MATERIALS ON AVERROES'S CIRCLE

21MATERIALS ON AVERROES'S CIRCLE by JOSEP PUIG Reprinted for private circulation from JOURNAL OF NEAR EASTERN STUDIES VoI. 51, No.4, October 1992 © 1992. The University of Chicago. Ali rights reserved. PRlNTED IN U.S.A. , MATERIALS ON AVERROES'S CIRCLE* fOSEP PUlG, Universidad Complutense, Madrid L INTRODUCTION T HERE are several monographs describing the life of A verroes or Ibn Rushd, as he is known by the Arabs (520/1126­595/1198). The first important work by E. Renan, Averroès et l'A ve rroi'sme, was published in Paris in 1852 and is still considered a significant work; the 1866 edition was reprinted by G. 01ms in Hildesheim in 1986. A century later, L. Gauthier published another important monograph: lbn Rochd (Averroès) (Paris, 1948). Among the growing bibliography of works on Averroes in the last several years, I would like to draw attention to a monograph written by M. Cruz Hernandez, AbU-l-Walfd lbn Rusd (Averroes): Vida, obra, pensamiento, influencia (Cordova, 1986). AlI these authors, as well as those who have written biographies of Averroes for the Encyclopaedia oj lsiam, such as Carra de Vaux and Arnaldez, for example, have drawn on two basic sources: the bio-bibliographical dictionaries in Arabic and the actual notes made by A verroes in his works. The bio-bibliographical dictionaries are full of references to individuals, but the information conforms to a certain pattern, not allowing for any special treatment based on the historical importance of the individuals. In spite of these limitations, these sources permit us to know A verroes better, as they tell us about the people with whom he carne into contact. The existing biographies of A verroes are valuable, but there remains a need to shed more light on his relatives, teachers, friends, acquaintances, supporters, enemies, and disciples. These men built the humari context of his life and by knowing that context, we may better know the man. Presenting the human context of A verroes's life is the generaI purpose of this article. II. HISTORICAL BACKGROUND Averroes's lifetime extends from the fall of the Almoravids to the apogee of the AImohad dynasty. At the time of his birth in 520/1126, 'Ali b. Yusuf was the Almoravid sultan (500/1106-53711143), but beginning in 1121, the Almohad movement, led by the Finally, mahdi Ibn Tumart, became stronger among the Berber tribes of the ｍ｡ｾｭｏ､Ｎ＠ 'Abd al-Mu"min, who became the mahdi's successor in 1130, succeeded in replacing the Almoravids, and, after years of struggle, conquered Marrakesh in 1147, the same year that Seville surrendered to the Almohads. The increasingly weak Almoravids were unable to stop the succession of revolts which took pIace in Andalusian towns. In Cordova, for example, Aimoravid rule was circumvented when an independent amir was [JNES 51 no. 4 (1992)] * AH works abbreviated in the footnotes are cited completely at the end of this artide OD pp. 18-20. © 1992 by The University of Chicago. AI! rights reserved. 0022-2968/92/5104-0001$1.00 241 242 JOURNAL OF NEAR EASTERN STIJDIES sworn in in 539/1145, but in 1149 the town was taken by the Almohads. They took control of the rest of al-Andalus through military campaigns which lasted until 1172. 'Abd-al-Mu::Jmin appointed his son Abù YaCqùb Yùsuf governor of Seville, and the young man gathered a group of scholars around him. Yùsuf became the new sultan after the death of his father in 558/1163 and ruled from Marrakesh. Here he was introduced to Averroes by Ibn TufaiI. Tbe war against the Christians brought the caliph again to the Iberian peninsula, where he died in 580/1184, at the siege of Santarem, near Lisbon. His son Abù Yiìsuf YaCqiìb ｡ｬＭｍｮｾｩ￬ｲ＠ became the new sultan (1184-98), and another son, Abiì Yal)yà Zakariya, was governor of Cordova and is known to have been a friend of Averroes. The sultan later suspected this brother of conspiring against him, called him back to Morocco, and had him killed. The military situation in the peninsula required the presence of the sultan Abiì Yiìsuf ｡ｬＭｍｮｾｩ￬ｲＬ＠ who made an alliance with the king of Leon, Alfonso IX (1188-1229), since Alfonso was opposed to Castne. ａｬＭｍ｡ｮｾｩ￬ｲ＠ defeated the king Oi Castile, Alfonso VIII (1169-1214), in the battle Oi Alarcos in 591i1195. Averroes died in 595, on 9 ｾ｡ｦｲ＠ (11 December 1198), and some months later (595/ 1199), ｡ｬＭｍｮｾｩ￬ｲ＠ died and was succeeded by Mul)ammad ｡ｮＭｎ￠ｾｩｲ＠ (until 611/1213), the sultan who lost tbe battle of Las Navas de Tolosa, tbe Battle of al-CIqàb, on 16 July 1212. III. AVERROES'S FAMILY The first member of the Ibn Rushd family of Cordova attested by tbe sources is Averroes's great-grandfather AQmad b. Al)mad b. Mul)ammad b. Al)mad b. 'Abd Allàh b. Rushd. 1 ａｉＭｮｾ￠ｲ￬＠ tells us only that this great-grandfather was alive in 482/1089. His grandfatber, however, was well known, to the extent that Averroes is often referred to as tbe I}afld (grandson) or tbe ｡ｾｧｨｲ＠ (the younger); his grandfather is known as the qarjì, or tbe akbar (the elder), or the jadd (the grandfather).2 Both have tbe same kunya and name, Abiì l-Walìd Mul)ammad. Born in Cordova in ShawwaI450/1058, he is thought to have been one of the shaikhs of the Malikite school, which he followed both in bis practice and in his books. His best-known works are the Muqaddiméìt to the Mudawwana 3 and tbe exhaustive Kitéìb al-Bayéìn ｷ｡Ｍｴｔｬｽｾ￬ＱＮＴ＠ He also produced summaries of the Mushkil al-Athàr by the Hanafite at-Tal)iiwi, for exampIe. 5 Some biographers inform us tbathis grandfather resigned as qéìrjì in order to devote himself to his writing, but the author of the Raurj al-Qirtéìs6 gives another version. According to this story, tbe Almoravid amir 'Ali b. Yiìsuf dismissed him in 513/1119 because he was more involved in the writing of the Bayfin than in performing as high court judge. Abiì I-Qasim b. I:Iamd'ìn replaced him, and this name tells us tbat internaI politics were decisive for tbe replacement. 7 We Iearn that he Iater took part in an important misDhail, voI. l, p. 28, no. Il. Muhammad b. Ahmad b. Ahmad b. Rushd alM1ìlikt .See !jila, voi. 2, pp. 518-19, no. 1154; Bughya, p. 50; Dfbiìj, pp. 278-79; Siyar, voI. 19, pp. 501-2, no. 290; Marqaba, pp. 98-99; Flàm M., voI. 4, pp. 52-58; G.A.L.. G, voI. l, p. 384; S, voI. ], p. 662; V. Lagardère, "La Haute judicature à l'époque almoravide en al-Andalus," Al-Qantara 7 (1986): 145-46 and 148-75. 3 MuJ:tammad H1ìjj:ì, ed., Kitiib al-Muqaddimiit al· mumahhadiit li-bayan ma qtal}athu rusum al-MudawI 2 wana ... , 3 vols. (Beirut, 1408/1988). 4 H1ìjjì et al., eds., Al-Bayàn wa-t- ｔ｡ｾＤ￬ｬＬ＠ 20 vols. (Beirut, 1984-87). 5 Index, pp. 200, 243, and 266; G.A. L., G, voI. 1, p.174. 6 Raul} Q., p. 164. C. Tornberg considered tbe explanation as a gloss; see his edition, Annales Regum Mauritaniae (Uppsala, 1843), p. 106 (translation p. 144). 7 AJ:tmad b. MuJ:tammad b. 'Ali b. MuI:tammad atTaghlab'ì, d. 521/1127; Marqaba, p. 111. MATERtALS ON AVERROES'S CtRCLE 243 sion from Cordova to tbe Aimoravid ruIer. 8 In the year 519/1125, the king of Aragon, Alfonso the BattIer, invaded aI-Andalus in an extended raid whìch Iasted over a year. The Christians Iiving there under Muslim rule helped him, and the Arab historians say that they even called him in and encouraged him to make the expedition. Alfonso's major victory over Tamlm b. Yùsuf took pIace in Aransuà19 on 9 March 1126, and he eventually went back to Aragon accompanied by thousands of Mozarabs. Not all the Christians in Cordova emigrated to the North, and those who remained represented a danger to the weakened MusIim area. According to Averroes's grandfather, they were guilty of treason, and he advised that they shouId not be executed but deported. With this in mind, he went to Morocco for an audience wìth the amir 'Alì b. Yùsuf b. Tashufin and achieved his goal: the amir ordered the deportation of the Christian population to Morocco in Ramac,làn 520 (September-October 1126). Re became ilI on the journey, however, and died on 21 Dhù l-Qacda 520 (8 December 1126). * * * Averroes's fatber, Abiì l-Qiìsim Al.1mad (487/1094-564/1168), was also a jurist and was qéì.4f of Cordova, although onIy for a short time. lO In 529, Abù Jacfar b. I::Iamdin was appointed qaçlf al-jamaCa in Cordova but 'Alì b. Yùsuf, tbe Almoravid sultan, removed him from the position in 532 and installed Al.1mad b. Rushd. The Ibn f.lamdìn famBy was not as Ioyal to the Aimoravid cause as the Ibn Rushd famiIy. Al.1mad either did not have the ability of his father or the anti-Almoravid mood was too high. The popuiation revolted against him, and he resigned his post in 532. The arnir Ieft Cordova without a high court judge for over a year and then allowed an election to be heId to choose a new one. Ibn I::Iamdin was once again chosen. When Almoravid power weakened, Abù Jacfar b. I::Iamdìn was sworn in as the amir of the town, but his rule did not Iast Ionger than fourteen months, until 54011146. The Almohad Empire was then consolidated in al-AndaIus, and the AImohad ruIers wouId later be Averroes's patroI\s. * * * Averroes was bom one montb before his grandfather died in 520/1126. His father was one of his teachers, and Averroes wouId, in tum, become the teacher of his own sons. Two of his sons are known: Al.1mad and 'Abd Allah. Abù I-Qasim Al.1mad (d. 622/1225)11 followed tbe family tradition as a legaI scholar and was chief qlìçlf in several towns. Ris brother Abù Mul.1ammad 'Abd Allah was interested in medicine, a fact confirmed by Ibn Abi ｕｾ｡ｩ｢｣＠ in a short biographicai note. [2 Together with his father he wrote a few short treatises with the generaI tide "The Conjunction ofthe Separate Intellect with Man," whichare extant in Hebrew transiation,!3 but as philosophical works were banned in 593/1196, this must be bis onIy extant work. g R. Dozy reconstructed the most detailed text in Recherches sur l'histoire et la littérature de l'Espagne pendant le M{}yen Age, 3d ed. (Paris and Leiden, 1881), voI. l, pp. Ixx-lxxx. See aIso Bayan, voI. l, p. 320. 9 F. J. Simonet identifies it with the casti e of Aranzul near Lucena; see his Hìstoria de los mozarabes de Espafia (Madrid, 1897-1903; reprint. Madrid, 1983), footnote on p. 749. lO Marqaba, pp. 103-4; ACmdl, pp. 252-53 (=A1;tmad b. Mu1;tammad b. A1;trnad b. I;Iamdìn at-Taghlabì); Baylln, voI. 1, p. 317. Il Takmila (Cairo), voI. l, p. 113, no. 287; Dhail, p. 375, no. 527; Dibiìj, p. 53. 12 CUyiln. val. 2, p. 78, Il. 13-15. See also GAL., G, vol. l, p. 462. 13 J. Hercz, ed. and frans., Drei Abhandlungen iiber die Conjunction des separaten Intellects mit dem Menschen (Berlin, 1869). 244 JOtrRNAL OF NEAR EASTERN STUDIES YaI]ya may possibly also be one of his sons. In any case, Yal;1ya is Abù ｬＭｾ｢￠ｳ＠ known to us as one of A verroes's grandsons and had philosophical interests as well. Re is the author of rhree indexes containing the writings of Alfarabi, Averroes, and Avicenna, respectively.14 Yal,1ya's work is the last to give us information about Averroes's descendants. I have discovered two other figures with the family name Ibn Rushd: Abù I-Qasim Al,1mad b. Yùsuf b. '1\bd al-'1\zìz b. Mul,1ammad b. Rushd b. ｾ｢､＠ AIHìh b. Mul,1ammad al-Qaisì al-Warraq, who was born in Cordova in 513/1119 and died in Marrakesh in 582/1186. 15 Re taught fiqh to individuals who probably were also disciples of Averroes. 16 The second Ibn Rushd was also a faqfh: Abù I-Qasim Al,1mad b. Rushd b. Al,1mad al-Bajjanì al-Kharraz. 17 The latter is most probably not a member of the Ibn Rushd famBy, however. Since the Cairo edition of the Kitàb as-$ila, which is based on an Istanbul manuscript, reads Ibn Rashld instead of Ibn Rushd,18 we must assume that the Madrid eòition contains a copying error. IV. AVERROES'S TEAcHERs The Muslim education system has always been exemplary for the freedom students enjoy in the choice of teachers and subjects, although there is a standard "path of learning." Tbe child learns to read from the ｑｵｲｾ｡ｮ＠ and memorizes poetry as well. Later, his education includes the fundamentals of Islam. The student is free to choose his teachers, although his family has an important say in this matter. In the case of A verroes, since he belonged to a family of jurists, he studied fiqh, but we know that he also studied medicine. According to Ibn Abì ｕｾ｡ｩ｢｣Ｌ＠ Abù Mul,1ammad b. Rizq taught Averroes to read the Q ur :lan. 19 The teacher cannot be identified further, put the surname is a familiar one in connection with the Ibn Rushd family, since A verroes's grandfather was a disciple of Abù lacfar Al,1mad b. Rizq (427/1037-477/1084), the famous jurist and chief of the shurà in Cordova. 20 Ris son was Abù Bakr cUmar b. Al,1mad b. Rizq, who died in 507/ 1113-1421 and was a Ip'ifi?- of the Qur:lan. The Ibn Rizq mentioned by Ibn Abi ｕｾ｡ｩ｢ｪｃ＠ could be the grandson of the famous jurist. Averroes received his philological education from Abù Bakr b. Samal,1ùn (d. 563/ 1168), a name sometimes confused with Samajùn. 22 Ibn Sama1:;tùn was from Cordova and taught the Qur:lan, grammar, and mathematics. The fact that Averroes was his student is attested by Ibn al-Abbar and al-An1?arì.23 Averroes memorized not only the Qur:lan but also the dfwans of al-MutannabP and l:Iabìb (Abù Tammam),24 and the poetry quoted by A verroes in his writings is evidence of this learning. 14 These are preserved on fols. 81r-83v of Escurial MS 884. See H. Dérembourg, Les Manuscrits arabes de l'Escurial, vols. 1 and 2 (Paris, 1884, 1904), voI. 2, pp. 94-97; M. Cassiri, Bibliotheca ArabicoHispa1Ul Escurialensis (Madrid, 1760), voI. 2, pp. 289-93. CassirÌ's catalogue number is 879. 15 Takmila (Cairo), voI. 1, p. 84, no. 222. 16 For exampIe, the brothers Ibn I:Iaul Allah and Ibn Qa\ral. 17 !jila, voI. 1, p. 18, no. 27. 18 clzza al-'1\Uar al-I:Iusaini, ed., Kitiìb ｾＭＡｪｩｬ｡＠ (Cairo, 1374/1955), voI. 1, p. 18, no. 29. 19 CUyun, voI. 2, p. 75. 20 Dtbiìj, p. 40. 21 Ghiìya, voI. 2, p. 588, no. 2386. 22 Abù Bakr b. Sulaiman b. Sama!,lùn ｡ｬＭａｮｾｲＧ［＠ Takmila (Cairo), voI. 1, p. 220, no. 591. 23 Takmila (Madrid), voI. l, p. 269; Dhail, voI. 6, p. Takmila (Madrid), voI. 1, p. 269; Wiìfi, voI. 2, MATERIALS ON A VERROES'S CIRCLE 245 With regard to his legaI education, Averroes's father was his fìrst teacher, and he must have studi ed the Muwa!!a CJ wìth him. 25 Flrst among the other teachers is Ibn Bashkuwal (Cordova, 49511101­578/1183).26 He was not only a traditionist and faqlh but also a bio­bibliographer who followed in the steps of Ibn al­Faradì and composed the $ila. For a while, Ibn Bashkuwiil served as a judge, assisting Abfì Bakr b. al­'Arabì (468/1075545/1149), the man who probably introduced al-Ghazali in al-Andaluso There are several sources to report A verroes studying with Ibn Bashkuwal, and it would be worthwhile to explore the extent of Ibn Bashkuwal's influence. A verroes also studied with an Abfì Marwan b. Masarra,27 a disciple and a friend of hÌs grandfather, whom he called his "shaikh."28 Since the biographers do not report a detailed account of the teaching, we may assume that it was the fiqh according to the Ma1ikite school. Abfì lacfar b. 'Abd al-'Azlz29 also appears to have been one of his teachers. A natÌve of Seville, he died in Cordova in 533/1139. In Abfì l-Fa"! Clyact we meet once again one of the great figures of jurisprudence in alAndalus, equa! in importance to Ibn Bashkuwapo Known as the qàçlì CIyaq, he was born in Ceuta in 476/1 083 and received his education in al-Andalus, studying with such scholars as Sadafi, Abfì Bakr b. al-'Arabì-the jurist-and Averroes's grandfather. In taking a strong position against al-Ghazal1, ClyaQ was probably influenced by his teacher Abfì 'Abd Allah Mul)ammad b. l:Iamdln (439/1047-508/1115). He served as a judge in Ceuta and later in Granada. After 531 he taught in Cordova, and Averroes was among his students. CIyàq had in the Almoravids his best allies for defending Malikite orthodoxy and opposing the new ideas promoted by al-Ghazali. He again was appointed judge of Ceuta in 539. But when the Almohads conquered Ceuta, his fate was sealed. The town revolted against the new rulers, and, when the revolt was suppressed, CIyaq was deported to Marrakesh, where he died in 544/1149 in obscure cÌrcumstances. In the long term, CIyaq did not have a great deal of influence on A verroes, and the same can be said of the scholar who gave him an ijàza, the imam al-Mazari. 31 He was born in Mahdiya (Tunis) in 453/1 061 and died there in 53611141; CIyad was among his disciples. As a strong Malìkite, al-Mazarì was troubled by al-Ghazalì, and one of his wrìtings consists of a refutation of the ｬｾｹ￠ｃｊＬ 32 "showing what it contains of sufìsm and p. 115; Dfbiìj. p. 284. For his knowledge of Arabic poetry, see F. Gabrieli, "Estetica e poesia araba ... ," Rivista di studi orientali (RSO) 12 (1929-30): 303-31. 25 Averroes's teachers are mentioned in his biography in the following works: Takmila (Madrid), voI. I, p. 269, no. 853; Dhail, voI. 6, p. 22, no. 51; Dfbiìj, p. 284; Siyar. pp. 307-8, no. 164. 26 Abfi I-Qasim Khalaf b. "Abd al-Malik b. Bashkuwal; for his biography, see Takmila (Madrid), voI. l, p. 304, no. 178; Siyar, voI. 21, pp. 139-43, no. 71; Historiadores, no. 200, pp. 246-49; E.!. 2, voI. 3 (1971), S.V. 27 "Abd al-Malik b. Faraj b. Khalaf b. cUzair alｙ｡ｩ［ｾｦ｢Ｌ＠ from a family of Santamaria in the Algarve (d. 552/1157); !ii/a, pp. 358-59, no. 773; !iilat ｡ｾﾭ Sila, p. 184, no. 365; Dfbàj, p. 157; Historiadores, pp. 224-25, no. 181. 28 $ila, p. 519; Marqaba, p. 99. 29 AlJmad b. MulJammad b. 7\bd al-7\zìz alLakhmì; !ii/a (Madrid), voI. 1. p. 84, no. 174; !ii/a (Cairo) (see n. 18 above), voI. 1, pp. 82-83, no. 175. Re may be related to Abfi cAbd Alliìh b. cAbd alcAzìz, named by al-Maqqari; see Nafo. r., voI. 2, pp. 215-16. 30 $adafl, pp. 294-96; Dhail, voI. 8, pp. 244-45, no. 39; Siyar, voI. 20, pp. 212-19, no. 136; Historiadores, pp. 218-19, no. 174; E. l. 2, voI. 4 (1978), s.v. See also M. Talbi, Biographies aghlabides extraites des "Madàrik" du cadi clyàçl (Tunis, 1968), pp. 522; M. J. Rermosilla, "En torno al qac).ì CIyàc).," Miscelanea de estudios arabes y hebreos 27 -28 (197879): 149-64. 31 Abfi cAbdallàh Mui;ammad b. cAli b. cAmr b. Mui;ammad at-Tamimì; Siyar, voI. 20, pp. 104-7, no. 64; Dfbiìj, pp. 279-81; Mu']am, voI. Il, p. 32. 32 Siyar, voI. 20, p. 106. 246 JOURNAL OF NEAR EAsTERN STUDIES philosophy." If Ansari's account is correct, Averroes should have obtained the ijaza, although he was barely sixteen years old when al-Mazari died. * * * A verroes also studied medicine and, indirectly, philosophy. Among his teachers were two physicians, Abiì Marwan b. JuryiìP3 and Abiì Jacfar b. Hariìn at-Turjali. 34 Ibn Juryiìl, also known as Ibn Qabburat, was a native of Valencia but lived in Cordova. 35 Abiì Jacfar b. Hariìn at-Turjali received his nisba from Trujillo, a town in the province of Caceres, but he was born in Seville. 36 He served as a physician to the Almohad caliph Abiì YaCqiìb and knew a great deal about pharmacy and even J:tadfth studies. One relevant detail in connection with A verroes's philosophical education is the fact that "he devoted his attention to the books of Aristotle and other ancient sages." Thus he carne in contact with philosophy through a physician. As we shall see, this relationship was similar to the one he later had with Ibn Tufail. V. AVERROES'S FRIENDS AND SUPPORTERS Abiì Bakr Mul).ammad b. Tufail was born in the first decade of the sixth century A.H. (twelfth century A.D.) in Guadix, near Granada and became famous for his erudition, which covered J:tadfth to philosophyY He enjoyed the favor of the Almohad caliphs, first of 'Abd ｡ｬＭｍｵｾｭｩｮＳＸ＠ and then especially of Abiì YaCqiìb, whose physician he was until his resignation in 578/1182, when A verroes replaced him. He di ed in Marrakesh in 581/1185, leaving his philosophical novellfayy b. Yaq?-an, his only extant text. 39 Ibn Tufail appreciated the quali ti es of the young A verroes and introduced him to Abiì YaCqiìb in a scene recorded by al-Marrakushi. 40 It was Ibn Tufail who asked Averroes to write the commentaries on Aristotle commissioned by Abiì YaCqiìb. He should clearly be seen as one of A verroes's most influential teachers as well as a determined friend and supporter. The scene of A verroes's meeting with the caliph was related by A verroes to a student and friend, Abiì Bakr [b.] Bundiìd b. Yal).ya al-Qurtubi, who most likely can be identified with Abiì Bakr Bundiìd b. Bundiìd, the author of a commentary on Avicenna's fd.rjuza for logic preserved at the Escorial Library.41 He appears twice in Averroes's biography. The second time, we find him accompanying his master Averroes to meet the governor of Cordova, who wanted to know the philosopher's view about a widespread 33 Not record ed in CUyun but in Dhail, val. 6, p. 22, and Siyar, val. 21, pp. 308-9. 34 CUyun, val. 2, p. 76. 35 Abiì Marwlln 'Abd al-Malik b. Mui)ammad; Takmila (Madrid), val. 2, p. 614, no. 1714; Dhail, vo1 p. 45, no. 98; cf. Siyar, val. 21, p. 308. 3 Uyun, val. 2, p. 75, 11. 12-24. 37 See L. Gauthier, Ibn Thofayl, sa vie, ses oeuvres (Paris, 1909; reprint Paris, 1938); G.A.L., G, val. 1, p. 460, S I, pp. 831-32; E.1.2, val. 3 (1971), S.v.; MuCjib, pp. 169 and 172-75; Rauç Q., pp. 194 and 409; Historiadores, pp. 252-53, no. 203; MuCjam, val. lO, p. 104. h 38 Rauç Q., p. 194. 39 Although fols. 145-77 of Escorial MS 696 (Dérembourg, Manuscrits, val. 1, pp. 492-93; Cassiri, no. 693) contain a Kitab Asrar al-lfikma alMashriqfya ascribed to Abfi Bakr b. Tufail al-Andaaliìsl, his authorship is doubtful. Brockelmann (G.A.L.) mentions even a third piece of writing but without concentrating on the issue of authenticity. 40 MuCjib, pp. 174-75. 41 Escorial MS no. 627 (Cassiri, no. 624), fortyfour lines, nineteen lines each side; size 22 x 14.5 cm. See Dérembourg, Manuscrits, val. 1, pp. 43233; cf. G.A.L., G, val. 1, p. 456. ì MATERIALS ON AVERROES'S CIRCLE 247 prediction that a great wind would blow and destroy the country. At the time, A verroes was chief qàçlì of Cordova, and he and other scholars attended the audience, the content of which is not reported. After the audience, A verroes talked with his disciples about how such a wind could be a natural phenomenon caused by the stars. 42 Present during this conversation was a third disciple of A verroes known to us: Abù Mul;tammad 'Abd al­KabIr, who was ar­Rucainì's source and, in tum, was the source of ｡ｬＭａｮｾ￠ｲｩＧｳ＠ statement. According to ar-Rucainì, 'Abd al-Kabir al-Ghiìfiqi admired his master Averroes but disagreed with him on only one subject. 'Abd al-Kabìr states: "If tbis wind actually comes to be, then it will be for the second time, the first wind being that by which God destroyed the people of CÀd."43 'Abd al-Kabir was shocked by Averroes's answer: "The people of 'Ad never existed." Who was 'Abd al-Kabir? He was bom 536/1141 in Murcia as the son of Abù Bakr b. Baqì and died 617/1220 in Seville,44 and Averroes was among his teachers and protected him. He was considered an expert in the Islamic sciences and also in medicine. 45 After serving as a judge in Ronda, he was Averroes's assistant in Cordova, representing him in the town courts. Around 596/1200-after the death of Averroes-the mil;tna, a kind of inquisitional prosecution, would result in the imprisonment of 'Abd al-Kabir's friends Abiì Bakr Mul;tammad b. Khalaf46 and AbU l-I.Iusain Mul;tammad b. Zarqùn;47 'Abd al-Kabìr himself would be in danger but would escape and stay hidden until normal conditions were restored. 48 'Abd al-Kablr was clearly known because of his allegiance to the philosophical trend, but unfortunately his works are not extant, and we hear nothing more about him. The mil;tna of 596/1200 was not the first in the Almohad periodo It was preceded by the persecution of 593/1197, which affected Averroes, thus revealing those who shared his views and stood by him when he 108t favor. We know of four others who were perAbù r-Rablc al-Kafif, and AbU l-'Abbas al-Qarràbì. 49 secuted: adh-Dhahabi, ｡ｬＭｕｾ￬Ｌ＠ Although these last two still remain unknown, the first two appear as key figures of the philosophical movement. Abù Jacfar Al,lmad adh-Dhahabì 50 was bom in Valencia in 554/1159, and he died in Tlemcen, in 60111204, accompanying the caliph in his expedition against Ifriqìya. Averroes is not mentioned as being among his teachers, but the sources do mention Ibn MaçlàJ , Ibn Bibish, and Ibn al-Mughìth. Adh-Dhahabì was considered to be "the bestinformed about the ancient sciences and mathematics." " The caliph ｡ｬＭｍｮｾｩ￬ｲＬ＠ AbO Yùsuf YaCqùb (1184-1198), called adh-Dhahabì to the court in Marrakesh, where he enjoyed the caliph's favor and that of his son Abù 'Abd 42 Dhail, voI. 6, p, 29, 43 Quroan 46: 21-26; cf. E.U, voI. 1 (1960), s.v. 'Ad. 44 "Abd al-Kabìr b. Mul;tammad b. cisa b. Mul;tammad b. Baqi al-Ghiìfiqi; Takmila (Madrid), voI. 2, pp. 654-55, no. 1821; Barniìmaj, pp. 37-41, no. 12; Dhail, voI. 4, pp. 232-34, no. 403; :>ilat ｡ｾＭＺ＾ｩｬＬ＠ pp. 44-45, no. 69; MuCjam, voI. 5, p. 313. . 45 He was author of a book "on the simp1e medicaments." Cf. Nafo.. r" voI. 2, p. 691, and voI. 3, p. 185. 46 Mul;tammad b. "Alì b. Khalaf at-Tuj1bì (d. 526); Takmila (Madrid), voI. 2, p. 654, no. 1821. 47 Mul;tammad b. Mul;tammad b. Sacid b. Zarqfìn (539-621); Barnàmaj, pp. 31-37, no. 11; Takmila (Madrid), voI. 1, pp. 329-30, no. 967. 48 Barnamaj, p. 38. The prosecution is considered again below. 49 CUytln, voI. 2, p. 74. 50 Al;tmad b. CAtiq b. a1-I;Iasan b. Zìyàd b. Jurj; Takmila (Cairo), voI. l, p. 95, no. 247; CUyo'n, voI. 2, p. 81; Mughrib, voI. 2, p. 321; Dhail, voI. 1, pp. 27082, no. 358; Dfbàj, p. 52; Nafo. '{., voI. 3, pp. 206 and 411; MuCjam, voI. 2, p. 90. \ 248 JOCRNAL OF NEAR EASTERN STUDIES Allàh ｡ｮＭｎ￠ｾｩｲＮ＠ Dhahabi seems to have been an offidai exponent of the Almohad ideoIogy, but his works are apparently Iost,51 and we cannot measure his influence. Moreover, he was entrusted by the caliph with the supervision of the q!ìrjfs and their legai opinions (shura wa-fatwa), clearly a very important position, in which he, in fact, oversaw the Malikite faqìhs and approved the criteri a applied in the courts. Such controi could not be seen with sympathy by the Malikites, and when the m*na took pIace against Averroes, Dhahabi went into hiding until the storm was over. He was once again shown favor by the caliph, aIthough he seems to have worked mainIy as a physician after this incident. As already mentioned, he died on the way to Tunis, accompanying the caliph. ａｉＭｕｾｬ＠ is the most impressive figure among Averroes's supporters. 52 Born in Seville (date unknown), he was a member of the old local family of the BanO Marzuq1'ìn. He went to Egypt to study and in Alexandria aUended the majlis of Abù Vf1'ìhir b. <Auf asSalifì. As-Salifì considered ｡ｬＭｕｾｏ￬＠ a heretic, however, and expelled him from the town. He then moved to Algiers and Marrakesh, where he taught the fundamentais of legaI doctrine Ｈｵｾｬ＠ al-fiqh). It was his knowledge of these principles that earned him the nisba of ｡ｬＭｕｾ￬Ｎ＠ The most widely known work on ｵｾｬ＠ produced during the Almohad period was the Mustaf.flì by al-Ghaz1'ìlì. 53 ａｉＭｕｾｬ￬＠ worked through the text "correcting its failures" and writing commentaries, but these writings are not preserved. 54 Apparently he discovered philosophy in Marrakesh and devoted great effort to "the old philosophical sciences." As soon as aI-Ut'uli carne to Marrakesh, he was invited by al-Mant'ur to his palace courts. As in the case of Dhahabì, ｡ｉＭｕｾｬ￬＠ was appreciated for his knowledge of the IsIamic sciences as well as for his investigation of theÌr fundamentals. Re did not hide his interest in philosophy, and during Averroes's persecution, ｕｾｏｬＧ￬＠ did not abandon him. When ｡ｬＭｍｮｾｵｲ＠ questioned ｡ｉＭｕｾｏｬｩＺ＠ "Do you study the science, for which Averroes has fallen out of favor?," he admitted that he did and continued these studies. For his defense of the freedom of science, ｡ｉＭｕｾｵＱ￬＠ was also persecuted and confined to Aghmilt, but he was admired for his courage and was Iater appointed judge of Bougie (twice) and Murcia and associate judge of Marrakesh. 55 In 608/1211 12, ｡ｉＭｕｾｬ＠ became chief judge of Bougie for the third time. ａｉＭｮｾ￠ｲｬ＠ praises him for his zeal and just behavior, saying that he always states the truth openIy, but that his enernies never stopped accusing hirn of heresy. Among thern, Abù Mul)amrnad b. l;Iajjaj was relentless. Abù <Abd AIHih ｡ｬＭｕｾ＠ was arrested, tortured, and even lost his sight. He died in Bougie in Dhù I-l;Iijja of 612/March-April of 1216. Clearly, Dhahabì and Ut'ùlì were positively engaged in philosophy, but philosophy does not seern to have been their main field of activity. They studied the ｵｾ｡ｬ＠ and were 51 Ibn al-Abblir mentions two significant titles: Kitàb al-élàm bi-fawàJid muslim li-l Mahdì al-Imàm and Kitab f;tusn al-%àra fi faf/.l al-khilafa wa-lcimara. 52 Abù 'Abd Alllih Mul:tammad b. Ibriìhìm alMahri; Takmila (Madrid), voI. 2, pp. 376-77, no. 1070; Takmila (Cairo), voI. 2, pp, 684-85, no. 1726; CUyun. voL 2, p. 76, l. 31; Dhail, voI. 1, p. 280; voI. 6, p. 26; voI. 8, pp. 271-72, no. 73. See also Mu')am, voI. 8, p. 221; Dalfl, p. 104. 53 ａｬＭｭｵｳｴ｡ｾｦ￠＠ min cUm al-ueul (Bulaq. 1322/1904; reprint Baghdad, 1970). According to M. Bouyges, it is his main work for the final period of teaching in Nisabur, ca. 1109; see his Essai de chronologie des oeuvres d'Algazel (Beirut, 1959), pp. 73-74. 54 According to Ibn al-Abbiir (Takmila [Cairo], voI. 2, p. 684), he is the author of a book named ｔ｡ｾｴ､＠ muqfd. Dhail, voI. 8, p. 272: "wa-st\lniba bi-Marrakush." MATERIALS ON AVERROES'S CJRCLE 249 infiuenced by the intellectual movement started by al­Ghazàlì, opposed by the Malikite jurists of the land, but they were not Ashcarites. Younger than Averroes, they were more strongly linked to the caliph ｡ｬＭｍｮｾｲ＠ than to Abù YaCqùb. Two other scholars, however, were in a position which had more in common with Averroes, Abù Marwàn Ibn Zuhr and Ibn Maçlà J • A verroes and Abù Marwiìn were elose friends, although the latter was perhaps thirty years older than A verroes. Re does not seem to have been his teacher in medicine, however. 56 Like the Ibn Rushd family, the Ibn Zuhr fami1y was an old, established family, in this case from Seville. The question of their Jewish origin is also raisedY The Ibn Zuhr family served the Almoravid rulers as well, but Abil Marwan's personal relationship with 'All b. Yùsuf was very bitter. Re thus joined the service of the Almohads with enthusiasm, becorning the physician of tbe first caliph, 'Abd al-Mu=>min. 58 His son, Abù Bakr Mul)ammad would also one day be tbe physician of tbe caliph ｡ｬＭｍｮｾｩ￬ｲＮ＠ We find no hints of a friendship between Averroes and Ibn Maçliì:>,59 but they had many circumstances in common. They had some of the same teachers, among them Abù Marwan b. Masarra, Abù l-Façll CIyàçl, Abù Bakr b. Samal)iìn, Abù l-Qàsim b. Bashkuwiìl, and disciples in common as well. Their lives follow similar paths. Ibn Maçlà:> was also educated in the Islamic sciences and developed a special interest in grammar. He studied the Kitiìb of Sibawaibi wÌth Abù l-Qasim b. ar-Rimak. 60 In his works on grammar, Ibn Maçla=> undertakes the formation of a comprebensive idea of tbe topic, a task similar to tbat performed by men looking for the u.yul in religion and law, and struggles with the difficulties of Malikite writings. His attempt at explanation and elucidation of the grammar can be seen in his Mushriq.61 Ibn Maçla=> was also an expert in tbe QurJan, tbe ljadfth, and tbe law, and be is tbe author of a book called Tanzih al-Qur:Jan can ma la yalfqu l-bayan. As a Zàhirite be held criticaI political views wbich were the cause of his emigration from Cordova to Tinmalal (Tinmel, near Marrakesh) around the year 540/1145, bowever. Tbere he gatbered a number of stùdents, among them the children of the calipb Abd al-Mu::>min, who would be his supporters. In the company of Abù I-I,Iasan b. S<\bd al-MuJmin, he went to Fez in 550 and then, with Abù l-Isl)aq b. S<\bd al-Mu=>min, to Cordova in 56311168. In Cordova be again had to fight the Malikites. Althougb be was in a better position tban be bad been earlier because he had the backing of tbeAlmobads, tbe cbief judge of Cordova, Abù Mul)ammad b. Mugbith, and other leading jurists became bis opponents. Ibn Maga::> followed Abù l-Isl)iìq in bis visit to his brother tbe caliph Abiì YaCqùb Yiìsuf, but Ibn Maga J was not shown favor, and he was even excluded from his sessions. Later, Abù YaCqùb, tbe patron of both A verroes and Ibn Tufail, revised his decision and accepted Ibn MagiP. In Bougie, where the brother of tbe caliph Abù Zakariya became 56 'Abd al-Malik b. Abl al-'AHP b. Zuhr; CUyUn. voL 2, pp. 66-67; Takmila (Madrid). voL 2, p. 616, no. 1717; G. Colin, Avenzoar. sa vie, et ses oeuvres (Paris, 1911). 57 Colin, Ave/lzoar, pp. 34-37. 58 The caliph and Abiì Marwan both died in 5571 1161-62. 59 Al:lmad b. 'Abd ar-Ral:lman b. Mul:lammad b. Sacld b. I:Iadth b. 'Asim b. Maçl!P b. Mahand b. 'Amir al-Lakhmi, AbU Jacfar wa-Abl) l-'Abbas waAbU l-Qasim. See Takmila (Cairo), voI. l, p. 89, no. 234; Dhail, voL l, pp. 212-23, no. 291; DfM}, p. 48; E.J.2, voL 3 (1971), s.v. 60 Dhail. voL l, p. 215. 61 M. Bensharifa believes the Mushriq is the same as Ar-radd Cala an-/lai}wfyf/l. ed. Shauqì lìaif (Cairo, 1947); see Dhail, voL l, jJ. 217, n. L 250 JOURNAL OF NEAR EASTERN STUDIES governor, Ibn MaçHP was appointed qfiçlf. 62 In 578/1182 the qfiçlf al-}amaCa of Marrakesh died and was replaced by Ibn MadtP. But the death of Abù YaCqùb in 580 turned the tide of fortune against him, as the new caliph, ｡ｬＭｍｮｾｲＬ＠ used the occasion of Ibn MaçUe's illness to install Abù 'Abd AIHÌ-h b. Marwan in his pIace (late 584/1189 or early lost importance, as did A verroes, and he mainly taught 585). From then on, Ibn ｍ｡￧ｬｾ＠ in al-Andalus until his death in Seville on 23 Jumada al-Ula 592 (24 ApriI 1196). The man who took Ibn ｍ｡￧ｬｾＧｳ＠ pIace in Marrakesh was not unknown to Averroes. Abù 'Abd Allah b. Marwan 63 was a jaqfh born in Oran, but of Andalusian origin (Salobrena), and was judge of Tlemcen. ａｬＭｮｾ｡ｲｩ＠ tells us that ｡ｬＭｍｮｾｲ＠ heard that Ibn Marwan had been drinking wine and decided to punish him, but the mediation of alｕｾｬｩ＠ saved him. In 592 we find Ibn Marwan in Seville as a qfiçlf, in charge of the prisons, but, probably removed him from the office out of greed, he let the prisoners starve and freeze. ａｬＭｍ｡ｮｾｲ of qfiçlf and appointed Abù l-Qasim b. Bazi, but the next caìiph, ｡ｮＭｎｾｩｲＬ＠ again instaìled Ibn Marwan in 596/1200 in this office, and he di ed on 9 Jumada I of 601 (1 January 1205). Shortly after the prison incident and Ibn Marwan's removal as a qacjf, we re ad his name in the Dhail wa-t-Takmila, when Averroes was put to trial in the mosque of Cordova (593). On that occasion, Ibn Marwan sought to appease Averroes's enemies and tried to help him 64 but, as we know, in vain. In this context, another individuaI should be mentioned, Abù Marwan al-Bajji,65 who was born in Seville in 564/1169. Re was the grandson of the Malikite polemicist with the same nisba. 66 Neither Ibn al-Abbar, who was introduced to al-Bajji in the house of one of his masters, nor the other biographers count A verroes among the teachers of alBajji. Al-Bajji was chief judge of Seville and main preacher there for many years, but the riots following the dec1ine of Almohad power resulted in the assassination of his nephew, the governor of Seville, in 631/1234, and he was put on trial. Re emigrated, went on the Ifa}}, and, finally, di ed in Cairo in 634 or 635. Ibn Abi ｣ｕｾ｡ｩ｢ＶＷ＠ quotes al-Bajji as praising Averroes and testifying to the esteem felt for him. As in the case of Ibn Marwan, however, no ideologithe caliph ｡ｬＭｍｮｾｲ＠ cal common ground can be found, but Ibn Marwan al-Bajji expresses a positive attitude toward the philosopher. VI. A VERROES ANO THE SUFlS Al-Andalus and Morocco were also a center of intense Sufi activity68 during this periodo A verroes expressed curiosity about Sufism, and we know of two occasions in his life when he established contacts with Sufis. The first is Ibn al-'Arabi's well-known 62 There is also information which indicates that he was ajudge in Fez; Takmila (Cairo), val. I, p. 89. 63 MuJ:!ammad b. 'Alì b. Marwan b. labal al-Hamdani; Takmila (Cairo), val. 2, p. 681, no. 1719; Dhail, val. 8, pp. 339-41, no. 128. 64 In Arabic, alJsana, "do good"; see Dhail, val. 6, p.26. 65 MuJ:!ammad b. AJ:!mad b. 'Abd al-Malik b. 'Abd al-'Aziz b. 'Abd al-Malik b. AJ:!mad b. 'Abd Allah al-Lakhmi; Takmila (Madrid), pp. 344-45, no. 1006; Dhail, val. 5, pp. 687-94, no. 1294; Siyar, val. 23, p. 29, no. 22. 66 See n. 95 below. 67 CUyun, val. 2, pp. 76-77. 68 Far al-Andalus, the chart drawn by D. Urvoy is c1ear enough; see Le Monde des ulémas andalous du V/XIe au VIl/XIII< siècle (Geneva, 1978), p. 190. 251 MATERIALS ON AVERROES'S CIRCLE visit69 to him in Cordova. Ibn aVArabì, who was born on 27 Ramaçlan 560 (7 August 1165) in Murcia, was still a beardless boy when A verroes was qaçlf al-jamaCa in Cordova. The interview, as Ibn al-'Arabi himself describes it,7° took a strange form in that few words and much feeling were expressed. Averroes asked him, for example: "How did you find the matter concerning the divine revelation and emanation?" and Ibn al'Arabi answered: "Yes and no!" He even claimed to have met Averroes another time in one of his visions, but the communication was unsatisfactory, and he decided not to try it again. Ibn al-'Arabì died in Damascus on 28 Rabi c II 638 (16 November 1240). Abù l-'Abbas as-Sabti71 was famous for his piety and Averroes showed interest in his teachings as well. According to at-Tadill,72 Averroes asked his disciple Ibn al-Faras (see below), who was going to Marrakesh, to see as-Sabti and to get information about his doctrines. Ibn al-Faras did this and reported back to Averroes, who was of the opinion that "they were similar to the views of one of the ancient [Greek] philosophers." Averroes's curiosity then seemed 8atisfied. To my knowledge, there i8 no further evidence of major interest in Sufism on his part. VII. A VERROES'S OPPONENTS The inquisitorial prosecution (mi/.zna) Averroes suffered in 593/1197 is an eruption of long-standing ideological and personal differences. According to the chronic1e of Abù I-I:Iajjaj b. CUmar,73 now lost but adopted by ｡ｬＭａｮｾｲ￬Ｌ＠ the main role in the mosque incident was played by the preacher Abù 'Ali b. I:Iajjàj.74 He was a native of the region of Bougie, lived first in Marrakesh, and then moved to al-Andaluso In 580/1184 he assumed the office of kha{fb in Seville, after the death of Abfi l-I:Iasan b. al-Màlaql. His own death occurred in 598/1202 in Fez. We may thus assume that in 593 he was stili preacher in Seville and that Averroes's enemies turned to him because of his oratorical talents. In his speech against Averroes he "explained what he was ordered to say, that they [Averroes and his friends] renounced the true religion and violated the dogmas of the believers."75 If the rhetoric of Abiì l-J:lajjàj was effective in swaying the mood in Cordova against Averroes, the literary style of Ibn 'Ayyàsh, his adab, was also a factor in creating opinion. As a consequence of the condemnation of A verroes in the mil;zna, the study of philosophy was forbidden in the Almohad Empire. The caliph ｡ｬＭｍｮｾｦｩｲ＠ made the decision, but the author of the decree, which was circulated throughout the country, was the above-mentioned Abù 'Abd Allah b. 'Ayyash, the secretary of the caliph. 76 He was of 69 MUQyl ad-Din Abù Bak:r Mul.lammad b. 'Ali b. Mul.lammad b. Al.lmad at-Ta'ì. Ibn al-'Arabì has been the focus of a great deal of research; the first important work about him was by M. Asin Palacios, El Islam cristianizado (Madrid, 1931). A very recent contribution is W. Chittick, The Sufi Path ojKnowledge: Ibn al54rab!'s Metaphysics oj Imagination (Albany, 1989). 70 ａｬＭｪｵｴ｡ｾ＠ al-makkfya, ed. U. Yal.lya (Cairo, 139211972), voI. 2, pp. 372-73. 71 Flam M., voI. l (1974), pp. 234-325; E.I. l, voI. 8, s.v. Sabtf. 72 Tashawwuf, pp. 453-54. 73 MUQammad b. cUmar b. 'Alì b. MUQammad b. Ibrahim al-Malikaithì al-Bija"ì (d. 740/1339 in Tunis). See Nail, pp. 239-40; MuCjam, voI. Il, p. 88. 74 AI-I;Iasan b. I;Iajjaj b. Yùsuf al-Hawwarì; Takmila (Madrid), voI. l, p. 26, no. 70; Takmila (Cairo), voI. l, p. 271, no. 722. 75 Dhail, voI. 6, p. 26. 76 Muhammad b. 'Abd al-'Az'lz b. 'Abd ar-Rahman b. cUbaid Allah at-Tuj'lbì; Takmila (Madrid), ｶｾｬＮ＠ 1, pp. 320-21, no. 952; Takmila (Cairo), p. 605; Dhail, voI. 6, pp. 284-87, no. 1034; MuCjib, pp. 190-91. -_ ... ...- -- \ 252 JOURNAL OF NEAR EASTERN STUDIES Saragossan background but born in Porchena,77 and he lived in Marrakesb, wbere he was tbe superi or ｾｴ￬ｬＺｺｩ｢＠ al-qalam. YaCqfib ｡ｬＭｍｮｾｦｩｲ＠ nominated bim for tbe office in 586/ 1190, and bis successor, the caliph ｡ｮＭｎｾｩｲＬ＠ confirmed bim in tbis post until be died in Marrakesb in 618. Ibn 'Ayyàsh was famous for his literary skill, but he was familiar with other disciplines. For example, he wrote a compendium to the ｉｾｬｴ￬ｊ＠ al-Mantiq.78 Abfi I-Qàsim alBalawl praises him for the warm hospitality he received from him when he traveled to Marrakesh. 79 The decree condemning the philosophers has been preserved in the biography of Averroes written by al-An!?ar'Ì. 80 Ibn 'Ayyash does not mention Averroes but speaks of certain people, qaum, that plunged into the seas of illusion and considered the world eternaI. He describes these people as simpIe-minded in their explanations but wbo saw themselves as using their intellect and expressing the truth. In fact "God created them for the fire," quotes Ibn 'Ayyash from the sfira "The Bee."81 His attack is a good exampIe of "applied" tìdtìb. The levei or quality of the writing may be questionabIe, and its content may be vague and weak, but it shows how formaI and stylistical elements were used to give force and dignity to the prohibition of philosophy in this decree. In addition to the speech given by Ibn l:Iajjaj and the decree redacted by Ibn 'Ayyàsh, there is the poetry of Ibn Jubair. 82 He is known as the ｾｴ￬ｬＺｩ｢＠ ar-RilJJa, the author of an account of his traveIs.83 Born at Valencia in 53911144, he lived in Granada but was educated in Ceuta and Cordova. He undertook the rilJla, the travel to the East, as many Andalusians did, and wrote a vivid narrative of bis journey and his visits to different Middle Eastern Iands. He made three trips there, each time making the pilgrimage to Mecca. He started on the first trip from Granada in 578 and returned in 581. The second !ime he left Granada in 585 and returned in 587. The third time he sailed from Ceuta, where he had moved after the death of his wife (date unknown), and he died during his stay at Alexandria, on 27 Shacban 614 (29 November 1217). The fame of the RilJla should not cause us to overlook his activity as writer of tìd/lb and poetry. When the attack against A verroes was launched, he seems to have been commissioned by Averroes's enemies to write satirical verses, which always had a great effect. In the twenty-seven verses ａｮｾｩｬＮｲ＠ has collected, A verroes is mentioned several times. In others, philosophers in generaI areblamed, and the caliph is praised for persecuting them and preserving Isiam. When A verroes i8 direct1y attacked, reference to his grandfather is inevitable: Ibn Rushd! You did not stick to good reason (rushd), after your grandfather had excelled in the past. In religion, you are a hypocrite; not so was your grandfather in religion. 84 77 The sources which repeat it, i.e., the Takmila and the Dhail, give the date of birth as 505/1111, but that seems too early. 78 The philological work of as-Sikkiti (186/802244/858): l$laf:z al-Manfiq, ed. A. M. Shàkir and '1\. M. Harùn (Cairo, 1375/1956). 79 Dhail, voI. 6, pp. 385-86. so Ibid., pp. 26-28. 81 Ibid., p. 27; Qur'àn 16: 25. 82 Abù 1-!;Iusain Mul;lammad b. Al;lmad b. Jubair ... al Kinànì; Takmila (Cairo), voI. 2, p. 598; Nafo. r., voI. 2, pp. 381-89; filala, voI. 2, pp. 23039; Siyar, voI. 22, pp. 45-47, no. 32; Historiadores, no. 225. pp. 267-72; E.1.2, voI. 3, S.V. 83 W. Wright and M. J. de Goeje, eds., The Trav･ｌｾ＠ ollbn Jubavr (Leiden, 1907). 84 . ' Dha!l, voI. 6, p. 30. MATERIALS ON A VERROES'S CIRCLE 253 The grandfather as an orthodox Malikite is contrasted with the philosopher, who is a Muslim only in external observances and who has fallen into error. The Iegend of A verroes as impious could have its origin in these verses. Ibn l;Iajjàj the preacher, Ibn ｾｹ｡ｳｨ＠ the secretary, and Ibn Jubair the poet played the "public" roles against A verroes, but the "stage directors" remai n unnamed. In the case of Ibn Jubair, we have the testimony of Ibn al-'Arabì that in Marrakesh when the coffin containing A verroes's corpse was loaded on a riding animaI to be transported to Cordova, A verroes's works were put on the other side as a counterbalance. A friend comments on this fact with respect and admiration, and Ibn Jubair joins him in praising the philosopher. 85 This seems to indicate that the satirical verses were not written spontaneously but at the request of another person or persons. It is unclear whether those opposed to Averroes campaigned actively against him or simply took the winning side after his condemnation. Abiì Mugammad b. l;Iau1 Allah, a former disciple of Averroes. for example, went so far as to orni t his name even in giving an isnad. 86 Abiì MuJ:lammad ｾ｢､＠ Allah b. l;Iaut Allàh 87 was born in the Sharq al-Andalus, in the town of Onda in 54911154. After studying in Valencia and Murcia, he wandered through al-Andalus in search of knowledge. In Cordova he had two members of the Ibn Rushd family as teachers, Abù I-Qasim al-Warraq and the philosopher himself, who is referred to, however, only in the work of lbn al-Abbar. Abù Mul).ammad b. l;Iaut Allah and his brother Abiì Sulaimàn were famous for their knowledge of the traditions, but Abiì Mugammad ｾ｢､＠ Allah was al so a poet, and a few of his religious verses are extant. His proficiency in the Qur:Jan and the Arabic language helped him become the tutor of the sons of the caliph al-Man!?iìr. We can safely assume that it was after this that he was appointed judge in several towns, Cordova, Seville, perhaps Mallorca, Murcia, Ceuta, Sela, and again in Murcia, but he died on the way to his last post in 612/1215. On the basis of these biographical data it is very difficult to decide if the enmity of Ibn l;Iaut Allah against Averroes was a result of an ideological confrontation-because he possibly was an AshCarite-or if it was simply a tactical maneuver. The ideological conftict appears more clearly in other jurists, such as Ibn Rabì c and Ibn Zarqiìn. Mu1;tammad b. Zarqùn, according to al-An!?àrì, who quotes Ibn Hàrùn,88 apparently lent Averroes a book about the differences among the imams, i.e., about the schools of fiqh. A verroes allegedly did not give the book back. He is supposed to have used it for his Bidaya, adding to its content "80mething of the doctrine of the two imam s, Ibn ｾ｢､＠ al-Barr and Ibn l;Iazm. "89 Indeed, A verroes is indebted to these authors for the B idaya, but we cannot know if he i8 also indebted to the author of the borrowed book, someone from Khorasan, for the work remains unidentified. FutÙl,làt. voI. 2, p. 373. Dhaì/. voI. 6, pp. 29-30. 'Abd Allah b. Sulaiman b. Diì"ùd b. 'Abd arｒ｡ｾｭｩ￬ｮ＠ b. Sulaiman b. 'Amr b. Khalaf b. ｬＺｉ｡ｵｾ＠ Allah; Takmìla (Madrid), voI. 2, pp. 506-8, no. 1435; Takmila (Cairo), voI. 2, pp. 883-85; Barnàmaj. pp. 5557, nos. 18 and 19; Sìyar. voI. 22, pp. 41-42, no. 29; 85 86 87 Marqaba. p. 112; Mu"jam, voI. 6, p. 61; Historiadores, p. 266, no. 223; Urvoy, Ulémas, pp. 184-85. 88 Abù I-'Abbas ａｾｭ｡､＠ b. 'Ali b. Hàrùn, born in Seville but lived in Marrakesh, where he died in 649/ 1251; Dhail. voI. 6, pp. 324-26, no. 417; Dìbàj, p. 53. 89 Dhail, voI. 6, p. 22. \ 254 JOURNAL OB NEAR EASTERN STUDIES Whois this Ibn Zarqùn, who i8 8aid to have blamed Ibn Rushd for his deficient knowledge of fiqh? An examination of his genealogy indicates that he i5 most likely a descendent of Ibn 'Abd al-Barr. 90 A native of Xeres (Jerez) (RabìC I 498),91 he studied in alAndalus. Among his teachers, Abù l-FaQJ ClyaQ seems to have been very close to him, and he was his secretary when CIyàQ was a judge in Granada. He himself acted as a judge in the towns of Silves (Portugal), Ceuta, Niebla, the area of the Aljarafe (Seville), and Xeres. ａｉＭｮｾ｡ｲＱ＠ talks about Ibn Zarqùn's wide knowledge of other sciences, such as medicine. Fiqh and the study of the ｾ｡､ｦｴｨ＠ were his main field of interest, hQwever, and he wrote a compendium of al-Muntaqà by 'Abd al-Malìk al-Bajji 92 Then he combined this work (jamaca baina) with the Istidhkàr93 of Ibn cAbd al-Barr,94 the resulting work being called al-Anwàr. He followed the same method with the Sunan of Abù DaJ ùd95 and the Jàm{ by Tirrnidhì. 96 Writing in this way, we cannot be surprised that he accused Averroes of using the same method, although without reason. We do not know the contents of Ibn Zarqùn's works, but the informatlon above gives us a hint of his inc1ination, that of a conservative Malikite 97 scholar, and so he typifies the generai trend even during the Almohad periodo On the other hand, his grandson was one of Averroes's followers, as we have seen above. 98 Finally, there is a clear representative of the AshCarite movement. Abù 'Amir b. Rabì c al-Ash car1 99 was from Cordova (b. 563/1168) and a student of, among others, Ibn Bashkuwal and Ibn Zarqùn, who gave him the ijàza. He held the post of qàtjf in Cordova, until ìt was conquered by the Christians in 633/1236. At that time, the Almohad Empire had begun to disintegrate and the ｎ｡ｾｲｩ＠ dynasty made itself independent in Granada. The first amir, Mul).ammad 1,100 appointed him qfujf al-jamàCa in the new capitaI. He later moved to Malaga, where he was also a judge, and died there in 639/1241-42. He knew the Shàmil and the Irshàd of Juwaini,101 i.e., the main Ashcarite works and wrote several books in this vein, which ar-Rucainì lists. He states, for example, "record of the manifest demonstration to deny natural action" or "refutation of those who assert that the world is neither pre-eternai nor generated"!02 in order to show his opposition to the philosophers. 90 Abiì 'Abd Allàh MuJ:lammad b. Sac'ld b. AJ:lmad b. Saeid b. 'Abd al-Barr b. Majahid ｡ｬＭａｮｾｩ￬Ｎｲ［＠ Takmila (Madrid), voI. l, pp. 256-58, no. 824; Takmila (Cairo), voI. 1, pp. 257-58, no. 597; Dfbàj, p. 285; Dhail, voI. 6, pp. 203-8, no. 597; Siyar, voI. 21, pp. 147-50, no. 76; MuCjam, voI. lO, p. 25. 91 November/December 1104. Ibnal-Abbàrrecords that the son of Ibn Zarqun gave 501 as the date of his birth. 92 Abù Marwan eAbd al-Malik b. MuJ:lammad b. Al;tmad b. Ibràhim al-Bàjjl (d. 57811182), éal}ib a!féald. See Takmila (Madrid), voI. 2, p. 620, no. 1726; G.A.L., S, voI. l, p. 554. See also A. Turki, La Polémique entre Ibn Ijazm et al-Bajjf sur !es princip es de la loi musulmane (Algiers, 1976). 93 Ibn 'Abd al-Barr, Al-istidhkar li-madhtìhib fuqahtì" al-am!far ... , ed. A. ｎ￠ｾｩｦＬ＠ vols. 1 and 2 (Cairo 139111971 and 1393/1973). See G.A. L., G, voI. 1, pp. 367-68 and S, voI. l, p. 297, as a commentary to the Muwat1a". 94 Abù cUmar YOsufb. 'Abd Allah b. Mul;tammad b. 'Abd al-Barr al-Namarì al-Qurtiìbì (368/978-463/1 071). 95 Abu Da?iìd Sulaiman b. al-Jàrud b. al-'AshCath al-Azdì as-Sijistànì (202/817-275/889); G.A.L., G, voI. 1, p. 161; S, voI. 1, pp. 266-67. 96 Abù cÌsa Mul;tammad b. cÌsà b. Sahl at-Tirmidhì (d. 279/892); G.A.L., G, voI. 1, p. 162; S, voI. 1, p. 267. 97 I refer here to Urvoy, who asserts that Ibn Zarqiìn was an important figure in Zahirism; see his Ulémas, p. 187. ａｉＭｮｾ￠ｲ￬Ｌ＠ however, definitively states that he taught Malìkite doctrine; see Dhail, voI. 6, p. 204, l. 16. 98 See n. 47 above. 99 Takmila (Madrid), voI. 2, pp. 729-30, no. 2068; Takmila (Cairo), voI. 1, p. 59, no. 164; Barnamaj, pp. 72-74, no. 23; $ilat ali-$ila, pp. 195-96, no. 387; Marqaba, p. 124; Dfbtìj, p. 353. 100 Abiì CAbd Allah b. ｎ｡ｾｲＬ＠ Al-ghtìlib bi-Llah, amir from 62911232 to 67111273. 101 Abù l-MacàlI 'Abd al-Malik al-J. (419/1028478/1085); see E.l.2, voI. 2, S.V. Djuwaynl. 102 AbO 'Amir b. Rabìc al-Ashcarì: "Tahrìr alburhan al-jalìy, fi ib\al al-fiel aHabn, ＢｾＭｒ｡､＠ MATERIALS ON A VERROES'S CIRCLE 255 ａｉＭｮｾ￠ｲ￬＠ (as did Nuhlihì later) informs us of his anger toward Averroes, "insulting him in public and with obscenities," "accusing him of plagiarism," and obviously distancing himself from him. When Averroes attacks the mutakallimun in his writings, no doubt he was thinking of men such as Ibn Rabi c . Another disciple of A verroes argued with him, although the conflict seems to have been less violent: I refer to Abiì Bakr b. Jahwar. 103 Ris patronymic reminds usof the family which once ruled Cordova, but he actually carne from Murcia. When he settled in Cordova, he studied with Averroes and became his friend. Re and Averroes later had a dispute, although it is not known what it was about. The disagreement was probably not as harsh as the one with Ibn Rabì e had been. VIII. A VERROES'S PREDECESSOR AND SUCCESSOR AS JUDGE OF CORDOVA Although the information available does not prove any personal involvement on their part against Averroes, both Averroes's predecessor and successor as q/il/J of Cordova were most likely aligned with his adversaries. 'Abd Allah b. Mughìth 104 is also known as Ibn ｡ｾＭｦｲＮ＠ Re was born in 516/1122 and received the usual education in jurisprudence, as he belonged to a family with a long, scholarly tradition. We already meet scholars from this family during the caliphate of al-I:Iakam II. Among his teachers were his father, uncle, and grandfather, the latter the famous Malikite scholar Abiì I-I:Iasan Yiìnis b. Mughith (447/1055-532/1137).lO5 'Abd AIlàh served as chief judge of Cordova for eighteen years, and Averroes replaced him only some years before his death in 576/1180. 106 We have seen that Ibn Mughìth was one of Ibn Maq.iF"s main opponents, and we thus may presume that his attitude toward A verroes was not very positive, as A verroes and Ibn Maq.a:J both supported the Almohad cause. As far his successor, Abiì l-'Abbas Yal;tyà al-Majrìtì,107 our information is even more scarce. From Ibn al-Abbàr we learn that he was born in 519/1125 and died in 598/1202. A contemporary of Averroes, some of his teachers and students were the same as the latter's, but al-Majrìtì, for example, was a student of Abù Bakr b. al-'Arabì, whom the caliph Abù YOsuf YaCqiìb appointed as chief judge of Cordova, after he had occupied the same position in Jaen, Murcia, and Granada. The suspicion that al-Majrìtì was an AshCarite arises quite naturally, and thus no sympathy for A verroes can be expected from him. IX. A VERROES'S DrsCIPLEs The biographical sources list several of his disciples, ten of whom I have come across in the sources. 1O& The information concerning them varies, sometimes being restricted to Cala man zaCama anna I-Càlam liì yuqiìlu nhi là qadìm waliì mul;ldath"; see also Barnàmaj, p. 73. 103 Mui}ammad b. Mul;lammad b. Yùsuf b. Al;Imad b. Jahwar al-Azdì; see Takmila (Madrid), voI. l, p. 338, no. 989. 104 Abù Mul;lammad 'Abd Alliìh b. Mughìth b. YÙnis b. Mui}ammad b. Mui}ammad b. Mughith b. Mul;Iammad b. Yùnis b. cAbd Alliìh b. Mul).ammad b. b. ｡ｾＭｦ￠ｲ［＠ see Mughith b. 'Abd Alliìh ｡ｬＭａｮｾ￠ｲｩ＠ Takmila (Madrid), voI. 2, p. 487, no. 1397. 105 Sila, voI. 2, pp. 626-27, no. 1403; Bughya, p. 499, no. 1500; Siyar, voI. 20, pp. 123-24, no. 74. 106 Wàjì, voI. l, p. 115; cf. Takmlla (Cairo), p.554. 107 Yai}yà b. 'Abd ar-Ral;lmàn b. clsà b. 'Abd arRal).màn b. al-1:Iajj al-Qur\ubi al-Majri\i; Takmila (Madrid), voI. 2, pp. 726-27, no. 2058; GhlJ.ya. voI. 2, ｾＮ＠ 374, no. 3853. 08 These are the same sources as those cited in n. 25 above. 256 JOURNAL OF NEAR EASTERN STUDIES only their names, but we can draw a generaI picture of a group of scholars, most of them devoted to fiqh, a few to medicine, and none to philosophy­at least not openly. One of Averroes's students, Abù l­ijasan Sahl al­AzdI,l°9 was born in Granada in 559/ 1164 and studi ed in al­Andalus and in the East; Averroes gave him an ijàza. He, in turn, taught many other people, among them Ibn al­Abbàr and ar­Rucainì. When Abù 'Abd Allàh b. Hùd revolted against the Almohads, invoking the Abbasid cause,110 conquering Murcia (626/1228), and two years later dominating wide stretches of al­Andalus, Sahl al­Azdì was forced to leave Granada "because envious people did wrong to him." He lived in Murcia unti! the death of Ibn HM in 635/1238, when he was able to go back to Granada. He died there in 639/1241. Sahl al­Azdì studied the Kitab of Sibawaihi and was a poet; some of his poetry has been preserved. As a jurist, he worked on the Musta:jféi of al­Ghazalì and wrote a commentary on it. ａｬＭｮｾ￠ｲ￬＠ reproduces the long elegy­verses and rhymed prose­that Abù 'Abd Allàh b. al-Jannàn 111 composed on the occasion of his death, and there we learn that al-Azdì was the author of a similar elegy in honor of Averroes, which is also given in the biography of al-Azdi. Sahl directs his elegy to the sons of Averroes, praising the greatness of his scientific (ilm) contribution. The word philosophy (falsafa) does not occur in the work. 1l2 Abù l-Qàsim b. al-Faras l13 is a disciple of Averroes also known for his literary abilities; the Mughrib even preserves a muwashshal:ta written by him. 114 He was a fellow student of the father of Ibn Sacid, was outstanding in philosophy, and enjoyed Averroes's confidence. At Averroes's request he went to the mystic Abù l-'Abbàs as-Sabti to inquire about his doctrines. 115 He ended up proc1aiming himself a mahdf and revolting against the Almohads with the help of the tribe of the Lamta. In his verses, presenting himself as the sayyid qal:t!anf, he called for an insurrection but did not succeed and was beheaded in ca. 600/1204. There is little information abOl.iAverroes's disciples Abù 'Abd Allàh b. al-ijàjj and Abù l-Qàsim b. Maljùm. The first was a native of Alexandria (57411178) but of Maghribi origin,116 who died in 641/1244. The second came from Fez where he was born in 52411129. 117 He attended the classes of several masters among whom was Averroes's father, Abù l-Qàsim, but ｡ｬＭａｮｾ￠ｲ￬＠ considers hirn also a disciple of the philosopher (Dhail, voI. 6, p. 22). He lived for the rest of his life in Fez and died there in 603/1206. Other disciples, about whom we have little information, are Abù 'Arnir Nadhìr b. Nadhir 118 and Ibn ｡ｬＭｑｦｾＮ＠ Ibn Nadhlr (558/1163-636/1238) was frorn Valencia and 109 Sahl b. Mul)ammad b. Sahl b. Al)mad b. Malik al-Azdi; see Takmila (Madrid), voI. 2, pp. 712-13, no. 2007; Bamàmaj, pp. 59-63, no. 20; Dhail, voI. 4, pp. 101-24, no. 229; Dìbdj, p. 125; MrFjam, voI. 4, p. 285, IlO AbO 'Abd Allah Mul)ammad b. YOsuf b. HOd, Al-mutawakkil cala Allah; see ACmàl, p. 319; Mughrib, voI. 2, pp. 251-52; R. Arié, Espaila musulmana (Barcelona, 1982), pp. 35-37. 111 Dhail. voI. 4, pp. 108-24; in Mughrib, voI. 2, pp. 383-84, Sacid mentions a poet called AbO l-Walld b. al-Jannan (b. 615). 112 Dhail, voI. 4, pp. 120-24. 113 AbO l-Qiìsim 'Abd ar-Ral)im b. Ibrahim b. alFaras; see lfullà, pp. 270-71, no. 155; Mughrib. voI. 2. p. III. no. 420; H. Ferhat and H. Triki. "Faux prophètes et mahdis dans le Maroc médieval," Hespéris-Tamuda 26-27 (1988-89): 17. 114 Mughrib, voI. 2, p. 122. 115 Tashawwuj; pp. 453-54. 116 Mul)ammad b. Mul)ammad b. 'Abd ar-Ral)man b. 'Abd al-Malik b. Mul)arib al-Qaisl; see Dhail. voI. 8, p. 358, no. 139. 117 cAbd ar-Rahtm b. elsa b. Yiìsuf b. elsa b. 'Ali b. Yiìsuf b. cÌsà b. Qasim b. elsa b. Mul)ammad; see Takmila (Madrid), voI. 2, pp. 601-2, no. 1674; MuCjam, voI. 5, p. 210; Dalil, pp. 324-25. 118 Nadhir b. Wahab b. Lub b. cAbd al-Malik b. Al)mad b. Mul)ammad b. Wahab b. Nadhir b. Wahab b. Nadhir; see Takmila (Madrid), voI. 2, pp. 424-25, no. 1217. ì MATERIALS ON AVERROES'S CIRCLE 257 was a judge there, but, after the Christian conquest of the town, he moved to Denia, was born in 555/1160 in Granada and where he died in 636. AbO I­l;Iasan b. ｡ｬＭｑｦｾＹ＠ died there as well in 632/1234. Re studied with AbO Mul)ammad b. Bono, whom he followed to Granada and Almufiécar, and also with other jurists in different towns, such as Malaga, Cordova, and Marrakesh. Only Ibn Farl;1iìn mentions the fact that Averroes was one of his masters. Since he wrote a compendium of the lstidhkar of lbn 'Abd al-Barr, we may assume that he was, first and foremost, a Malikite scholar. Fortunately, AbO r-RaMe b. Sàlim l20 is far better known. Re was born in Valencia in 565/1169 and died in the nearby Manisses on 20 Dhù I-l;Iijja 634/15 August 1237, defending his country against the king of Aragon-Catalonia, who eventually conquered Valencia in 1238. AbO r-RaMc studied with many scholars, and Averroes was among them. Re also taught many people, including ar-Rucainì and lbn al-Abbar, two of oUT main sources. The latter is also the author of Averroes's elegy, the entire poem being preserved in alａｮｾ｡ｲｩＧｳ＠ biography under AbO r-Rabì's name. Ar-Rucainì asked him for the list of his works, and he sent him a letter with the list lists the !itles, and we find twenty-three works which ar-Ru c ainl reproduces. ａｉＭｮｾ｡ｲｩ＠ of varying extention, in addition to his dìwàn; the f:iadfth is the prevailing topic. According to C. Brockelmann,121 several manuscripts of the Kitab al-Iktifà" fi maghàzì Rasui Allàh wa-maghàz! ath-thalàtha al-khulafà" are extant. Thus, AbO r-Rabi c did not follow the steps of Averroes intellectually, but he did politicaIly, always remaining close to the Almohads. Finally, Abiì I-Qasim b. at-Tailisan l22 is also well known to us through the sources. Re was born in Cordova in 575/1179, where he received a classical education. It is interesting to note that his mother, Fatima bint Abi I-Qàsim ash-Shariit, was his first teacher. Averroes as well as his father, Abù l-Qasim Al)mad, are among the large number of masters he had from al-Andalus and the East. Ar-Rucaini studied with him, and they became close friends. lbn at-Tailisan was a famous traditionist and author of sevenumerates seven titles. eral works. ａｉＭｮｾ｡ｲｬ＠ After the conquest of Cordova by Castile in 633/1236, he fied to Seville and eventually to Malaga, were he held the post of main preacher and where he died in 642/1244. In his biography of Averroes, ｡ｬＭａｮｾｲｩＱＲＳ＠ quotes him as an eyewitness to the virtuous behavior of the philosopher. We are told by Ibn at-Tailisàn how Averroes, in the grand mosque of Cordova, encouraged the Muslims in his sermons to fulfill the jihàd and struggle against the Christians. After the Muslim victory of Alarcos, al-Arka, over king Alfonso VIII in 591/1195, lbn at-Tailisàn went with Averroes to the mosque and listened to him, noting that during the prayers he thanked God for victory. Although Ibn 1I9 'Ali b. Ibràb'ìm b. 'Alì b. Yùsuf b. IbrahIm alJudhàmi; seeDhail, voI. 5. pp. 184-85, no. 368; $ilat ｡ｾﾭ $ila, ｾＮ＠ 113; Dtbàj, p. 210; Historiadores, p. 280, no. 236. 12 SulaÌmiin b. Musà b. SiiJìm b. Hasàn b. Sulaimàn b. Al,lmad b. 'Abd as-Salàm al-ijimyarì alKaliici; see Takmila (Madrid), voI. 2, pp. 708-9, no. 1991; Barniìmaj, pp. 66-72, no. 22; Dhail. voI. 4, pp. 83-95, no. 205; Siyar, voI. 23, pp. 134-39, no. 99; Marqaba, pp. 119-22; MuCjam. vol. 4, p. 277; Historiadores, pp. 283-84, no. 239. l21 G.A.L.. G, voI. l, p. 171; S, voI. 1, p. 634. AI-Qàsim b. Mul,lammad b. Al,lmad b. Mnl,lamal-Ansì; see Takmila mad b, Snlaimàn ｡ｬＭａｮｾ￠ｲ￬＠ (Madrid), voI. I, pp. 703-4, no. 1976; Barnamaj. pp. 27-30, no. lO; Dhail, voI. 5, pp. 557-60, no. 1090; Siyar, voI. 23, pp. 114-15, no, 87; Ghflya, voI. 2, p, 23, no. 2601; Mu'jam, voI. 8, p. 113; Historiadores, pp. 286-87, no. 245. 123 Dhail, voI. 6, p. 24. l22 258 JOURNAL OF NEAR EASTERN STUDIES at­Tailisan did not devote himself to philosophy, but to the traditional sciences, he expressed respect for the memory of A verroes, who was one of his many teachers. The disciples of Averroes mentioned so far were alI jurists although some, such as Ibn al-Faras, were active also in literature. One of them is cUmar ash-Shalaubìn, principally known as a grammarian. 124 He was born in Seville in 562/l167 and di ed in the same town in 645/1247. Ash-Shalaubìn wrote on grammar and wrote commentaries on the Muqaddima al-JuzuUya fi n-naJ:zw, 125 which were quite famous in his time. Only Ibn Abì r-RaMc and ｡ｬＭａｮｾｲ￬＠ (who is indebted to the former) mention his relationship with A verroes, each saying that Averroes gave him an ijaza. It is possible to receive an ijaza without studying with a master, and thus we wonder if the influence of Averroes upon ash-Shalaubln is important. Averroes was also a physician, however, and in addition to his son Abfi Mui).ammad and the above-mentioned Abù Muhammad 'Abd al-Kabìr at least two others studi ed medicine under him, Abù Jacfar b. S§biq and Abfi I-J:lajjaj b. Tai).alfis. Ai).mad b. Sabiq l26 was the physician of the Almohad caliph Mui).ammad ｡ｮＭｎｾｩｲ＠ (59511199-611/1213) and between 611/1213 and died during the reign of the next caliph, Yfisuf II ｡ｬＭｍｵｳｴｮｾｩｲＬ＠ 620/1224. Yùsuf b. Tai).alfis was a native of"Jazìrat Shuqar" ("the island on the river Xlicar"), no doubt the town of Alcina, and also had studied theology. J21 He died in 620, and, in the words of Ibn al-Abbàr, he was "the last of the physicians of the Sharq al-Andalus." On the basis of the information presented here, we cannot speak of any surviving Averroes school. For many of the students, the fact that one of their teachers had been condemned and his philosophy prohibited was not a major concerno Those few who adhered to his views have been already considered in the section devoted to his friends and folIowers. For the others, we find varying attitudes-some seem to try to hide the fact that they listened to Averroes's teachings, but others, such as Sahl al-Azdi, the man who wrote his elegy, openly revered him. lA: J TVIM ABBREVIATIONS OF WORKS elTED Barnamaj Bar. RaM c Bayan Ibn al-Khat}b, Lisan ad-DIn (1313-75). Kitab kmal al-aclàm. Edited (partialIy) by li. Lévi-Provençal. 2d ed. Beirut, 1956. Ar-Rucainì, Abu I-J:lasan 'AH (1193-1266). Barnàmaj shuyùkh arRucaini. Edited by I. Shabbfih. Damascus, 1962. barnamaj Ibn Abi l-RaMc," Rev. AI-Ahwani, 'Abd al-Aziz, ed. Ｂｎ｡ｾ＠ Inst. Egipcio Estudios Islamicos (Madrid) 1/2 (1375/1955): 252-71. Ibn cIdhar'i al-Marrakushl (written 1312-13). Histoire de l'Afrique et de l'Espagne intitulée al­Bayano 'l­mogrib. Edited by R. Dozy. 2 vols. Leiden, 1848-51. 124 AbU CAIì cUmar b. MUQammad b. cUmar b. "Abdallàh al-Azdi al-Ishblli; see Takmila (Madrid), voI. 2, p. 658, no. 1829; Bar Rabi", pp. 258-59, translated and annotated by P. Chalmeta in Arabica 15 (1968): 194-96; Mughrib, voI. 2, pp. 129-30, no. 443; Dhail. voI. 5, pp. 460-64, no. 807; Silat ｡ｾＭｓｩｬＬ＠ pp. 70-71, no. 128; Wafayat, voI. 3, pp. 451-52. no. 498; Dfbdj, pp. 185-86; Historiadores, p. 287, no. 247. 125 By cìsà al-Juzull (d. 60711210); see GAL., G, vol. l, p. 308; S, voI. l, p. 541. 126 Al}mad b. Mul}ammad b. Siìbiq al-Mursl'; CUyùn, voI. 2, p. 81; Dhail, voI. l, p. 481, no. 739. 127 Abu 1-J:Iajjàj Yfisuf b. AQmad b. 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