispanorromance; se supone derivada de fuentes populares.
Formaban la moaxaja y el zéjel parte del repertorio de ciertas cantantes esclavas preciadas. A estas mujeres se les enseñaba desde la infancia a aprender de memoria y cantar estos géneros lirícos, y aumentaba el valor cultural y económico de la cantante según mejoraba su técnica. Cuando una de estas esclavas era vendida, el precio se negociaba tras examinar un tomo que contenía su repertorio. A las cantantes más apreciadas las acompañaba su conjunto particular de músicos.
Muwashshahat and the zajal developed as poetic and musical idioms in Arabic Spain during the tenth and eleventh centuries, also were subsequently borrowed by Hebrew poets, and are still performed today in the Maghrib and Orient (Syria principally).
The text of the medieval Arabic muwashshah is typically in the classical language, while the second part of the last stanza, or jarcha, is in either colloquial Arabic or a Hispanic romance dialect, and is believed to be borrowed from popular sources.
Muwashshahat and zajals made up the bulk of the repertoire of young female singers who were basically highly-prized slaves. These women were trained from childhood in the memorization and performance of the sung poetic forms, and their cultural and economic value increased according to their skil. When a young woman was sold, her price was negotiated through examination of a large volume that detailed the scope and nature of ther repertoire. The most highly-prized singers also brought to their employers and ensemble of musicians, trained in the accompaniment of these pieces.
Adir lana'akwab
Hispano-arabic muwashshahah, 12th century
attributed: Al-A'ma (d.1126) or Ibn Baqi (d. 1145 or 1150)
Al-A'ma al-Tutili (Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut) was a Muladi Muslim poet born in Tudela (Al-Andalus,today Navarra). Al-A'ma means 'the blind one" and 'Tutili' means from Tudela. He was raised in Seville there he gained talent in poetry, he later lived in Murcia. He died young (in 1126).
He was one of the best-known strophic poets and songwriters (Muwashshahat and Zajal) of the Almoravid period in Al-Andalus and competed with Ibn Bajjah in witty compositions at the court of Ibn Tifilwith, the Almoravid governor in Saragossa. He wrote panegyrics to both the Almoravids in al-Andalus and the Banu Qasim in Alpuente (Al-Sahla) and was famous for his love poems.
Ibn Baqi or Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (died 1145 or 1150) was a poet from Córdoba or Toledo in al-Andalus. Baqi is one of the best-known strophic poets and songwriters of the Almoravid period (1091-1145) in Al-Andalus. He moved between Morocco and Al-Andalus and wrote several poems honoring members of a North African family. He is especially famous for his muwashshahat. In the anthology of Al-Maqqari we find a considerable number of his poems.
Adir lana'akwab:
Pass to us the cups
with which sorrow is forgotten,
and summon (our) companions
since love is at an end.
Obey the law of love
as long as you live, my friend,
and turn your ear
from the words of the reviler.
You ar ordered to hasten;
here is your wine.
Fingertips (stained red) with jujube
and your red sweetmear (mouth),
are enveloped in myrtle(-dark) tresses
which the cheek coils.
Pass to us the cups
with which sorrow is forgotten
Performers: Altramar Ensemble
wn.com/Adir Lana'Akwab (Hispano Arabic Muwashshahah, 12Th Century)
atribuída: Al-A'ma (muerto en 1126) o Ibn Baqi (muerto entre 1145 o 1150)
Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut, conocido como Al-A'ma' y Al-Tutili (Al-A'ma' quiere decir "el ciego" y "Tutili" significa "de Tudela".) nació en Tudela, pero creció en Sevilla y también vivió en Murcia.
Murió siendo joven y fue uno de los poetas y escritor de canciones (moaxaja y zéjel) más celebres y conocidos del período almorávide. Compitió con Avempace con composiciones ingeniosas en la corte de Ibn Tifilwit, el gobernador almorávide de Zaragoza. Escribió panegíricos dedicados tanto a los almorávides como a los Banu Qasi de Alpuente alcanzando la fama con sus poemas de temática amorosa.
Ibn Baqi o Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (muerto en 1145 o 1150) fue un poeta andalusí de Córdoba o Toledo.
Ibn Baqi es uno de los poetas estróficos y compositor del periodo almorávide. Vivió entre Marruecos y al-Ándalus y escribió varios poemas panegíricos sobre los miembros de una notable familia norteafricana. Es especialmente famoso por sus moaxajas.
La moaxaja y el zéjel se desarrollaron como géneros poéticos y musicales en al-Andalus en los siglos X y XI, tambien fueron luego adoptados por poetas hebreos, y aún hoy se cantan en el Magreb.
El texto de la moaxaja árabe medieval viene siempre en lengua clásica, mientras la segunda parte del último estribillo, o xarja (jarcha), está en árabe coloquial, o en un dialecto hispanorromance; se supone derivada de fuentes populares.
Formaban la moaxaja y el zéjel parte del repertorio de ciertas cantantes esclavas preciadas. A estas mujeres se les enseñaba desde la infancia a aprender de memoria y cantar estos géneros lirícos, y aumentaba el valor cultural y económico de la cantante según mejoraba su técnica. Cuando una de estas esclavas era vendida, el precio se negociaba tras examinar un tomo que contenía su repertorio. A las cantantes más apreciadas las acompañaba su conjunto particular de músicos.
Muwashshahat and the zajal developed as poetic and musical idioms in Arabic Spain during the tenth and eleventh centuries, also were subsequently borrowed by Hebrew poets, and are still performed today in the Maghrib and Orient (Syria principally).
The text of the medieval Arabic muwashshah is typically in the classical language, while the second part of the last stanza, or jarcha, is in either colloquial Arabic or a Hispanic romance dialect, and is believed to be borrowed from popular sources.
Muwashshahat and zajals made up the bulk of the repertoire of young female singers who were basically highly-prized slaves. These women were trained from childhood in the memorization and performance of the sung poetic forms, and their cultural and economic value increased according to their skil. When a young woman was sold, her price was negotiated through examination of a large volume that detailed the scope and nature of ther repertoire. The most highly-prized singers also brought to their employers and ensemble of musicians, trained in the accompaniment of these pieces.
Adir lana'akwab
Hispano-arabic muwashshahah, 12th century
attributed: Al-A'ma (d.1126) or Ibn Baqi (d. 1145 or 1150)
Al-A'ma al-Tutili (Abu l-Abbas Ahmad ibn Abd Allah ibn Hurayra al-Absi al-A'ma al-Tut) was a Muladi Muslim poet born in Tudela (Al-Andalus,today Navarra). Al-A'ma means 'the blind one" and 'Tutili' means from Tudela. He was raised in Seville there he gained talent in poetry, he later lived in Murcia. He died young (in 1126).
He was one of the best-known strophic poets and songwriters (Muwashshahat and Zajal) of the Almoravid period in Al-Andalus and competed with Ibn Bajjah in witty compositions at the court of Ibn Tifilwith, the Almoravid governor in Saragossa. He wrote panegyrics to both the Almoravids in al-Andalus and the Banu Qasim in Alpuente (Al-Sahla) and was famous for his love poems.
Ibn Baqi or Abu Bakr Yahya Ibn Muhammad Ibn Abd al-Rahman Ibn Baqi (died 1145 or 1150) was a poet from Córdoba or Toledo in al-Andalus. Baqi is one of the best-known strophic poets and songwriters of the Almoravid period (1091-1145) in Al-Andalus. He moved between Morocco and Al-Andalus and wrote several poems honoring members of a North African family. He is especially famous for his muwashshahat. In the anthology of Al-Maqqari we find a considerable number of his poems.
Adir lana'akwab:
Pass to us the cups
with which sorrow is forgotten,
and summon (our) companions
since love is at an end.
Obey the law of love
as long as you live, my friend,
and turn your ear
from the words of the reviler.
You ar ordered to hasten;
here is your wine.
Fingertips (stained red) with jujube
and your red sweetmear (mouth),
are enveloped in myrtle(-dark) tresses
which the cheek coils.
Pass to us the cups
with which sorrow is forgotten
Performers: Altramar Ensemble
- published: 27 Aug 2010
- views: 91112
Who Is Averroes / Ibn Rushd?
- Order: Reorder
- Duration: 20:11
- Updated: 17 May 2015
- views: 487
Averroës (April 14, 1126 – December 10, 1198) is the Latinized form of Ibn Rushd (Arabic: ابن رشد), full name ʾAbū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd (أبو ال...
Averroës (April 14, 1126 – December 10, 1198) is the Latinized form of Ibn Rushd (Arabic: ابن رشد), full name ʾAbū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd (أبو الوليد محمد ابن احمد ابن رشد), a mediæval Andalusian Muslim polymath. He wrote on logic, Aristotelian and Islamic philosophy, theology, the Maliki school of Islamic jurisprudence, psychology, political and Andalusian classical music theory, geography, mathematics, and the mediæval sciences of medicine, astronomy, physics, and celestial mechanics. Averroes was born in Córdoba, Al Andalus (present-day Spain), and died at Marrakesh in present-day Morocco. His body was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes's work is called Averroism.
Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Although highly regarded as a legal scholar of the Maliki school of Islamic law, Averroes's philosophical ideas were considered controversial in Muslim circles. Averroes had a greater impact on Christian Europe: he has been described as the "founding father of secular thought in Western Europe" and was known by the sobriquet the Commentator for his detailed emendations to Aristotle. Latin translations of Averroes's work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe.
Averroes's name is the Medieval Latin form of the Hebrew translation Aben Rois or Rosh of the Arabic Ibn Rushd. It is also seen as Averroës, Averrhoës, or Averroès to mark that the o and e are separate vowels and not an œ or diphthong. Other forms of the name include Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth, and Averroysta.
Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146.
Averroes's education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle: Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. "
wn.com/Who Is Averroes Ibn Rushd
Averroës (April 14, 1126 – December 10, 1198) is the Latinized form of Ibn Rushd (Arabic: ابن رشد), full name ʾAbū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd (أبو الوليد محمد ابن احمد ابن رشد), a mediæval Andalusian Muslim polymath. He wrote on logic, Aristotelian and Islamic philosophy, theology, the Maliki school of Islamic jurisprudence, psychology, political and Andalusian classical music theory, geography, mathematics, and the mediæval sciences of medicine, astronomy, physics, and celestial mechanics. Averroes was born in Córdoba, Al Andalus (present-day Spain), and died at Marrakesh in present-day Morocco. His body was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes's work is called Averroism.
Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Although highly regarded as a legal scholar of the Maliki school of Islamic law, Averroes's philosophical ideas were considered controversial in Muslim circles. Averroes had a greater impact on Christian Europe: he has been described as the "founding father of secular thought in Western Europe" and was known by the sobriquet the Commentator for his detailed emendations to Aristotle. Latin translations of Averroes's work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe.
Averroes's name is the Medieval Latin form of the Hebrew translation Aben Rois or Rosh of the Arabic Ibn Rushd. It is also seen as Averroës, Averrhoës, or Averroès to mark that the o and e are separate vowels and not an œ or diphthong. Other forms of the name include Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth, and Averroysta.
Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146.
Averroes's education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle: Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. "
- published: 17 May 2015
- views: 487
Opposition And Support For Philosophy In The Islamic World
- Order: Reorder
- Duration: 5:11
- Updated: 02 May 2015
- views: 120
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which later, being attacked by both the philosophers and the orthodox, peri...
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which later, being attacked by both the philosophers and the orthodox, perished for lack of champions. This supreme exaltation of philosophy may be attributed, in great measure, to Al-Ghazali (1005--1111) among the Persians, and to Judah ha-Levi (1140) among the Jews. It can be argued that the attacks directed against the philosophers by Al-Ghazali in his work, Tahafut al-Falasifa (The Incoherence of the Philosophers), not only produced, by reaction, a current favorable to philosophy, but induced the philosophers themselves to profit by his criticism. They thereafter made their theories clearer and their logic closer. The influence of this reaction brought forth the two greatest philosophers that the Islamic Peripatetic school ever produced, namely, Ibn Bajjah (Avempace) and Ibn Rushd (Averroes), both of whom undertook the defense of philosophy.
Since no idea and no literary or philosophical movement ever germinated on Persian or Arabian soil without leaving its impress on the Jews, the Persian Ghazali found an imitator in the person of Judah ha-Levi. This poet also took upon himself to free his religion from what he saw as the shackles of speculative philosophy, and to this end wrote the "Kuzari", in which he sought to discredit all schools of philosophy alike. He passes severe censure upon the Mutakallamin for seeking to support religion by philosophy. He says, "I consider him to have attained the highest degree of perfection who is convinced of religious truths without having scrutinized them and reasoned over them" ("Kuzari", v.). Then he reduced the chief propositions of the Mutakallamin, to prove the unity of God, to ten in number, describing them at length, and concluding in these terms: "Does the Kalam give us more information concerning God and His attributes than the prophet did?" (Ib. iii. and iv.) Aristotelianism finds no favor in Judah ha-Levi's eyes, for it is no less given to details and criticism; Neoplatonism alone suited him somewhat, owing to its appeal to his poetic temperament.
Ibn Rushd (Averroës), the contemporary of Maimonides, closed the first great philosophical era of the Muslims. He was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. The theories of Ibn Rushd do not differ fundamentally from those of Ibn Bajjah and Ibn Tufail, who only follow the teachings of Ibn Sina (Avicenna) and Al-Farabi. Like all Islamic Peripatetics, Ibn Rushd admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world—hypotheses which, in the mind of the Arabic philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter. His ideas on the separation of philosophy and religion, further developed by the Averroist school of philosophy, were later influential in the development of modern secularism.
But while Al-Farabi, Ibn Sina (Avicenna), and other Persian and Muslim philosophers hurried, so to speak, over subjects that trenched on religious dogmas, Ibn Rushd delighted in dwelling upon them with full particularity and stress. Thus he says, "Not only is matter eternal, but form is potentially inherent in matter; otherwise, it were a creation ex nihilo" (Munk, "Mélanges", p. 444). According to this theory, therefore, the existence of this world is not only a possibility, as Ibn Sina declared—in order to make concessions to the orthodox— but also a necessity.
Driven from the Islamic schools, Islamic philosophy found a refuge with the Jews, to whom belongs the honor of having transmitted it to the Christian world. A series of eminent men—such as the Ibn Tibbons, Narboni, Gersonides—joined in translating the Arabic philosophical works into Hebrew and commenting upon them. The works of Ibn Rushd especially became the subject of their study, due in great measure to Maimonides, who, in a letter addressed to his pupil Joseph ben Judah, spoke in the highest terms of Ibn Rushd's commentary.
It should be mentioned that this depiction of intellectual tradition in Islamic Lands is mainly dependent upon what West could understand (or was willing to understand) from this long era. In contrast, there are some historians and philosophers who do not agree with this account and describe this era in a completely different way. Their main point of dispute is on the influence of different philosophers on Islamic Philosophy, especially the comparative importance of eastern intellectuals such as Ibn Sina and of western thinkers such as Ibn Rushd.
wn.com/Opposition And Support For Philosophy In The Islamic World
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which later, being attacked by both the philosophers and the orthodox, perished for lack of champions. This supreme exaltation of philosophy may be attributed, in great measure, to Al-Ghazali (1005--1111) among the Persians, and to Judah ha-Levi (1140) among the Jews. It can be argued that the attacks directed against the philosophers by Al-Ghazali in his work, Tahafut al-Falasifa (The Incoherence of the Philosophers), not only produced, by reaction, a current favorable to philosophy, but induced the philosophers themselves to profit by his criticism. They thereafter made their theories clearer and their logic closer. The influence of this reaction brought forth the two greatest philosophers that the Islamic Peripatetic school ever produced, namely, Ibn Bajjah (Avempace) and Ibn Rushd (Averroes), both of whom undertook the defense of philosophy.
Since no idea and no literary or philosophical movement ever germinated on Persian or Arabian soil without leaving its impress on the Jews, the Persian Ghazali found an imitator in the person of Judah ha-Levi. This poet also took upon himself to free his religion from what he saw as the shackles of speculative philosophy, and to this end wrote the "Kuzari", in which he sought to discredit all schools of philosophy alike. He passes severe censure upon the Mutakallamin for seeking to support religion by philosophy. He says, "I consider him to have attained the highest degree of perfection who is convinced of religious truths without having scrutinized them and reasoned over them" ("Kuzari", v.). Then he reduced the chief propositions of the Mutakallamin, to prove the unity of God, to ten in number, describing them at length, and concluding in these terms: "Does the Kalam give us more information concerning God and His attributes than the prophet did?" (Ib. iii. and iv.) Aristotelianism finds no favor in Judah ha-Levi's eyes, for it is no less given to details and criticism; Neoplatonism alone suited him somewhat, owing to its appeal to his poetic temperament.
Ibn Rushd (Averroës), the contemporary of Maimonides, closed the first great philosophical era of the Muslims. He was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. The theories of Ibn Rushd do not differ fundamentally from those of Ibn Bajjah and Ibn Tufail, who only follow the teachings of Ibn Sina (Avicenna) and Al-Farabi. Like all Islamic Peripatetics, Ibn Rushd admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world—hypotheses which, in the mind of the Arabic philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter. His ideas on the separation of philosophy and religion, further developed by the Averroist school of philosophy, were later influential in the development of modern secularism.
But while Al-Farabi, Ibn Sina (Avicenna), and other Persian and Muslim philosophers hurried, so to speak, over subjects that trenched on religious dogmas, Ibn Rushd delighted in dwelling upon them with full particularity and stress. Thus he says, "Not only is matter eternal, but form is potentially inherent in matter; otherwise, it were a creation ex nihilo" (Munk, "Mélanges", p. 444). According to this theory, therefore, the existence of this world is not only a possibility, as Ibn Sina declared—in order to make concessions to the orthodox— but also a necessity.
Driven from the Islamic schools, Islamic philosophy found a refuge with the Jews, to whom belongs the honor of having transmitted it to the Christian world. A series of eminent men—such as the Ibn Tibbons, Narboni, Gersonides—joined in translating the Arabic philosophical works into Hebrew and commenting upon them. The works of Ibn Rushd especially became the subject of their study, due in great measure to Maimonides, who, in a letter addressed to his pupil Joseph ben Judah, spoke in the highest terms of Ibn Rushd's commentary.
It should be mentioned that this depiction of intellectual tradition in Islamic Lands is mainly dependent upon what West could understand (or was willing to understand) from this long era. In contrast, there are some historians and philosophers who do not agree with this account and describe this era in a completely different way. Their main point of dispute is on the influence of different philosophers on Islamic Philosophy, especially the comparative importance of eastern intellectuals such as Ibn Sina and of western thinkers such as Ibn Rushd.
- published: 02 May 2015
- views: 120
Physics in the medieval Islamic world
- Order: Reorder
- Duration: 8:28
- Updated: 16 Sep 2016
- views: 0
The natural sciences saw various advancements during the Golden Age of Islam , adding a number of innovations to the Transmission of the Classics .During this p...
The natural sciences saw various advancements during the Golden Age of Islam , adding a number of innovations to the Transmission of the Classics .During this period, Islamic theology was encouraging of thinkers to find knowledge, .Thinkers from this period included Al-Farabi, Abu Bishr Matta, Ibn Sina, al-Hassan Ibn al-Haytham and Ibn Bajjah.These works and the important commentaries on them were the wellspring of science during the medieval period.
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About the author(s): Ibn al-Haytham
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wn.com/Physics In The Medieval Islamic World
The natural sciences saw various advancements during the Golden Age of Islam , adding a number of innovations to the Transmission of the Classics .During this period, Islamic theology was encouraging of thinkers to find knowledge, .Thinkers from this period included Al-Farabi, Abu Bishr Matta, Ibn Sina, al-Hassan Ibn al-Haytham and Ibn Bajjah.These works and the important commentaries on them were the wellspring of science during the medieval period.
---Image-Copyright-and-Permission---
About the author(s): Ibn al-Haytham
License: Public domain
---Image-Copyright-and-Permission---
This channel is dedicated to make Wikipedia, one of the biggest knowledge databases in the world available to people with limited vision.
Article available under a Creative Commons license
Image source in video
- published: 16 Sep 2016
- views: 0
Música Andalusí - Música Arábigo-Andaluza - Grupo Atrium Musicae - Festival Alcances de Cádiz (1977)
- Order: Reorder
- Duration: 2:59
- Updated: 03 Feb 2016
- views: 714
La música andalusí (también llamada arábigo-andaluza, árabo-andalusí, arabo-andaluza o árabo-andaluza ) es un estilo de música árabe que se da en el África ...
La música andalusí (también llamada arábigo-andaluza, árabo-andalusí, arabo-andaluza o árabo-andaluza ) es un estilo de música árabe que se da en el África del Norte, aunque también se dio en al-Ándalus entre los siglos IX y XV. Se asocia con Marruecos, en donde recibe el nombre de al-Âla, aunque también se encuentra en la tradición de Argelia (en donde recibe el nombre de Gharnâtî, San'a, Ma'luf. Depende de la ciudad), en Túnez y en Libia (más conocida como Ma'luf). La música popular, como el chaabi y el Hawzi en Argelia, han contribuido al desarrollo de este estilo de música clásica en un ambiente más moderno.
Se dice que la música clásica andalusí nació durante el Califato de Córdoba en el siglo IX. El músico iraquí Ziryab, músico de la corte de Abd al-Rahman II en Córdoba, muerto en el año 857, ha sido considerado históricamente como su creador. Posteriormente, el poeta, compositor y filósofo Ibn Bajjah de Zaragoza (muerto en el año 1139), dio un nuevo impulso al estilo de Ziryab tomando elementos de la música medieval hispana para producir un estilo totalmente nuevo que se expandió por la Península Ibérica y el África del Norte.
Durante el siglo XI, la España y el Portugal moro se habían convertido en un centro de manufactura de instrumentos. Estos productos se fueron introduciendo gradualmente en Francia, influenciando a los trovadores, y fueron llegando al resto de Europa. Las palabras laúd, rabel, guitarra y órgano derivan del árabe oud, rabab, qitara y urghun.
La música clásica de al-Ándalus alcanzó el África del Norte gracias a siglos de intercambio comercial, a la dinastía Almohade y, más tarde, a la dinastía Benimeriní. La llegada masiva, y los consecuentes reasentamientos, de moriscos y sefardíes procedentes de Córdoba, Sevilla, Valencia y Granada, debido a la Reconquista, dieron una mayor expansión a la música andalusí.
Las orquestas de música clásica andalusí usan instrumentos como el laúd (oud), el rabel (rabab), la darbuka , la pandereta (tar), la cítara (qanún) y el violín (kamenjah). Aunque, recientemente, se han ido añadiendo otros instrumentos
Se cree que un gran número de los instrumentos musicales usados en la música occidental derivan de instrumentos andalusíes: el laúd deriva del al'oud, el rabel del rebab, la guitarra de la qitara, el adufe de al-duff, la alboka de al-buq, el añafil de al-nafir, la ajabeba de al-shabbaba, las castañuelas de kasatan, la dulzaina de al-zurna, entre otros.8 todos instrumentos procedentes del al-Ándalus.
La gaita de la ghaita, el arpa y la cítara del qanun, el violín del ghichak, y la tiorba del tarab.
De acuerdo con una famosa teoría acerca de los orígenes de los trovadores, compositores de poesía lírica medieval, estos deben ser de origen árabe. Ezra Pound, en su obra Canto VIII, declaró que Guillermo de Aquitania "había traído la canción de España, con sus cantantes y sus velos...", refiriéndose a la canción de un trovador. Durante sus estudios, parece ser que Lévi-Provençal ha encontrado cuatro versos árabo-hispánicos completos o casi, recopiado en un manuscrito de Guillermo de Aquitania. De acuerdo con las fuentes históricas, Guillermo VIII de Aquitania, el padre de Guillermo, había hecho traer a Poitiers centenares de prisioneros musulmanes. La tendencia confirmó que los trovadores habían heredado su sensibilidad e, incluso, su temática, de la poesía andalusí. La hipótesis acerca de que la tradición trovadoresca fue creada por los moros tiene su origen, más o menos, en el pensamiento de Guillermo, quien había luchado durante la Reconquista. Ésta sería apoyada también por Ramón Menéndez Pidal a principios del siglo XX, pero su origen se remonta al Cinquecento y a Giammaria Barbieri (muerto en 1575) y Juan Andrés (muerto en 1822). Meg Bogin, traductor inglés de trobairitz, apoya esta hipótesis. En verdad, "un cuerpo de canciones de incomparable intensidad, profanidad y erotismo (existió) en árabe desde la segunda mitad del siglo IX en adelante".
Otra teoría acerca de los orígenes de las notas de solfeo también sugiere su raíz árabe. Se ha dicho que las sílabas del solfeo (do, re, mi, fa, sol, la, si) habrían derivado de las sílabas del sistema árabe de solmización Durr-i-Mufassal ("Perlas separadas") (dal, ra, mim, fa, sad, lam). El origen de esta teoría fue propuesto por Meninski en su Thesaurus Linguarum Orientalum (1680) y más tarde por Alexandre de Laborde en su Essai sur la Musique Ancienne et Moderne (1780)
wn.com/Música Andalusí Música Arábigo Andaluza Grupo Atrium Musicae Festival Alcances De Cádiz (1977)
La música andalusí (también llamada arábigo-andaluza, árabo-andalusí, arabo-andaluza o árabo-andaluza ) es un estilo de música árabe que se da en el África del Norte, aunque también se dio en al-Ándalus entre los siglos IX y XV. Se asocia con Marruecos, en donde recibe el nombre de al-Âla, aunque también se encuentra en la tradición de Argelia (en donde recibe el nombre de Gharnâtî, San'a, Ma'luf. Depende de la ciudad), en Túnez y en Libia (más conocida como Ma'luf). La música popular, como el chaabi y el Hawzi en Argelia, han contribuido al desarrollo de este estilo de música clásica en un ambiente más moderno.
Se dice que la música clásica andalusí nació durante el Califato de Córdoba en el siglo IX. El músico iraquí Ziryab, músico de la corte de Abd al-Rahman II en Córdoba, muerto en el año 857, ha sido considerado históricamente como su creador. Posteriormente, el poeta, compositor y filósofo Ibn Bajjah de Zaragoza (muerto en el año 1139), dio un nuevo impulso al estilo de Ziryab tomando elementos de la música medieval hispana para producir un estilo totalmente nuevo que se expandió por la Península Ibérica y el África del Norte.
Durante el siglo XI, la España y el Portugal moro se habían convertido en un centro de manufactura de instrumentos. Estos productos se fueron introduciendo gradualmente en Francia, influenciando a los trovadores, y fueron llegando al resto de Europa. Las palabras laúd, rabel, guitarra y órgano derivan del árabe oud, rabab, qitara y urghun.
La música clásica de al-Ándalus alcanzó el África del Norte gracias a siglos de intercambio comercial, a la dinastía Almohade y, más tarde, a la dinastía Benimeriní. La llegada masiva, y los consecuentes reasentamientos, de moriscos y sefardíes procedentes de Córdoba, Sevilla, Valencia y Granada, debido a la Reconquista, dieron una mayor expansión a la música andalusí.
Las orquestas de música clásica andalusí usan instrumentos como el laúd (oud), el rabel (rabab), la darbuka , la pandereta (tar), la cítara (qanún) y el violín (kamenjah). Aunque, recientemente, se han ido añadiendo otros instrumentos
Se cree que un gran número de los instrumentos musicales usados en la música occidental derivan de instrumentos andalusíes: el laúd deriva del al'oud, el rabel del rebab, la guitarra de la qitara, el adufe de al-duff, la alboka de al-buq, el añafil de al-nafir, la ajabeba de al-shabbaba, las castañuelas de kasatan, la dulzaina de al-zurna, entre otros.8 todos instrumentos procedentes del al-Ándalus.
La gaita de la ghaita, el arpa y la cítara del qanun, el violín del ghichak, y la tiorba del tarab.
De acuerdo con una famosa teoría acerca de los orígenes de los trovadores, compositores de poesía lírica medieval, estos deben ser de origen árabe. Ezra Pound, en su obra Canto VIII, declaró que Guillermo de Aquitania "había traído la canción de España, con sus cantantes y sus velos...", refiriéndose a la canción de un trovador. Durante sus estudios, parece ser que Lévi-Provençal ha encontrado cuatro versos árabo-hispánicos completos o casi, recopiado en un manuscrito de Guillermo de Aquitania. De acuerdo con las fuentes históricas, Guillermo VIII de Aquitania, el padre de Guillermo, había hecho traer a Poitiers centenares de prisioneros musulmanes. La tendencia confirmó que los trovadores habían heredado su sensibilidad e, incluso, su temática, de la poesía andalusí. La hipótesis acerca de que la tradición trovadoresca fue creada por los moros tiene su origen, más o menos, en el pensamiento de Guillermo, quien había luchado durante la Reconquista. Ésta sería apoyada también por Ramón Menéndez Pidal a principios del siglo XX, pero su origen se remonta al Cinquecento y a Giammaria Barbieri (muerto en 1575) y Juan Andrés (muerto en 1822). Meg Bogin, traductor inglés de trobairitz, apoya esta hipótesis. En verdad, "un cuerpo de canciones de incomparable intensidad, profanidad y erotismo (existió) en árabe desde la segunda mitad del siglo IX en adelante".
Otra teoría acerca de los orígenes de las notas de solfeo también sugiere su raíz árabe. Se ha dicho que las sílabas del solfeo (do, re, mi, fa, sol, la, si) habrían derivado de las sílabas del sistema árabe de solmización Durr-i-Mufassal ("Perlas separadas") (dal, ra, mim, fa, sad, lam). El origen de esta teoría fue propuesto por Meninski en su Thesaurus Linguarum Orientalum (1680) y más tarde por Alexandre de Laborde en su Essai sur la Musique Ancienne et Moderne (1780)
- published: 03 Feb 2016
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Political Influences And Consequences In Early Islamic Philosophy
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- Updated: 02 May 2015
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Early Islamic political philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth - in effect all philosop...
Early Islamic political philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth - in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the Mutazilite philosophers, who held a more secular view and were supported by secular aristocracy who sought freedom of action independent of the Caliphate. The only Greek political treatise known to medieval Muslims at the time was Plato's Republic. By the end of the Islamic Golden Age, however, the Asharite view of Islam had in general triumphed.
Islamic political philosophy, was, indeed, rooted in the very sources of Islam, i.e. the Qur'an and the Sunnah, the words and practices of Muhammad. However, in the Western thought, it is generally known that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Alfarabi), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah, sultan, ummah, cemaa -and even the "core" terms of the Qur'an, i.e. ibada, din, rab and ilah- is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.
The 14th-century Arab scholar Ibn Khaldun is considered one of the greatest political theorists. The British philosopher-anthropologist Ernest Gellner considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.
wn.com/Political Influences And Consequences In Early Islamic Philosophy
Early Islamic political philosophy emphasized an inexorable link between science and religion, and the process of ijtihad to find truth - in effect all philosophy was "political" as it had real implications for governance. This view was challenged by the Mutazilite philosophers, who held a more secular view and were supported by secular aristocracy who sought freedom of action independent of the Caliphate. The only Greek political treatise known to medieval Muslims at the time was Plato's Republic. By the end of the Islamic Golden Age, however, the Asharite view of Islam had in general triumphed.
Islamic political philosophy, was, indeed, rooted in the very sources of Islam, i.e. the Qur'an and the Sunnah, the words and practices of Muhammad. However, in the Western thought, it is generally known that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Alfarabi), İbn Sina (Avicenna), Ibn Bajjah (Avempace), Ibn Rushd (Averroes), and Ibn Khaldun. The political conceptions of Islam such as kudrah, sultan, ummah, cemaa -and even the "core" terms of the Qur'an, i.e. ibada, din, rab and ilah- is taken as the basis of an analysis. Hence, not only the ideas of the Muslim political philosophers but also many other jurists and ulama posed political ideas and theories. For example, the ideas of the Khawarij in the very early years of Islamic history on Khilafa and Ummah, or that of Shia Islam on the concept of Imamah are considered proofs of political thought. The clashes between the Ehl-i Sunna and Shia in the 7th and 8th centuries had a genuine political character.
The 14th-century Arab scholar Ibn Khaldun is considered one of the greatest political theorists. The British philosopher-anthropologist Ernest Gellner considered Ibn Khaldun's definition of government, "an institution which prevents injustice other than such as it commits itself", the best in the history of political theory.
- published: 02 May 2015
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Hamlet İsaxanlı: Ibn Hazm and Ibn Bajjah’s lives, works and influence
published: 08 Sep 2014
Hamlet İsaxanlı: Ibn Hazm and Ibn Bajjah’s lives, works and influence
Hamlet İsaxanlı: Ibn Hazm and Ibn Bajjah’s lives, works and influence
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How to pronounce Ibn Bajjah (Arabic/Morocco) - PronounceNames.com
Audio and video pronunciation of Ibn Bajjah brought to you by Pronounce Names (http://www....
published: 18 Mar 2014
How to pronounce Ibn Bajjah (Arabic/Morocco) - PronounceNames.com
How to pronounce Ibn Bajjah (Arabic/Morocco) - PronounceNames.com
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20:15
Magnificent Islamic Scholars - Averroes - Ibn Rushd
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), common...
published: 03 Feb 2014
Magnificent Islamic Scholars - Averroes - Ibn Rushd
Magnificent Islamic Scholars - Averroes - Ibn Rushd
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Muslim Physicists
A short video about some of the contributions and influence of Muslims in the area of phys...
published: 22 Jul 2016
Muslim Physicists
Muslim Physicists
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11:52
Adir lana'akwab (Hispano-Arabic muwashshahah, 12th century)
atribuída: Al-A'ma (muerto en 1126) o Ibn Baqi (muerto entre 1145 o 1150)
Abu l-Abbas A...
published: 27 Aug 2010
Adir lana'akwab (Hispano-Arabic muwashshahah, 12th century)
Adir lana'akwab (Hispano-Arabic muwashshahah, 12th century)
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Who Is Averroes / Ibn Rushd?
Averroës (April 14, 1126 – December 10, 1198) is the Latinized form of Ibn Rushd (Arabic: ...
published: 17 May 2015
Who Is Averroes / Ibn Rushd?
Who Is Averroes / Ibn Rushd?
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Opposition And Support For Philosophy In The Islamic World
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which...
published: 02 May 2015
Opposition And Support For Philosophy In The Islamic World
Opposition And Support For Philosophy In The Islamic World
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Physics in the medieval Islamic world
The natural sciences saw various advancements during the Golden Age of Islam , adding a nu...
published: 16 Sep 2016
Physics in the medieval Islamic world
Physics in the medieval Islamic world
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2:59
Música Andalusí - Música Arábigo-Andaluza - Grupo Atrium Musicae - Festival Alcances de Cádiz (1977)
La música andalusí (también llamada arábigo-andaluza, árabo-andalusí, arabo-andaluza o ...
published: 03 Feb 2016
Música Andalusí - Música Arábigo-Andaluza - Grupo Atrium Musicae - Festival Alcances de Cádiz (1977)
Música Andalusí - Música Arábigo-Andaluza - Grupo Atrium Musicae - Festival Alcances de Cádiz (1977)
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2:08
Political Influences And Consequences In Early Islamic Philosophy
Early Islamic political philosophy emphasized an inexorable link between science and relig...
published: 02 May 2015
Political Influences And Consequences In Early Islamic Philosophy
Political Influences And Consequences In Early Islamic Philosophy
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- published: 02 May 2015
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Hamlet İsaxanlı: Ibn Hazm and Ibn Bajjah’s lives, ...
How to pronounce Ibn Bajjah (Arabic/Morocco) - Pro...
Magnificent Islamic Scholars - Averroes - Ibn Rush...
Muslim Physicists...
Adir lana'akwab (Hispano-Arabic muwashshahah, 12t...
Who Is Averroes / Ibn Rushd?...
Opposition And Support For Philosophy In The Islam...
Physics in the medieval Islamic world...
Música Andalusí - Música Arábigo-Andaluza - Grupo ...
Political Influences And Consequences In Early Isl...
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Philippine President announces separation from US
Edit Lancaster Online 20 Oct 2016
BEIJING (AP) — Philippine President Rodrigo Duterte announced that his country is separating from the U.S. in a speech before a Beijing economic forum on Thursday, after handing China a major diplomatic victory, agreeing to resume dialogue on their South ... ....
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Trump National Political Director No Longer Active In Campaign: Politico
Edit WorldNews.com 20 Oct 2016
More bad news for Republican presidential nominee Donald Trump late Thursday afternoon as Politico reported Jim Murphy, Trump’s national political director, is no longer playing an active role on the campaign, according to three sources briefed on the move. "I have not resigned but for personal reasons have had to take a step back from the campaign.” – Trump national political director Jim Murphy statement to POLITICO....
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Rodrigo Duterte 'separation' talk perplexes U.S. as Philippines court China, Russia
Edit The Washington Times 21 Oct 2016
Relations between two longtime allies hit a new low Thursday as American officials scrambled to react to Philippine President Rodrigo Duterte's announcement in Beijing that he was pursuing a "separation" from the United States and moving closer to China and Russia, asserting that Mr. Duterte's remarks were "inexplicably at odds" ... ....
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[VIDEO]: Stephen Baldwin: My Brother As Donald Trump On SNL Isn't 'Very Funny'
Edit WorldNews.com 20 Oct 2016
Everyone’s a critic and no one has more critics than Republican presidential nominee Donald Trump. Now, the man who portrays Trump on NBC’s Saturday Night Live – Alec Baldwin – is getting negative feedback for his portrayal of the New York real estate mogul. As expected, the criticism is coming from Trump himself, but also someone very close to Baldwin – his younger brother Stephen ... "He’s got the voice down very well....
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Clinton crushes Trump, wins final US presidential debate: poll
Edit Deccan Chronicle 20 Oct 2016
Las Vegas. Democratic presidential nominee Hillary Clinton has won the third and final presidential debate with her Republican rival Donald Trump by an impressive 13 percentage points after a feisty fight, according to a latest poll. Overall 52 per cent of those who watched the debate said Clinton did the best job, while 39 per cent said Trump was the winner, CNN said, releasing the results of its unscientific poll ... Read ... ....
SCHEDULE FOR FOOD OUTLETS OPERATION DURING SEMESTER BREAK 22/10/2016 – 30/10/2016 (Universiti Islam Antarabangsa Malaysia)
Edit Public Technologies 21 Oct 2016
(Source. Universiti Islam Antarabangsa Malaysia). Female Mahallah. ZONE. MAHALLAH. 23/10/2016-26/10/2016. 27/10/2016-30/10/2016. Zone 1. Hafsa. -open-. -closed-. Asma'. -closed-. -open-. Zone 2. Nusaibah. -open-. -closed-. Sumayyah. -closed-. -open-. Salahuddin Al-Ayubi. -open-. -closed-. Zone 3. Halimatus Sa'adiah. -open-. -closed-. Maryam. -closed-. -open-. Zone 4. Asiah. -closed-. -open-. Aminah. -open-. -closed-. Zone 5. Ruqayyah ... Bilal Ibn Rabah ... Ali Ibn Abi Talib....
Sale L16223 Arts of the Islamic World (Sotheby's Inc)
Edit Public Technologies 20 Oct 2016
A compendium containing astrological and talismanic treatises and tracts mostly by Abu Ma'shar al-Balki and including numerous tables, signed by Mufaddal ibn Haydar and Mas'ud ibn As'ad, Persia, probably Shiraz, Injuid, dated 747-8 AH/1347 AD ... An illuminated muraqqa' of Ka'b ibn Zubayr's Qasida al-Burda, signed by Mustafa Izzet, Turkey, dated 1265 AH/1849 AD....
Governor General of Canada to visit the Middle East (Office of the Prime Minister of Canada)
Edit Public Technologies 20 Oct 2016
(Source. Office of the Prime Minister of Canada). The Prime Minister, Justin Trudeau, today announced that His Excellency the Right Honourable David Johnston, Governor General of Canada, will travel to the Middle East - visiting Jordan, Israel and the West Bank - from October 29 to November 6, 2016 ... In Israel, he and Mrs ... His Majesty King Abdullah II ibn Al Hussein of the Hashemite Kingdom of Jordan, as well as Jordan's Prime Minister H....
BRITISH PARLIAMENTARIANS URGE UN TO SEND A FACT FINDING MISSION TO INDIAN OCCUPIED KASHMIR (IOK) London: October 19, 2016 (Ministry of Information, Broadcasting and National Heritage of the Islamic Republic of Pakistan)
Edit Public Technologies 20 Oct 2016
(Source. Ministry of Information, Broadcasting and National Heritage of the Islamic Republic of Pakistan) ... The Mission would get the first hand information about the ongoing human rights violations of the Kashmiris by the Indian security forces ... Syed Ibne Abbas, Pakistan High Commissioner to the UK stated that the consensus on working towards sending a fact finding mission to the Indian Occupied Kashmir is very encouraging ... ***** ... (noodl....
Frames of reference
Edit The Hindu 20 Oct 2016
There has been recently also reference to a larger Bench from a decision of the Supreme Court in Prakash v ... The practice was challenged as early as the 13th century by the Hanbali scholar Ibn Taimiyah (1268-1328 AD), who argued that triple talaq at one sitting shall be counted as one and hence revocable ... Iraq, Jordan, the United Arab Emirates and Qatar have fashioned their own interpretations to Ibn Tamiyah’s view ... Lt. Col ... In A ... K....
Visits to Jordan, Israel and the West Bank (Governor General of Canada)
Edit Public Technologies 20 Oct 2016
(Source. Governor General of Canada). October 20, 2016. Governor General to Undertake Visits to Jordan, Israel and the West Bank ... Sharon Johnston will travel to the Middle East from October 29 to November 6 ... They will also visit the West Bankon November 4 and 5 ... In the capital city of Amman, Their Excellencies will be officially welcomed by His Majesty King Abdullah II ibn Al Hussein of the Hashemite Kingdom of Jordan ... Mrs ... -30- ... (noodl....
Sabic third-quarter net profit drops 6.8 per cent
Edit The National 19 Oct 2016
The company, 70 per cent owned by the Saudi government, said that a higher Zakat provision, in addition to an impairment against its Arabian Industrial Fibers Company (Ibn Rushd) subsidiary amounting ......
Bureau Veritas Hosts Successful Used Oil Analysis Seminar in Dubai (Bureau Veritas SA)
Edit Public Technologies 19 Oct 2016
(Source. Bureau Veritas SA) ... The event, hosted at the Mövenpick Ibn Battuta Gate Hotel Dubai on October 6th, was well attended with many professionals from Kuwait, Saudi and the Emirates in addition to our team of local and global Oil Condition Monitoring experts. The seminar was followed by a tour of our state-of-the-art laboratory in Dubai ... LOAMS provides users with. ... (noodl....
Sabic third-quarter profit down again but seen poised for recovery
Edit The National 19 Oct 2016
Saudi Basic Industries Corp, the world's fourth-largest petrochemicals company, said third-quarter profit fell by nearly 7 per cent because of weaker markets for its products and rising costs ... Sabic, which is 70 per cent owned by the Saudi government, said a higher Zakat (religious tax) provision and an impairment charge against its Arabian Industrial Fibers Company (Ibn Rushd) subsidiary of 366 million riyals also cut into income....
Saudi stocks hit by weak Q3 results at major companies
Edit Arabnews 19 Oct 2016
Author. . Reuters. Wed, 2016-10-19. ID. . 1476821203147836300. JEDDAH. Several disappointing third-quarter results from large Saudi Arabian companies dragged on the kingdom’s stock index on Tuesday, while most other Gulf markets edged up in modest trade ... NCB Capital said this was SAFCO’s lowest net income on record, blaming weak gross margins and lower income from Ibn Al-Baytar, a joint venture with Saudi Basic Industries Corp ... ....
Well-Managed Migration Policies, Governance Essential, Speakers Say, at Second Committee Meeting on Globalization, Interdependence (UN - United Nations)
Edit Public Technologies 19 Oct 2016
(Source. UN - United Nations) ... At the opening of the meeting, three documents were introduced. S ... Wilmoth ... The basic human rights of migrant workers needed to be protected ... S ... The report celebrated anniversaries of a series of important milestones in the history of the science and technologies of light, including the invention of the camera obscura and pioneering book of optics, both produced by Ibn Al-Haytham 1,000 years ago ... IRENE SUSAN B....
Well-Managed Migration Policies, Governance Essential, Speakers Say, at Second Committee Meeting on Globalization, Interdependence (United Nations General Assembly)
Edit Public Technologies 19 Oct 2016
(Source. United Nations General Assembly) ... At the opening of the meeting, three documents were introduced. S ... Wilmoth ... The basic human rights of migrant workers needed to be protected ... S ... The report celebrated anniversaries of a series of important milestones in the history of the science and technologies of light, including the invention of the camera obscura and pioneering book of optics, both produced by Ibn Al-Haytham 1,000 years ago....
Slovakian film Koza kicks of the European Film Screenings
Edit The National 18 Oct 2016
The film's director Ivan Ostrochovský will answer questions after the screening, then do it all again on Thursday, October 20 for the Dubai screening at Novo Cinemas in Ibn Battuta Mall ... He subsequently devoted four years to making the film ... I was pleasantly surprised ... Koza will be screened at Novo Cinemas WTC Mall, Abu Dhabi on Wednesday, October 19 and Novo Cinemas, Ibn Battuta Mall, on Thursday, October 20, both at 8pm....
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