Ibn Hazm 994-1064
(Full name Abū Muhammad ‘Alī ibn Ahmad ibn Sa‘īd ibn Hazm) Spanish (Andalusian) theologian, historian, poet, philosopher, and critic.
An eminent humanist and prose writer of eleventh-century Muslim Spain, Ibn Hazm was a controversial figure. A polymath whose encyclopedic knowledge reached across all major intellectual disciplines of the era—from logic, ethics, theology, literature, history, and law to medicine and the natural sciences—Ibn Hazm was an innovative scholar and outspoken proponent of radical views that often prompted harsh criticism. Credited with the composition of an estimated 400 literary and scholarly works, Ibn Hazm's crowning achievement is usually considered to be his uniquely realized treatise on love, the Tawq al-hamāma fī al-ulfah wa al-ullāf (c. 1027; The Ring of the Dove: A Treatise on the Art and Practice of Arab Love), regarded as one of the finest compositions of Arabic belles-lettres. Ibn Hazm's other exceptional works include a history of religion, Kitāb al-fasl fi al-milal wa al-ahwā' wa al-nihal (c. 1027-38), and the legal treatise al-Ihkam li-usul al-ahkam (c. 1035-64). A master scholar of the Arabic holy books the Qur’ān and Hadīth, Ibn Hazm was also the outstanding figure of the Zāhirī school of theology, proponents of which have offered literal interpretations of Islamic scripture as the foundation of a system of Muslim jurisprudence. One of the greatest and most recognizable Arab authorities of his age, Ibn Hazm also stands alone among his Islamic contemporaries in his vast knowledge of Christian and Jewish theology and scripture.
Ibn Hazm was born in 994 Islamic Cordova to a respected and affluent family, descendants of Persian émigrés who had converted from Christianity and resettled in Andalusian Spain. His father, Ahmad, an erudite scholar and devout Muslim, served as a high functionary to al-Mansūr and to his son and successor, al-Muzaffar, regents to caliph Hishām II of al-Andalus. His father's connections to the Umayyad dynasts offered Ibn Hazm access to the finest education available. Taught by the women of the caliph's harem, the boy spent the first fourteen years of his life in comfort and seclusion absorbing knowledge of the Qur’ān. He composed verse in his youth, but none of his early writings have survived. The demise of al-Muzaffar in 1008 roughly coincided with the rise of political unrest in Cordova. Civil war raged between rival dynasties and competing ethnic groups—including the Spanish, Berbers, Slavs, and Arabs—for more than two decades, signaling the brutal and drawn out end of Umayyad rule. Ibn Hazm's father died in 1012 and the following year Berber rebels sacked Cordova, forcing Ibn Hazm to flee to the city of Almeria. ’Ali ibn Hammud's 1016 usurpation of the caliphate did little to restore order, and Ibn Hazm was expelled from Almeria by its governor, who was sympathetic to the Hammudid cause. He subsequently traveled through al-Andalus during the years of his banishment, returning to a Cordova still controlled by the Hammudid in early 1019. Power shifted back to the Umayyads in 1023 with the rise of ‘Abd-er-Rahmān V al-Mustazhir to the position of caliph. Ibn Hazm was appointed his vizier, a position he held for only seven weeks before the new ruler was assassinated and his regent jailed. In about 1027, after his release from a subsequent term of imprisonment, Ibn Hazm settled in Játiva. He is generally thought to have completed his The Ring of the Dove there during this period. In 1030, the epoch of violent conflict precipitated by the struggle between the Hummudid and Umayyad families for the throne of Cordova subsided with the complete dissolution of the caliphate, which was replaced by a conglomeration of cities and small republics independent of any centralized authority. Ibn Hazm never renounced his support for the displaced Umayyad but moderated his public sponsorship of the doomed cause. For the remainder of his life he attempted to detach himself from contemporary politics, residing at his family estate in Manta Līsham and concentrating on writing and scholarship. Ibn Hazm remained a controversial and outspoken figure, however, and an assortment of his works were publicly burned by al-Mu‘tadid in nearby Seville. His reputation survived intact and when he died at Manta Līsham in August 1064, he was already viewed as one of the greatest Muslim intellectuals of the age.
Of Ibn Hazm's four hundred reputed volumes containing approximately eighty thousand pages of text, less than forty are extant. Of these, most exist only in Arabic redactions, save for the The Ring of the Dove. Based upon a manuscript codex of the work dated 1338 and preserved in Leiden, modern versions of the The Ring of the Dove. owe their existence to Russian scholar D. K. Pétrof, who emended its corrupt text in his 1914 Arabic edition. Since Pétrof's work was published, translations of Ibn Hazm's literary masterpiece have appeared in the major languages of Europe, the most acclaimed version being E. García Gómez's well-regarded 1952 Spanish edition. A. J. Arberry's The Ring of the Dove: A Treatise on the Art and Practice of Arab Love, published in 1953, has remained the standard English translation in the twentieth and early twenty-first centuries.
Scholars have found more than approximate dates for Ibn Hazm's works difficult to ascertain, though some have observed a somewhat generalized break by around 1035, after which the writer is thought to have devoted himself almost exclusively to juridical and theological matters. Thus, Ibn Hazm's belletristic works were most likely completed before this time. Generally considered his literary masterpiece, The Ring of the Dove is a compelling book on the psychology of love in which Ibn Hazm analyzed its symptoms, conventions, causes, methods, and spiritual aspects. Comprised of thirty chapters that detail the nature of love viewed in relation to such subjects as compliance, secrecy, accident, correspondence, fidelity, and separation, The Ring of the Dove features delightful narratives drawn from Ibn Hazm's own experience. The work additionally contains many examples of Ibn Hazm's poetry, including verses inspired by passion, ecstasy, and despair. Chief among Ibn Hazm's critical works devoted to the history of literature, Risāla fī fadā il al-Andalus wa-dhikr rajaliah (c. 1031) offers a guide to Andalusian authors studied within the traditions of Arabic and Islamic writing. The collection is the only surviving text of five literary histories he wrote. Representative of Ibn Hazm's historical works, Kitāb nuqat al-‘arus fi akhbar al-khulafa’ bani Umayyah fi-l-Andalus (c. 1035) catalogues the events and individuals associated with the Umayyad dynasty that dominated Andalusian Spain in the ninth century before collapsing during the span of Ibn Hazm's lifetime. Al-Imamah wa-l-mufadalah (c. 1035), another of Ibn Hazm's historical works on the caliphate of Cordova, documents the lives of the Umayyad caliphs, while examining bureaucratic orders and court policies. Two apposite works of genealogy, Jamharat ansāb al-‘Arab (c. 1035) and Nasab al-Barbar (c. 1035), detail the ancestral lines of these ethnic groups and their impact on medieval Spanish history. The crowning achievement of Ibn Hazm's combined interest in history and religion, Kitāb al-fasl fi al-milal wa al-ahwā' wa al-nihal is a groundbreaking comparative study of Islam, Christianity, and Judaism. Unlike this thoroughly ambitious work, Ibn Hazm's other historical writings tend to be more limited and focused on the Islamic experience. His Kitāb al-īmān (c. 1035-64) defines the differences between belief, tasdīq,) and faith, (īmān,) exploring the spiritual bonds that join members of the Muslim community. As it exists in surviving manuscripts, Ibn Hazm's Jawāmi‘al-sīrah (c. 1035) is an abridgement, with scholars insisting that much of the text has been corrupted by careless editors. A companion piece, Hijjah al-wada' (c. 1035) concentrates on the last ten days of Muhammad's final journey to Mecca and is informed by Ibn Hazm's vast knowledge of the Islamic book of Traditions. A somewhat notorious attack against Judaism, the al-Radd ‘alā Ibn al-Naghrīlah al-yahūdī (c. 1056) assails one of Ibn Hazm's principal political, religious, and intellectual adversaries. More generally, the work is thought to be representative of his polemic writings on religion. Other works in this vein contain Ibn Hazm's reasoned, if highly opinionated, critiques of Judaic and Christian theology, scripture, and religious practice. Central among Ibn Hazm's legal texts, al-Ihkam li-usul al-ahkam examines the traditions and methods of Islamic law, while al-Muhalla bi-al-āthār fu sharh al-mujalla bi-al-ikhtisar (c. 1035-64) contains a comparative study of Islamic jurisprudence. Turning to philosophy, al-Takrīb li-hadd al-mantiq (c. 1023-34) is Ibn Hazm's fundamental treatise on logical argumentation. In it, the writer explains his disagreements with Aristotelian norms on the subject and illustrates the everyday uses of logic, as well as its applications in science, rhetoric, and religious polemic. Probably written near the end of his career, al-Akhlaq wa'l-siyar (c. 1035-64) is a collection of maxims on personality and ethics that presents Ibn Hazm's distilled thought on such subjects as social behavior, friendship, love, and practical morality. A similar but shorter work, Mudāwāt al-nufūs wa tahdhīb al-akhlāq (c. 1035) contains more of Ibn Hazm's insightful reflections on morality and human behavior. Other volumes by this versatile author include ten books on medicine, many of them commentaries on important texts from classical antiquity.
While there exists little doubt of Ibn Hazm's controversial and provocative status during his own lifetime, contemporaneous assessments of this eminent Muslim thinker also suggest much of his subsequently recognized greatness. His works were widely read and esteemed, eliciting considerable, if sometimes strident, commentary. Jailed three times for his outspoken political beliefs, Ibn Hazm lived through one of the most chaotic periods in Spanish history, an epoch that is in many ways stamped with the remnants of his thought and methods of argumentation. Innumerable Arabic scholars refer to Ibn Hazm's works, listing him as an authority on the full range of intellectual endeavor. He has been acknowledged for his consuming thirst for knowledge and prolific creative output, as well as praised for his candidness, dignity, and directness. Commentators have acknowledged his immense artistic sensitivity comfortably existing alongside a rare intellectual audacity. His writings, both literary and scholarly, have been lauded for their lucidity and spontaneity. Concerning Ibn Hazm's individual works, critics have remarked that his al-Takrīb li-hadd al-mantiq was responsible for a sizeable controversy in its own day due to its deviations from Aristotle. Modern scholars have since recognized the fundamental differences between Ibn Hazm's philosophical orientation and that of the influential Greek thinker. Kitāb al-fasl fi al-milal wa al-ahwā' wa al-nihal continues to be considered a work of monumental significance in comparative religion, the first of its kind to systematically study the religious doctrines of Islam, Judaism, and Christianity. Spanish scholar E. García Gómez has called the The Ring of the Dove Ibn Hazm's “best work and the best in all Hispano-Arabic literature.” Many other critics have been inclined to agree. Indeed, a good deal of contemporary scholarly attention to Ibn Hazm has been devoted to the The Ring of the Dove, his only book to have been adequately translated from Arabic. Despite a preponderance of approval for Ibn Hazm in the contemporary period, however, admiration for his ideas has been far from universal. Several commentators have pointed out inconsistencies in his work, particularly as they arise in the contradiction between his Zāhirī critical principles and the practical exigencies of literary composition. Others have questioned Ibn Hazm's negative attitudes toward Judaism and Christianity. Allowing these reservations, however, modern critics have tended to hold Ibn Hazm in very high regard, characterizing him as one of the outstanding minds of the Islamic tradition and as a writer and thinker possessed of an energy, talent, and erudition unsurpassed among his contemporaries.
al-Takrīb li-hadd al-mantiq (philosophy) c. 1023-34
Kitāb al-takrīb (philosophy) c. 1025-35
Tawq al-hamāma fī al-ulfah wa al-ullāf [The Ring of the Dove: A Treatise on the Art and Practice of Arab Love] (nonfiction) c. 1027
Kitāb al-fasl fi al-milal wa al-ahwā' wa al-nihal (theology) c. 1027-38
Risāla fī fadā il al-Andalus wa-dhikr rajaliah (history) c. 1031
Ahkam al-din (theology) c. 1035
al-Imamah wa-l-mufadalah (history) c. 1035
Diwan (poetry) c. 1035
Djamharat ansāb al-‘Arab (history) c. 1035
Hijjah al-wada' (history) c. 1035
Ibtal al-qiyas wa-l-ra'y wa-l-istihsan wa-l-taqlid wa-l-ta‘lil (philosophy) c. 1035
Jamharat ansāb al-‘Arab (history) c. 1035
Jawāmi‘al-sīrah (biography) c. 1035
Kitāb nuqat al-‘arus fi akhbar al-khulafa’ bani Umayyah fi-l-Andalus (history) c. 1035
Maqalat al-sa‘adah (nonfiction) c. 1035
Marātib al-‘ulum’ wa-kayfiyat talabiha wa-ta‘alluq ba‘diha bi-ba‘d (philosophy) c. 1035
Mas'alah fi-l-ruh (nonfiction) c. 1035
Mudāwāt al-nufūs wa tahdhīb alakhlāq...
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SOURCE: Dozy, Reinhart. “‘Abd-er-Rahmân V and Ibn Hazm.” In Spanish Islam: A History of the Moslems in Spain, translated by Francis Griffin Stokes, pp. 574-80. London: Chatto & Windus, 1913.
[In the following essay, Dozy concentrates on Ibn Hazm's romantic imagination, noting his relationship to Caliph ‘Abd-er-Rahman V and the latter's anti-Christian views.]
The historian of a calamitous epoch, and of a people rent and agonised by civil wars, sometimes longs to avert his gaze from the strife of factions and its attendant bloodshed, in order to soothe the imagination for a while in the realms of fancy, amidst ideals of innocence and peace. Let us therefore linger for a brief space over the poems with which pure and ingenuous love inspired the youthful ‘Abd-er-Rahmân V and his Vizier Ibn Hazm. Their verses exhale a perfume of youth, artlessness, and joy; the allurement of their pure accents is irresistible in the midst of universal devastation—the song of a nightingale heard amidst a tempest.
When scarcely past his childhood, ‘Abd-er-Rahmân had passionately loved his cousin Habîba,1 daughter of the Khalif Sulaimân. But his sighs were vain. Sulaimân's widow opposed the marriage and gave the youthful suitor to understand that he must bide his time. His wounded pride and thwarted longings thereupon found vent in the following verses:
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SOURCE: Gibb, H. A. R. “The Golden Age (a.d. 945-1055).” In Arabic Literature: An Introduction, pp. 33-81. London: Oxford University Press, 1926.
[In the following excerpt, Gibb mentions Ibn Hazm's Kitāb al-fasl fi al-milal wa al-ahwā' wa al-nihal, calling it “the first systematic and critical work on the religions of mankind.”]
The chief figure in the prose literature of the eleventh century is Ibn Hazm of Cordova, the grandson of a Spanish convert. In his early years he was pre-eminently a poet, but, belonging to the narrowest school of Islamic theology, his activities were diverted to bitter attacks on his theological opponents; the sharpness of his tongue, which became proverbially linked with the sword of the tyrant al-Hajjāj, eventually forced him to give up political life and brought about his practical excommunication. Of his immense theological and historical activities little has come down to us beyond his valuable and original work on Comparative Religion ([Kitāb al-fasl fi al-milal wa al-ahwā' wa al-nihal] The Book of Religious and Philosophical Sects). Strange though it may appear that it is in Arabic literature that we find the first works on this subject, the reasons for it are not far to seek. The tolerance of the Arab conquerors had left in their midst large communities holding most varied religious opinions, Jews, Christians, Zoroastrians, and even...
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SOURCE: Arberry, A. J. “Preface and Preliminary Excursus.” In The Ring of the Dove, by Ibn Hazm, translated by A. J. Arberry, pp. 7-14, 19-32. London: Luzac & Company, 1953.
[In the following excerpt, Arberry summarizes the historical and literary contexts of Ibn Hazm’s The Ring of the Dove and presents his translation of the author's preliminary excursus to the work, which details its structure and approach to the subject of love.]
[BY IBN HAZM]
I have divided this treatise into thirty chapters. Of these, ten are concerned with the root-principles of Love, the first being the immediately following chapter on the Signs of Love. After this comes a chapter on Those who have fallen in Love while Asleep; then a chapter on Those who have fallen in Love through a Description; next a chapter on Those who have fallen in Love at First Sight; a chapter on Those whose Love has only become True after Long Association; a chapter on Allusion by Words; a chapter on Hinting with the Eyes; a chapter on Correspondence; and lastly (of these first ten) a chapter on the Messenger.
The second section of the book comprises twelve chapters on the accidents of Love, and its praiseworthy and blameworthy attributes. (Here I should remark in parenthesis that Love is in fact an accident, and as such cannot properly be said...
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SOURCE: Tritton, A. S. “Ibn Hazm: The Man and the Thinker.” Islamic Studies 3, no. 4 (December 1964): 471-84.
[In the following essay, Tritton surveys Ibn Hazm's thought, touching on his methods of argumentation as well as on his views concerning epistemology, theology, metaphysics, the natural world, and other subjects.]
Ibn Hazm was a man of many interests; in addition to theology, on which he wrote two big books, and law on which he wrote a bigger volume, he had an eye on the common things of life. He records trivialities and, of course, shared many of the beliefs of his age. The common folk thought that the earth was flat and sunrise was at the same time all over the world. His own view is a mixture. Every moment the sun rises on one horizon, then ascends on a second, at noon on a third, begins to decline on a fourth, is near sunset on a fifth, and sets on a sixth. At the first, third and fifth horizons the devil is with the sun and at the second, fourth and sixth, he leaves it.1 The eggs of snakes and lizards are different from those of birds; a young bull uses its head as a weapon of offence before its horns are grown; a scorpion engraved on a ring under the sign of the Scorpion is a guard against the insect; talisman will protect fields against locusts and frosts. A man suffering from two boils let a woman charm one which disappeared while the other remained. Gourds and cucumbers,...
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SOURCE: Laylah, Muhammad Abu. “Ibn Hazm's Milieu.” In In Pursuit of Virtue: The Moral Theology and Psychology of Ibn Hazm al-Andalusi, with a translation of his book Al Akhlaq wa'l-Siyar, pp. 13-54. London: TaHa Publishers, 1990.
[In the following excerpt, Laylah evaluates the totality of Ibn Hazm’s work as a scholar, critic, psychologist, moralist, and historian.]
We know from Ibn Hazm's own writings that he lived in al-Andalus in times of great political turmoil. He describes the confusion of the civil war, he names his outstanding contemporaries, and he himself clearly played a great part in the political and intellectual life of the period. In particular, he participated in public debates with Jews, Christians and Muslims, and he was an authority in every branch of knowledge. It is therefore surprising that his name is mentioned in return by only a very few of these contemporaries; though of course it is possible that the civil war itself brought about the destruction of many records.
There are only a few pages about Ibn Hazm in contemporary Arab sources, but then about a century after his death two Jewish writers mentioned him: Ibn Daûd (died c. 576 ah; 1180 ad) referred to his argument with Ibn Negrila,1 and Salomo ben Adereth (633-710 ah; 1235-1310 ad) wrote in Hebrew a refutation of Ibn Hazm's theories on the Pentateuch,2 but, unfortunately,...
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SOURCE: Giffen, Lois A. “Ibn Hazm and the Tawq al-hamāma.” In The Legacy of Muslim Spain, edited by Salma Khadra Jayyusi, pp. 420-42. Leiden, The Netherlands: E. J. Brill, 1992.
[In the following essay, Giffen analyzes The Ring of the Dove, considering this treatise on love to be Ibn Hazm's literary masterpiece and examining its origins, structure, content, themes, reception, and depiction of women and Arab society.]
About three centuries after the Muslim conquest of the Iberian Peninsula, and shortly before or after the thirtieth year of his very eventful life, ‘Alī b. Aḥmad b. Sa‘īd b. Hazm (384/994-456/1064) settled down to a quiet existence as a scholar in Játiva, a town not his own. Ibn Hazm had been born in Córdoba, his father Aḥmad having served at the court of the ‘Āmirid ḥājibs al-Manṣūr b. Abī ‘Āmir, his son ‘Abd al-Malik al-Muzaffar, and his younger son ‘Abd al-Raḥmān, nicknamed Sanchuelo, or Sanchol,1 supposed regents for the Umayyad caliph. When Ibn Hazm was about fifteen, the ‘Āmirid regime collapsed and a period of great disorder referred to by Arab historians as the fitna began. Aḥmad was placed under house arrest, where he died when Ibn Hazm was nineteen. The next fifteen years must have tested him to the extreme. An Umayyad loyalist, he was caught up in the violent...
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SOURCE: Ali, Abdul. “Ibn Hazm as Moralist and Interpreter of Love.” Hamdard Islamicus 18, no. 3 (fall 1995): 77-84.
[In the following essay, Ali assesses Ibn Hazm's writings on the psychology of love and enumerates his contributions to the Muslim understanding of morality and virtue.]
Abū Muḥammad Ibn Hazm (994-1064 a.d.) was the greatest and most original genius of Muslim Spain. He was a distinguished jurist and historian of his time as well as a great authority on juridico-theological studies. His analysis of religious and civilizational factors governing human life and social organization is said to have inspired Ibn Khaldūn, who, in the fourteenth century of the Christian era, became the real founder of the sciences of sociology and historiography. Ibn Bashkuwāl (1101-1183 a.d.), author of a well-known dictionary of Spanish celebrities al-Sila fī akhbāri a'immatī 'l Andalus, has paid him a glowing tribute in the following words:
Of all the natives of Spain Ibn Hazm was the most eminent by the universality and depth of his learning in the sciences cultivated by the Muslims; add to this his profound acquaintance with the Arabic tongue and his vast abilities as an elegant writer, a poet, a biographer and an historian; his son possessed about four hundred volumes which Ibn Hazm had composed or written out.1
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SOURCE: García-Arenal, Mercedes. Review of Islam frente a Judaísmo: La polémico de Ibn Hazm de Córdoba. International Journal of Middle East Studies 28, no. 1 (February 1996): 110-11.
[In the following review, García-Arenal summarizes the salient features of critic Camilla Adang's study of Ibn Hazm's polemical writings on Judaism.]
This book is devoted to the polemical writings against Judaism of Ibn Hazm of Cordova (d. 456/1064), a poet, historian, jurist, and theologian and one of the most important figures and minds of Western Islam, equaled perhaps only by Ibn Khaldun. Ibn Hazm is a very relevant figure both because of the importance of his written work and because of his life; the fact that his thought is deeply original and personal, coherent, and rigorous explains the fascination that he continues to evoke from scholars. The qualities of Ibn Hazm's mind and of his complex and not always pleasant personality (he was often verbally aggressive and violent) are best observed in his polemical works against Judaism, which unavoidably have an important place in any study of Islamic doctrine related to Judaism. But Ibn Hazm's interest was not only theological; it was also very much motivated by the social and political context of his time.
The first two chapters of this book are an introduction to this world and to the involvement of Ibn Hazm in the contemporary scene. The...
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SOURCE: Makin, Al. “The Influence of Zahiri Theory on Ibn Hazm's Theology: The Case of His Interpretation of the Anthropomorphic Text ‘The Hand of God.’” Medieval Encounters 5, no. 1 (March 1999): 112-20.
[In the following essay, Makin suggests that there is a contradiction between Ibn Hazm's general adherence to Zahiri (“literalist”) theoretical principles and his metaphorical interpretation of God's anthropomorphism.]
Ibn Hazm, a theologian, philosopher, jurist, and moralist, was born at Cordova in 384 a.h. (994 a.d.) and died at Manta Lisham in 456 a.h. (1064 a.d.).1 From childhood onwards he lived through several traumatic experiences. For instance, during the political struggle among Andalusians, Berbers and Slavs, his father fell into disgrace after the fall of the ‘Amirids and the replacement of the Caliph Hishām II by Muḥammad al-Mahdi. He was even forced to flee the country with his family when Madīnat al-Zahrah was attacked. Ibn Hazm himself was very active politically, and was jailed or exiled many times. Under the reign of Hishām II, for example, he was imprisoned by the Slav general Wādi. Furthermore, Ibn Hazm was exiled to Almeria and his house in Balat Mughīth destroyed. Later, he was once again imprisoned because he was suspected of being a supporter of the Umayyad dynasty.2 Having had several bad experiences in political life, he decided to...
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SOURCE: Aasi, Ghulam Haider. “Ibn Hazm: His Life and Environment,” “Study of Other Religions,” and “Principles and Methodology of the Study of Religions.” In Muslim Understanding of Other Religions: A Study of Ibn Hazm's Kitab al-Fasl fi al-Milal wa al-Ahwa' wa al-Nihal. pp. 43-58; 59-64; 65-80. Islamabad, Pakistan: International Institute of Islamic Thought and Islamic Research Institute, 1999.
[In the following essays, Aasi remarks on Ibn Hazm's life and historical background, then discusses his religious thought.]
IBN HAZM: HIS LIFE AND ENVIRONMENT
A. FAMILY NAMES AND ORIGIN
Ibn Hazm's full name is Abū Muḥammad ‘Alī ibn Aḥmad ibn Sa‘īd ibn Hazm ibn Ghālib ibn Sāliḥ ibn Khalaf ibn Ma‘dān ibn Sufyān ibn Yazīd al-Fārisī, a mawlā (client) of Yazīd ibn abī Sufyān ibn Harb ibn Umayyah ibn ’Abd Shams. His kunyah (surname) is Abū Muḥammad, but he is generally known as Ibn Hazm. One of the biographers, al-Dhahabī, devotes a full section of his Siyar al-Nubalā' to Ibn Hazm.
Most Muslim biographers, except for Ibn Hayyān, maintain and Ibn Hazm himself claims that his family was Persian in origin. Yazīd al-Fārisī, his great-great-grandfather, accepted Islam during the reign of ‘Umar, becoming a mawlā (client) of Yazīd ibn Abī Sufyān, the brother of Mu‘āwiyah,...
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SOURCE: Coope, Jessica A. “With Heart, Tongue, and Limbs: Ibn Hazm on the Essence of Faith.” Medieval Encounters 6, no. 1-3 (2000): 101-13.
[In the following essay, Coope explores Ibn Hazm's explication of the essentials of Muslim faith in his Kitab al-fasl fi al-milal wa al-ahwa' wa al-nihal.]
A student in my undergraduate Religious Studies seminar recently told me he wanted to write his term paper on the topic of solidarity within religious communities. As a believing Christian, he said, the fellowship and common beliefs he shared with members of his church gave him strength, peace of mind, and clarity of intention like nothing else in his life. Yet as he worked his way through our readings on the Crusades and the Spanish Inquisition, he was struck by how the sense of community that gave his life meaning has at times turned into a lethal weapon against outsiders. Confessional solidarity's double nature—as source of meaning and destroyer—is the theme of much recent scholarship on relations among religious communities in the Middle Ages under both Islamic and Christian rule.1 Our interest in past inter-faith relations reflects our concern over present-day religious conflict; the troubles between India and Pakistan and in the Balkans, the Arab-Israeli conflict, and the conflict in Sudan all hinge on, among many other factors, a tightening of boundaries between confessional groups....
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SOURCE: Adang, Camilla. “Islam as the Inborn Religion of Mankind: The Concept of Fitra in the Works of Ibn Hazm.” Qantara 21, no. 2 (2000): 391-410.
[In the following essay, Adang probes Ibn Hazm’s views on the subject of fitra (inborn nature), especially his literalist notion that all human beings are born as Muslims and remain so until reaching adulthood, whereupon they either formally adopting the Islamic faith or renounce it in favor of Judaism, Christianity, polytheism, or another system of belief.]
A question much debated in religious communities is that of identity, of belonging: who belongs to the group, and how does one become a member of that group in case one was not born into it? According to Jewish law, for example, a Jew is someone who is born from a Jewish mother—regardless of the ethnic or religious background of the father—or someone who has entered the community through conversion. However, nowadays conversion to Judaism is often discouraged rather than encouraged. By contrast, Islam, which has much in common with Judaism on other points, is still a proselytizing religion that actively seeks converts, and those who were not born of a Muslim father, or a Muslim couple, but wish to join the Muslim community will find that the entry requirements are relatively easy to meet.
Conversion to Islam in past...
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Arnaldez, R. “Ibn Hazm.” In The Encyclopedia of Islam, new edition, edited by B. Lewis, et al., pp. 790-99. Leiden, The Netherlands: E. J. Brill, 1971.
Surveys Ibn Hazm's life and character as well as his writings on religion, philosophy, law, language, history, and genealogy.
Bekri, Tahar. “The Chaplets of Attachment: The Exile of Ibn Hazm.” Literary Review 41, no. 2 (winter 1998): 173-76.
Includes a very brief summary of Ibn Hazm's life and translations of twelve verse stanzas from his The Ring of the Dove.
Brann, Ross. “Textualizing Ambivalence in Islamic Spain: Arabic Representations of Ismā‘il Ibn Naghrīlah.” In Languages of Power in Islamic Spain, edited by Ross Brann, pp. 107-35. Bethesda, Md.: CDL Press, 1997.
Focuses on Ibn Hazm's assault against Judaism in his al-Radd ‘alā Ibn al-Naghrīlah al-yahūdī, exploring both the religious and political contexts of this work and its relationship to the Kitab al-fasl fi al-milal wa al-ahwa' wa al-nihal.
Brinner, William M. Review of Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm by Camilla Adang. Jewish Quarterly Review 87, no. 3-4 (January-April 1997): 373-76.
Review of Adang's study, which positions Ibn Hazm as the Muslim...
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