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Ibn Ṭawq is known almost entirely for and through his Arabic diary, which he entitled Taʿlīq ("summary report"). [1] The surviving portion of the diary covers the period from late 1480 to late 1501 with almost daily reports. Ibn Ṭawq also treated the diary as a sort of personal archive.
In the medieval Near East, Arabic diaries were first being written from before the 10th century, though the medieval diary which most resembles the modern diary was that of Abu Ali ibn al-Banna in the 11th century. His diary was the earliest to be arranged in order of date (ta'rikh in Arabic), very much like modern diaries. [39]
Upon Bilali's death in 1857, it was discovered that he had written a thirteen-page Arabic manuscript. At first, this was thought to have been his diary, but closer inspection revealed that the manuscript was a transcription of a Muslim legal treatise and part of West Africa's Muslim curriculum.
In the medieval Near East, Arabic diaries were written from before the 10th century. The earliest surviving diary of this era which most resembles the modern diary was that of Abu Ali ibn al-Banna in the 11th century. His diary is the earliest known to be arranged in order of date (ta'rikh in Arabic), very much like modern diaries. [4]
The Diary of Merer (also known as Papyrus Jarf) is the name for papyrus logbooks written over 4,500 years ago by Merer, a middle-ranking official with the title inspector (sḥḏ, sehedj). They are the oldest known papyri with text, dating to the 26th year [ 1 ] of the reign of Pharaoh Khufu (reigned in the early 26th century BC, estimated c ...
Omar ibn Said (Arabic: عمر بن سعيد , romanized: ʿUmar bin Saeed or Omar ben Saeed; [1] c. 1770 –1864) was a Fula Muslim scholar from Futa Toro in West Africa (present-day Senegal), who was enslaved and transported to the United States in 1807.
Kitab al-I'tibar (Arabic: كتاب الاعتبار, The Book of Learning by Example) is the autobiography of Usama ibn-Munqidh, an Arab Syrian diplomat, soldier of the 12th century, hunter, poet and nobleman.
The House of Wisdom existed as a part of the major Translation Movement taking place during the Abbasid Era, translating works from Greek and Syriac to Arabic, but it is unlikely that the House of Wisdom existed as the sole center of such work, as major translation efforts arose in Cairo and Damascus even earlier than the proposed establishment of the House of Wisdom. [9]