THE BEGINNING OF MUSLIM HISTORICAL RESEARCH*

Islamic Studies (Islamabad) 17:1 (1978)
THE BEGINNING OF MUSLIM HISTORICAL
RESEARCH*
M. Kamil 'Ayad
Translated from German and annotated by
M. S. Kh.n
The following discussions form a part oS the preliminary study of
a larger work on the philosophy of history and society of Ibn Khaldiin(~),
the famous Muslim historian of North Africa (1332-1406).
In his original work, Muqaddima jl 'Zlm at-Ta'rfkh (Introduction
to the Science of History) this remarkable thinker, presumably the first
in the history of man, deliberately made historical genesis as such the sub-
ject-matter of a special scientific discipline.1
The content of this new science, of which he consciously emerged
as the founder, corresponded in its essence with the problems which since
the beginning of the era of enlightenment in the history of European culture
has been treated multifariously as "philosophy of history" and "science
of sociology"; moreover, in this case as also precisely in the case of Ibn
KhaldOn the matters are not treated in separate fashion. It is astonishing
to notice how deep is this agreement and how many individual questions
it embraces so that one dealing with Ibn KhaldOn has often the feeling that
one is reading a work of a European writer of the 18th or even of the
19th century.
Already his claim to have founded a new science which would
explore human society' and culture as the one and only content of histo-
rical life reminds us of Vico(~), that equally unique and great thinker.
And indeed his ambition to elevate history to the order of a science,' on
the basis of his own discoveries, was first cherished by Bucklc(c).
In addition to this quite modem and agreeable mtthod of treat-
ment of history, there arc other no less significant and rich results of his
diorts to achieve a causal explanation of historical process, for example,
From "Die Anfange dcr uabischen Ggcbiaschreibubg", in Geist und G~~eIlschqft,
K Erepig FestsehriTr. ID, pp. 35-48 (Breslau, nd.).

his investigations into the ethnographical, economic and socio-psycholo-
gical factors in the life of peoples, which likewise remind us of the
writers of modern times. . -/
Consequently, it is obviously important from the standpoint of
present-day European science, to deal with such a phenomena as Ibn
Khaldiin. This must take place within the framework of Islamic science
in general and of historical research in particular, because, inspite of the
very high degree of originality of Ibn KhaldDn in posing problems and
in the exposition of the basic thoughts which underlie his work, in connexion
with which certainly he has the right to speak4 of "Divine Inspiration"
in order to explain the creative aspects of his writings, Ibn Khaldh's
(historical science) can be understood only as one of the connecting links
in the long chain which stretches through the Islamic sciences. For this
subject-matter of his work and indeed for a substantial portion of his pro-
found knowledge, he owes much to his predecessors.
Muslim historical research, which attained a remarkable stage of
development with Ibn Khaldiin, deserves general recognition also for its
own worth as a significant production of the human mind. The Muslims
have left a very rich historical literature which is by itself one of the grea-
test achievements of its kinds and which furnishes an interesting example
of the development of a branch of science, which in its process of develop
ment and in its ha1 tendency is analogous to that of Europe. In parti-
cular, the discipline of history such as Breysig(~) seeks to build it up,6
as the science of the essence and the forms of historical growth based on
experience, can learn much from the history of historical science and
from attempts in which tentative approaches towards a developmental
attitude to the writing of history or even towards a distinct and deliberate
philosophy of history are traceable.
It is, therefore, of great use in this connexion to trace the course of
development of historical research in all cultural contents, if possible.
In order to trace Muslim historical research in its origin and further
development, one must delve deep into the root of the revolution which
was brought about in Arabia by the Prophet Muhammad. It was a great
religious, social and political revolution in comparison with which the
everlasting battles among the Arab tribes and the Sermons and Prophe-
cies of the priests must appear as child's play. The Prophet introduced
a completely new element into the life of the Arabs. In glowing words

MUSLIM HISTORICAL RESEARCH 3
he made known to them the path of salvation in this world and the next and
directed their outlook from the narrow limits of triballife towards the wide
world. After consolidating the foundation of the new faith, he himself
emerged as the political leader possessed of ingenuity and wide outlook
and capable of performing great administrative tasks.
His successors propagated the new faith within the world-empire
which they had founded within a short time (thereafter). In this religion,
which stirred up the Arabs from within and united them firmly by spiritual
ties, are traceable the roots of the process which was to lead to that asto-
nishing spiritual and cultural development which distinguishes the migra-
tion of the Arabs as instituted by the Prophet from other migrations, as
for example, that of the Mongols(~), which were nothing but predatory
incursions7. The next generations after Muhammad had already begun
to collect and arrange his sayings and interpret the Qur'an in different ways
according to their requirements. On the basis of the Qur'an and the
tradition of the Prophet, people moulded their teachings about the faith
and its duties. In the political quarrels also which broke out among the
Muslims even in the early period, each side tried to vindicate its stand by
citing the Qur'sn or a saying of the Prophet. Soon criticism of the trans-
mitters of the traditions(~) also became a preoccupation in theological
activity. Through contact with members of the nations with ancient civi-
lisations, most of whom embraced Islam, discussion soon started on philo-
sophical problems also, for example, the attributes of God, freedom of
human will etc. The different statements of the Qur'an and of the Prophet
on these questions provided scope for dogmatic differences of opinions.
For the exegesis of the Qur'in, thorough knowledge of the Arabic language
was essential. For this reason philological studies were widely undertaken.
Thus we find how out of the preoccupation with Muhammad and his
teachings arose all the scientific activities of the Muslims which then quite
naturally became differentiated and out of which a great number of inde-
pendent branches of science developed.*
The Muslim historical research was also in the first instance only
a part of the Hadith(c) science. The earliest attempts to write history
were concerned with the life of the Prophet, his Companions and the early
exponents of Islam. Along with this there followed the accounts of
the battles which were fought for the new Islamic faith and the State.
The close relation with Vadith science also manifested itself in the

forms of descriptions: the first historical works were exactly like the other
traditional sciences, simple collections of oral traditions presented through
a long, unbroken chain of authorities, who either witnessed these events or
heard about them. The narrations were preserved mostly in the words
of those who transmitted them first. And when one event was reported
differently by a number of contemporary persons, the traditions are trans-
mitted in the usual form side by side, even though the variations may be
immaterial and irrelevant.
The oldest available text on the Prophet's life is by Ibn his him(^)
(d. 834 A.D.). It is, in fact, only a recension of the work of another older
scholar Ibn I&aq(~) (d. 776) who had with great diligence collected all the
traditions about the Prophet, about his genealogy, his birth, his youth,
his family life, about his preaching of the message of God, which he defended
with unshaken firmness, and about his Companions, his actions and
sayings.
Ibn Hishiim, who did not make any change in the text of Ibn
Isl~iiq, goes a step beyond his predecessor in that he with his own notes and
commentaries tried to verify the reliability of each individual tradition.
This book constitutes one of the most important sources concerning
the Prophetlo and is highly valued by the most modem orientalists,
whereas opinion about the author was much divided among the Muslims.
Al-Wlqidl(~) (d. 823) especially writes about the military campaigns
of the Prophet. He had at his disposal a comprehensive collection of
traditions which he did not arrange simply in serial order as Ibn IsS9q
had done but worked over the so~uces independently and narrated them
in a lively style in his own words. Besides, he tried to ascertain the exact
dates of events. A comparison with non-Islamic sources shows that al-
Wiiqidi's descriptions are mostly correct.] l His pupil and secretary Ibn
Sa'd(~) (d. 845) utilized the same large amount of source-material of his
teacher for a different purpose. His life of the Prophet is followed by the
biographies of all those men and women to whose faithful reports posterity
owes its fairly exact knowledge of the beginnings of Islam. These transmitters
of the traditions of Islam have been classified according to their
generation beginning from the time of Muhammad. This categorization
under classes was first of all undertaken with a view to affecting control of
the science of tradition over the chain of transmitters, and it was necessary

M USLLM HISTORICAL A L C H 5
to add a new dimension to this division by generation, i-e., the classification
according to regions. Consequently, Ibn Sa'd divided the transmitters
also according to the regions where they had lived.12
When the sciences began to develop and purely historical interest
was awakened, the biographical work was later initiated even by the re-
presentatives of other branches of science. There appeared numerous
biographical works on theologians, mystics, physicians, philologists, poets,
etc. Impressed by these facts Sprenger made the following apt remark:
"Self-respect is the noble fundamental principle of the Arabs and Islam.
Each individual is recognized for his greatness and, for this reason, the
Muslims have written morebiographies andgenealogical works than other
peoples both prior to and contemporary with the Muslims (taken to-
gether). 1 3
In the above-mentioned works the personality of the Prophet and
everything connected with him were the real objects of consideration.
The influence of the Prophet was still too strong and the magic of his
personality was so profound that no other question could attract attention
for its own sake. Mubarnmad was and remained )he Messenger of God,
whose instructions were regarded as laws.
It is on this religious character that the reliability of most accounts
of the oldest biographers of the Prophet is based. In contrast to the later
accounts of the life of Muhammad that were written with the object of
glorifying him and building up the faith of the believers, the authors of the
early period engaged themselves in writing the biography of the prophet(^)
in order to learn his way of life and his teachings, because they considered
his sayings and actions as fundamental dogmas (of Islam). They were
still too religiously overawed and conscientious to change the transmitted
texts or to invent false reports as often occurred later during the political
and religious debates or for the sake of polemics against the Jews and
Christians. Apart from the unverifiable reports about the youth of the
Prophet, his oldest biographers deserve recognition, even when they are
judged by the modem standard of historical criticism, in so far as the cor-
rectness of the reports rather than the objective validity of the descrip
tions is concerned. 14
These religiously inspired biographies deserve attention in the history
of historical sciences not only for this reason alone and also not only
because they have become the only authentic sources in the eyes of posterity

for the life of the Prophet and the beginning of Islam but also beeause
they have a place in historical literature due to their subject-matter itself.
In addition to all this, their contents included much that led to the awaken-
ing of pure historical interest, and just for this reason they have become in
fact of great significance for further development of Muslim historical
research. In these biographies of the Prophet was found much information
about the genealogy of the pre-Islamic Arabs and their conditions of life.
Only after the differentiation of these constituent elements, to which may be
added others which arose in the course of historical development, could
the pure historical interest of the Muslims first evolve.
The attention to genealogy proved to be of great political importance
in Islam especially because according to the system introduced by the .
second Caliph 'Umar, state stipends were paid according to the degree of
relationship with the Prophet and his meritorious Companoins. While
constructing the genealogical table@), the history of the different tribes
attracted attention. The knowledge of Arabia's past was for the greater
part promoted through philological studies which was primarily ancillary
to theology; for the latter are concerned above all with the poetic litera-
ture of the pre-Islamic Arabs, which faithfully mirrors their life.
Political reasons led the national Arab regime of the Umayyads to pro-
mote these activities with great success.
On the other hand, the commentators of the Qur'iin were much
concrned to collect information about the ancient peoples, who were
mentioned in the Holy Book and who were cited as examples. People
learnt in this way above all the traditions of the Jews and the Christians.
All these contained many original elements, which had a tendency
to awaken pure historical interest among the Muslims: (1) The Biblical
legends and the ancient peoples mentioned in the Qur'in; (2) the epic poetry
of the Arabs, in which the "Days", that is, the famous "Battle days"(^)
of the tribes were described; and (3) the genealogical collections; with the
evolution of theological disciplines, those elements which mainly pertained
to history were separated from the science of fladith; (4) the purely bio-
graphical details about the Prophet and his Companions; and (5) the
campaigns of the Prophet that were followed by the conquests of the
Caliphs.
Besides, the Muslims at the time when they took up literary activities,
could look back on an eventful past of more than two hundred years,

MUSLJAf HISTORICAL RESEARCH 7
which presented a great task for the science of history. To this could be
added the expansion of the geographical horizon, as the Arabs had con-
quered Mesopotamia, Persia, Syria, Egypt, the rest of the north Africa,
Spain and Asia Minor in quick succession. Through these conquests
they came into close contact with members of the ancient cultured peo-
ples in these countries, with whom they became partially intermingled.
Thus an Islamic unity grew up which developed with the enthusiastic co-
operation of the non-Arabs, a lively intellectual life.
Indicative of the cultural conditions of the time are the following
conclusions of a learned scholar whose work is described as showing a new
stage in Muslim historical research: "Special meetings for good purposes
seldom take place without there being mentioned in conversation a pro-
phet, a king, or a scholar or some historical period or one of the battle
days of the Arabs. The participants must know correctly which event is
meant or where the habitat of the said tribe is located, or when that parti-
cular king lived or what was the life history of the person mentioned".lS
In order to satisfy this need for general knowledge, Ibn Qutayba(o) (d.
ca. 889), the author of a classical Book on Poets, also wrote his Kitlib al-
Ma'a'rg (Book of Knowledge). This book brings together the above-men-
tioned five original elements. It begins with the history of creation,
translated from the Bible word for word, and then records the history of the
Biblical Prophets, the genealogies of the Arabian tribes, the appearance
of the Prophet Muhammad, the biographies of his most well-known Com-
panions and the history of the Caliphs. The biographies of the famous
persons, and narrations of various curious events of history occupy the
greater portion of the work; and a brief chronicle of the south Arabian and
the Persian kings forms the conclusion.
The thing that interests us about this work is that it clearly shows
how the historical horizon of the Muslims has widened and how the events
of the past are now valued for their own sake. Here the biography of the
Prophet is no more the centre of all interest; it is rather only a part of the
whole. 1 6
Before Ibn Qutayba, al-MadB'inI(~)
(d. ca. 840) had written a his-
tory of the Caliphs of which we, unfortunately, know only from the quota-
tions in the works of other writers. Some of them are, however, fairly long
quotations, which show clearly how thoroughly al-Madii'ini knew Islamic
history and how pertinent were his comments on various events.17

As we also find from the later works, the history of the Caliphs
offered a good opportunity to the Muslim historians to exercise their judg-
- ment in march by comparing the numerous variations of the same tradi-
tion. Certainly, since it was the people of immediate past with which it
dealt, political passions were not conducive to allowing a sense of impar-
tiality to appear in the writing of history. In contrast, however, to religious
inhibitions that were apparent in the biographers of the Prophet, this in-
duced the rival parties to undertake a more thorough investigation of the
sources in order to refute their opponents.
While the writing of Islamic history encouraged thoroughness in
the investigation of individual facts, and while the acquaintance with the
traditions of the Jews, Christians and Zoroastrians contributed to the
widening of temporal horizons of the distant past, the spread of Muslims
over a large part of the world led to the attempt to collate historical
material from a geographical point of view(q). For this reason
al-Balldhuri(~) (d. 891) records in an important work the history of the
conquest of the individual Islamic countries.18 In this, as in his other
genealogical works, we find in al-Balldhuri a historian of importance, who
does not concern himself with matters of secondary importance, but seeks
to carry out research into the facts of the past and has also left behind
valuable data, concerning the origin of the Islamic state.
With this the second stage of the development of Muslim historical
resedrch comes to an end. An examination of the works of the first two
periods shows that their concept of human history was more a product of
the previous period rather than of their own. This fundamentally conserva-
tive characteristic of historical science manifests itself also in the works of
the third period.
In the 9th century A.D., in which the historical works of the second
period appeared, the Caliphate was at the height of its power. In this
period the Muslims developed trade relations with all the parts of the world,
which they came to know and thereby became acquainted with the customs
and traditions of all peoples.
The scientific activities of the Muslims witnessed a remarkable pro-
gress as they were now acquainted with the philosophy and sciences of the
Greeks, the wisdom of the Indians, the astronomy of the Babylonians(s),
the literature of the Persians and the arts and industries of the Chinese.
Due to this the world picture of the Muslims became more comprehensive

MUSUM HISTORICAL RESEARCH 9
and their philosophy of life more profound. To characterise the cultural
atmosphere in this and the following century, the expression Islamic re-
naissand~) has even been used.19 This development, which indeed
constituted a kind of humanism, is most strongly and faithfully expressed
in the works of al-Mas6iidi(u) (d. 956). Amongst his predecessors was
the geographer al-Ya6qiibi(v) (d. ca. 900) whose history of the 'AbbBsids
presents, in fact, a world history, which begins with the creation and
comprehends all nations then known to the Muslims.2o And in the
Annuls of apTabari(w) (838-923), the famous Qur'gn Commentator, the
most extensive Chronology of the Muslims was produced.21 With
al-Masbiidi22 the high water mark of this period of development of Muslim
historical research was reached. He gives the most valuable account of
all lands, in most of which he had himself travelled. He narrated the cus-
toms and religious professions of all nations, and often compares their
ieligions and philosophies of life. Through his extensive cultural and
historical perspective he exercised the greatest influence on Ibn Khaldiin,
who rightly considers him to be the leader (ZrnrSni) of the Muslim historians.
But even he could not go beyond descriptive historical writing. Ibn Khal-
diin was the first to put forward, at least in theory, a programme of his-
torical research on an evolutionary and conceptualised basis, whereas
before him, the philosopher Ibn Miskawayh(x) (d. ca. 1043), had repre-
sented a pragmatic method of historical writing in his "Experiences of the
Nations".
Author's Notes
1. This significant position of Ibn Khaldlin in the history of sciena has been brought
into prominence by R. Hint in his History of the PhiBmphy of History (min-
burgh: 1893). pp. 157-171.
2. Prolegomena of Ibn Khaldan, in notices d extraits du manusWts & la bibliotkque
du roi, vols. 16, 17, 18 (Arabic text) 19.20.21 (French translation by de Slane),
16 Paris 1858. p. 56. (19. Paris: 1863: p. 71). The French translation, "I'etat
mid de I'homme" does not give the exact rendering of the Arabic expression al-
Zjtimci' akZndd which means "the process of human association or the formation
of human groups". Here the active meaning of the verbal form is to be taken into
cansideration which also gets priority in the description of Ibn Khaldan.
5. C. Brockelmann, Guchichte der arabischm Linemtw (Literatures of the East, Vol.
6.B). (Leipzig: 1901). p. 101.

6. See the Futdr@ for O. !khmollet. 1- in which he had out- tbe fund.ment&
of suth historical principles. Hi new work comprising many volumm "Vom
chkklkh Wmlar" now provides the material fw futura sttucture.
7. C.H. Bsckar rtw with Leone Cactani ldvnnces the thesis that this movement &the -
hmb wu due to the gradual drying-up of their land and the famine amneckd
with; this view is, to say the Iwt, very one-sided. [Cf. C.H. Beck-, Islomrtdkn,
vol. 1 (Leipzig, 1924). pp. 7 ff. and 69 8.1 Et the case of Islamic history in polrticular,
ane cm recognize how one-sided is Karl Marx's economic interpretation of history.
8. Of course. this is not to betaken to belittle the importance of foreign influenceson
.Islamic sciences; it is beyond all doubt that people belo* to the ancient civili-
zations who had been conmted to Islam made the greatest contribution to scientific
pursuits and that the ricnti6c systems of Muslims, specially the natural sciences
and philosophy, contain many foreign elements. But it will be a travesty of truth,
if people deny the existence of an independent and original Islamic culture. which
d&opcd gradually from the teachinip of the Prophet and which like other cultures
absorbed and tdormed the foreign elements.
9. Ct A.Von Krcmcr, Kultwrgchichte oks Orients unter den h%&$en, (Vienna. 1877).
vol. VI, pp. 415.
10. It is published in two vols. by F. Whznfeld (Wttingen, 1858). German transla-
tion is by G. Weil. (Stuttgart, 1864).
1 1. M.J. de Goeje in "Kultur &r Gegenwart " 1, 7, Literatures of the Orient, Leipzig
Berlin 1925, p. 161. Cf. for example, also NGldeke's examination of the Syriac sources
in the Zcitschri/t &r Deutschen Morgenlondbchen Gesel&cha/r, Vol. 29 (Leipzig,
1876). pp. 76 ff.
12. Cf. Otto Loth : Dm klaumbueh &s Ibn Sdd (Leipzig: 1869). See also the same auth-
or's (Ursprung und Bedcutung der Tobrrqdt. i.e., the Book of CIauu) in the Z.D.M.G.
vol. 23 (Leipzig: 1869). pp. 593 ff. This book was edited and published in nine vol-
umes under the auspices of the Prussian Academy of Sciences by Edward Sachay in
collaboration with maw other scholars. (Leiden: 1904-1921). 14 parts.
13. Quoted in M.J. De Goeje, op. cit.. p. 162.
14. See M.J. Geje, op. wit.. P. 161.
15. Ibn Qutayba, ErrSbal-Ma*ri/. ed. by F. Wustenfeld (Gsttingen. 18H)), p. 3.
16. A von Kremer. op. cir., p. 420.
17. M.J. de Goeje, p. 161.
18. Al-Bakdhuri. "Fut* aI-Bum-n". Arabic Text published by M.J. de Goeje, (Leiden.
1886). Two vols. of the German translation have so far been published by 0.
Rcscher (Leipzig, 1917-1923). An English translation appeared in 2 volum*, by
P.K. Hitti and Fr. Black Margotten, (New York. 19161924). (Studies in History,
Economics. and Public Law. edited by the Faculty of Political Science of
Columbia University. volume 68).
19. Adam Metz. Die Renabsame dm Islm, (Heidelberg, (1922)
-

MUSLIM HISTORICAL RESEARCH 1 I
20. Iba Widib al -Ya8qObi. Ta'rlkh, 2 vds. edited by M. Th.H outsr~ (Lei&en. 1883).
21 At-TM, TaHkh aycltusd Wa0CMrclJk, published by MJ. & Ooejc in coll.borrtim
with other scholus. 13 vok. (Leiden, 1879-1898).
n. in the Mdjadh-Dkahab, edited and tr. by Barbier de Meynord and PPwt
& Courteilk, 9 vds. (Faris. 1861 -1877). and his Ki~b at-T4h mrr'l-Ishrbf: translated
into F d by Corra de Vaux (Paris, 1896).
23. Ibn Miakawayh'r history, edited by Leoae Cactani, vds. 1. 5 and 6. (London
1909-1913). Gibb Munorial series, vol. 7).
Trl~13phtor's Notes
(A) Ibn Khaldiin (732-80811332-1406), Abfi Zaid Wali'uddin
'Abdur RahmBn; al-Zirekli, Q h h al-A'lh, IV, 106107; 'Umar RaQB
KahGla, Mu'jam a1 Mu'alliffn, V, 188-191; XIII, 296; Hasan Saab, "Ibn
Khaldiin" in Encyclopedia of Philosophy, IV, 107-109. Selected Bibliography
by Walter J. Fischel in the English trans. of Ibn Khaldfin's Mu@dima
by Franz Rosenthal, 111, 485-512; H.K. Sherwani, "Ibn Khaldiin and
his Politico-Economic Thought" in the Islamic Culture (Hyderabad)
(April. 1970), 71-80; F. Gabrieli, "I1 Concetto della 'q~abiyya nel pensiero
storico di Ibn Khaldiin" in LaIslam nella Storia, 21 1-252; Buddha Prakash,
"Ibn Khaldiin's Philosophy of History", in the Islamic Culture, (Oct. 1954),
XXVIII, No. 1,412-508; Muhammad Mahmiid Rabi', The Political Theory
of Ibn Khaldiin (1967), pp. IX + 178; C.J. Blacker and Salih H. Alich,
International Bibliography of the History of Religions (1970), 94-95. C.
Brockelmann, Geschichte Der Arabischen Litteratur, 11, 3 14- 17 ; S 11,
342-44. A. Zeki Velidi Togan, Tarihte U~iil, 142, 146, 155, 157-70; 172,
205. S. Dabydeen, "Ibn Khaldiin: An Interpretation", Islamic Quarterly,
(1969), XIII, 2, 79-101. S. Pines, "Ibn Khaldiin and Maimonides", a
comparison between two texts in the Studia Islamica, J. Schacht Memorial
volume, 11, 265-274; F. Wlistenfeld, Die Geschichteschreiber der Araber
und Ihre Werke, No. 456, 26-31. For Ibn Khaldfin's classification of
sciences see G. Anawati, "Science" in the Cambridge History of Islm,
11, 745-46. An abridged Hebrew trans. of the Mugaddma has been published
by Immanuel Koplewitz, Sijre Mofet mi-Sijiut ha-'Olam, pp. 407;

E. Gellner, "From Ibn Khaldiin to Karl Mad' in Political Quarterly, No.
32 (1961), 385-392. The political and social philosophy of Ibn Khaldiin
has been critically examined by Tihi Husain and others; see Falsafat
Ibn Khaldiin al-Ijtimd'lya, and Etude analytique et critique de la philosophie
social d' Ibn Khaldiin; but these are now out of date. Ibn Khaldiin has
been called "an Oriental Montesquiue", "a Darwinist before Darwin", "a
forerunner of the 17th century Gesclrichts-Philosophie", and his work has
been compared with that of Machiavelli, Battista Vico, Hegel and Herbert
Spencer". Julian Oberrnann, "Early Islam" in The Idea of History in
thedncient NearEast, ed. by Robert C. Dentan, 307; H. Ritter's "Irrational
Solidarity Groups", in Oriens, 111 (1948), is the critical and analytical study
of the 'apbiya'. F. Rosenthal attempts to trace the sources of Ibn
Khaldiin's thought, A History of Muslim Historiography, 1 17-1 18 ; Muhsin
Mahdi, Ibn Klialdiin's Philosophy of History, A Study in the Philosophic
Foundations of the Science of Culture (1957), pp. 325 (with good bibliography).
Nassif Na$$Br, La Pensee realiste d' Ibn Khaldiin (1967), pp
279; M. Tilibi, "Ibn Khaldiin Et La Sens Dc L' Histoire" in the
Studia Islamica, XXVI, (19671, 73-148; - - - , Ibn Khaldiin in the Encyclopedia
of Islam, (2), 111, 825-831 (useful contribution with substantial
bibliography). Yves Lacoste, Ibn Khaldiin, Naissance de 1 'histoire, 2nd
ed. (1968), pp. 320. See the new French translation of the Muqaddima
by Vincent Monteil, 3 vols. Khuda Bakhsh, "Ibn Khaldiin and His History
of Islamic Civilization" in Contributions to the History of Islamic Civilization
(1930), 201-261; W.J. Fischel, "Ibn Khaldiin's Activities in Mamliik
~~ypt", in Semitic and Oriental Studies Presented to William Popper
(1951); "The Islamic Background of Ibn Khaldiin's Political Theory"
by H.A.R. Gibb in Studies in the Civilization of Islam, 166-175; some pertinent
comments on Ibn Khddiin are made by Muhammad 'Abdul Ghani
Basan, 'Ilm at-Ta'rikh 'ind aE'Arab, 246-262; A.A. Dehkhoda, Lughat
Nme, (A-Abii Sa'd, 1325 A.H.), 305-306; A.J. Toynbee, A Study of
History (1 934), 111, 32 1-328; 473-476. Muhammad 'Abdullah Enan,
Ibn Khaldiin, His Life and Works (1944), pp. 200. 'Umar Farrukh, Ta'rikh
al-Fikr aZ- 'Arabi, 2nd ed. (1 3861 l966), 69 1-709 (with a bibliography of
Arabic works). A very detailed study of his philosophy of history and
sociology is presented by the same author but it is not very critical; see
his Ta'riklr al- 'Uliim 'ind al- 'Arab (1 3901 1970), 442-51 7 (good bibliography
of Arabic and European works, 512-517). For a comparison between
Vico and Montesquieu with Ibn Khaldiin see Qadri Hiifiz Togin, al- 'Uliim
'indal-'Arab (1960). 226-231. A long biography of Ibn Khaldiin was writ-

MUSLIM HISTORICAL RESEARCH 13
ten by al-MaqrizI; see Mabmiid al-lalili, Majalltrr al-Majma' al-'llmf al-
'Iriiqi, (1386/1966), XIII, 215-242. Al-Jallli has also studied the illness of
Ibn Khaldiin and its effect on his writings; ibid, 243-246; 'Abbas 'Ammir,
"Ibn Khaldiin's Prolegomena to History", Ph. D. Dissertation, (Cambridge,
1941). Bryan S. Turner, "Ibn Khaldiin and Western Sociology, Ibn Khal-
diin and Emile Durkheim" in Islamic Review, LVIII/9 (1970), 7-9. For
Ibn Khaldiin's political theory of the Khiliifa and Imdma see P.V.
Sivers, Khalvat, Konigtum und Vet$all, Die politische Theorie Ibn Khaldiin,
pp. 159. The following three unpublished American Doctoral Disserta-
tions may be mentioned here. Mubarnmad. A.M. Nour, "An Analytical
Study of the Sociological Thought of Ibn Khaldiin", Kentucky Thesis,
1954; Ziihida H. Piishi, Ibn Khaldk, "Sociologist: a fourteenth century
pioneer", Thesis, American, 1951 and 'Ali H. Wardf, "A Sociological ana-
lysis of Ibn Khaldiin's theory: a Study in the Sociology of Knowledge",
Thesis, Texas, 1950. 'Abdu'l-Razziiq al-Makki, AI-Fikr al-Falsafi 'ind Ibn
fialdiin (1970), pp. 350. D.S. Margoliouth, Arabic Historians, 156-58; M.
Tiilibi, The Encyclopedia of Islam, New ed. vol. I11 (1971), 825-31. S.M.
Batseva: "The Social foundations of Ibn Khaldiin's Historico-Philosophical
Doctrine", tr. from the Russian by Jan W.Weryho in the Islamic Quarterly,
(April-Sept. 1971), XV, nos 2 and 3, 121-132; see also A'miil Mihrjcn Ibn
Khaldiin (papers read at his millenary anniversary held at Cairo) (1962).
His Lubtib al-Muhrnilfl UpiI ad-Dln was edited, translated and annotated
by L. Rubio, vol. I Arabic text (l952), pp. 149. George Sarton has given a
long account of his life and works and their criticism, Introduction to the
History of Science, 111, pt. 2, (1948), 1767-1779. See also Maammad
Tufail, Ibn Khaldiin ki naqarlya-i-Ta'lim in Fikr wa Naqar (August, 1970),
VIII, 131-139; S. 'Ali, "The Economics of Ibn Khaldiin - a Selection",
African Quarterly, X, no. 3 (October to Dec. 70), 251-59.
(B) VICO, Giambattista Vico (1668-1744). Patrick Gardiner, "G.
Vico" in the Encyclopedia of Philosophy, VIII, 247-51 (good bibliography).
There are good studies on Vico by B. Croce. His autobiography has been
translated from the Italian by M.H. Fisch and T.G. Bergin, (1944), pp.
240; The New Science of Vico, new translation of the 3rd ed. (1744) by T.G.
Bergin and M.H. Fisch, (1948), pp. 441. See the bibliography of Vico
in the Encyclopedia Brittanica, XX, 1035. A. Zeki Velidi Togan, Tarihte
Usul, 162, 172. Winkler Prim Encyclopedia (1954), XVIII, 1 18-19 ; Hermann
Heimpel and others, Die Gros-en Deutschen, (Berlin, 1957), V. 216.
Friedrich Heer, The Intellectual History of Europe, 5 1, 134, 308-309. His

philosophy of history has been discussed by Will and Ariel Durant, Row-
seau mrd Revolution (1967), 251-254. Friedrich Meinecke, Die Entstehung
&s Hhtorirrnur (19591, 53-59 and passim. Alexandra Randa, Hrurdbuch
Der Weltgeschichte (4 vols), (1 954), 1962, 1470, 1820. A.R. Caponigri,
New Catholic Encyclopedia, XIV, 644-45;
(C) Buckle, Henry Thomas (1821-1862). Patrick Gardiner,
"H.T. Buckle", in The Encyclopedia of Philosophy, I, 413-1 5 (good
bibliography); L. Stephen in Dictionary of National Biography, 111, 208-
211 ; A.H. Hutti, Lifc and Writings of Henry Thomas Buckk (1880); G.
St. Aubyn, A Victorian Eminence; the life and works of Thomas Buckle.
Brockhaus Enzyklopadic, 111,407 (very short). J. Kutolowski, New Catho-
lic Encyclopedia, 11, 846-47.
(D) Breysig. Kurt Breysig (b. 5th July, 1866, d. Berlin, 16th June,
1940). See Brockhaus Enzyklopadk, 111, 273, which gives details of his
works and contains up to date bibliography. "Breysig felt strongly that
history is not the record of one seemingly dominant factor, such as the
state, but rather of the interrelationship between all phenomena. He
held that it should deal with all peoples, including the so-called primitives
who may appear to lack historical development. Just as the individual
passes from infancy through child-hood, adolescence and maturity to senility,
every cultural unit, according to Breysig, passes through corresponding
historical stages". Paul Honigsheim in Colliers Encyclopedia (1955),
IVY 57-58. For a detailed account of his life and works see Neue Deutsche
Biographie, 11, 609-6 10.
(E) Mongols : B. Spuler, Les Mongols duns l'histoire, (1961) : - - - , Die
Mongolen in Iran, 3rd ed.; W. Barthold1J.A. Boyle, Chaghtay Khanate in ,
the Encyclopedia of Islarn, new ed. 11, 3-4; J.A. Boyle, trans. of the Ta'rikhi-Jah&
Kushci of 'At&' Malik Juwaini (History of the World Conqueror), 2
vols.; - - - , "Juwaini and Rashid al-Din as sources on the History of the
Mongols'" in the Historians of the Middle East, 133-37. See for a list of the
Mongol rulers with the dates of their accession, Qazwini, Yc'uidcSsht-h6'i 111,
306-U)9 and the JrSmi' at-~awirikh by Rashid'uddin FadlullBh, Eng. tr, as
The Successors of Genghis Kh& by J.A. Boyle; on the IlkhBns see B. Spuler,
the Encyclopedia of Islam, new ed., 111, 1 120-1 123. - - -, Die Goldene Horde,
Die Morrgolen in Russland. 1223-1502, XVIII + 636. The Persian sources
bearing on the history of the Mongols have been discussed briefly by B.

Spuler, in his "Historische und Geographische Literatur", in Hdttch
Der Orientallsrik, IV/2/1, lranistik, 122-136. The Second International
Congress of the Mongolists was held at Ulan Bator (2-9 September, 1970)
in which many important and original papers dealing with all aspects of
Mongol history and culture were read. For a list of the titles of these
papers see Journal Asiatique (1970), CCLVII/3-4,407-419. The history of
Iran from the Mongol invasion to the establishment of the Timurid dynasty
has been studied by 'Abbls Iqbg in his Ta'rikiz-i-Moglrol, 2nd ed. (1341
A.H. Shamsi), X, pp. 619. J.J. Saunders, Tk History of tk Mongol Conquests
(1971), pp. XIX, + 275. D. Ayalon, "The European-Asiatic
Steppe: A Major Reservoir of Power in the Islamic World", in Transactions,
II,47-52. See 'The Mongol Disaster', in A History of Medievallslam
by JJ. Saunders (1 %5), 170- 186 (specially the lbibliography). V. Barthold,
Teksty, vol. I of Twkestan v epokhu Mongolskago Nashestviya; MuLin
al-Fuqul', Kit6i-MulkSzcSde (1898), 166-172; B.Y. Vladimirtsov, Tk
Life of Chingis KI~iin, tr. by D.S. Mirksy, (1930, repr. 1972), pp. XI1 + 172.
See the papers concerning the history and culture of the Mongols in
The Cambridge History of Iriin, The Saljuq and Mongol Periods, V, 303-
679; 691-94. For the Mongol invasion of Europe see G. Barraclough,
History in a Changing World, 51, 134, 189-90. See "Turks and Mongols:
the End of the Caliphate" in History of the Islamic Peoples by Carl Brockelmann,
(1952) 240-255; W. Barthold, "Changiz Khjln and the Mongols",
and "Turkestan under Mongol Domination", in Turkestan Down to the
Mongol Invasion, 3rd ed. (1968). 381-494. For Arabic historiography
under the Mongols see Jurji Zaydin, Ta'rlkh al-Adab al-Lughat al-'Arab~ya,
111, 148-153; B. Spuler, The "Mongols" in The Cambridge History of
Islam, I, 160-174; Bernard Lewis, ibid., 21 1-219. For the Mongols in
Anatolia see Osman Turan in The Cambridge History of Islam, I, 246-
262. A short but useful bibliography on the Mongols is provided by Jean
Sauvaget and Claude Cahen, Introduction to the History of the Muslim East,
168- 170; Bertold Spuler1F.R.C. Bagley, The Muslim World, A Historical
Survey, The Mongol Period, (1969) 11, 1-56; see "Religion under the
Mongols" by A. Bausani in The Cambridge History of Iran, V, 538-549
and "The Mongols" by Herbert M.J. Loewe in The Cambridge Medieval
History (1923) IV, 627-652 (out of date); Ludwig ForrerIBertold Spuler
(4s). Der Vordere Orient, 85-86; 99-102. B. Spuler, "Quellen Kritik der
Mongolengeschichte Irins", in ZDMG, vol. 92, (1939); see the different
editions of the Secret History of the Mongok tr. by P. Pelliot (1949), A.D.

Waley (1963) and others. Ligeti, Histoire Secrite des Mongols (1971),
pp. 268. See also Atrockhaus Enzyklopadie, XII, 739-745. M. Prawdin, The
Mongol Empire: Its Rise and Legacy, 2nd revised edition (1961), pp. 581.
(F) On the origin of the Zsniid (Chain of authorities) in &z&th
see M.Z. Siddiqi, "Islamic Studies", in Islamic Culture, XXXV, 4 (1961),
218 ff; Bertold Spuler, "Islamische und abendlandische Geschichtsschrei-
bung" in Saeculum, VI, 126; B. Scarcia Amoretti, 'Zlm ar-RijiiI, in the
Encyclopedia of Zslam, new ed. 111, 11 50-52; Ilse Lichtenstadter, ''Arabic
and Islamic Historiography", in, The Medieval World, (1945) XXXV, 13 1.
Among the sciences that developed out of the critical study of the @adith,
that of the Zsniid was of first importance. See Kitiib Ma'rifat 'Uliim
al-fZadith by an-Naisibiir?, (1937) 6-18. For a discussion regarding the
origin of the Zsnad see M.Z. Siddiq?, As-Siyar al-Hathith, 43-51 ; at-Thinawi,
Karhshiif Zslil&it al-FunlSn, I, 27, 642-46. There is a note (five lines)
on Zsnid in the Encyclopedia of Zslam (I), 11, 552. New light has been
thrown on the question of the Zsnid or chain of transmitters by the publica-
tion of S&ijkh Hammzm Zbn Munabbih (d. 101/719) edited by M. Hamid-
ullih (trans. by Muhammad RahImuddTn), 5th Rev. edition (Hyderabad,
1380/1961); Arabic text, pp. 1-42; English Intro. trans. and foot-notes,pp.
116. AEHakim Abii 'Abdullih Muhammad ibn 'Abdullih al-Naisii-
biiri, aCMadkhal iki Ma'rifat al-Iklil, ed. and trans. by James Robson, as
Introduction to the Science of Tradition, VII, 54,48. For a general discus-
sion of Hadith see Ahmad Amin, Fajr al-Ishim, 208-224 (based on the
best available Arabic sources) and Fu'Bt Sezgin, Geschichte Des Arabischen
Shriftturns. I, 53-233 (latest and very informative); see S.J. Horowitz's
article "Alter und Ursprung des Zsncfd"', Der Zslam, VIII (1917), 39-47;
James Robson, h id, in the Encyclopedia of Islam, new ed. IV, 207 (very
short).
(G) Muhammad Farid Wajdi, "Hadith" in Dii'irat al-Ma'Erg,
al-Qarn-Riibi' ' Ashar, 111, 360-77; Muhammad Zubayr SiddiqT, Hadith
Literature, pp. 21 1 ; J. Brugrnann, editor and others, Concordance et h-
dices De La Tradition Musalmane I-VII, pts 1-47 (1936-69). A.J. Wensinck,
A Handbook of Early Muhammudan Tradition, alphabetically arranged
(1927, Reprint, 1972). Cf. G. Richter's statement in Das Geschichtsbild
der arabischen historiker, 8. About a discussion on the Vadith literature see
G.H.A. Juynboll. The Authenticity of the tradition literature, Discussions
in Modern Egypt, pp. X + 171. M.Z. Siddiqi, 'Uliim al-Uadith", Studia

Ishica, V, 4 (1968), 197-211; Mohammad Arkiin, "Introduction A
La Pensee Islamique Classique", in Cahiers D' Histoire Mondial, XI,
4, 585; Alfred Guillaume, "Apostolic Tradition" in IslZm (Penguin, 1966)
88-1 10, discusses the relationship between Yudith and Fiqh, (full of hostile
criticism); I. Goldziher, Mohammadar~ische Studien, 11; Eng. tr. Mwlim
Studies, 11, 420 (earliest critical study of uadfth by a European); at-Thii
nawf, Karhshdf Istil&it al-Fun&, I, 279-28 1. A. Guillaume, The Tradi-
tions ofIslam, pp. 184; Th. W. Juynbul, @adis, Isl. Ans. V, 47-54; Maam-
mad Hamfdulliih, "Early History of the Compilation of Badith" in Islamic
Literature, (1966), XII/3, 5-9 (discusses the value and importance of the
$&Tfa Hmmiim ibn Munabbih, compiled in the early thirties of thesecond
century of the Hijra). Two recent studies by two Arab Muslim scholars
may be mentioned here; Subhias-$abih, 'Uliim al-Hadith Wa mq{&dtuhd
(1965), pp. 447 and 'Abdul Rdque Nawfal, al-Isliim wa 'Ilm al-fladith,
(1965) pp. 244. Naji Ma'riif has studied the influence of the @adith on
the origin of history writing among the Muslims; see al-Aqkim, 11, 9
(Baghdad, 1966), 116-149; al-Khatib al-Baghdidi, al-KijZya or La Trans-
mission ecrite du fladith, critical edition by Yiisuf aLbIshsh, pp. 199. A
good number of Abiidith have been interpreted and commented upon by Ibn
Furak in his Kit& Mushkil al-Hadith (1362. A.H.), pp. 214. Collections
of Hadith over and above the SiMb Sitta (Six Authentic Collections) and
books concerning the sciences of Hadfth are legion but one of the important
works in the latter category may be mentioned here i.e. 'Uliim al-@adith
or the Muqaddima of Ibn a$-$al&h on which some commentaries were
written. A. al-Magri, "An Introduction to the Study of the Traditional
Criteria used in the Criticism of uadfth", Ph. D. Thesis, Cambridge 1958-
59; M. Yiisufuddin, "Pre-Bukhiri Hadith Literature" in the Proceedings
(1970), 357-361; 'Abdug $amad $grim al-Azhari, Tdlrira'i Risdlat in the
Tarjwniin al-fladith, UrdD (Lahore, Jan. 1970), I, 17-19. It contradicts
the statement that Hadith was recorded in writing two centuries after the
death of the prophet and mentions some compilations made in the first
century like the Muwa{{a', of Im3m Mak, $abl$a of 'Ali and $&$a Abiidith
of Anas ibn Mdik. See also the articles of Yiifiz Muhammad GondiM
in the Tajumiin al-Yadith, published in the different issues of 1970. J.
Robson, fladith, Encyclopedia of Islam, newed. 111, 23-28 (contains good
bibliography); Mubarnmad Mugtafa A'qami, Studies in Early ~ d t h
Literature with a criticaledition of some early texts (1 968). Ahmad ash-
Sharbasi, A& al-Abiidith al-Qudriyah, which contains selections from
the major works of tradition published by the Govt. of the UAR, I

(1969). M. I$aq, India's Contribution to the Study of gadith Literature,
pp. 270.
(H) Ibn Hisham (d. ca. 218/833), Abii Muhammad 'Abdu'l-Malik
ibn Hisham ibn Ayyiib; W. Montgomery Watt, "Ibn Hisham" in the
Encyclopedia of Islam, new ed. 111,800-801 ; Jean Sauvaget/Claude Cahen,
Introduction to the History of the Muslim East, 116; Eng. tr. of his SZrd
by Alfred Guillaume, The Life ofM&ammad with introduction and notes;
A.L. Tibawi, The Life of M&ammad; A critique of A. Guillaume's English
translation of the S~rci, The Islamic Quarterly. 111, No. 3, 196-2 14. Joseph
De Somogyi, "The Development of Arabic Historiography" in the Journal
of Semitic Studies (1958) 111, 373-87; C. Brockelmann, Geschichte Der Arabischen
Litteratur, I, 141 ; Studia Islamica, 206-207;'Umar Rada Kahhda,
Mu'jum a1 Mu'allifin, Tanijim Mqannafi al-Kz~tub al- 'Arabiya, VI, 192;
&Zirekli, Al-A'kim, Qcimiis Tarcijim. IV, 214. Over and above the edition
of his Szra by F. Wustenfeld (original 3 vols editionpublished in 1859,
reprint in 1961) there is also a fairly reliable edition by Mu~fafii as-Saqqa
and others, published at Cairo. Ibn Syed an-Nas, 'Uyiin al-Athar fi funiin
al-Maghrizi wash-Shamci'il was-Siyar. 2 vols. F. Wustenfeld, Die Geschichteschreiber
der Araber und Ihre Werke, no 48, 16; Abii Dhar, Commentary
on Ibn Hisham's Biography of Muhammad, Arabic text ed. by P. Bronnle,
2 vols. (Cairo, 1911 ; repr. London, 1969). Ibn Hisham is not noticed by
'A.'A. ad-Diiri in his Bdthfi Nash'at 'Ilm at-Ta'rikh 'ind al-'Arab. M.A.H.
'Azziim, A Critical Study of the Verse Content of the Sira of Ibn Hisham,
London University Ph. D thesis, 1952-53; D.M. Dunlop, Arab Civilisation
to AD 1500, 72-74; Al-Zirekli (loc. cit.) notes the difference regarding the
date of his death.
(I) Ibn Ish5q (d. 151/768), Muhammad ibn Ishiiq ibn Yasar al-
Muffalibi; 'Umar Rada Kahhiila, Mu'jum al-Mu'allifin, IX, 44-45; Al-
Zirekli, AI-A'liim, VI, 252; C. Brockelmann, Geschichte Der Arabischen
Litteratur, 1, loc. cit.; SI, 205-206. 'Abdu'l 'Aziz ad-Diiri, Bdth fiNash'at
'Ilmat-Ta'rikh 'indal-'Arab. 168-86; W. Montgomery Watt, "The Materials
used by Ibn Ishiiq" in Historiansof the Middle East, 23-24. J.M.B. Jones.
"Zbn Zshaq," Encyclopedia of Zslum, new ed. 810-1 1 (good bibliography);
Jean Sauvaget/Claude Cahen, Introduction to the History of the Mmlim
East, 116. Alfred Guillaume, "A Note on the Sira of lbn Ishaq" in the
Bulletin of the School of Oriental and African Studies, 1956, XVIII/I, 1-4.
J. Fiick, Mz4bammadbin Is&, (1923); James Robson, "Ibn Ishaq's use

MUSLIM HISTORICAL RESEARCH
of the ZsnW in Bulletin of the Jolui Ryl& Library, vol. 38, No. 2,
(March, 1956). F. Wiistenfeld, Die Geschichteschreiber &r Araber und Ihre
Werke, No. 28,s. As regards the reporters of Muhammad ibn Ishaq
see A. Fischer, Biographien von Gewahrsmannern desZbn IsbCq hauptsachlich
aus adh-Dhahabi, pp. XVIII + 116 and Zeitschrift &r Deutschen Morge-
nlandischen Gesellschaft. XLJV, 401-444. Gordon D. Newby, "An Example
of Coptic Literary Influence on Ibn Ishaq's Sira, in the Journal of Near
Eastern Studies, (Jan. 1972) XXXI, 1, 22-28. D.M. Dunlop, loc. cit. It is
understood that the original Siru of Ibn Ishaq has been found and M.
Hamidullih of Paris is editing it under the auspices of the Government of
Morocco; see Isliim aur 'A$r-i-Jadid, Urdii Quarterly (New Delhi. 1969),
vol. 111, 51 note I.
(J) Al-Waqidi (130-2071747-823), Abii 'Abdullah, Maammad
ibn 'Umar ibn Waqidi al-Aslami; al-Zirekli, AI-A'lh, VII, 200-201 ;
U.R. Kahhala, Mujbm a1 Mu'allifin, XI, 95-97 (with bibliography). George
Sarton, Introduction to the History of Science, I, 541, 523; F. Rosenthal,
A History of Muslim Historiography, passim; ad-Diiri, Bdth fi Nash'at
'Zh at-Ta'rikh 'ind al- 'Arab, 187-206; C. Brockelmann, Geschichte Der
Arabischen Litteratur, I, 141-42. His KitCb al-MaghCzi was published
by Alfred von Kremer at Calcutta in 1856. Its reprint was published
at Cairo in 1948. A critical edition has been published recently
by Marsden Jones (1968), 3 vols. His Futiib ash-ShCm was edited by W.
Nassau Lees, 2 pts (1 854) and Futiih Mi~r was edited by Kabiruddin Ahmad
(1861). J.M.B. Jones, "The Chronology of the MaghGzi - A Textual
Survey" Bulletin of the School of Oriental and African Studies, 1957, XIXI2
245-280; F. Wiistenfeld, Die Geschichteschreiber der Araber undIhre Werke,
No. 43; 11-1 4; J. Horowitz, "al-Wakidl," in the Encyclopedia of Islam (I),
IV, 11041 105. D.S. Margoliouth, Arabic Historians, 92-95. For arguments
and opinions for and against al-Wiqidi's reliability see D.M. Dunlop,
Arab Civilisation to AD 1500, 73-79. It is stated that there is a MS. of al-
Waqidi's Kit& ar-Rirtda in the Bankipore Library, Patna.
Claude CahenlJean Sauvaget think that the various accounts of the
conquests circulated in thename of al-Wiqidi "are fictitious works of a later
date", Introduction to the History of the Muslim East, 123. The present
translator is in fullagreement with this opinion but D.S.Margoliouth states,
Arabic Historians, 95,". . . the judgements of Muslim authorities on
his work, though by no means unanimous, are in the majority of cases
favourable". The text of his Futi3 ash-ShCm (1854) is in the process of

eing reprinted. A condensed German trans. of the Kitab at-MagIu3zi
was published by J. Wellhausen (1882). pp. 472. Mubanmad Na'im $id-
dlqi Nadwi, 'All- WQid mua'rrikh ki bithiyat se, in the BwhrTn
(Delhi, Dec. 1970), VO~. LXV, 410-424.
(K) Ibn Sa'd (168-2301784-845). Muhammad ibn Sa'd ibn
Manr al-Zuhrl-al-Basrl; al-Zirekli, At-A 'lh, VII, 6; 'Urnar RaQa Kal&ila,
Mu'jm al-Mu'allzjln, X, 21-22; George Sarton, Introduction to the History
of Science, I, 579-80. F. Rosenthal, A History of Muslim Historiography,
93-95; ad-DCrl, Babthjl Nash'at 'Ilm at-Ta'rlkh 'fnd al-'Arab, 207-214;
F. Wiistenfeld, Die Geschichteschreiber der Araber und Ihre Werke. No.
53, 17; Otto Von Loth, Das Clarsenbuch des Ibn Sa'd (1869).
His KitiIb at-Tabaqrlt al-Kablr contains biographies upto the year
230 A.H. General editor Edward Sachau; edited and published in colla-
boration with C. Brockelmann, J. Horovitz, J. Lippert, B. Meissner, E.
Mittwoch, F. Schwally, and K. Zettersteen, 9 vols. (194041). Published
under the auspices of KoniglichPreussischen Akademie der Wissenschaften.
Information about the author and his work has been provided by Edward
Sachau in vol. 111, pt. I (1904) under Einleitung, V to XLIII. The index
vol. IX, pt. LII was published in 1940, pp. 258. These have been reprinted
at Baghdad ca. 1967. D.M. Dunlop, Arab Civilisation to AD 1500, 79
(short).
(L) J. Horovitz, "The Earliest Biographies of the Prophet and
their Authors" in Islamic Culture, (1927), I, 535-59.; (1928), 11, 22-50;
164-82; 495-526. Tr. by Ijusain Na~m as al-MaghrSzl al-Awwal wa Mu'allifuhrl
(1949) ; G. Levi Della Vida, Storia e Religione nelle' Oriente ~hitico,
11 1-37. Mahir Hasan Fahmi, as-Slra, Ta'rlkh wa f e (1970), 131-149
discusses some modem biographies of the Prophet. G. Levi Della Vida,
Slra, in the Encyclopedia of Islm (I), IV, 439-43. It is difficult to agree
with IshBqun Nabi 'Alawi concerning his criticism of the Slra; sce his
"Chronological Literature" in Dr. Zrlkir @main Presentation Volume,
458-504. For a hostile criticism of the Sira literature see H.L amrnens, "L-
'Age De Mahomet et La Chronologie De La Sira," in the J o d Asicrtique,
(191 l), 209-250. The Sirat M&ammad Rasiil Allah of Ibn Is$fiq/Ibn Hisham
was edited and published by F. Wiistenfeld in 3 vols. (1858-60),
reissued in 1961 ; scc Ijusayn Mu'nis, "The Impact of the Sira" in the
Islamic Review, (Jan. 1970), 12-13.

(M) S.D.F. Goitein, "Introduction" to vol. V of Al-Baliidhuffs
Kitdb al-Anrdb d-Asrhrdf (1936). 14-24; Jamharat an-Nasab: Dm Geneah-
&he Werk des Hishdm bin M~cunmad al-Kpbi. Band I, Einleitung Von.
W. Caskel. Die Tafeln von Gert Strenzick, 1-132; 1-334. Band I1 ErIau-
tenmgen zu den Tafeln: Begonen von Gert Strenzick, Vellcndet von. W.
Caskel, 1-616. (1966). F. Rosenthal, A History of Muslim Historiography,
95-100; see al-Mas'iidl, Mwij a&-Dhahab wa Ma %din aEJawdhir, IV,
112, 118, 119, 292, 323; V, 150, 181 for the views of the Prophet
on the subject and the book of genealogy compiled by Zubayr ibn
BakkP. Muhammad BamidullZth, "Les Livres des genealogie d'al-
Balidhuri" in Bulletin D' Etudes Orientdes, ( 1952-54), XIV. A
fragment of the Amish of al-Baltidhuri concerning the reign of 'Abdul
Malik was edited end published by W. Ahlwardt from a Berlin MS
in 1883. It is difticult to agree with JuIian Obermann who remarks
" . . . . . genealogy and poetry must be seen to enjoy far greater popularity
in the early Islamic era than Koran and IJadfth." See "Early Islam", in
The Idea of History in the Ancient Near East, 289 and ibid., 290-305 where
it is stated that Dagfal and Ibn Sharya headed the list of the genealogists
of early Islem. The vast literature on the genealogy of the Arab tribes
has been studied thoroughly by F. Wiistenfeld in his two works Genealo-
ghche Tabellen und Register. The value and importance of the science of
genealogy ('ilm al-AnsrSb) has been discussed by SaltiJ$uddh al-Munaijid
in his introduction (3-31) to the edition of Turfat al-AshrSb fi Ma'rifat al-
AnsGb by 'Umar ibn Yiisuf ibn Rasiil, edited by K.W. Zettersteen (13691
1949). Text 1-248. The Arabs were so much interested in this science that
they have compiled works on the genealogy of horses. See al-Kalbi's
KitrSb Nasab al-Khayl, pp. 141. Books on mdb in Arabic are legion but
the two outstanding works are to be mentioned here: The al-lkmdl by
Ibn Makiilti (d. 47511095) and al-And of as -Sarn6Bni (d. 56211 166). The
text editions of both these works edited by Ash-Shaikh 'Abdur R+mb
ibn Yahyii al-Mu'allami al-Yamtini were being published by the Dri'iratu'l-
Ma.'&@'l-'Osmiinia of Hyderabad but only six volumes of each have been
published so far and they have stopped publication due to the death of
the said editor. Sam'tini's al-Ans6b published in fasc. edition by D.S.
Margoliouth (1912) is available.
(N) Ayyh al-'Arab, by E. Mittwoch in the Encyclopedia of Islam, new
cd. I, 793-94; W. Caskel, Aijh al-'Arab in the Islamica, 111, (1931), 1-99;
E. Meyer, Der historische Gehcllt der a @h d-'uab, (1971). pp. VII + 132.

Julian 0bermann;"Early Islam" in the The Idea of History in the Ancient
Near East, 253-264, where the "Days" and the important battles fought in
ancient Arabia are described. It is a critical study no doubt but contains
prejudiced remarks. F. Rosenthal suggests that the narrations of the
"Battle Days" show historical consciousness in pre-Islamic Arabia;
see A History of Muslim Historiography, 18-ff.
(0) Ibn Qutaybah (213-2761828-889), Abii Mubarnmad 'Abdulliih
ibn MusIim ibn Qutaybah ad-Dinawari; 'Umar Radii K&hala, Mu'jam
al-Mu'allifin, VI, 150-51 ; XIII, 402. Al-Zirekli, ALA'kim, IV, 280; Gerard
Lecomte, Ibn Qutayba. L'homme, son oeuvre, ses idees, (Damascus, 1965),
pp. 527; - - - , Ibn Kutayba, Encyclopedia of Islam, new ed. 111,844-47; C
Brockelmann, Geschichte Der Arabischen Litteratur. I, 124; SI, 184-87 ;
'Abdul 'Aziz ad-Diiri, Bdth fi Nash'at 'Ilm at-Ta'rikh 'ind al-'Arab,
385-394; G. Lecomte, "Sur une relation de la Saqifa attribue 2 Ibn Qutayba"
in Studia Islamica, J-Schacht Memorial Volume, I, 171-183; F. Wiistenfeld,
Die Geschichteschreiber der Araber und Ihre Werke. No. 73, 24-25. Sadri
AfshZlr, Ta'rlkh Dar Jrdn, 17-18. His use of the Old and the New Testa-
ments has been studied by G. Lecomte, see Arabica (Paris, 1948), 34-36.
For the merits and demerits of his works see D.S. Margoliouth, Arabic
Historians, 119-125. A good critical and profusely annotated second
edition of his ash-Sh'ir wash-Shu'ar6' has been published by mmad
Muhammad Shiikir in 2 vols. (138611966, 138711967), pp. 1036. For
critical comments of Syed Ahmad Saqar on this book see vol. I, 7-24.
A reprint of 1904 edition of this book by De Goeje appeared in ca. 1968.
See Abu'l-Qiisim Muhammad Kurd and 'Abd Allah Shurait, Shakh$ydt
Adabiyah (1966), 191-202; I.M. Husseini, "The Life and Works of Ibn
Qutayba", Ph. D. Dissertation, London, 1934, published at Beirut, pp. 106.
His Adab al-Kztib, ed. by M. Grunert and published in 1900 has been reis-
sued at Beirut in 1967, and his Kit& al-Ma'drifpublished by F-Wiistenfeld
in 1950 has been printed by as-Sawy Press in 1935. D.M. Dunlop, Arab
Civilisation to AD 1500, 50-52 and passim. The natural history section of
his 'Uytin al-Akhbdr is translated by L. Kopf ed. by F.S. Bodenheimer
(1949) pp. VIII + 88.
(P) Al-Madii'inl (135-225 / 752-840); 'Ali ibn Muhammad ibn
'Abdullah al-Bavri (Abu'l-Hasan); 'Umar Racja K*biila, Mu* aL
Mu'allifin, VII, 21 1 ; Al-Zirekli, AEA'lzm, 140; C. Brockelmann, Geschichte
Der Arabischen Literatur. I, 146; SI, 214-15; ad-Diirl, Bdth fi Nash'at

MUSLIM HISTORICAL RESEARCH 23
'Ilm at-Ta'rlkh 'ind al-'Arab, 270-91 ; F. Wiistenfeld, Die Geschichteschreiber
der Araber und Ihre Werke. No. 47, 16; G. Brockelmann, "al-Madii'-
ini" in The Encyclopedia of Islam (I), 111,81-82. See D.S. Margoliouth's
study of al-Madii'inI, Arabic Historians, 85-92; C. Brockelmann, GAL,
SI. 214-215 and U.R. Kahhda, loc. cit., record the date of his death as
2341849 and 2251840 respectively. As K-iila's foot-note indicates that
there is a wide difference in the original sources regarding the exact date
of his death. They range from 215 to 228 A.H. Only one of his monogra-
phs Kitdb al-MurdzjZt min Quraysh or 'On Qurayshite Women who had more
than one Husband' ed. and published by 'Abd as-Saliim M. Hlriin,
Nawdir al-MakhCu{dt. (1370/1951), I, 57-80, show genealogical interest.
F. Rosenthal, A History of Muslim Historiography, 69-70. D.S. Margo-
liouth, Arabic Historians, 85-91 gives the English translation of all the titles
of his works recorded in original sources but they are not available. D.M.
Dunlop, Arab Civilisation to AD 1500, 84. An important historian,
Hisham ibn Muhammad ibn al-Sayyib al-Kalbi (d. ca. 206. A.H.) may
be considered to belong to the school of al-Madl'in?.
(Q) The Islamic state in the middle of the 8th century A.D ex-
tended from the borders of China in the east to the shores of the Atlantic
Ocean in the west and from Asia Minor in the north to the Arabian Sea
in the south covering vast areas of Europe, Asia and Africa. The annual
pilgrimage to Mecca increased the Muslims' thirst for knowledge about
other countries which resulted in their wanderlust. It is true that they
travelled mainly in the Islamic world but they also visited the "foreign"
countries. The eight volumes of the Arabic geographical works edited by
M.G. De Goeje and published under Bibliotheca Geographonun Arabi-
corum bear ample evidence to the vast and varied knowledge the Muslims
possessed about the then world. This literature has been thorouglily
studied by I.U. Krachkovski, Istoria Arabskoi Geograicheskoi Literatury
(1957) tr, into Arabic as Ta'rikh al-Adab al-Jughrdfi al-'Arabi by Sallh-
uddin 'Uthmln Hashim, 2 vols. (1963-65). Andre Miquel has also studied
the Arabic geographical literature in La Geographie Humaine Du Monde
Musulman Jusqu'au Milieu Du XIe Siecle (1967), pp. 420. S.M. Ziauddin
'Alawi, Arab Geography in the Ninth and the Tenth Centuries (1965), pp.
134. J.H. Kramers, "Djughrafiya" in the Encyclopedia of Islam. Suppl.
vol. 61-73; S. Maqbiil Ahmad and Fr. Taeschner, Djughrdiya, Encyclo- .
pedia of Islam, new ed. 11, 575-90.
(R) Al-Baladhuri (d., 279/892), Ahmad ibn Y*y& ibn Jfibir ibn

D&'iid al-BaghdidI; 'Umar RaQa KahBla, Mu'jam al-Mu'aflijlu~. 11, 201,
202; AI-Zirekli, af-A'lh, I, 252 gives sources in the foot-notes. C. Brockel-
mann, Geschichte Der Arabischen Litteratur, I, 147-48; SI, 216; C.H.
Becker, and F. Rosenthal, "al-Baliidhurf", in the Encyclopedia of Islmn,
(2), I, 971-72; ad-Diirf, Bdth fi Nash'at 'Ilm at-Ta 'rikh 'ind al- 'Arab. 344-
367; A. Zeki Velidi Togan, Tarihte UNl, 184. His FutGb al-Buldtin
edited by M.J. De Goeje was published in 1866, pp. 228 + 539. SalBh-
uddin al-Munajjid has published a good and critical edition of the same
from Cairo in 3 vols. A cheap edition was published at Cairo in 1381/1901,
pp. 480; F. Wiistenfeld, Die Geschichteschreiber der Araber mdlhre Werke.
No. 74, Kitiib al-W8fi bi'l Wafay&, VIII, No. 3676, 239-41. It is stated
that he was a translator from Persian into Arabic. A part of his Kit&
Ansiib al-Ashriif was translated and annotated by 0. Pinto and G. Levi
Della Vida in II Califo Mu'hviya. I, (1938); D.S. Margoliouth, Arabic
Hidorians, 116-1 19. C.H. Becker, Islam Ansiklopedisi, 11, 468-69; S.D.F.
Goitein, Introduction to vol. V of al-Baliidhuri's Kitiib al-Ansdb (1936),
1424. The full text of the AnsGb has not yet been published. For the
volumes published so far see Jean Sauvaget and Claude Cahen, Intro-
duction to the History of the Muslim East, 123. See Bulletin D' Etudes
Orientales, XIV (1952-1954) for an article "Le Livre des genealogies d'
al-BalPdhuri" by M. Hamiidulliih. The Ansiib al-AshriiJ vol. IVA edited
by M. Schloessinger has been revised and annotated by J.M. Kister (1971).
D.M. Dunlop, Arab Civilisation to AD 1500,8487 and passim. See Saliih-
uddin al-Munajjid, A 'liim at-Ta'rikh wa'l Jughriiiyah 'ind al- 'Arab, No. I,
al-Bal&#nui (1959). pp. 9-57. The English translation of his Fut* (see
note 18 below) has been reissued recently.
(S) The excavation work carried on in the different sites of Baby-
lonia has yielded valuable results and this has helped the study of Baby-
lonian astronomy immensely. See M.S. Khan, "A Chapter on Ancient
Chaldean Sciences in an Eleventh Century Hispano Arabic Work" in the
Islamic Quarterly, volume XVI (1 and 2) (1972) pp. 12-35. specially, its
foot-note No. 117 and books dealing with the subject listed in the biblio-
graphy. For a detailed account of Babylonia see Brockhaus Enzyklopadie,
(1967) 11, 185-192 (with upto date bilbliography). Farld Wajdi, Da'irat al-
Ma'drif. al-Qarn ar-Rcibi' 'Ash, 11, 4, 5. Encyclopedia Britannica, 11, 949,
951; Grund, I, 817-19, bibl. p. XV.
(T) Adam Metz suggests in his book The Ranaissrmce of Islam,
that Islamic renaissance took place in the 4thllOth century but about this
century TPhB Yusain writes, "During the course of their history, the Mus-

lims have not knowfi hother century as iich in sttiking eoxitradictibns.
&tat iiiaterial wealth and intellectual prospeiity of tht first order cobxist
with political decadence". Introductidn to the RarrS'il of Ikhw& a#-~aji?
(1928), 3, quoted by Sayyed Uossein Na~r, An Introduction to Islaniic
CbSmolbgical Doctrines, 12, fn. no. 25. For a modern view see 'Abdur
Ra'iif, Islamic Culture in India and Pakistan (Lahore, 197% pp. 97. See
JClian Obkrmann's explanation of this renaissance of Islam in The Idea of
History in the Ancient Near East, 306.
(U) Al-Mas'iidi (d. 345/956), Abii'l Hasan 'Ali ibn al-Husain
ibn 'Ali al-Mas'iidi; 'Umar Rada Kahhda, Mu'jam al-Mu'allifin, VII,
80-81 ; al-Zirekli, AI-A'IZm, V, 87 (with bibliography), JawBd 'Ali, Maw&
rid Ta'rikh al-Mm'tldi, in the Sumer, (Baghdad, 1964) vol. XX/l, 2; 1-48 ;
S. Maqbiil Ahmad and A. Rahmln, al-Mas'iidS Millenary Commemoration
Volme, (1960) pp. 146 (Bibliography 113-1 16); S. Maqbiil Ahmad, "al-
Mas'iidi's Contributions to Medieval Arab Geography", Islamic Culture,
(Jan. 1954), XXVII, No. 1, 275-286; C. Brockelmann, Geschichte Der
Arabischen I, 150-52 ; SIP 220-21. F. Wiistenfeld, Die Geschichteschreiber
der Araber undlhre Werke. No. 1 19, 38-40. Useful information about the
life and works of al-Mas'iidi can be gathered from his MurEj; see Paris ed.
Index (vol. IX) 184; C. Brockelmann, "al-Mas'iidi" in the Encyclopedia
of Islam, (1) 111,403-404 Three volumes of the French translation of the
Muriij a& -Dhahab wu Ma'iidin al-Jawcihir, revised by Charlcs Peilat have
been published by the Societe Asiatique of Paris (1962-1971). Charles
Pellat has also revised the text of the Muriij which is published by the
University of Lebanon, 2 vols. (1965-66). I, pp. 327 and 11, pp. 419. S.
Maqbiil Ahmad, "Geographical Materials in the writings of al-Mas'iidi",
B. Litt. Thesis, Oxford, 1947. His Mtuzij a&-Dhafrab wa Ma'Min al-Jawaif
has also been edited by M. Muhiy ad-Din 'Abdu'l-Ham'id. 4 vols.
in 2; 4th ed. (1964-67). For a critical appreciation of the works of al-
Mas'iidi see D.M. Dunlop, Arab Civilisation to AD 1500, 99-1 14. In the
Encyclopedia Britannica, vol. XIV, p. 1050 al-h3as6iidi is called "the Herodotus
of the Arabs". Ta'rif Khilidi, Islamic Historiography, The Histoties
of MadzZ€, (Albany; State University of New York Press, 1975), pp.
180. See also M.S. Khiin, "Al-Mas'fidi and the Geography of India" in
the ZDMG (forthcoming).
(V) Al-Ya'qiibi (d. 284/897), amad ibn Abi Ya'qfib Ishiq ibn
Ja'far ibn Wahb ibn Widih aLiAbb8si; 'Umar RaPa Kahhila, Mu'jmn al
Mu'allifin, I, 161; al-Zirkkli, (11-A8l&, I, 90-91 ; VI, 294 with informative
footnbtis);ad.-Dfiri, Bdth fi Nmh'at 'Ih at-TaDiikh 'ind al- 'Arab, 368-84;
R.Y. Ebied, ad ~.k. Wickham, "Al-Ya'qtibi's Amunt of the IPiaditi:

Prophets and Kings" in the Journal of Near Eastern Stdies, XXIX, 2
(1970)80-89; C. Brockelmann, "al-Ya'qiibi" in The Encyclopedia of Islam,
(I), IV, 1 152-53 ; - - - , Geschichte Der Arabischen Litteratur, I, (1943),
258-60; SI, 405. His Ta'rfkh was published by M. Th. Houtsma in two
parts at Leiden in 1883. Two reprints have been published at Najaf in 3
vols. in 1358/1939 and at Beirut in two vols. in 137911960. For a critical
and analytical study of al-Baliidhuri,ad-Dinawari and al-Ya'qiibi, see E.L.
Peterson, 'Aliand hfu'iwiya in Early Arabic Tradition, (Studies in the
Genesis and Growth of Islamic Historical Writing (1964), pp. 203;
D.S. Margoliouth. Arabic Historians, 125-127; D.M. Dunlop, Arab
Civilisation to AD 1500, 87-88. He is supposed to have used a Syriac
work Me'arath Gazze. See Houtsma's preface I, p. VIII to his text
edition. Al-Ya'qiibi's geographical work the Kitab al-&Id& has also been
published. F. Rosenthal, A History of Muslim Historiography, 409 note 3
gives information about al-Ya'qiibi. William Guy Millward, "A Study of
al-Ya'qlbi with special reference to his alleged Shi'a Bias", Ph.D
Dissertation, (Princeton University, 1962), pp. 325.
(W) At-Tabari (2243101839-923); Abii Ja'far Muhammad ibn
Jarir ibn Yazid at-Tabari. 'Umar Rada Kahhala, Mum al-Mu'allifir~,
IX, 147-48; al-Zirekli, Al-A'liirn, VI, 294 (with useful foot-notes). Over
and above the 15 volumes edition of his Ta'rikh published by D. Goeje
and its recent reprint (1964-65), there are at least three other reprints of this
history ; ad-Diiri, B4th fi Nash'at 'Ilm at-Ta'rikh 'ind al- 'Arab, 407-425 ;
Elma Marin has studied at -Tabari's account of the reign of al-Mu'tagim
(833-842), (1951), pp. 142. Martin Forstcer, Dm Kalifat des Abbasiden al-
Musta 'In (2481862-252/866), Ph. D. Dissertation, (Maim, 1968). For a
critical analysis of at-Tabari's account of 'Ali and Mu'awiyah see E.L.
Peterson, op. cit., C. Brockelmann, Geschichte Der Arabischen Litteratur.
1,148-49; SI, 217-18. Jawld 'Ali has published a detailed and critical study
of the sources of at-Tabari; see his Mawirid Ta'rikh a{-Tabari in the
Majalla Majma ' al- 'Ilmi al- 'Iriqi, vols. 1, 2 and 3 (1 950-54). Translated
into Urdii by Nisar *mad Fartiqi and published in the monthly BurhEn
of Delhi. Its 17th instalment has been published in its March 1971 issue,
pp. 195-202; R. Paret, "Al-Tabari" in the Encyclopedia of Islam, (I), IV,
578-79. For a comparison of at-Tabari and Ibn al-Athir see. W. Barthold
op. cit.. 2-3; the sources of at-Tabari are discussed on pp. 5-6; F. Rosenthal,
A History of Muslim Historiography, pp. 53-55; 69-73,120-122; 134-136 and
passim; D.S. Margoliouth, Arabic Historians, 101-112. For a critical
study of at-Tabari's history see M.J. De Goeje, "Tabari' in the Encyclopedia
Britannica, ninth ed. XXIII, 1-5; F. Wiistenfeld, Die Geschichteschreiber

der Araber und Ihre Werke, No. 94; 31 5; O.S.A. Isml'il, The Reign of
Mu1ta@rn 218-2271833-42- Ph. D. Thesis, London 1962-63. D. M. Dunlop.
Arab Civilisation to AD 1500, 89-92, adds a critical appreciation of his
Ta'rfkh. Muhammad emad al-Hawfi, A?-Tabari, (Cairo, 1970) pp. 262.
Philip M. Kimmelfield, The Annals of Tabm-: the Caliphate of al-Mu1ta-
mid". Ph. D. Dissertation (Dropsie, 1955). A.A. ShihBbf, Ahwil wa Athr~r-
i-Tabari, (1957). George Sarton, Introduction to the History of Science,
I, 642; A.A. Dehkhoda. Lughat Name No. 29 (1355 A.H. Shamsi) 143
with references to Persian works. For comments on at-Tabari's histo-
riography SF 'Ilm at-Ta'rikh 'ind al-'Arab by Maammad 'Abdu'l-
Ghani Hasan, 140-142; 171-173 where his annalistic treatment is discussed.
Fu'gt Sezgin, Geschicilre &s Arabischen Schrifttwns, I, 323-328 (very in-
formative).
(X) Ibn Miskawayh (d. 421-1030), Abii 'Ali Ahmad ibn Maammad
ibn Ya'qiib called Miskawayh; 'Umar Rada Khahhgla, Mu'jam al-Mu'-
allifin, 11, 168-69. Al-Zirekli, al-A'ih, I, 204-205 (note 1 discusses the
different transcriptions of his name). See Index Islamicus, second suppl.
Nos. 2780-2790. For the studies of this translator on Miskawayh as a
historian see his forthcoming book Studies in Miskawayh's Contemporary
History to be published by Columbia University, New York, under the
Middle East Monographs series. A. Zeki Velidi Togan, Tarihte U@I,
55, 71, 85, 137, 154, 155, 185, 283; Mohammad Arkiin, "Ethique et His-
toire D' Apres Les Tajzrib al-Urn" in the Atti Del Terzo Congresso
Di Studi Arabi E Islarnici, 83-1 12; - - - , L 'Humanisme arabe au IVe Siecle
de I' Hegire: Miskawayh, philosophe et historien (1970), pp. 388; C. Broc-
kelmann, Geschichte Der Arabischen Litteratur, 417-18; SI, 582-84. See
this translator's book An Annotated Bibliography of Miskawayh to be
published soon and the short bibliography of Miskawayh in the introduc-
tion to the English translation of Miskawayh's Tahdhib al-Akhlliq or
The Rejinement of Character by Constantine K. Zurayk, (1968), XXI. For
a critical and analytical study of Miskawayh see D.S. Margoliouth,
Arabic Historians, 128-137 who states: "In the work of Miskawayh Arabic
historical composition seems to reach its highest point." (p. 147). The
Encyclopedia of Islam, (I), 11, 404 under Ibn Miskawaih (name of writer
not given). D.M. Dunlop, Arab Civilisation to AD 1500, 122-126.
The French translation of his Tahdhib d-Akhliq or Traite d' Ethique with
an introduction and notes has been published by Mohammad Arkiin
(IFD, 1969), pp. (XXXII + 359; Ansari, The Ethical Philosophy of
Miskawaih (1 963 ),pp.200.
-x-