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[126] [ah] Al-Isfahani's capacity as a writer is well illustrated by Abu Deeb, who depicts al-Isfahani as "one of the finest writers of Arabic prose in his time, with a remarkable ability to relate widely different types of aḵbār in a rich, lucid, rhythmic, and precise style, only occasionally exploiting such formal effects as saǰʿ ...
Abu al-Faraj importantly included performance directions for many of the songs included in Kitāb al-Aghānī. Due to the accompanying biographical annotations on the personages, the work is an important historical and historiographical source; it is also useful for those interested in the sociology of Arabic literature .
Abu'l-Fadl al-Isfahani, also known as the Isfahani Mahdi, was a young Persian man who in 931 CE was declared to be "God incarnate" by the Qarmatian leader of Bahrayn, Abu Tahir al-Jannabi. This new apocalyptic leader, however, caused great disruption by rejecting traditional aspects of Islam , and promoting ties to Zoroastrianism .
Abu al-Faraj is a title or given name, derived from the name Faraj, of Arabic origins. During the Middle Ages, the name Abu al-Faraj (Arabic: أبو الفرج, lit. 'Father of Faraj') was a title for many Arab and Jewish poets and scholars. [1] Notable people named Abu al-Faraj include:
In 928, the Qarmatian leader Abu Tahir al-Jannabi became convinced that the long-awaited mahdi, the messiah who would usher in the end times and nullify existing religious law, had arrived in the person of a young Persian man, Abu'l-Fadl al-Isfahani. As a result, al-Jannabi led his men against Mecca in the Hajj season of winter 929–930.
She was bought by al-Amin, who then took her as a favourite concubine. She was then bought by al-Ma'mun after Amin's death in 813. She was a noted poet, singer, and musician. [5] The main source for ‘Arīb's life is the tenth-century Kitāb al-Aghānī of Abū ’l-Faraj al-Iṣfahānī: [7]
He wrote down one work entitled al-mukhtasan fi al-radd ala ahl a-i'lizal wa al-qadar (Abbreviated refutation of the Mu'tazila and those Believers in Free Will) and another named al-Jami' al-haly fi usul al-din wa al-radd ala al-mulhidin (The ornamented Concordance of the Principles of Dogma and a refutation of the Nonbelievers).
Like Abu Isa, Yudghan declared that Jesus and Mohammed were prophets, and that each was sent as a missionary to his nation. According to Ḳirḳisani, both Abu Isa and Yudghan took this attitude for diplomatic reasons; for had they not recognized the post-Biblical prophets, their own claim to prophetic inspiration would very likely have been ...