1535:. The second part, which is on natural sciences, gathers seventeen epistles on matter and form, generation and corruption, metallurgy, meteorology, a study of the essence of nature, the classes of plants and animals, including a fable. The third part, which is on psychology, comprises ten epistles on the psychical and intellective sciences, dealing with the nature of the intellect and the intelligible, the symbolism of temporal cycles, the mystical essence of love, resurrection, causes and effects, definitions and descriptions. The fourth part deals with theology in eleven epistles, investigating the varieties of religious sects, the virtue of the companionship of the Brethren of Purity, the properties of genuine belief, the nature of the Divine Law, the species of politics, and the essence of magic.
38:
1202:, who writes: "He (Imam Wafi Ahmed) 8th Imam of Ismaili sect went through many a difficulty and fear and the destruction of his family, whose description cannot be lengthier, until he issued (ansa'a) the Epistles and was contacted by a man called Abu Gafir from among his dais. He charged him with the mission as was necessary and asked him to keep his identity concealed." This source not only asserts the connection of the Epistles with the Ismailis, but also indicates that the Imam himself was not the sole author (
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intellectual presence. In one passage they give as their reason for hiding their secrets from the people, not a fear of earthly violence, but a desire to protect their God-given gifts from the world (rasā'il 4, p. 166). Yet they were well aware that their esoteric teachings might provoke unrest, and the various calamities suffered by the successors of the
Prophet may have seemed good reason to remain hidden.
1474:; al-Maqdisi and al-Zanjani are known to have been active in 983, He finds it implausible they would have written or edited "so large an encyclopedia at least twenty-five to thirty years earlier, that is, around 343/954 to 348/960, when they would have been very young." He explains the al-Tawhidi narrative as being motivated by contemporary politics and issues of hereticism relating to the
934:, and unsurprisingly, the Brethren loosely divided themselves up into four ranks by age; the age guidelines would not have been firm: for example, such an exemplar of the fourth rank as Jesus would have been too young if the age guidelines were absolute and fixed. Compare the similar division of the Encyclopedia into four sections and the Jabirite symbolism of 4. The ranks were:
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1687:"The liturgy of the first night consisted of personal oratory; that of the second of a 'cosmic text', read under the starry heavens facing the polar star; and that of the third night of a philosophical hymn (implying a metaphysical or metacosmic theme) which was a 'prayer of Plato', 'supplication of Idris', or 'the secret psalm of Aristotle'." pg 35 of Nasr 1964
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1210:). It suggests that the text of the philosophical deliberations was given a final touching by the Imam, and the approved text was delivered to Abu Gafir to be forwarded possibly to the Ikhwan in Basra secretly. Since the orthodox circles and the ruling power had portrayed a wrong image of Ismailism, the names of the (six) compilers were concealed.
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1512:) consist of fifty-two treatises in mathematics, natural sciences, psychology (psychical sciences) and theology. The first part, which is on mathematics, groups fourteen epistles that include treatises in arithmetic, geometry, astronomy, geography, and music, along with tracts in elementary logic, inclusive of: the
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of East
Persian derivation, of Arabic faith, of Iraqi, that is Babylonian, in education, Hebrew in astuteness, a disciple of Christ in conduct, as pious as a Syrian monk, a Greek in natural sciences, an Indian in the interpretation of mysteries and, above all a Sufi or a mystic in his whole spiritual
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The
Brethren regularly met on a fixed schedule. The meetings apparently took place on three evenings of each month: once near the beginning, in which speeches were given, another towards the middle, apparently concerning astronomy and astrology, and the third between the end of the month and the 25th
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Notwithstanding the uncertainties in the source, the prominent members of the secret association seem to have included Abul Hasan al-Tirmizi, Abdullah bin
Mubarak, Abdullah bin Hamdan, Abdullah bin Maymun, Sa'id bin Hussain. The other Yemenite source connecting the Epistles with the Ismailis was the
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There have been a number of theories as to the authors of the
Brethren. Though some members of the Ikhwān are known, it is not easy to work out exactly who, or how many, were part of this group of writers. The members referred to themselves as "sleepers in the cave" (rasā'il 4, p. 18); a hidden
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Abū Sulaimān al-Maqdisī: He is the author of the fifty-two
Epistles inscribed The Epistles of the Sincere Brethren; all of them are full with Ethics and the science of... They are current among people, and are widely read. I wish to quote here a few paragraphs in order to give an idea of the manner
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also join the company of animals. Some time later, the gazelle becomes trapped in another net; but with the aid of the kind rat and the other animals, it is soon freed. The tortoise, however, is too slow in making his escape and finds himself captured by the hunter. In the final turn of events, the
801:, meaning "Brethren of Purity, Loyal Friends, People worthy of praise and Sons of Glory") can be translated as either the "Brethren of Purity" or the "Brethren of Sincerity"; various scholars such as Ian Netton prefer "of Purity" because of the group's ascetic impulses towards purity and salvation.
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Hamdani disputes the general abovegoing identifications, pointing out that accounts differ in multiple details, such as whether Zayd was an author or not, whether there was a principal author, and who was in the group or not. He lays particular stress on quotes from the
Encyclopedia dating between
1423:(c. 950) by Abu Sulaiman al-Mantiqi (al-Tawhīdī's teacher; 912–985), which was a sort of compendium of biographies; al-Mantiqi is primarily interested in the Brethren's literary techniques of using parables and stories, and so he says only this little before proceeding to give some extracts of the
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have provided many points of contention and have been a constant source of dispute among both Muslim and
Western scholars. The identification of the authors, or possibly one author, the place and time of writing and propagation of their works, the nature of the secret brotherhood, the outer
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Abu'l-Hasan 'Alī b. Hārūn az-Zanjāni, the founder of the group, appears in almost identical form in one of the epistles. While neat, Stern's view of things has been challenged by Tibawi, who points out some assumptions and errors Stern has made, such as the relationship between the story in
1371:, whose names are also recorded as follows: Abu Sulaiman Muhammed b. Ma'shar al-Bisti al-Maqdisi, Abu'l-Hasan 'Ali b. Harun az-Zanjani and Abu Ahmad al-Mihrajani, and al-'Aufi. At-Tauhidi also reports in this connection the opinion expressed by Abu Sulaiman al-Mantiqi, his master, on the
1414:
The Ikhwan al-Safa' remain an anonymous group of scholars, but when Abu Hayyan al-Tawhīdī was asked about them, he identified some of them: Abu
Sulayman al-Busti (known as al-Muqaddasi), 'Ali b. Harun al-Zanjani, Muhammad al-Nahrajuri (or al-Mihrajani), al-'Awfi, and Zayd ibn
1464:
Abū Solaymán Mah. b. Mosh'ir b. Nasby, who is known by the name of
Moqadisy, and Abú al-Hasan b. Zahrún Ryhány, and Abú Ahmad Nahrajúry, and al-'Aufy, and Zayd b. Rofá'ah are the philosophers who compiled the memoirs of the Ikhwán al-cafâ, which have been recorded by
1379:
For many years, this was the only account of the authors' identities, but al-Tawhīdī's comments were second-hand evidence and so unsatisfactory; further, the account is incomplete, as Abu Hayyan mentions that there were others besides these 4.
781:), a giant compendium of 52 epistles that would greatly influence later encyclopedias. A good deal of Muslim and Western scholarship has been spent on just pinning down the identities of the Brethren and the century in which they were active.
1488:
Since I wrote the first part of this notice I found one of the authors of these memoirs mentioned in the following terms: 'Zayd b. Rofa, one of the authors of the Ikhwan al safa, was extremely ignorant in tradition, and he was a liar without
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The "Prophets and Philosophers" – the most aspired-to, the final and highest rank of the Brethren; to become a Prophet or Philosopher a man had to be at least 50 years old; their honorific compared them to historical luminaries such as
1700:, that is, the Harranians who were the principal inheritors in the Middle East of what has been called "Oriental Pythagoreanism" and who were the guardians and propagators of Hermeticism in the Islamic world." pg 34 of Nasr 1964
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In this Brotherhood, self is forgotten; all act by the help of each, all rely upon each for succour and advice, and if a Brother sees it will be good for another that he should sacrifice his life for him, he willingly gives
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al-Maqdisī was previously listed in the Basra group of al-Tawhīdī; here Stern and Hamdani differ, with Stern quoting Mantiqi as crediting Maqdisi with 52 epistles, but Hamdani says "By the time of al-Manṭiqī, the
1172:(p. 82) that, "Opinions differed about the authors of the Epistles. Some people attributed to an Alid Imam, proffering various names, whereas other put forward as author some early Mutazilite theologians."
1191:, and other da'is with them, collaborated in composing long Epistles, fifty-two in number, on various branches of learning." It implies the Epistles being the product of the joint efforts of the Ismaili da'is.
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were popular with later Isma'ili missionaries who read, copied, and summarized them to suit their own purpose. But, as stated above, it has yet to be proved that Isma'ili bent of the tracts and of the genuine
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enjoyed a quasi-canonical authority, ascribed to someone or other of their "Hidden Imams"." Here Stern is drawing upon Dr. H. Hamdānī's "The Rasail Ikhwan al-Safa in the Ismaili Literature", published in
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was published in 1942. This publication substantially supported al-Qifti's work, although al-Qifti apparently toned down the description and prominence of al-Tawhīdī's charges that the Brethren were
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gazelle repays the tortoise by serving as a decoy and distracting the hunter while the rat and the others free the tortoise. After this, the animals are designated as the "Ikhwān aṣ-Ṣafāʾ".
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in 1936. Compare also this quote from pg 7 of the "Ikhwan as-Safa and their Rasa'il: A Critical Review of a Century and a Half of Research" (by A. L. Tibawi, as published in volume 2 of
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Critical editions and English translations of the Epistles of the Brethren of Purity published by Oxford University Press in association with the Institute of Ismaili Studies (2008–)
2109:"The Institute of Ismaili Studies - From the Manuscript Tradition to the Printed Text: The Transmission of the Rasa'il of the Ikhwan al-Safa' in the East and West"
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and an argument between a certain al-Hariri, another pupil of al-Mantiqi, and Abu Sulaiman al-Maqdisi about the respective roles of Revelation and Philosophy.
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and its companions who become entangled in the net of a hunter trapping birds. Together, they betake themselves, still entangled in the net, to a nearby
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pg 12-13 of "Ikhwan as-Safa and their Rasa'il: A Critical Review of a Century and a Half of Research", by A. L.Tibawi, as published in volume 2 of
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Also, at two places (III, 489 and IV, 408) there are references to al- khulafa al - rashidun, i.e., the first four Caliphs which again is a Sunni belief
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An Introduction to Islamic Cosmological Doctrines: Conceptions of Nature and Methods Used for Its Study by the Ikhwān Al-Ṣafāʼ, Al-Bīrūnī, and Ibn Sīnā
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An Introduction to Islamic Cosmological Doctrines: Conceptions of nature and methods used for its study by the Ihwan Al-Safa, Al-Biruni, and Ibn Sina
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Goodman, L. E., & McGregor, R. (Eds.). (2012). The case of the animals versus man before the king of the Jinn. Oxford University Press. p. 10-13
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al-Tawhīdī's work and the Epistles; Tibawi points out the possibility that the story was instead taken from a third, independent and prior source.
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was more cautious, ranking the Epistles among books which, though "closely related to Ismailism" may not actually have been Ismaili, despite their
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writes that: "The Ikhwan's concepts of exegesis of both Quran and Islamic tradition were tinged with the esoterism of the Ismailis." According to
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with philosophical content. During their meetings and possibly also during the three feasts they held, on the dates of the sun's entry into the
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836:, who is gracious enough to gnaw the birds free of the cords in which they have become enmeshed. Impressed by the rat's altruistic deed, a
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Traditions in Contact and Change: Selected Proceedings of the XIVth Congress of the International Association for the History of Religions
1355:. Apparently, al-Tawhīdī was close to Zaid ibn Rifa'a, praising his intellect, ability and deep knowledge – indeed, he had dedicated his
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2234:"The authorship of the Epistles of the Ikhwan-as-Safa", by Samuel Miklos Stern, published by Islamic Culture of Hyderabad in 1947
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They are generally considered a secret society because of their closed and private meetings every 12 days, as mentioned in the
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The "Political Leaders" – a political leader had to be at least 30 years of age; their honorific was the "good and excellent" (
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The ontology of the Ikhwan is based on Neo-Platonism, linking ideas to a higher reality than sensory things. In line with the
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was itself a proof of early Isma'ili connexion. Indeed, the tracts speak in two voices on this Isma'ili bent." Stern (1947)
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The "Craftsmen" – a craftsman had to be at least 15 years of age; their honorific was the "pious and compassionate" (
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Susanne Diwald on the other hand would consider the Rasa'il just Sufi, not Shi'i, thus implying its Sunni character
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contains a passage that states that if an ideal Imam dies, then the community can still be governed by consensus (
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https://global.oup.com/academic/content/series/e/epistles-of-the-brethren-of-purity-epbp/?cc=gb&lang=en&
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to Zaid – but he was disappointed that Zaid was not orthodox or consistent in his beliefs, and that he was, as
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El-Bizri, Nader (2014) «Ikhwān al-Ṣafāʾ: An Islamic Philosophical Fraternity », in Houari Touati (ed.),
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The "Kings" – a king had to be at least 40 years of age; their honorific was the "excellent and noble" (
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The Institute of Ismaili Studies gallery of images of manuscripts of the Rasa’il of the Ikhwan al-Safa’
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2362:"The Classification of the Sciences according to the Rasa'il Ikhwan al-Safa'" by Godefroid de Callataÿ
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Among the Yemenite traces, the earliest reference of the Epistles is found in the fragments of "Sirat
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Al-Qifti, however, denigrates this account and instead turns to a comment he discovered, written by
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The structure of the organization and the identities of its members have never been clear. Their
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At another place a hadith is related from Hazrat 'Ayisha' (1, 358) which no Shiʻi would ever do
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This article is about a group of Iraqi polymaths. For the treatise authored by them, see
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The second near-contemporary record is another comment by Shahrazūrī as recorded in the
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help determine the identity, affiliation, and other characteristics of the Brethren.
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860:(epistle), a crucial part of their system of ethics that has been summarized thus:
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907:), beyond the usual lectures and discussions, they would engage in some manner of
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quoted by Arif Tamir in "Khams Rasa'il Ismailiyya" (Salamia, 1956, p. 120)
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Muslim Neoplatonists: An Introduction to the Thought of the Brethren of Purity
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in 1955; pgs. 28–46): "It tends, however, to prove one thing, namely, that the
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1626:"Having been hidden within the cloak of secrecy from its very inception, the
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by Abu l-Ma'ali Hatim bin Imran bin Zuhra (d. 498/1104), writes that, "These
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The Institute of Ismaili Studies article on the Brethren, by Nader El-Bizri
1402:, pointing out that a story al-Tawhīdī ascribes to a personal meeting with
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pg 1; "It can be easily understood too that the Ismā'ilis, among whom the
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Some modern scholars have argued for an Ismaili origin to the writings.
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1085:), which is a Sunni concept. According to Tibawi, this idea rejects the
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There are debates on using this description and other materials of the
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The last contemporary source comes from the surviving portions of the
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Epistles of the Brethren of Purity. Ikhwan al-Safa' and their Rasa'il
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Al-Fārūq?, I. R. (1960), "On the Ethics of the Brethren of Purity",
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also presented theories of the work being Sunni sufi in nature. The
2237:"Abū Ḥayyan Al-Tawḥīdī and The Brethren of Purity", Abbas Hamdani.
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http://www.hallagulla.com/vb3/philosophy/ikhw-n-al-saf-108780.html
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Among the theories of the origins of the Ikhwān is that they were
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Ikhwān aṣ-Ṣafāʾ wa Khullān al-Wafā wa Ahl al-Ḥamd wa abnāʾ al-Majd
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1846:, Wilfrid Laurier University Press, January 2006, p. 448,
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William Bayne Fisher, Richard Nelson Frye, John Andrew Boyle,
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Stern derives a further result from the published text of the
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824:, in which a group of animals, by acting as faithful friends (
1121:, showing further resemblance to the Mu'tazilite cosmology.
1367:...frequenting the society of the heretical authors of the
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by Nurudin bin Ahmad (d. 233/849). Another important work,
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Among the Isma'ili groups and missionaries who favored the
2204:(1st ed.). Khayat Book & Publishing Company S.A.L
2356:"Ikhwanus Safa: A Rational and Liberal Approach to Islam"
828:), escape the snares of the hunter. The story concerns a
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Al-Tawhīdī's testimony has also been described as thus:
1982:
1980:
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scholars would not do. Susanne Diwald asserts that the
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http://ismaili.net/histoire/history04/history428.html
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Among Syrian Ismailis, the earliest reference to the
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2136:, Edition: revised, Published by SUNY Press, 1993,
1470:954 and 960 in the anonymous (Pseudo-Majriti) work
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of their parables, thus bringing my book to an end.
1179:and its relation with the Ismailis is given in the
1168:(d.646/1248), reporting in the 7th/13th century in
840:strikes up a friendship with him. Soon afterward a
1339:(written between 983 and 985), a collection of 37
875:of that month; during the third one, they recited
1785:, Cambridge University Press, 2001, p. 146,
1648:, Published by Cambridge University Press, 1975,
1667:إخوان الصفاء وخلان الوفا وأهل الحمد وأبناء المجد
793:(short for, among many possible transcriptions,
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1441:were almost complete (he mentions 51 tracts)."
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2382:Article in Stanford Encyclopedia of Philosophy
2377:Article in Internet Encyclopedia of Philosophy
27:Medieval secret society of Muslim philosophers
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2177:. Belknap Press of Harvard University Press.
856:when the Brethren speak of mutual aid in one
767:teachings and philosophy are expounded in an
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8:
2301:The Biographical Encyclopedia of Astronomers
2239:International Journal of Middle East Studies
2220:(1st ed.). Edinburgh University Press.
1810:, Gyan Publishing House, 2001, p. 159,
1753:, Gyan Publishing House, 2001, p. 159,
1724:, Gyan Publishing House, 2001, p. 159,
1665:
1299:. There might be a discussion about this on
818:, is that the name is taken from a story in
1069:has a Sunni sufi orientation. According to
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1022:is sufi, thus implying a Sunni character.
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2982:Shahab al-Din Yahya ibn Habash Suhrawardi
2249:(1st ed.). Oxford University Press.
1836:
1834:
1832:
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1383:This situation lasted until al-Tawhīdī's
1319:Learn how and when to remove this message
2299:. In Thomas Hockey; et al. (eds.).
2159:The Routledge Encyclopedia of Philosophy
1775:
1773:
1563:
1252:(d. 612/1215), "Risalat al-Waheeda" by
63:
2268:Encyclopedia of Mediterranean Humanism
1782:Mediaeval Isma'ili History and Thought
1500:Encyclopedia of the Brethren of Purity
1494:The Epistles of the Brethren of Purity
774:Encyclopedia of the Brethren of Purity
43:Encyclopedia of the Brethren of Purity
32:Encyclopedia of the Brethren of Purity
1631:manifestation of which comprises the
1206:), but only the issuer or presenter (
7:
2855:Ikhwan al-Safa' (Brethren of Purity)
1391:, an esoteric Ismaili sect and thus
1250:Ali ibn Muhammad ibn al-Walid al-Anf
2339:Stanford Encyclopedia of Philosophy
1666:
1538:They define a 'perfect man' in the
1246:Damigh al-Batil wa hatf ul-Munaazil
1117:, function as figures representing
725:
41:Double-leaf frontispiece from the "
1510:Epistles of the Brethren of Purity
1103:The Case of the Animals versus Man
1092:
1038:, a slur used to describe the non-
25:
3102:9th-century Arabic-language books
760:, in the 9th or 10th century CE.
2095:Notice of the Ikhwan al Safu by
1276:
672:
71:
2463:Pseudo-Dionysius the Areopagite
1609:from the original on 2021-09-05
1452:; specifically, it is from the
1222:Ibrahim ibn al-Husayn al-Hamidi
2636:Petrus Peregrinus de Maricourt
1678:pg 199, 189 of Lane-Poole 1883
852:This story is mentioned as an
1:
2173:Nasr, Seyyed Hossein (1964).
1646:The Cambridge History of Iran
1484:mentions this in a footnote:
808:, and later written about by
2216:Netton, Ian Richard (1991).
2198:Lane-Poole, Stanley (1883).
2073:Islamic Philosophy volume 20
1599:"The Brethren of Purity pdf"
1456:, which is contained in the
1400:Kitāb al-Imtā wa 'l-Mu'anasa
1385:Kitāb al-Imtā' wa'l-Mu'ānasa
1343:at the court of Ibn Sa'dān,
1337:Kitāb al-Imtā' wa'l-Mu'ānasa
1228:. After him, there followed
1010:contains hadith narrated by
3087:Esoteric schools of thought
2111:. Iis.ac.uk. Archived from
1357:Kitāb as-Sadiq wa 'l-Sadaqa
796:
736:
246:("Stories of the Prophets")
3123:
2358:– (by Asghar Ali Engineer)
2144:. Chapter 1. (Pages 31–33)
1807:Rational Approach to Islam
1750:Rational Approach to Islam
1721:Rational Approach to Islam
1497:
1200:Ja'far ibn Mansur al-Yaman
1030:contains reference to the
29:
3072:10th-century philosophers
3049:
2941:Abu l-Barakat al-Baghdadi
2890:Abu Sulayman al-Sijistani
2850:Abu Bakr al-Razi (Rhazes)
2761:Isaac Israeli ben Solomon
1224:(d. 557/1162), who wrote
930:was a major theme in the
742:The Brethren of Sincerity
3007:Abd al-Latif al-Baghdadi
2900:Ibn al-Haytham (Alhazen)
2835:Jabir ibn Hayyan (Geber)
2245:El-Bizri, Nader (2008).
1954:The Origins of Ismailism
1170:Taʾrīkh ḥukamāʾ al-islām
1087:Imamate in Shia doctrine
974:al-martabat al-malakiyya
895:" (which doubled as the
335:Medieval Islamic science
2870:Abu Ya'qub al-Sijistani
2865:Al-Farabi (Alpharabius)
2548:Dominicus Gundissalinus
2523:Richard of Saint Victor
2351:Encyclopædia Britannica
1877:pg 193 of Lane-Poole's
1506:Rasā’il Ikhwān aṣ-Ṣafāʾ
1181:Kitab Fusul wa'l Akhbar
1093:Mu'tazilite connections
779:Rasā'il Ikhwān al-ṣafā'
3053:Renaissance philosophy
3027:Qutb al-Din al-Shirazi
3012:Athir al-Din al-Abhari
2303:. New York: Springer.
1956:(London, 1940), p. 44.
1942:Encyclopaedia of Islam
1932:(London, 1982), p. 80.
1549:
1491:
1467:
1448:or alternatively, the
1434:
1417:
1377:
1369:Rasa'il Ikhwan as-Safa
990:Sunni-Sufi connections
947:al-akhyār wa 'l-fudalā
867:
718:The Brethren of Purity
345:Succession to Muhammad
49:
3082:10th-century Ismailis
2951:Ayn al-Quzat Hamadani
2946:Ibn Bajjah (Avempace)
2418:Medieval philosophers
2132:Seyyed Hossein Nasr,
2015:The Islamic Quarterly
1909:The Islamic Quarterly
1333:Abū Hayyān al-Tawhīdī
1014:, which is something
940:al-abrār wa 'l-ruhamā
804:A suggestion made by
40:
3017:Nasir al-Din al-Tusi
2987:Fakhr al-Din al-Razi
2961:Ibn Rushd (Averroes)
2936:Al-Ghazali (Algazel)
2651:Godfrey of Fontaines
2553:Gilbert de la Porrée
2518:Hugh of Saint Victor
2503:Anselm of Canterbury
2473:John Scotus Eriugena
2295:Vesel, Živa (2007).
2162:; ed. Edward Craig,
1930:Muslim Neoplatonists
1421:Kitāb Siwan al-Hikma
1289:confusing or unclear
815:History of the Arabs
384:Association football
2926:Ibn Sina (Avicenna)
2845:Al-Kindi (Alkindus)
2771:Solomon ibn Gabirol
2692:Marsilius of Inghen
2543:Bernard of Chartres
2328:Baffioni, Carmela.
2241:, 9 (1978), 345–353
2201:Studies in a Mosque
2093:Image:Brethren8.png
1918:ar-Risāla al-Jāmi'a
1889:pg. 25 of Nasr 1964
1879:Studies in a Mosque
1361:Samuel Miklos Stern
1297:clarify the section
1264:(d. 872/1468) etc.
1125:Ismaili Connections
1119:Platonic intellects
954:al-fudalā' al-kirām
911:reminiscent of the
750:Muslim philosophers
145:Profession of Faith
118:Day of Resurrection
47:Süleymaniye Library
3097:10th-century Islam
2727:Lambertus de Monte
2707:Francesc Eiximenis
2576:Robert Grosseteste
2538:Alexander of Hales
2468:Isidore of Seville
2448:Augustine of Hippo
2017:in 1955;pgs. 28–46
1522:De Interpretatione
1450:Tawárykh al-Hokamá
1446:Tawārikh al-Hukamā
1256:(d. 667/1268) and
1254:al-Hussayn ibn Ali
1238:Tanbih al-Ghafilin
1234:Muhammad ibn Tahir
1230:Al-Anwar al-Latifa
1185:Al-Usul wa'l-Ahkam
1150:Ian Richard Netton
1075:Abdul Latif Tibawi
1065:asserted that the
1032:Rashidun Caliphate
1024:Alessandro Bausani
810:Philip Khuri Hitti
789:The Arabic phrase
50:
45:". Baghdad, 1287.
3077:People from Basra
3059:
3058:
3045:
3044:
2814:
2813:
2740:
2739:
2671:William of Ockham
2310:978-0-387-31022-0
2297:"Ikhwān al-Ṣafāʾ"
2256:978-0-19-955724-0
2046:pg. 5, Stern 1947
2004:pg. 4, Stern 1947
1986:pg. 3, Stern 1947
1709:pg 36, Neton 1991
1603:www.noor-book.com
1335:(d. 1023) in his
1329:
1328:
1321:
1262:Idris Imad al-Din
1242:Hatim ibn Ibrahim
1143:Tabaqāt-al-Hukamā
905:September equinox
734:
715:
714:
645:Deobandi jihadism
16:(Redirected from
3114:
3092:Secret societies
2825:
2781:Abraham ibn Daud
2751:
2712:Nicholas of Cusa
2702:Albert of Saxony
2631:Boetius of Dacia
2626:Siger of Brabant
2431:
2411:
2404:
2397:
2388:
2343:
2334:Zalta, Edward N.
2330:"Ikhwan al-Safa"
2314:
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2209:
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2156:1998 edition of
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1585:The Muslim World
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1460:, which states:
1324:
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1310:
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1279:
1272:
1216:Tayyibi Isma'ili
1204:sahibor mu'allif
1139:Akhbār al-Hukamā
1042:Shia, including
821:Kalilah waDimnah
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679:Islam portal
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2641:Meister Eckhart
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1526:Prior Analytics
1502:
1496:
1472:Ghāyat al-Hakīm
1454:Nuzhat al-arwah
1353:Samsam al-Dawla
1325:
1314:
1308:
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1277:
1270:
1244:(d. 596/1199),
1236:(d. 584/1188),
1214:writing of the
1127:
1095:
1051:Louis Massignon
1006:in nature. The
1002:teachings were
998:and that their
992:
983:
925:
901:summer solstice
872:
826:ikhwān aṣ-ṣafāʾ
806:Ignác Goldziher
791:Ikhwān aṣ-Ṣafāʾ
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640:Salafi jihadism
598:Other religions
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2776:Judah Halevi
2687:Jean Buridan
2616:John Peckham
2581:Michael Scot
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2113:the original
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399:Circumcision
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3037:Ibn Khaldun
2875:Ibn Masarra
2806:Joseph Albo
2791:Nachmanides
2766:Saadia Gaon
2732:John Hennon
2656:Duns Scotus
2621:Ramon Llull
2601:Bonaventure
2596:Roger Bacon
2458:Cassiodorus
2317:PDF version
1196:Ibn Hawshab
1099:Mu'tazilite
1071:Palestinian
303:Ahl al-Bayt
188:Foundations
3066:Categories
3002:al-Qazwini
2977:Ibn Sab'in
2956:Ibn Tufayl
2910:al-Kirmani
2796:Gersonides
2786:Maimonides
2208:2007-04-28
2151:References
2119:2012-08-23
1613:2021-09-05
1518:Categories
1476:Qarmatians
1465:Moqaddisy.
1309:April 2023
1291:to readers
1268:al-Tawhīdī
1073:historian
1063:al-Andalus
1059:ibn Sab'in
981:Identities
769:epistolary
493:Philosophy
230:(exegesis)
167:Pilgrimage
157:Almsgiving
3051:See also
2997:Ibn Arabi
2905:al-Biruni
2895:Miskawayh
2840:al-Nazzam
2426:Christian
1905:Der Islam
1533:Analytics
1530:Posterior
1389:Batiniyya
1363:puts it,
1166:Ibn Qifti
1044:Isma'ilis
928:Hierarchy
744:) were a
731:romanized
613:terrorism
565:Criticism
518:Sexuality
488:Mysticism
458:Festivals
438:Education
433:Economics
369:Academics
325:Caliphate
138:Practices
2931:Ibn Hazm
2885:Al-Amiri
2754:Medieval
2661:Durandus
2528:Roscelin
2453:Boethius
2183:64-13430
1656:, p. 428
1607:Archived
1547:outlook.
1528:and the
1489:shame.'"
1458:Tawārikh
1393:heretics
1208:al-munsi
1135:al-Qifti
1057:scholar
970:Muhammad
966:Socrates
870:Meetings
854:exemplum
842:tortoise
765:esoteric
659:Glossary
635:Jihadism
608:Violence
603:Islamism
574:Muhammad
560:Apostasy
503:Politics
453:Feminism
448:Exorcism
409:Diaspora
394:Children
389:Calendar
317:Rashidun
295:Muhammad
290:Timeline
251:Mathnawi
113:Prophets
57:a series
55:Part of
2820:Islamic
2611:Vitello
2569:century
2567:13–14th
2489:century
2487:11–12th
2349:at the
2347:Article
2336:(ed.).
1913:Rasa'il
1900:Rasa'il
1633:Rasa'il
1628:Rasa'il
1572:Rasa'il
1514:Isagoge
1439:Rasā'īl
1415:Rifa'i.
1373:Rasa'il
1347:of the
1341:séances
1287:may be
1115:spirits
1036:Rafidhi
913:Sabians
909:liturgy
893:Balance
883:signs "
846:gazelle
812:in his
740:; also
733::
530:Slavery
513:Science
468:Madrasa
463:Finance
374:Animals
362:society
358:Culture
330:Imamate
310:Sahabah
283:History
253:(Poems)
238:(creed)
162:Fasting
90:Oneness
83:Beliefs
2746:Jewish
2478:Alcuin
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1351:ruler
1345:vizier
1162:batini
1113:, and
1107:angels
1077:, the
1053:, the
1000:batini
996:Sunnis
917:Harran
903:, and
891:, and
889:Cancer
881:Zodiac
858:risāla
722:Arabic
584:Hadith
498:Poetry
478:Mosque
443:Ethics
268:Sharia
236:Aqidah
228:Tafsir
212:Hadith
206:Sunnah
150:Prayer
101:Angels
2828:Early
2434:Early
2332:. In
1698:Idris
1559:Notes
1349:Buyid
1198:" by
1189:da'is
1040:Zaydi
1012:Aisha
968:, or
962:Jesus
923:Ranks
877:hymns
754:Basra
630:Jihad
579:Quran
540:Women
483:Music
421:Sunni
270:(law)
218:Sirah
199:Quran
183:Texts
65:Islam
2970:Late
2919:High
2680:Late
2305:ISBN
2251:ISBN
2222:ISBN
2187:OCLC
2179:LCCN
2164:ISBN
2138:ISBN
1848:ISBN
1812:ISBN
1787:ISBN
1755:ISBN
1726:ISBN
1650:ISBN
1504:The
1404:Qadi
1111:jinn
1083:ijma
1055:Arab
1016:Shia
1004:sufi
844:and
838:crow
785:Name
758:Iraq
523:LGBT
426:Shia
360:and
260:Fiqh
1260:by
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1240:by
1232:by
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1141:or
1061:of
915:of
885:Ram
865:it.
834:rat
752:in
748:of
618:war
379:Art
94:God
92:of
3068::
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1979:^
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