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Updated: June 6, 2025
Tell me, dost thou know the Koran?" "I do," answered she; "and I am also acquainted with philosophy and medicine and the Prolegomena and the commentaries of Galen the physician on the Canons of Hippocrates, and I have commented him, as well as the Simples of Ibn Beltar, and have studied the works of Avicenna, according to the canon of Mecca, as well as other treatises.
When Ibn 'Aischah was told that some one drank no wine, he said: "He has thrice disowned the world." Ibn el Mu'tazz sang: "Heed not time, how it may linger, or how swiftly take its flight, Wail thy sorrows only to the wine before thee gleaming bright. But when thrice thou st drained the beaker watch and ward keep o'er thy heart.
Poor people! who should never have trodden that land of Africa, and whom treachery had just cast there. When Ibn Hamis's caravan had arrived at Kazounde, Mrs. Weldon, having no communication with the outer world, could not know of the fact: neither did the noises from the lakoni tell her anything.
The big man spoke with his eyes on the floor. Had he turned them on the Syndic he must have seen that he was greatly agitated. Beads of moisture stood on his brow, his face was red, he swallowed often and with difficulty. At length, with an effort at composure, "Possibly your product is not, after all, the same as Ibn Jasher's?" he said. "I tested it in the same way," Basterga answered quietly.
The harmonizing spirit of Philo, which may be accounted part of the genius of the race, lives on in Saadia, Maimonides, Ibn Ezra, Ibn Gabirol, and Judah Halevi. But the difference between him and the Arabic school is marked.
Over the Bab Aly and Bab Abbas is a long inscription, also in the Solouth character, placed there by Sultan Murad Ibn Soleyman, in A.H. 984, after he had repaired the whole building. Kotobeddyn has given this inscription at length; it occupies several pages in his history, and is a monument of the Sultan's vanity.
Ibn Daud does not adopt eternity of motion even hypothetically, as Maimonides does. But this merely removes the difficulty one step. For the infinity which is regarded impossible in phenomena is placed in God. But another more serious objection is the adoption of an Aristotelian argument where it does not suit. For the argument from motion does not give us a creator but a first mover.
The camp is in a "Devil's Punchbowl," stiflingly hot during nine months of the year, and subject to alternations of sandstorm and Simum, "without either seed, water, or trees," as Ibn Batutah described it 500 years ago, unproductive for want of rain, not a sparrow can exist there, nor will a crow thrive, and essentially unhealthy.
Ibn al Muqaffa stands in the first place belonging to him by right. He was a genuine encyclopaedic translator familiar with the Arab society with all its influence of spiritual Sasanian life of Persia finding expression in its literature. He translated scientific, epico-historical, and ethico-didactic books.
Maimonides cannot admit any ignorance in God, and takes refuge in the transcendent character of God's knowledge. What is unpredictable for us is not necessarily so for God. As he is the cause of everything, he must know everything. Gersonides who, as we have seen, is unwilling to admit Maimonides's agnosticism and transcendentalism, solves the problem in the same way as Ibn Daud.
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