Ibn al-Khatib | |
|---|---|
ابن الخطيب | |
 An inscription in theCourt of the Myrtles of theAlhambra, where poetry by Ibn al-Khatib is inscribed.[1] | |
| Born | November 16, 1313 Rajab 26 713 AH |
| Died | 1374 AD, 776 AH |
| Cause of death | Strangulation |
| Resting place | Bab Mahruq 34°03′45″N4°59′9.8″W / 34.06250°N 4.986056°W /34.06250; -4.986056 |
| Alma mater | Madrasa Yusufiyya |
| Occupation(s) | Poet,historian,statesman,physician |
| Era | Islamic golden age |
Lisan ad-Din Ibn al-Khatib[note 1] (Arabic:لسان الدين ابن الخطيب; 16 November 1313 – 1374) was anArab[3]Andalusipolymath,[4]poet,writer,historian,philosopher,physician andpolitician fromEmirate of Granada.[5] Being one of the most notable poets fromGranada, his poems decorate the walls of the palace ofAlhambra. He is known for composing themuwashshaḥāt "Jadaka al-Ghaithu" and possibly "Lamma Bada Yatathanna."
Ibn Al-Khatib is highly esteemed both as a historian and as a poet. He was a contemporary and acquaintance ofIbn Khaldun.[6]
His most significant historical work,The Complete Source on the History of Granada (الإحاطة في أخبار غرناطة),[7][8] written in 1369 AD, which includes his autobiography, has yet to be translated into English.
Ibn al-Khatib was born atLoja, Granada.[6] Shortly after his birth, his father was appointed to a high post at the court ofEmir Ismail I in Granada.[6] After his father and older brother were killed in theBattle of Río Salado in 1340, Ibn al-Khatib was hired to work as a secretary for his former teacherIbn al-Jayyab, vizier to EmirYusuf I.[6] Following Ibn al-Jayyab's early death from theplague, Ibn al-Khatib became vizier and head of the emiri chancery, serving also in diplomatic roles in the courts of Andalusi and Maghrebi rulers.[6]
For much of his life he wasvizier at the court of the Sultan of Granada,Muhammed V. He spent two periods in exile in theMarinid empire (between 1360 and 1362 and 1371–74). He resided variously atCeuta,Tlemcen andFes). In 1374, he was imprisoned forzandaqa ("heresy") and was sentenced to death by suffocation. Earlier and modern historians have speculated that his many private and political feuds with the Emirs of Granada belonging to theNasrid dynasty were probably the main factors in his treatment and execution. His body was burned before being buried atBab Mahruq, a city gate inFes.[9]
His poetry was influenced by court poets from theMashriq, or Islamic east, especiallyAbū Nuwās,Abū Tammām, andal-Mutanabbī.[6] Ibn al-Khatib was a master ofsaj' (سجع, rhymed prose), especially in his maqamāt.[6]
In his treatise aboutthe plague (Muqni'at al-Sā'il 'an al-Maraḍ al-Hā'il, c. 753/1362), ibn al-Khatib explores the idea of transmission ofdisease throughcontagion centuries beforeLouis Pasteur conducted his experiments in Europe. The original Arabic text is preserved in theZaydani Library atEl Escorial, MS Arabic 1785.[10] Of the estimated deaths due to the outbreak ofbubonic plague, known as the "Black Death", whichswept through al-Andalus in the 14th century, the numbers range to as high as a third of the Muslim population worldwide.[11]
In his treatiseOn the Plague, Ibn al-Khatib writes:[12]
"The existence of contagion is established by experience [and] by trustworthy reports on transmission by garments, vessels, ear-rings; by the spread of it by persons from one house, by infection of a healthy sea-port by an arrival from an infected land [and] by the immunity of isolated individuals."
Although this discovery is generally credited to al-Khatib's insight, the well-known plaguehadith found in bothSahih al-Bukhari andSahih Muslim appears to have already documented this observation (Sahih al-Bukhari5728):
Narrated Saud: The Prophet (ﷺ) said, "If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place."
A similar narration can be found in Sahih Muslim2218c.
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A detailed account of his demise was written down byIbn Khaldun, a friend and admirer of his.[13] As a loyal courtier ofMuhammed V of Granada, Ibn al-Khatib was arrested in the wake of a 1359 coup by Muhammed's half-brother Ismail, and had his property confiscated. He was soon released due to interference by the Marinid sultan of Morocco. He joined a host of Andalusi refugees in Morocco, settling in the Atlantic town ofSalé. He immersed himself inSufi mysticism and writing. During this stay in Morocco, he first met Ibn Khaldun and other important North African intellectuals such asibn Marzuq.
In 1362, the former emir of Granada, Muhammed V, was able to regain the throne with help from the Moroccan sultan. This allowed Ibn al-Khatib to return to Granada and resume the office of Great Vizier (dhu al-wizaratayn, i.e. 'possessor of the two vizierates', meaning 'head of both the civil and military authority'). He soon ran afoul of severe political intrigue. He eventually strengthened his position while organizing the expulsion of several of his North African political rivals from Granada. His political successes caused friction within Granada between supporters of the expelled North Africans and the politically savvy Ibn al-Khatib. When Ibn Khaldun had some diplomatic success at Granada's court, Ibn al-Khatib, fearing him as a rival, organized his expulsion.
His intrigues had made him an unpopular figure in some circles, causing two of his students, ibn Zamrak and ibn Farkun, to join hands with his most powerful enemy in Granada, the Grand Qadi al-Nubahi, a man who had long held a grudge against Ibn al-Khatib. More importantly, emir Muhammed V had grown distrustful of Ibn al-Khatib for his overbearing control of the Granadan state and his strict loyalty to the Marinids of Morocco. Feeling the heat rise, in 1371, Ibn al-Khatib left forNorth Africa, where he was well received by the Marinid sultanAbu Faris Abd al-Aziz I. During his refuge, the Grand Qadi al-Nubahi issued a fatwa in which Ibn al-Khatib's work on Sufism and philosophy was branded heretical and his work was ordered burned. The ad hominem nature of al-Nubahi's legal decision strongly suggests that he had a personal grudge against Ibn al-Khatib. Ibn al-Khatib wrote a refutation of the fatwa, in which he harshly attacked al-Nubahi. Numerous attempts by Granada to get Ibn al-Khatib either deported or executed were fruitless, as the Sultan refused to do so. Though Abu Faris Abd al-Aziz I soon died, ibn al-Khatib was then protected by ibn Ghazi, Morocco's main vizier.
Ibn al-Khatib's future turned bleak when a Granada-supported coup removed ibn Ghazi from office and brought a new sultan to power,Abu al-Abbas Ahmad al-Mustansir. Indebted to Granada, the new sultan ordered Ibn al-Khatib to be arrested and a trial be held in the Moroccan capital city of Fes, in which a Granadan group of emissaries, including his former student Ibn Zamrak, was actively involved. Despite intimidation and torture, Ibn al-Khatib kept protesting his innocence throughout the trial and denied the accusations of heresy. The final vote was far from unanimous, and a council of Islamic scholars could not reach a conclusive decision. Ibn al-Khatib was said to have been strangled on the night of his trial, as the people couldn't reach a conclusion on his alleged heresy and thus didn't want him to receive an unjust verdict. On the following day, his body was buried near Fes' Bab al-Mahruq city gate. Unsatisfied, his enemies ordered his body dug up and thrown in a bonfire.
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