Ibn Hazm

Ibn HazmTemplate:Efn (Template:Langx; November 994 – 15 August 1064) was an Andalusian Muslim polymath, historian, traditionist, jurist, philosopher, and theologian, born in the Córdoban Caliphate, present-day Spain.<ref name="EB2">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Described as one of the strictest hadith interpreters, Ibn Hazm was a leading proponent and codifier of the Zahiri school of Islamic jurisprudence,<ref name="brill" /> and produced a reported 400 works, of which only 40 still survive.<ref name="gulf">Joseph A. Kechichian, A mind of his own. Gulf News: 21:30 20 December 2012.</ref><ref name="EB2"/>

In all, his written works amounted to some 80,000 pages.<ref>Ibrahim Kalin, Salim Ayduz (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam, Volume 1, p. 328</ref> Also described as one of the fathers of comparative religion, the Encyclopaedia of Islam refers to him as having been one of the leading thinkers of the Muslim world.<ref name="brill" /><ref>Islamic Desk Reference, pg. 150. Ed. E. J. Van Donzel. Leiden: Brill Publishers, 1994. Template:ISBN</ref>

Personal life

File:WarnerUBL.jpg

The Ring of the Dove
(Ms. Or. 927 in Leiden University Library)

Lineage

There are two extant genealogies for Ibn Hazm.<ref>Template:Cite journal</ref> The first goes back to an ancestor Yazid al-Farisi who was a Persian mawla of Yazid ibn Abi Sufyan, brother of Muawiya.<ref name=":2">Template:Cite book</ref><ref>Template:Cite encyclopedia</ref> The full nasab goes ibn Ahmad ibn Sa‘id ibn Hazm ibn Ghalib ibn Salih ibn Khalaf ibn Sufyan ibn Yazid.<ref name=":2" /><ref name=":0">Template:Cite journal</ref> According to this genealogy, Ibn Hazm's earliest Muslim ancestor, Yazid went back to the time of Muawiya and his ancestor, Khalaf, was the first to enter al-Andalus.<ref name=":3">Template:Cite book</ref> This claim of Persian origin was pushed by the Banu Hazm themselves. Modern Muslim scholars typically accept the claim of Persian origin.<ref name=":1">Template:Cite book</ref> Ibn Hazm's disciple Al-Ḥumaydī,<ref name=":3" /> student Said al-Andalusi and his sons also affirmed this origin.<ref name=":2" />

Ibn Hayyan, a contemporary of Ibn Khaldun, was the first to question Ibn Khaldun's claimed genealogy.<ref name=":0" /> He claimed that that the Banu Hazm were recent converts who only became notable with Ibn Hazm's father Ahmad.<ref>Template:Cite book</ref> Most modern Western scholars believe that Ibn Hazm was of Spanish origin coming from a family of Iberian Christian origin who converted to Islam (Muwallads) from Manta Līsham (west of Seville).<ref name=":0" /><ref name=":1" />Template:Efn Contemporary Western and Muslim scholars who considered him to be of Spanish origin include Template:Ill, Emilio García Gómez, Reinhart Dozy and Taha al-Hajiri.<ref name=":0" />

Ibn Hazm's grandfather Sa'id and his father, Ahmad, both held high advisory positions in the court of Umayyad Caliph Hisham II.<ref>The court was under the effective rule of the grand vizier, al-Mansur, and his successor and son, al-Muzaffar</ref>Template:Citation needed

Upbringing

Having been raised in a politically and economically important family, Ibn Hazm mingled with people of power and influence all his life. He had access to levels of government by his adolescence that most people then would never know throughout their whole lives. Those experiences with government and politicians caused Ibn Hazm to develop a reluctant and even sad skepticism about human nature and the capacity of human beings to deceive and to oppress.<ref name=lois428>Lois A. Giffen, "Ibn Hazm and the Tawq al-Hamama". Taken from The Legacy of Muslim Spain, p. 428, ed. Salma Jayyusi. Leiden: Brill Publishers, 1994.</ref>

His reaction was to believe that there was no refuge or truth except with an infallible God and that with men resided only corruption. He was thus known for his cynicism regarding humanity and a strong respect for the principles of language and sincerity in communication.<ref name=brill/>

Career

Ibn Hazm lived among the circle of the ruling hierarchy of the Caliphate of Córdoba government. His experiences produced an eager and observant attitude, and he gained an excellent education at Córdoba.

After the death of the grand vizier, al-Muzaffar, in 1008, the Caliphate of Iberia became embroiled in a civil war that lasted until 1031 and resulted in the collapse of the central authority of Córdoba and the emergence of many smaller independent states, the taifas.<ref name="EB2"/>

File:Majorca and Minorca by Piri Reis.jpg

Historic map of Majorca and Minorca by the Ottoman admiral Piri Reis.

Ibn Hazm's father died in 1012. Ibn Hazm was frequently imprisoned as a suspected supporter of the Umayyads.<ref name=gulf/><ref name="EB2"/> By 1031, Ibn Hazm retreated to his family estate at Manta Lisham and had begun to express his activist convictions in the literary form.<ref name="EB2"/> He was a leading proponent and codifier of the Zahiri school of Islamic thought,<ref name="brill" /> and he produced a reported 400 works, but only 40 still survive.<ref name=gulf/><ref name="EB2"/><ref>Camilla Adang, This Day I have Perfected Your Religion For You: A Zahiri Conception of Religious Authority, pg. 19. Taken from Speaking for Islam: Religious Authorities in Muslim Societies. Ed. Gudrun Krämer and Sabine Schmidtke. Leiden: Brill Publishers, 2006.</ref> His political and religious opponents gained power after the collapse of the caliphate and so he accepted an offer of asylum from the governor of the island of Majorca in the 1040s. He continued to propagate the Zahiri School there before he returned to Andalusia.<ref name="Sharif">Template:Cite book</ref>

Contemporaries coined the saying "the tongue of Ibn Hazm was a twin brother to the sword of al-Hajjaj", an infamous 7th century general and governor of Iraq. Ibn Hazm became so frequently quoted that the phrase "Ibn Hazm said" became proverbial.<ref name="EB2"/>

As an literalist, he opposed the allegorical interpretation of religious texts and preferred a grammatical and syntactical interpretation of the Qur'an. He granted cognitive legitimacy only to revelation and sensation, and he considered deductive reasoning insufficient in legal and religious matters. He rejected practices common among more orthodox schools such as juristic discretion.<ref name=shadow34>Bilal Orfali, "In the Shadow of Arabic: The Centrality of Language to Arab Culture." Pg. 34. Brill Publishers, 2011. Print.</ref> He was initially a follower of the Maliki school of law within Sunni Islam, but he switched to the Shafi'i school at around the age of thirty. He finally settled with the Zahiri school.<ref name=lois428/><ref>Adang, "From Malikism to Shafi'ism to Zahirism: The Conversions of Ibn Hazm", p. 73-87. Conversions islamiques. Identites religieuses en Islam mediterraneen, ed. Mercedes Garcia-Arenal. Paris: 2001.</ref> He is perhaps the most well-known adherent of the school and the main source of extant works on Zahirite law. He studied the school's precepts and methods under Abu al-Khiyar al-Dawudi al-Zahiri of Santarém Municipality and was eventually promoted to the level of a teacher of the school himself.

In 1029, both were expelled from the main mosque of Cordoba for their activities.<ref>Delfina Serrano, "Claim or complaint?" Taken from Ibn Hazm of Cordoba: The Life and Works of a Controversial Thinker, p. 200, ed. Camilla Adang, Maribel Fierro and Sabine Schmidtke. Volume 103 of Handbook of Oriental Studies. Section 1 The Near and Middle East. Leiden: Brill Publishers, 2012. Template:ISBN</ref>

Works

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Much of Ibn Hazm's substantial body of works,<ref name="hadithsunnah">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="Arberry">Ibn Hazm. The Ring of the Dove: A Treatise on the Art and Practice of Arab Love (Preface). Trans. A. J. Arberry. Luzac Oriental, 1997 Template:ISBN</ref><ref name="brill" /><ref name="gulf" /> which approached that of Muhammad ibn Jarir al-Tabari and As-Suyuti's, was burned in Seville by his sectarian and political opponents. His surviving works, while criticised as repetitive, didactic and abrasive in style,<ref>Adang, Zahiri Conceptions, p. 20.</ref> also show a fearless irreverence towards his academic critics and authorities.

Ibn Hazm wrote works on law and theology and over ten medical books. He called for science to be integrated into a standard curriculum. In Organization of the Sciences, he diachronically defines educational fields as stages of progressive acquisition set over a five-year curriculum, from language and exegesis of the Qur'an to the life and physical sciences to a rationalistic theology.<ref>Francoise Micheau, "The scientific institutions in the medical Near East". Taken from Encyclopedia of the History of Arabic Science, Volume 3: Technology, Alchemy and Life Sciences, p. 1008. Ed. Roshdi Rashed. London: Routledge, 1996. Template:ISBN</ref>

Apart from his rational works, Ibn Hazm's The Ring of the Dove (Tawq al-hamamah) is considered a major work of Arabic literature from Al-Andalus.<ref>Stearns, Peter N. "Arabic Language and Literature." In The Oxford Encyclopedia of the Modern World. Oxford University Press, 2008.</ref> The manuscript of Ṭawq al-ḥamāma (MS Or. 927) is kept at Leiden University Libraries and is also available digitally.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Detailed Critical Examination

In Fisal (Detailed Critical Examination), a treatise on Islamic science and theology, Ibn Hazm promoted sense perception above subjectively flawed human reason. Recognizing the importance of reason, as the Qur'an itself invites reflection, he argued that reflection to refer mainly to revelation and sense data since the principles of reason are themselves derived entirely from sense experience. He concludes that reason is not a faculty for independent research or discovery, but that sense perception should be used in its place, an idea that forms the basis of empiricism.<ref>Ibn Hazm, Islamic Philosophy Online.</ref>

Jurisprudence

Perhaps Ibn Hazm's most influential work in the Arabic, selections of which have been translated into English, is now The Muhalla, or The Adorned Treatise. It is reported to be a summary of a much longer work, known as Al-Mujalla. Its essential focus is on matters of jurisprudence, but it also touches of matters of creed in its first chapter, Kitab al-Tawheed, whose focus is on credal matters related to monotheism and the fundamental principles of approach to divine texts. One of the main points that emerges from the masterpiece of jurisprudencial thought is that Ibn Hazm rejects analogical reasoning (qiyas) in favor of direct reliance on the Quran, sunnah, and ijma of the companions.<ref>Template:Cite journal</ref>

Logic

Ibn Hazm wrote the Scope of Logic, which stressed on the importance of sense perception as a source of knowledge.<ref name="Iqbal">Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, "The Spirit of Muslim Culture" (cf. [1] and [2])</ref> He wrote that the "first sources of all human knowledge are the soundly used senses and the intuitions of reason, combined with a correct understanding of a language". Ibn Hazm also criticized some of the more traditionalist theologians who were opposed to the use of logic and argued that the first generations of Muslims did not rely on logic. His response was that the early Muslims had witnessed the revelation directly, but later Muslims have been exposed to contrasting beliefs and so the use of logic is necessary to preserve the true teachings of Islam.<ref name=Leaman>Seyyed Hossein Nasr and Oliver Leaman (1996), History of Islamic Philosophy, pp. 107–109, Routledge, Template:ISBN.</ref> The work was first republished in Arabic by Ihsan Abbas in 1959 and most recently by Abu Abd al-Rahman Ibn Aqil al-Zahiri in 2007.<ref>Jose Miguel Puerta Vilchez, "Inventory of Ibn Hazm's Works". Taken from Ibn Hazm of Cordoba: The Life and Works of a Controversial Thinker, pg. 743. Eds. Camilla Adang, Maribel Fierro and Sabine Schmidtke. Volume 103 of Handbook of Oriental Studies. Section 1 The Near and Middle East. Leiden: Brill Publishers, 2012. Template:ISBN</ref>

Ethics

In his book, In Pursuit of Virtue, Ibn Hazm had urged his readers:

Do not use your energy except for a cause more noble than yourself. Such a cause cannot be found except in Almighty God Himself: to preach the truth, to defend womanhood, to repel humiliation which your creator has not imposed upon you, to help the oppressed. Anyone who uses his energy for the sake of the vanities of the world is like someone who exchanges gemstones for gravel.<ref>In Pursuit of Virtue, section under Treatment to be given to Souls, and the Reform of Vicious Characters, #9</ref>

Poetry

A poem or fragment of a poem by him is preserved in Ibn Said al-Maghribi's Pennants of the Champions:<ref>Template:Cite book</ref>

You came to me just before

the Christians rang their bells.

The half-moon was rising

looking like an old man's eyebrow

or a delicate instep.

And although it was still night

when you came a rainbow

gleamed on the horizon,

showing as many colours

as a peacock's tail.

Medicine

Ibn Hazm's teachers in medicine included al-Zahrawi and Ibn al-Kattani, and he wrote ten medical works,<ref>Seyyed Hossein Nasr, Oliver Leaman (ed.), History of Islamic Philosophy, Routledge, 2013, p. 945</ref> including Kitab fi'l-Adwiya al-mufrada mentioned by al-Dhahabi.<ref>Camilla Adang, Maribel Fierro, Sabine Schmidtke (ed.), Ibn ?azm of Cordoba: The Life and Works of a Controversial Thinker, BRILL, 2012, p. 685</ref>

Views

Language

In addition to his views on honesty in communication, Ibn Hazm also addressed the science of language to some degree. He viewed the Arabic language, the Hebrew language and the Syriac language as all essentially being one language which branched out as the speakers settled in different geographic regions and developed different vocabularies and grammars from the common root.<ref name=kees175>Kees Versteegh, The Arabic Linguistic Tradition, pg. 175. Volume three of Landmarks in Linguistic Thought. London: Routledge, 1997. Template:ISBN</ref> He also differed with many Muslim theologians in that he did not view Arabic as superior to other languages since the Qur'an does not describe Arabic as such. Ibn Hazm viewed that there was no proof for claiming any language was superior to another.<ref name=kees175/>

Literalism

Ibn Hazm was well known for his strict literalism and is considered the champion of the literalist Zahirite school within Sunni Islām. A commonly cited example is his interpretation of the first half of verse 23 in the Qur'anic chapter of Al-Isra prohibiting one from saying "uff" to one's parents. Ibn Hazm said that half of the verse prohibits only saying "uff", not hitting one's parents, for example.<ref>Robert Gleave, Islam and Literalism: Literal Meaning and Interpretation in Islamic Legal Theory, pg. 169. Edinburgh: Edinburgh University Press, 2012. Template:ISBN</ref> However, he considered that hitting them is prohibited by the second half of the verse as well as verse 24 which command kind treatment of parents.<ref>Robert Gleave, Islam and Literalism, pg. 170.</ref><ref>Ibn Hazm, al-Ihkam fi Usul al-Ahkam, vol. 7, pg. 976. Ed. Mahmud Hamid Uthman. Cairo: Dar al-Hadith, 2005. Template:ISBN</ref>

Philosophy

Ibn Hazm's works lightly touched upon the traditions of Greek philosophy. Agreeing with both Epicurus and Prodicus of Ceos, he stated that pleasure brings happiness in life and that there is nothing to fear in death. He believed that these philosophical traditions were useful but not enough to build an individual's character properly, and he stated that the Islamic faith was also necessary.<ref name="Sharif" />

The concept of absolute free will was rejected by Ibn Hazm, as he believed that all of an individual's attributes are created by God.<ref name="Sharif" />

Shia

Ibn Hazm was highly critical of the Shia.<ref>Template:Cite journal</ref> He said about the sect:

The Persians possessed a great kingdom and an upper hand above all other nations. They magnified the danger they posed [to others nations] by calling themselves al-Ahrār (the free ones) and al-Asyād (the noble ones). As a result, they considered all other people their slaves. However, they were afflicted with the destruction of their empire at the hands of the Arabs whom they had considered a lesser danger among the other nations [to their empire]. Their affairs became exacerbated and their afflictions doubled as they plotted wars against Islam various times. However, in all of their plots, Allāh made the Truth manifest. They continued to plot more useful stunts. So, some of their people accepted Islām only to turn towards Shī'ism, with the claim of loving Ahl al-Bayt (the family of the Prophet) and abhorrence to the oppression against 'Alī. Then, they traversed upon this way until it led them away from the path of Guidance [Islām].<ref>Template:Cite book</ref>

Kharijites

He was critical of Kharijites (Ibadism):

However, the predecessors of the Khārijites were bedouins who read the Qurʾān before they had gained understanding of the established Sunnah from the Messenger of Allāh (ﷺ). None of the jurists (fuquhāʾ) were amongst them... Hence, you will find them declaring each others disbelievers on the occasion of the smallest issue that arises between them which pertains to the minutest and smallest matters of jurisprudence. Thus, the weakness of these people and the strength of their ignorance manifests itself... Then Satan blinded them and Allāh misguided them with His knowledge [that they do not desire guidance]. So they dissolved their pledge of allegiance to the likes of ʿAlī, turned away from Saīʿd bin Zayd, Saʿd, Ibn ʿUmar and others from those who spent of their wealth and fought before the victory and they turned away (likewise) from the Companions who spent and fought after the victory... and they abandoned all of the Companions...<ref>{{#invoke:citation/CS1|citation

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Homosexuality

Ibn Hazm clearly states that homosexual acts are a sin, since they are condemned in the Quran and the sunnah.<ref name="Ibn Hazm on Homosexuality. A case o">Template:Cite journal</ref><ref>Quran An-Naml (The Ants) 27:55</ref><ref> Surah Al-A'raf (The Heights) 7:80-84</ref> However, his rejection of Qiyas prevents him from assimilating Liwat to Zina. The punishment prescribed by him is therefore not that which is incurred by zina (stoning or intensive flogging), but a maximum of ten lashes and imprisonment with the aim of bringing about the reformation of the sinner. Ibn Hazm rejects those reports and traditions which proclaim that Homosexuality is worse than Zina, including certain traditions from the canonical collections. Nevertheless, for both acts will be a punishment of up to ten lashes.<ref name="Ibn Hazm on Homosexuality. A case o"/>

Most Hanafis hold the same view, but suggesting no physical punishment at all, leaving the choice to the judge's discretion.<ref>Peters, Rudolph (2006). Crime and Punishment in Islamic Law: Theory and Practice from the Sixteenth to the Twenty-First Century. Cambridge University Press. pp. 61–62.</ref><ref>https://referenceworks.brill.com/display/entries/EIEO/SIM-4677.xml Template:Bare URL inline</ref> Abu Hanifa refused to recognize the analogy between sodomy and zina.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The Hanafi scholar Abu Bakr Al-Jassas (d. 981 AD/370 AH) argued that the two hadiths on killing homosexuals "are not reliable by any means and no legal punishment can be prescribed based on them".<ref name="islamonline">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Female Prophets

Ibn Hazm believed Mary, Sarah, Jochebed, Asiya, Eve, and Hajar were Prophets in Islam.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Al-Qurtubi also held this opinion, so did Abu Hasan al-Ash'ari, the founder of the Ashari school of Islamic theology.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Music

Ibn Hazm is well known for rejecting the prohibition of music. He believed that the hadiths prohibiting musical instruments were weak and fabricated.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> He said: "The Messenger of God (peace and blessings be upon him) said, "Actions are judged according to intentions, and every person will get the reward according to what he intended." [So], whoever listens to music as an aid to something unlawful is immoral. The same applies to all things other than singing. And whoever listens to music seeking entertainment to give him strength in obeying God the Exalted and motivating him to pious acts, is good, obedient and his deed is lawful. Whoever intends neither obedience nor disobedience, his idleness is forgiven, such as the person who takes a walk in his orchard or sits on his doorstep for relaxation."<ref>Al-Muhallā (7/567).</ref>

Reception

Muslim scholars, especially those subscribing to Zahirism, have often praised Ibn Hazm for what they perceive as his knowledge and perseverance. Yemeni preacher Muqbil bin Hadi al-Wadi'i was one of Ibn Hazm's admirers in recent times, holding the view that no other Muslim scholar had embodied the prophetic tradition of the Muhammad and the Sahaba. On several occasions, al-Wadi'i rejected the validity of Qiyas while referencing Ibn Hazm's works. As a matter of fact, al-Wadi'i would at times advice his students to be Zahiri when approaching Fiqh altogether.<ref>Al-Waadi'i, Muqbil "Ijabat al-Sa`il fi Ahamm al-Masa`il", pg. 333</ref> Similarly, Pakistani cleric Badi' ud-Din Shah al-Rashidi taught Ibn Hazm's book Al-Muhalla to students in Masjid al-Haram, while living in Mecca.<ref name=meezaan>Abdullaah Nasir Rehmaani, "A Biography of Shaykh Badee-ud-Deen Shah Rashidee as-Sindhee." Trns. Abu Naasir and Abu Handhala. Prepared by al-Meezaan.com.</ref> al-Wadi'i himself taught Al-Muhalla in Al-Masjid an-Nabawi, while in Medina. Abu Abd al-Rahman Ibn Aqil al-Zahiri, the primary biographer of Ibn Hazm in the modern era, has authored a number of works on Ibn Hazm's life and career, many published through Ibn Aqil's printing press which is named after Ibn Hazm.<ref>See:
*Maribel Fierro, "Heresy in al-Andalus". Taken from The Legacy of Muslim Spain, pg. 905. Ed. Salma Jayyusi. Leiden: Brill Publishers, 1994.
*Ibn Hazam Khilal Alf Aam. Lebanon: Dar al-Gharab al-Islami, 1982. 303 pages.
*Tahrir ba'd al-masa'il 'ala madh'hab al ashab. 1st Ed. Riyadh: Maktabat Dar al-Ulum, 1981.</ref>

Modernist revival of Ibn Hazm's general critique of Islamic legal theory has seen several key moments in Arab intellectual history, including Ahmad Shakir's re-publishing of Al-Muhalla, Muhammad Abu Zahra's biography of Ibn Hazm, and the re-publishing of archived epistles on legal theory by Sa'id al-Afghani in 1960 and Ihsan Abbas between 1980 and 1983.<ref>Adam Sabra, "Ibn Hazm's Literalism: A Critique of Islamic Legal Theory". Taken from: Ibn Ḥazm of Cordoba: The Life and Works of a Controversial Thinker, pg. 98. Volume 103 of Handbook of Oriental Studies, Section 1: The Near and Middle East. Eds. Camilla Adang, Maribel Fierro, and Sabine Schmidtke. Leiden: Brill Publishers, 2012. Template:ISBN</ref>

In an extant manuscript of Ibn Hazm, as transmitted by Ibn Arabi, Ibn Arabi gives an introduction to the work where he describes a vision he had:

See also

• Hazm (name)
• Ibn Hazm bibliography
• Miguel Asín Palacios
• Sunni fatwas on Shias
• Shia view of the Quran

Sources

• The Ring of the Dove by Ibn Hazm, translation and preface by A. J. Arberry Template:ISBN
• al-Fasl fi al-milal wa-al-ahwa' wa-al-nihal, by Ibn Hazm. Bairut: Dar al-Jil, 1985
• Abenházam de Córdoba y su Historia crítica de las ideas religiosas vols. 1–5, by Miguel Asín Palacios. Madrid, 1928–1932
• Muslim writers on Judaism and the Hebrew Bible : from Ibn Rabban to Ibn Hazm, by Camilla Adang. Leiden: E.J. Brill, 1996. Template:ISBN
• Ibn Hazm et la polémique islamo-chrétienne dans l´histoire de l´Islam, by Abdelilah Ljamai. Leiden: Brill, 2003. Template:ISBN
• Ibn Hazam Khilal Alf Aam, by Abu Abd al-Rahman Ibn Aqil al-Zahiri. Lebanon: Dar al-Gharab al-Islami, 1982. 303 pages.
• Kitab al-'axlaq wa-s-siyar ou Risala fi mudawat an-nufus wa-tahdib al-'axlaq wa-z-zuhd fi r-rada'il / Ibn Hazm al-'Andalusi; introd., éd. critique, remarques par Eva Riad. Uppsala : Univ.; Stockholm : Almqvist & Wiksell international (distr.), 1980. Template:ISBN
• The Zahiris, Their Doctrine and Their History: a contribution to the history of Islamic theology by Ignaz Goldziher, trans. and ed. Wolfgang Behn. Leiden: E.J. Brill, 1971.
• "Ibn Hazm of Cordova: on Porphyry's Isagoge", by Rafael Ramón Guerrero, in J. Meirinhos - O. Weijers (eds.): Florilegium mediaevale. Études offertes à Jacqueline Hamesse à l'occasion de son éméritat, Louvain-La-Neuve, FIDEM, 2009, pp. 525–540.

External links

• Biodata at MuslimScholars.info
• The original Arabic manuscript of Tawq Alhamama
• Global webpost Ibn Hazm and female prophethood
• Muslim Heritage Biography
• Britannica.org Encyclopædia Britannica article on Ibn Hazm
• Polemics (Muslim-Jewish), Camilla Adang, Sabine Schmidtke: Andalusi Ibn Ḥazm, who was known for his rather indiscriminate vilification of opponents, even if they were Muslims., p. 6, in "Encyclopedia of Jews in the Islamic World", ed. Norman Stillman
• Template:In lang The Position of Ibn Hazm about Asharism by at-tawhid.net