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object:1.10 - The Yoga of the Intelligent Will
book class:Essays On The Gita
author class:Sri Aurobindo
class:chapter


X

The Yoga of the Intelligent Will

I

HAVE had to deviate in the last two essays and to drag the reader with me into the arid tracts of metaphysical dogma, - however cursorily and with a very insufficient and superficial treatment, - so that we might understand why the Gita follows the peculiar line of development it has taken, working out first a partial truth with only subdued hints of its deeper meaning, then returning upon its hints and bringing out their significance until it rises to its last great suggestion, its supreme mystery which it does not work out at all, but leaves to be lived out, as the later ages of Indian spirituality tried to live it out in great waves of love, of surrender, of ecstasy. Its eye is always on its synthesis and all its strains are the gradual preparation of the mind for its high closing note.

I have declared to you the poise of a self-liberating intelligence in Sankhya, says the divine Teacher to Arjuna. I will now declare to you another poise in Yoga. You are shrinking from the results of your works, you desire other results and turn from your right path in life because it does not lead you to them. But this idea of works and their result, desire of result as the motive, the work as a means for the satisfaction of desire, is the bondage of the ignorant who know not what works are, nor their true source, nor their real operation, nor their high utility. My Yoga will free you from all bondage of the soul to its works, karmabandham prahasyasi. You are afraid of many things, afraid of sin, afraid of suffering, afraid of hell and punishment, afraid of God, afraid of this world, afraid of the hereafter, afraid of yourself. What is it that you are not afraid of at this moment, you the Aryan fighter, the world's chief hero? But this is the great fear which besieges humanity, its fear of sin and suffering now and hereafter, its fear in a world of whose true nature it is ignorant, of a God whose true being also it has not seen and

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whose cosmic purpose it does not understand. My Yoga will deliver you from the great fear and even a little of it will bring deliverance. When you have once set out on this path, you will find that no step is lost; every least movement will be a gain; you will find there no obstacle that can baulk you of your advance.

A bold and absolute promise and one to which the fearful and hesitating mind beset and stumbling in all its paths cannot easily lend an assured trust; nor is the large and full truth of it apparent unless with these first words of the message of the Gita we read also the last, "Abandon all laws of conduct and take refuge in
Me alone; I will deliver you from all sin and evil; do not grieve."
But it is not with this deep and moving word of God to man, but rather with the first necessary rays of light on the path, directed not like that to the soul, but to the intellect, that the exposition begins. Not the Friend and Lover of man speaks first, but the guide and teacher who has to remove from him his ignorance of his true self and of the nature of the world and of the springs of his own action. For it is because he acts ignorantly, with a wrong intelligence and therefore a wrong will in these matters, that man is or seems to be bound by his works; otherwise works are no bondage to the free soul. It is because of this wrong intelligence that he has hope and fear, wrath and grief and transient joy; otherwise works are possible with a perfect serenity and freedom. Therefore it is the Yoga of the buddhi, the intelligence, that is first enjoined on Arjuna. To act with right intelligence and, therefore, a right will, fixed in the One, aware of the one self in all and acting out of its equal serenity, not running about in different directions under the thousand impulses of our superficial mental self, is the Yoga of the intelligent will.

There are, says the Gita, two types of intelligence in the human being. The first is concentrated, poised, one, homogeneous, directed singly towards the Truth; unity is its characteristic, concentrated fixity is its very being. In the other there is no single will, no unified intelligence, but only an endless number of ideas many-branching, coursing about, that is to say, in this or that direction in pursuit of the desires which are offered to it by life and by the environment. Buddhi, the word used, means, properly

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speaking, the mental power of understanding but it is evidently used by the Gita in a large philosophic sense for the whole action of the discriminating and deciding mind which determines both the direction and use of our thoughts and the direction and use of our acts; thought, intelligence, judgment, perceptive choice and aim are all included in its functioning: for the characteristic of the unified intelligence is not only concentration of the mind that knows, but especially concentration of the mind that decides and persists in the decision, vyavasaya, while the sign of the dissipated intelligence is not so much even discursiveness of the ideas and perceptions as discursiveness of the aims and desires, therefore of the will. Will, then, and knowledge are the two functions of the Buddhi. The unified intelligent will is fixed in the enlightened soul, it is concentrated in inner self-knowledge; the many-branching and multifarious, busied with many things, careless of the one thing needful is on the contrary subject to the restless and discursive action of the mind, dispersed in outward life and works and their fruits. "Works are far inferior," says the Teacher, "to Yoga of the intelligence; desire rather refuge in the intelligence; poor and wretched souls are they who make the fruit of their works the object of their thoughts and activities."
We must remember the psychological order of the Sankhya which the Gita accepts. On one side there is the Purusha, the soul calm, inactive, immutable, one, not evolutive; on the other side there is Prakriti or Nature-force inert without the conscious
Soul, active but only by juxtaposition to that consciousness, by contact with it, as we would say, not so much one at first as indeterminate, triple in its qualities, capable of evolution and involution. The contact of soul and nature generates the play of subjectivity and objectivity which is our experience of being; what is to us the subjective first evolves, because the soulconsciousness is the first cause, inconscient Nature-force only the second and dependent cause; but still it is Nature and not
Soul which supplies the instruments of our subjectivity. First in order come Buddhi, discriminative or determinative power evolving out of Nature-force, and its subordinate power of selfdiscriminating ego. Then as a secondary evolution there arises

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out of these the power which seizes the discriminations of objects, sense-mind or Manas, - we must record the Indian names because the corresponding English words are not real equivalents. As a tertiary evolution out of sense-mind we have the specialising organic senses, ten in number, five of perception, five of action; next the powers of each sense of perception, sound, form, scent, etc., which give their value to objects for the mind and make things what they are to our subjectivity, - and, as the substantial basis of these, the primary conditions of the objects of sense, the five elements of ancient philosophy or rather elementary conditions of Nature, panca bhuta, which constitute objects by their various combination.

Reflected in the pure consciousness of Purusha these degrees and powers of Nature-force become the material of our impure subjectivity, impure because its action is dependent on the perceptions of the objective world and on their subjective reactions.

Buddhi, which is simply the determinative power that determines all inertly out of indeterminate inconscient Force, takes for us the form of intelligence and will. Manas, the inconscient force which seizes Nature's discriminations by objective action and reaction and grasps at them by attraction, becomes sense-perception and desire, the two crude terms or degradations of intelligence and will, - becomes the sense-mind sensational, emotive, volitional in the lower sense of wish, hope, longing, passion, vital impulsion, all the deformations (vikara) of will. The senses become the instruments of sense-mind, the perceptive five of our senseknowledge, the active five of our impulsions and vital habits, mediators between the subjective and objective; the rest are the objects of our consciousness, vis.ayas of the senses.

This order of evolution seems contrary to that which we perceive as the order of the material evolution; but if we remember that even Buddhi is in itself an inert action of inconscient
Nature and that there is certainly in this sense an inconscient will and intelligence, a discriminative and determinative force even in the atom, if we observe the crude inconscient stuff of sensation, emotion, memory, impulsion in the plant and in the subconscient forms of existence, if we look at these powers

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of Nature-force assuming the forms of our subjectivity in the evolving consciousness of animal and man, we shall see that the Sankhya system squares well enough with all that modern enquiry has elicited by its observation of material Nature. In the evolution of the soul back from Prakriti towards Purusha, the reverse order has to be taken to the original Nature-evolution, and that is how the Upanishads and the Gita following and almost quoting the Upanishads state the ascending order of our subjective powers. "Supreme, they say," beyond their objects
"are the senses, supreme over the senses the mind, supreme over the mind the intelligent will: that which is supreme over the intelligent will, is he," - is the conscious self, the Purusha.

Therefore, says the Gita, it is this Purusha, this supreme cause of our subjective life which we have to understand and become aware of by the intelligence; in that we have to fix our will. So holding our lower subjective self in Nature firmly poised and stilled by means of the greater really conscient self, we can destroy the restless ever-active enemy of our peace and self-mastery, the mind's desire.

For evidently there are two possibilities of the action of the intelligent will. It may take its downward and outward orientation towards a discursive action of the perceptions and the will in the triple play of Prakriti, or it may take its upward and inward orientation towards a settled peace and equality in the calm and immutable purity of the conscious silent soul no longer subject to the distractions of Nature. In the former alternative the subjective being is at the mercy of the objects of sense, it lives in the outward contact of things. That life is the life of desire. For the senses excited by their objects create a restless or often violent disturbance, a strong or even headlong outward movement towards the seizure of these objects and their enjoyment, and they carry away the sense-mind, "as the winds carry away a ship upon the sea"; the mind subjected to the emotions, passions, longings, impulsions awakened by this outward movement of the senses carries away similarly the intelligent will, which loses therefore its power of calm discrimination and mastery. Subjection of the soul to the confused play

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of the three gunas of Prakriti in their eternal entangled twining and wrestling, ignorance, a false, sensuous, objective life of the soul, enslavement to grief and wrath and attachment and passion, are the results of the downward trend of the buddhi, - the troubled life of the ordinary, unenlightened, undisciplined man. Those who like the Vedavadins make sense-enjoyment the object of action and its fulfilment the highest aim of the soul, are misleading guides. The inner subjective self-delight independent of objects is our true aim and the high and wide poise of our peace and liberation.

Therefore, it is the upward and inward orientation of the intelligent will that we must resolutely choose with a settled concentration and perseverance, vyavasaya; we must fix it firmly in the calm self-knowledge of the Purusha. The first movement must be obviously to get rid of desire which is the whole root of the evil and suffering; and in order to get rid of desire, we must put an end to the cause of desire, the rushing out of the senses to seize and enjoy their objects. We must draw them back when they are inclined thus to rush out, draw them away from their objects, - as the tortoise draws in his limbs into the shell, so these into their source, quiescent in the mind, the mind quiescent in intelligence, the intelligence quiescent in the soul and its selfknowledge, observing the action of Nature, but not subject to it, not desiring anything that the objective life can give.

It is not an external asceticism, the physical renunciation of the objects of sense that I am teaching, suggests Krishna immediately to avoid a misunderstanding which is likely at once to arise. Not the renunciation of the Sankhyas or the austerities of the rigid ascetic with his fasts, his maceration of the body, his attempt to abstain even from food; that is not the selfdiscipline or the abstinence which I mean, for I speak of an inner withdrawal, a renunciation of desire. The embodied soul, having a body, has to support it normally by food for its normal physical action; by abstention from food it simply removes from itself the physical contact with the object of sense, but does not get rid of the inner relation which makes that contact hurtful.

It retains the pleasure of the sense in the object, the rasa, the

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liking and disliking, - for rasa has two sides; the soul must, on the contrary, be capable of enduring the physical contact without suffering inwardly this sensuous reaction. Otherwise there is nivr.tti, cessation of the object, vis.aya vinivartante, but no subjective cessation, no nivr.tti of the mind; but the senses are of the mind, subjective, and subjective cessation of the rasa is the only real sign of mastery. But how is this desireless contact with objects, this unsensuous use of the senses possible? It is possible, param dr.s.t.va, by the vision of the supreme, - param, the Soul, the Purusha, - and by living in the Yoga, in union or oneness of the whole subjective being with that, through the Yoga of the intelligence; for the one Soul is calm, satisfied in its own delight, and that delight free from duality can take, once we see this supreme thing in us and fix the mind and will on that, the place of the sensuous object-ridden pleasures and repulsions of the mind. This is the true way of liberation.

Certainly self-discipline, self-control is never easy. All intelligent human beings know that they must exercise some control over themselves and nothing is more common than this advice to control the senses; but ordinarily it is only advised imperfectly and practised imperfectly in the most limited and insufficient fashion. Even, however, the sage, the man of clear, wise and discerning soul who really labours to acquire complete self-mastery finds himself hurried and carried away by the senses. That is because the mind naturally lends itself to the senses; it observes the objects of sense with an inner interest, settles upon them and makes them the object of absorbing thought for the intelligence and of strong interest for the will. By that attachment comes, by attachment desire, by desire distress, passion and anger when the desire is not satisfied or is thwarted or opposed, and by passion the soul is obscured, the intelligence and will forget to see and be seated in the calm observing soul; there is a fall from the memory of one's true self, and by that lapse the intelligent will is also obscured, destroyed even. For, for the time being, it no longer exists to our memory of ourselves, it disappears in a cloud of passion; we become passion, wrath, grief and cease to be self and intelligence and will. This then must be prevented

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and all the senses brought utterly under control; for only by an absolute control of the senses can the wise and calm intelligence be firmly established in its proper seat.

This cannot be done perfectly by the act of the intelligence itself, by a merely mental self-discipline; it can only be done by
Yoga with something which is higher than itself and in which calm and self-mastery are inherent. And this Yoga can only arrive at its success by devoting, by consecrating, by giving up the whole self to the Divine, "to Me", says Krishna; for the Liberator is within us, but it is not our mind, nor our intelligence, nor our personal will, - they are only instruments. It is the Lord in whom, as we are told in the end, we have utterly to take refuge.

And for that we must at first make him the object of our whole being and keep in soul-contact with him. This is the sense of the phrase "he must sit firm in Yoga, wholly given up to Me"; but as yet it is the merest passing hint after the manner of the
Gita, three words only which contain in seed the whole gist of the highest secret yet to be developed. Yukta asta matparah..

If this is done, then it becomes possible to move among the objects of sense, in contact with them, acting on them, but with the senses entirely under the control of the subjective self,
- not at the mercy of the objects and their contacts and reactions, - and that self again obedient to the highest self, the
Purusha. Then, free from reactions, the senses will be delivered from the affections of liking and disliking, escape the duality of positive and negative desire, and calm, peace, clearness, happy tranquillity, atmaprasada, will settle upon the man. That clear tranquillity is the source of the soul's felicity; all grief begins to lose its power of touching the tranquil soul; the intelligence is rapidly established in the peace of the self; suffering is destroyed.

It is this calm, desireless, griefless fixity of the buddhi in selfpoise and self-knowledge to which the Gita gives the name of
Samadhi.

The sign of the man in Samadhi is not that he loses consciousness of objects and surroundings and of his mental and physical self and cannot be recalled to it even by burning or torture of the body, - the ordinary idea of the matter; trance

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is a particular intensity, not the essential sign. The test is the expulsion of all desires, their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and highpoised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when acting outwardly; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world. Arjuna, voicing the average human mind, asks for some outward, physical, practically discernible sign of this great Samadhi; how does such a man speak, how sit, how walk? No such signs can be given, nor does the Teacher attempt to supply them; for the only possible test of its possession is inward and that there are plenty of hostile psychological forces to apply. Equality is the great stamp of the liberated soul and of that equality even the most discernible signs are still subjective. "A man with mind untroubled by sorrows, who has done with desire for pleasures, from whom liking and wrath and fear have passed away, such is the sage whose understanding has become founded in stability." He is "without the triple action of the qualities of Prakriti, without the dualities, ever based in his true being, without getting or having, possessed of his self."
For what gettings and havings has the free soul? Once we are possessed of the Self, we are in possession of all things.

And yet he does not cease from work and action. There is the originality and power of the Gita, that having affirmed this static condition, this superiority to nature, this emptiness even of all that constitutes ordinarily the action of Nature for the liberated soul, it is still able to vindicate for it, to enjoin on it even the continuance of works and thus avoid the great defect of the merely quietistic and ascetic philosophies, - the defect from which we find them today attempting to escape.

"Thou hast a right to action, but only to action, never to its fruits; let not the fruits of thy works be thy motive, neither let there be in thee any attachment to inactivity." Therefore it is not the works practised with desire by the Vedavadins, it is not the

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claim for the satisfaction of the restless and energetic mind by a constant activity, the claim made by the practical or the kinetic man, which is here enjoined. "Fixed in Yoga do thy actions, having abandoned attachment, having become equal in failure and success; for it is equality that is meant by Yoga." Action is distressed by the choice between a relative good and evil, the fear of sin and the difficult endeavour towards virtue? But the liberated who has united his reason and will with the Divine, casts away from him even here in this world of dualities both good doing and evil doing; for he rises to a higher law beyond good and evil, founded in the liberty of self-knowledge. Such desireless action can have no decisiveness, no effectiveness, no efficient motive, no large or vigorous creative power? Not so; action done in Yoga is not only the highest but the wisest, the most potent and efficient even for the affairs of the world; for it is informed by the knowledge and will of the Master of works:
"Yoga is skill in works." But all action directed towards life leads away from the universal aim of the Yogin which is by common consent to escape from bondage to this distressed and sorrowful human birth? Not so, either; the sages who do works without desire for fruits and in Yoga with the Divine are liberated from the bondage of birth and reach that other perfect status in which there are none of the maladies which afflict the mind and life of a suffering humanity.

The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, brahm sthiti. It is a reversal of the whole view, experience, knowledge, values, seeings of earthbound creatures. This life of the dualities which is to them their day, their waking, their consciousness, their bright condition of activity and knowledge, is to him a night, a troubled sleep and darkness of the soul; that higher being which is to them a night, a sleep in which all knowledge and will cease, is to the self-mastering sage his waking, his luminous day of true being, knowledge and power. They are troubled and muddy waters disturbed by every little inrush of desire; he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the

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world enter into him as waters into the sea, yet he has no desire nor is troubled. For while they are filled with the troubling sense of ego and mine and thine, he is one with the one Self in all and has no "I" or "mine". He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end, can attain to extinction in the Brahman,
Nirvana, - not the negative self-annihilation of the Buddhists, but the great immergence of the separate personal self into the vast reality of the one infinite impersonal Existence.

Such, subtly unifying Sankhya, Yoga and Vedanta, is the first foundation of the teaching of the Gita. It is far from being all, but it is the first indispensable practical unity of knowledge and works with a hint already of the third crowning intensest element in the soul's completeness, divine love and devotion.


XI


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Abraham ibn Ezra ::: Born: 1089; Died: 1167; Occupation: Rabbi;
Ibn Khaldun ::: Born: May 27, 1332; Died: March 19, 1406; Occupation: Historian;
Ibn Arabi ::: Born: July 25, 1165; Died: November 8, 1240; Occupation: Philosopher;
Hasdai ibn Shaprut ::: Born: 915; Occupation: Physician;
Muhammad ibn Isa at-Tirmidhi ::: Born: 824; Died: 892; Occupation: Islamic scholar;
Ibn Qayyim Al-Jawziyya ::: Born: January 28, 1292; Died: September 15, 1350; Occupation: Jurist;
Ibn Majah ::: Born: 824; Died: 887; Occupation: Scholar;
Samuel ibn Naghrillah ::: Born: 993; Died: 1056; Occupation: Poet;
Ibn Hazm ::: Born: November 7, 994; Died: August 15, 1064; Occupation: Reporter;
Abdullah ibn Alawi al-Haddad ::: Born: 1634; Died: 1720;
Ibn Taymiyyah ::: Born: January 22, 1263; Died: September 26, 1328; Occupation: Philosopher;
Malik ibn Anas ::: Born: 711; Died: 795;
Ibn Warraq ::: Born: 1946; Occupation: Author;

Khalid ibn al-Walid ::: Born: 592; Died: 642; Occupation: Military Officer;
Aaidh ibn Abdullah al-Qarni ::: Born: January 1, 1960; Occupation: Author;
Solomon Ibn Gabirol ::: Born: 1021; Died: 1058; Occupation: Poet;

Ibn Battuta ::: Born: February 25, 1304; Died: 1377; Occupation: Explorer;
Alex Gibney ::: Born: October 23, 1953; Occupation: Film director;
Abu Sufyan ibn Harb ::: Born: September 1, 560; Occupation: Warrior;
Gottfried Leibniz ::: Born: July 1, 1646; Died: November 14, 1716; Occupation: Mathematician;
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Kheper - Ibn_Arabi -- 12
selforum - dharmakirti leibniz hegel sri
selforum - descartes leibniz whitehead sri
selforum - leibniz understood process and is
dedroidify.blogspot - gottfried-wilhelm-leibniz-quotes
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'Abd al-Hamd ibn Turk
'Abd Allah II ibn 'Ali 'Abd ash-Shakur
'Abd al-Rahman ibn 'Awf
'Abd ar-Rahman ibn Muhammad al-Amin
'Ali ibn al-'Abbas al-Majusi
'Ali ibn al-Husayn ibn Quraysh
'Al ibn Mkl
'Alqama ibn 'Abada
'Imran ibn Shahin
'Ubadah ibn al-Samit
17th Ali ibn Abi Taleb Division
Aaron ibn Sargado
Aasim ibn Abi al-Najud
Aban ibn Abi Ayyash
Aban ibn Uthman
Abbad ibn al-Ghamr al-Shihabi
Abbas ibn Abd al-Muttalib
Abbas Ibn al-Ahnaf
Abbas ibn Ali
Abbas ibn Firnas
Abbas ibn Muhammad
Abd al-Aziz ibn Baz
Abd al-Aziz ibn Marwan
Abd al-Aziz ibn Musa
Abd al-Aziz ibn Mutib
Abd al-Aziz ibn Shu'ayb
Abd al-Aziz II ibn Ahmad II
Abd-al-Dar ibn Qusai
Abd al-Jabbar ibn Ahmad
Abd al-Jalil ibn Wahbun
Abd al-Karim ibn Muhammad
Abd Allah ibn Abbas ibn Siddiq
Abd-Allah ibn Abd-Allah ibn Ubayy
Abdallah ibn Abd al-Malik
Abdallah ibn Ahmad II
Abdallah ibn Al-Aftas
Abdallah ibn Alawi al-Haddad
Abd Allah ibn al-Hakam al-Tujibi
Abdallah ibn Ali
Abdallah ibn al-Mu'tazz
Abd Allah ibn al-Zubayr
Abdallah ibn Amir
Abd Allah ibn Amr ibn al-As
Abd Allah ibn Awn
Abdallah ibn Azzuz
Abdallah ibn Ibad
Abdallah ibn Ibrahim
Abdallah ibn Ishaq ibn Ibrahim
Abd-Allah ibn Jahsh
Abd Allah ibn Khazim al-Sulami
Abdallah ibn Khazim al-Tamimi
Abdallah ibn Mu'awiya
Abd Allah ibn Muhammad ibn al-Hanafiyyah
Abdallah ibn Muhammad ibn Yazdad al-Marwazi
Abd Allah ibn Muti
Abdallah ibn Sa'd
Abdallah ibn Tahir al-Khurasani
Abdallah ibn Ubaydallah ibn al-Abbas
Abd-Allah ibn Ubayy
Abdallah ibn Umar ibn Abd al-Aziz
Abd-Allah ibn Umm-Maktum
Abd Allah ibn Wahb al-Rasibi
Abdallah ibn Yasin
Abdallahi ibn Muhammad
Abd al-Malik ibn Marwan
Abd al-Muttalib (Ibn al-Walid)
Abd al-Muttalib ibn Ghalib
Abd al-Qadir ibn Shaqrun
Abd al-Rahim ibn Ja'far ibn Sulayman al-Hashimi
Abd al-Rahman ibn Abd Allah al-Ghafiqi
Abd al-Rahman ibn al-Dahhak ibn Qays al-Fihri
Abd al-Rahman ibn Habib al-Fihri
Abd al-Rahman ibn Habib al-Siqlabi
Abd al-Rahman ibn Katir al-Lahmi
Abd al-Rahman ibn Khalid
Abd al-Rahman ibn Muhammad ibn al-Ash'ath
Abd al-Rahman ibn Muljam
Abd al-Rahman ibn Rustam
Abd al-Rahman ibn Utba al-Fihri
Abd al-Shakur ibn Yusuf
Abd al-Uzza ibn Qusai
Abd al-Wahhab ibn Abd al-Rahman
Abd al-Wahid ibn Abdallah al-Nasri
Abd al-Wahid ibn Sulayman
Abd al-Wahid ibn Zaid
Abd ar-Rahman ibn Muhammad
Abd ar-Rahman ibn Uqba
Abd as-Salam ibn Mashish al-Alami
Abdawayh ibn Jabalah
Abd Manaf ibn Qusai
Abd Shams ibn Abd Manaf
Abdullah ibn Abd al-Muttalib
Abdullah ibn Abi Aufa
Abdullah ibn Abi Bakr
Abdullah ibn Husayn al-Ahmar
Abdullah ibn Ja'far
Abdullah Ibn Jibreen
Abdullah ibn Masud
Abdullah ibn Muhammad
Abdullah ibn Muhammad al-Umawi
Abdullah ibn Rawaha
Abdullah ibn Saba'
Abdullah ibn Salam
Abdullah ibn Shaykh al-Aydarus
Abdullah ibn Suhayl
Abdullah ibn Umar
Abdullah ibn Umayr Abu Wahab
Abdullah ibn Unais
Abdullah Pasha ibn Ali
Abdul-Rahman ibn Abi Bakr
Abdulrahman Ibrahim Ibn Sori
Abdul Tawala Ibn Ali Alishtari
Abdur Rahman ibn Yusuf Mangera
Abraham ibn Akra
Abraham ibn Daud
Abraham ibn Ezra
Abraham ibn Zimra
Abu'l-Abbas Ahmad ibn al-Furat
Abu 'l-Asakir Jaysh ibn Khumarawayh
Abu'l-Asha'ir Ahmad ibn Nasr
Abu'l-Aswar Shavur ibn Fadl
Abu'l-Fadl al-Abbas ibn Fasanjas
Abu'l-Fadl ibn al-Amid
Abu'l-Fazl ibn Mubarak
Abu'l-Futuh al-Hasan ibn Ja'far
Abu'l-Hasan Ahmad ibn Muhammad ibn Abdallah ibn al-Mudabbir
Abu'l-Hasan al-Hasan ibn Ali
Abu'l-Hasan Ali ibn al-Furat
Abu'l-Hasan Ali ibn al-Ikhshid
Abu'l-Khattar al-Husam ibn Darar al-Kalbi
Abu'l-Qasim al-Husayn ibn Ali al-Maghribi
Abu'l-Qasim Ali ibn al-Hasan al-Kalbi
Abu'l-Qasim Unujur ibn al-Ikhshid
Ab 'Umar ibn Sa'd
Ab 'Uthmn Sa'd ibn Hakam al Qurashi
Abu Abd Allah al-Burtuqali Muhammad ibn Muhammad
Ab Abdallh al-usayn ibn Amad al-Mughallis
Abu Abd Allah al-Sheikh Muhammad ibn Yahya
Abu Abdallah ibn al-Hakim
Abu Abdallah ibn Askar
Abu Abdallah ibn Harzihim
Ab Abd Allh Muammad ibn Sad ibn Mardansh
Abu Abdallah Umar ibn Shu'ayb
Abu Abd al-Rahman Ibn Aqil al-Zahiri
Abu Abdullah Ja'far ibn al-Aswad ibn al-Haytham
Abu al-Abbas Ahmad ibn Muhammad
Abu al-As ibn al-Rabi'
Abu al-As ibn Umayya
Abu al-Bayan ibn al-Mudawwar
Abu al-Fal Jafar ibn Ali al-Dimashqi
Abu al-Hasan Ali ibn Muhammad al-Samarri
Abu al-Hasan Ali ibn Othman
Ab al-asan ibn Al al-Qalad
Abu Ali al-Husayn ibn Ahmad al-Madhara'i
Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti
Abu al-Qasim Muhammad ibn Abbad
Abu al-Rafi ibn Abu al-Huqayq
Abu al-Razi Muhammad ibn Abd al-Hamid
Ab Amr Uthman ibn al-Nbulus
Abubakar Ibn Umar Garba
Abu Bakr Ibn Abi Zaid as-Slawi
Abu Bakr ibn al-Arabi
Abu Bakr ibn Faris
Abu Bakr ibn Muhammad
Abu Bakr ibn Muhammad ibn Hazm
Abu Bakr Ibn Mujhid
Abu Bakr Ibn Sayyid al-Ns
Abu Bakr ibn Umar
Abu Bakr II ibn Abd al-Munan
Abu Bishr Matta ibn Yunus
Abu Ghalib Tammam ibn Alkama
Abu Hajal Muslim ibn Awsaja
Abu Hatim Muhammad ibn Idris al-Razi
Abu Hudhayfa ibn Utba
Abu Ibrahim Ahmad ibn Muhammad
Abu Ibrahim ibn Barun
Abu Iqal al-Aghlab ibn Ibrahim
Abu Ja'far Ahmad ibn Abd al-Malik ibn Sa'id
Abu Ja'far Ahmad ibn Muhammad
Abu Ja'far Ahmad ibn Yahya al-Dabbi
Abu Jafar ibn Harun al-Turjali
Abu Jafar Muhammad ibn Uthman
Abu-l-Hasan Ali ibn Ruburtayr
Abu-l-Qasim Ahmad ibn al-Husayn ibn Qasi
Abul Qasim ibn Mohammed al-Ghassani
Abu Lubaba ibn Abd al-Mundhir
Abu Qatadah ibn Rab'i al-Ansari
Abu Sahl 'Isa ibn Yahya al-Masihi
Abu Sufyan ibn Harb
Abu Talib ibn Abd al-Muttalib
Abu Ubaidah ibn al-Jarrah
Abu Umayya ibn al-Mughira
Abu Yahya ibn Abd al-Haqq
Abu Yusuf ibn Saman
Abu Yusuf Yaqub ibn Abd al-Haqq
Ab Zayd ibn Muammad ibn Ab Zayd
Acheikh Ibn-Oumar
Adi ibn Artah al-Fazari
Adi ibn Hatim
Adi ibn Zayd
ed Dub mac Suibni
Affan ibn Abi al-As
Aharon Ibn Hayyim
Ahmad At Tijn Ibn Bba Al 'Alaw
Ahmad ibn 'Imad al-Din
Ahmad ibn Abi Diyaf
Ahmad ibn Abi Du'ad
Ahmad ibn Abi Jum'ah
Ahmad ibn Ajiba
Ahmad ibn Ali
Ahmad ibn al-Khasib al-Jarjara'i
Ahmad ibn al-Tayyib al-Sarakhsi
Ahmad ibn Arabshah
Ahmad ibn Asad
Ahmad ibn Fadlan
Ahmad ibn Farrokh
Ahmad ibn Hanbal
Ahmad ibn Ibrahim al-Ghazi
Ahmad ibn Ibrahim al-Naysaburi
Ahmad ibn Idris al-Fasi
Ahmad ibn Isra'il al-Anbari
Ahmad ibn Khalid al-Nasiri
Ahmad ibn Mjid
Ahmad ibn Mubarak
Ahmad ibn Muhammad
Ahmad ibn Muhammad Ardabili
Amad ibn Muammad ibn Msa al-Rz
Ahmad ibn Munim al-Abdari
Ahmad ibn Nizam al-Mulk
Ahmad ibn Qasim Al-Hajar
Ahmad ibn Qudam
Ahmad ibn Rustah
Ahmad ibn Sahl
Ahmad ibn Tawoos
Ahmad ibn Tughan al-Ujayfi
Ahmad ibn Tulun
Ahmad ibn Yusuf
Ahmad ibn Ziyadat Allah ibn Qurhub
Ahmad I ibn Mustafa
Ahmad III ibn Abu Bakr
Ahmad Pasha ibn Ridwan
Ahmed Awad Ibn Auf
Ahmed ibn Abi Mahalli
Ahmed ibn Muhammad ibn Khalifa
Ahmed ibn Nasir
Ahnaf ibn Qais
AIBN
Ajlan ibn Rumaythah
Akib ibn Usaid
Al-Abbas ibn al-Walid
Al-Abbas ibn Amr al-Ghanawi
Al-Abbas ibn Ibrahim as-Samlali
Al-Abbs ibn Said al-Jawhar
Al-Adil ibn al-Sallar
Al-Afdal ibn Salah ad-Din
Al-Akhnas ibn Shurayq
Al-Ala ibn Mughith al-Judhami
Al-Alfiyya of Ibn Malik
Al-Ash'ath ibn Qays
Al-As ibn Wa'il
Al-Aswad ibn Yazid
Al-Bara' ibn Malik
Al-Bara ibn Azib
Albert Chibnall
Al-Dahhak ibn Qays al-Fihri
Al-Dith ibn Adnan
Alex Gibney
Al-Fadl ibn al-Rabi
Al-Fadl ibn Ja'far ibn al-Furat
Al-Fadl ibn Naubakht
Al-Fadl ibn Sahl
Al-Fadl ibn Salih
Al-Fadl ibn Yahya
Al-Fudayl ibn 'Iyad
Al-Hajjaj ibn Yusuf
Al-ajjj ibn Ysuf ibn Maar
Al-Hajjam al-Hasan ibn Muhammad ibn al-Qasim
Al-Hakam ibn Abi al-As
Al-Hakam ibn Awana
Al-Harith ibn Abd al-Muttalib
Al-Harith ibn Hilliza al-Yashkuri
Al-Harith ibn Hisham
Al-Harith ibn Jabalah
Al-Harith ibn Kalada
Al-Harith ibn Surayj
Al-Hasan ibn 'Ali al-Barbahari
Al-Hasan ibn Ali al-Kalbi
Al-Hasan ibn Ammar al-Kalbi
Al-Hasan ibn Kannun
Al-Hasan ibn Makhlad al-Jarrah
Al-Hasan ibn Qahtaba
Al-Hasan ibn Sahl
Al-Haytham ibn Ubayd al-Kilabi
Al-Hurr ibn Yazid Al-Tamimi
Al-Husayn ibn Ali al-Abid
Al-Husayn ibn Ali (Ibn al-Walid)
Al-Husayn ibn al-Qasim
Al-Husayn ibn Numayr al-Sakuni
Al-Husayn ibn Zikrawayh
Al-Husayn I ibn Ali
Al-Husayn II ibn Mahmud
Ali Akbar ibn Hasan ibn Ali ibn Muhammad
Ali al-Akbar ibn Husayn
Ali al-Asghar ibn Husayn
Ali al-Uraidhi ibn Ja'far al-Sadiq
Alibnfa
Ali ibn Abd-al-Malik al-Hindi
Ali ibn Abdur-Rahman al Hudhaify
Ali ibn Abi Bakr al-Harawi
Ali ibn Ahmad al-Jarjara'i
Al ibn Ahmad al-Nasaw
Ali ibn al-Athir
Ali ibn al-Madini
Ali ibn Babawayh Qummi
Ali ibn Daud
Ali ibn Hammud al-Nasir
Ali ibn Hanzala
Ali ibn Harzihim
Ali ibn Hatim
Ali ibn Husayn Zayn al-Abidin
Ali Ibn Ibrahim Qomi
Ali ibn Isa
Ali ibn Isa al-Asturlabi
Ali ibn Isa al-Kahhal
Ali ibn Isa ibn al-Jarrah
Ali ibn Isa ibn Mahan
Ali ibn Ja'far ibn Fallah
Ali ibn Mahziar Ahvazi
Ali ibn Muhammad
Ali ibn Muhammad al-Iyadi
Ali ibn Muhammad ibn al-Walid
Ali ibn Rashid al-Alami
Ali ibn Ridwan
Ali ibn Sahl Rabban al-Tabari
Ali ibn Tahir al-Sulami
Ali ibn Umar
Ali ibn Umar Din
Ali ibn Yahya al-Armani
Ali ibn Yaqteen
Ali ibn Yusuf
Ali ibn Yusuf al-Ilaqi
Ali ibn Zainab
Ali II ibn Hussein
Ali III ibn al-Husayn
Ali Pasha ibn Abd Allah
Al-Jarrah ibn Abdallah
Al-Kamal ibn al-Humam
Al-Khalil ibn Ahmad al-Farahidi
Al-Kumayt ibn Zayd al-Asadi
Al-Layth ibn Sa'd
Al-Mansur ibn al-Nasir
Al-Mansur ibn Buluggin
Al-Mu'izz ibn Badis
Al-Mu'tamid ibn Abbad
Al-Mubashshir ibn Fatik
Al-Muhajir ibn Abi Umayya
Al-Muhallab ibn Abi Sufra
Al-Mundhir ibn Yahya
Al-Mundhir ibn Yahya al-Tujibi
Al-Mundhir I ibn al-Nu'man
Al-Mundhir III ibn al-Harith
Al-Mundhir III ibn al-Nu'man
Al-Mundhir IV ibn al-Mundhir
Al-Mutawakkil Ahmad ibn Sulayman
Al-Muthanna ibn Haritha
Al-Nar ibn Shumayl
Al-Nu'man ibn al-Mundhir
Al-Nu'man ibn Muqrin
Al-Nu'man I ibn Imru al-Qays
Al-Nu'man III ibn al-Mundhir
Al-Nu'man VI ibn al-Mundhir
Al-Nuayman ibn Amr
Alp Arslan ibn Mahmud
Al-Qa'qa' ibn Amr al-Tamimi
Alqamah ibn Waqqas
Alqama ibn Qays
Al-Qasim ibn Ubayd Allah
Al-Rabi ibn Abu al-Huqayq
Al-Rabi ibn Khuthaym
Al-Rabi ibn Yunus
Al-Risalah (Ibn Abi Zayd)
Al-Samh ibn Malik al-Khawlani
Altar Ibn-LaAhad
Al-Walid ibn al-Walid
Al-Walid ibn Hisham al-Mu'ayti
Al-Walid ibn Rifa'ah al-Fahmi
Al-Walid ibn Uqba
Al-Walid ibn Utba ibn Abi Sufyan
Amir ibn al-Tufayl
Amir ibn Fuhayra
Ammar ibn Yasir
Amram ibn Salameh
Amr ibn Abasah
Amr ibn Abd al-Wud
Amr ibn Adi
Amr ibn al-As
Amr ibn al-Layth
Amr ibn Hind
Amr ibn Hishm
Amr ibn Hurayth
Amr ibn Imru al-Qays
Amr ibn Khalid
Amr ibn Kulthum
Amr ibn Ma'adi Yakrib
Amr ibn Matta
Amr ibn Maymun
Amr ibn Ubayd
Amr ibn Ya'qub
Amrus ibn Yusuf
Anas ibn Malik
Anas ibn Nadhar
Anbasah ibn Ishaq al-Dabbi
Anbasa ibn Suhaym al-Kalbi
Andol, Ribnica
An-Nadr ibn Kinanah
Ann Hibner Koblitz
Antarah ibn Shaddad
Anushirvan ibn Lashkari
Aqeel ibn Abi Talib
Arthur Hawley Scribner
As'ad ibn Zurarah
Asad ibn Abdallah al-Qasri
Asad ibn Abd al-Uzza
Asad ibn al-Furat
Asad ibn Hashim
Asad ibn Saman
Asfar ibn Kurduya
Ashot ibn Shavur
Asif ibn Barkhiya
Asim ibn Amr al-Tamimi
Asim ibn Thabit
Asim ibn Umar
Aslam ibn Zur'a al-Kilabi
Ata ibn Abi Rabah
Athyma libnites
Atiyah ibn Sa'd
Atiyya ibn Salih
Atsiz ibn Uwaq
Awana ibn al-Hakam
Awn al-Din ibn Hubayra
Awn ibn Ja'far
Aws ibn Qallam
Awwam ibn Khuwaylid
Ayxun ibn Sulayman ibn Yaqdhan al-Arab
Ayyash ibn Abi Rabiah
Az-Zubayr ibn Abd al-Muttalib
Badis ibn Habus
Badis ibn Mansur
Bagh Ibne Qasim
Baha ad-Din ibn Shaddad
Bahdal ibn Unayf al-Kalbi
Bahya ibn Paquda
Baligh ibn Yusuf ibn Tayyi
Balj ibn Bishr al-Qushayri
Banu Asad ibn Khuzaymah
Banu Bakr ibn Abd Manat
Barakat ibn Hasan
Barakat ibn Umar Din
Bashar ibn Burd
Bashar ibn Shu'aib
Bashir ibn Sa'ad
Battle of Yibneh
Belding Hibbard Scribner
Belford v. Scribner
Bern Dibner
Bilal ibn Rabah
Birthplace of Ali ibn Abi Talib
Bishr ibn Safwan al-Kalbi
Breg pri Ribnici na Dolenjskem
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Bukayr ibn Abdallah
Buluggin ibn Ziri
Buraydah ibn al-Husayb
Burayr ibn Khuzayr al-Hamdani
Busr ibn Abi Artat
Cailn Toibn
Chaim ibn Attar
Charles Scribner
Charles Scribner's Sons
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Charles Scribner IV
Chibni
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Corcu Duibne
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David ben Solomon ibn Abi Zimra
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David ben Yom Tov ibn Bilia
David ibn Merwan al-Mukkamas
Daysam ibn Ibrahim al-Kurdi
Descendants of Ibn Saud
Devdad ibn Muhammad
Dhu'ayb ibn Musa
Dibner Institute for the History of Science and Technology
Dolenja Vas, Ribnica
Donja Slatina, Ribnik
Donji Ribnik, Trstenik
Doris Smith-Ribner
Dorotheus IV Ibn Al-Ahmar
Dunash ibn Tamim
Eibner
Eliya ibn Ubaid
Elizabeth Gibney
Elymus scribneri
Expedition of 'Abd al-Rahman ibn 'Awf
Expedition of 'Abdullah ibn 'Atik
Expedition of Abu Qatadah ibn Rab'i al-Ansari
Expedition of Abu Sufyan ibn Harb
Expedition of Ali ibn Abi Talib
Expedition of Ali ibn Abi Talib (Fadak)
Expedition of Amr ibn al-As
Expedition of Bashir ibn Sad al-Anari
Expedition of Bashir ibn Sad al-Anari (Fadak)
Expedition of Bashir ibn Sad al-Anari (Yemen)
Expedition of Ghalib ibn Abdullah al-Laithi
Expedition of Ghalib ibn Abdullah al-Laithi (Fadak)
Expedition of Hamza ibn 'Abdul-Muttalib
Expedition of Kab ibn Umair al-Ghifari
Expedition of Khalid ibn al-Walid (Nakhla)
Expedition of Ubaydah ibn al-Harith
Expedition of Zayd ibn Harithah
Expedition of Zayd ibn Harithah (Al-Is)
Expedition of Zayd ibn Harithah (Al-Jumum)
Expedition of Zayd ibn Harithah (Hisma)
Expedition of Zayd ibn Harithah (Wadi al-Qura)
Fadl ibn Abbas
Fadl ibn Muhammad
Fadl ibn Rabi'ah
Fadl ibn Shavur
Fadlun ibn Fadl
Faisal ibn Turki
Fakhr al-Din ibn al-Sa'ati
Fath al-Din Ibn Sayyid al-Nas
Fazl ibn Musa ibn Ja'far
Fazliddin Gaibnazarov
Fer d Chrch mac Suibni
Fihr ibn Malik
FK Ribnica
Flz Dreibnke Formation
Flz Zweibnke Formation
Fontibn
Frank Gibney
Frank Lamson-Scribner
Fred C. Scribner Jr.
Fred Dibnah
Fuladh ibn Manadhar
Fumo Madi ibn Abi Bakr
Gabriel ibn al-Qilai
Gar-yribnd
Gebek Janku ibn Muhammad
Gedaliah ibn Yahya ben Joseph
General Leibniz rule
George Scribner
GESIS Leibniz Institute for the Social Sciences
Ghalib ibn Abd Allah al-Laythi
Ghalib ibn Abd al-Rahman
Ghalib ibn Musa'id
Gheorghe Ghibnescu
Ghiyas al-Din ibn Rashid al-Din
Ghwarath ibn al-Harith
Gibney
Goibniu
Gornja Slatina, Ribnik
Gornji Ribnik, Trstenik
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Gottfried Wilhelm Leibniz bibliography
Gottfried Wilhelm Leibniz Prize
Graben, Ribnica
Gri, Ribnica
Gnther von Reibnitz
Gutierre Tibn
Habab ibn Mundhir
Habib ibn Abd al-Rahman al-Fihri
Habib ibn Abi Ubaida al-Fihri
Habib ibn al-Muhallab
Habib ibn Madhahir
Habib ibn Maslama al-Fihri
Hafs ibn Albar
Hakim ibn Hizam
Hamad ibn Isa Al Khalifa (18721942)
Hamdan ibn Hamdun
Hamdawayh ibn Ali ibn Isa ibn Mahan
Hammu ibn Abd al-Haqq
Hamza ibn Abdul-Muttalib
Hamza ibn Ali
Harb ibn Umayya
Harthama ibn A'yan
Harun ibn Khumarawayh
Hasaan Ibn Ali
Hasan ibn Ali
Hasan ibn Thabit
Hasan ibn Zayd
Hasan ibn Zayd ibn Hasan
Hasdai ibn Shaprut
Hashim ibn Abd Manaf
Hashim ibn Utba
Hassan ibn al-Nu'man
Hassan ibn Yahya
Hatib ibn Abi Balta'ah
Hatim ibn Ibrahim
Hawthara ibn Suhayl
Haytham ibn Khalid
Hayy ibn Yaqdhan
Hgsippe Ibn
Heinz Maier-Leibnitz
Heinz Maier-Leibnitz-Preis
Hibnick v. Google, Inc.
Hilal ibn Ali
Hisham ibn Abd al-Malik
Hisham ibn al-A'as
Hisham ibn al-Hakam
Hisham ibn al-Kalbi
Hisham ibn al-Mughirah
Hisham ibn Urwah
Hubaysh ibn Dulja
Hudhayfah ibn al-Yaman
Hudhayfa ibn al-Ahwas al-Qaysi
Hujr ibn Adi
umayda bint Numn ibn Bashr
Humayd ibn Hurayth ibn Bahdal
Hunayn ibn Ishaq
Husayn ibn Ali
Husayn ibn Ali (disambiguation)
Husayn ibn Hamdan
Husayn Pasha ibn Makki
Huways Ibn Hadib
Huyayy ibn Akhtab
Ibn Cuadrado
Ibneasa
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Ibneti gas field
Ibneti, Mure
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IBN
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Ibrahim ibn Adham
Ibrahim ibn al-Husayn al-Hamidi
Ibrahim ibn al-Husayn (Ibn al-Walid)
Ibrahim ibn Ali of Morocco
Ibrahim ibn al-Mahdi
Ibrahim ibn al-Mudabbir
Ibrahim ibn al-Walid
Ibrahim ibn ar-Raqiq
Ibrahim ibn Asim al-Uqayli
Ibrahim ibn Hilal al-Sijilmasi
Ibrahim ibn Khalifa Al Khalifa
Ibrahim ibn Musa al-Kazim
Ibrahim Ibn Saleh
Ibrahim ibn Salm al-Bahili
Ibrahim ibn Simjur
Ibrahim ibn Sinan
Ibrhm ibn Wahb al-Ktib
Ibrahim I ibn al-Aghlab
Ikrima ibn Abi Jahl
Ilyas ibn Asad
Ilys ibn Slih
Imam Muhammad ibn Saud Islamic University
Imran ibn Husain
Imru al-Qays ibn Amr
Imru al-Qays II ibn Amr
INFLIBNET Centre
Isaac ben Joseph ibn Pulgar
Isaac ibn al-Ahdab
Isaac ibn Ghiyyat
Isaac ibn Latif
Isa ibn Ali Al Khalifa
Isa ibn al-Shaykh al-Shaybani
Isa ibn Mansur al-Rafi'i
Isa ibn Muhanna
Isa ibn Musa
Isa ibn Nasturus ibn Surus
Isa ibn Yazid al-Juludi
Ishaq ibn al-Abbas ibn Muhammad al-Hashimi
Ishaq ibn Hunayn
Ishaq Ibn Imran
Ishaq ibn Kundaj
Ishaq ibn Musa ibn Isa al-Hashimi
Ishaq ibn Rahwayh
Isma'il ibn Bulbul
Isma'il ibn Ja'far
Ismail ibn Abd Allah ibn Abi al-Muhajir
Ismail ibn Hammad al-Jawhari
Ismail ibn Ibrahim
Ismail ibn Musa Menk
Ismail Ibn Sharif
Iva Knapov-Kalibnov-Kusynov
Iyad ibn Ghanm
Iyas Ibn Muawiyah al-Muzani
Iyas ibn Qabisah al-Ta'i
Izz al-Din ibn 'Abd al-Salam
Izz al-Din ibn Rukn al-Din Mahmud
Ja'far ibn Abi Talib
Ja'far ibn al-Furat
Ja'far ibn Fallah
Ja'far ibn Yahya
Jabalah ibn al-Aiham
Jabir ibn Abd Allah
Jabir ibn Abdullah
Jabir ibn Aflah
Jabir ibn Hayyan
Jabir Ibn Merdaw
Jabir ibn Zayd
Jabril ibn Bukhtishu
Jacob ben Hayyim ibn Adonijah
Jacob ben Machir ibn Tibbon
Jacob ibn Habib
Jacob ibn Jau
Jafar ibn Ali al-Hadi
Jalal al-Din Khan ibn Tokhtamysh
Jalal al-Mulk Ali ibn Muhammad
Jamal ibn Abd Allah Shaykh Umar
James Gibney
James McGibney
Jamil ibn Ma'mar
Jammaz ibn Hasan
Jan Pohribn
Jarir ibn Atiyah
Jelendol, Ribnica
Jibneh Arabieh
John A. Gibney Jr.
John Eibner
Jonah ibn Janah
Joseph ben Judah ibn Aknin
Joseph ibn Ezra
Joseph ibn Habib
Joseph ibn Migash
Joseph ibn Namias
Joseph ibn Shem-Tov
Joseph ibn Tzaddik
Joseph ibn Yahya ben Solomon
Joseph Vidal ibn Labi
Josipdol, Ribnica na Pohorju
Jubayr ibn Muim
Judah ben Joseph ibn Bulat
Judah ben Joseph ibn Ezra
Judah ben Saul ibn Tibbon
Judah ibn Kuraish
Judah ibn Shabbethai
Ka'b ibn al-Ashraf
Ka'b ibn Asad
Ka'b ibn Lu'ayy
Ka'b ibn Mama
Ka'b ibn Zuhayr
Kataib Rouh Allah Issa Ibn Miriam
Kaydar Nasr ibn Abdallah
Kenana ibn al-Rabi
Khalaf ibn Ahmad
Khalaf ibn Rashid
Khlid ibn Abd alMalik alMarwarrdh
Khalid ibn al-Walid
Khalid ibn al-Walid Mosque
Khalid ibn al-Walid Stadium
Khalid ibn Barmak
Khalid ibn Hashim
Khalid ibn Sa'id
Khalid ibn Urfuta
Khalid ibn Yazid al-Shaybani
Khalifah ibn Khayyat
Khanqah of Faraj ibn Barquq
Kharija ibn Hudhafa
Khattab ibn Nufayl
Khaydhar ibn Kawus al-Afshin
Khazal Ibn Jabir
Khazim ibn Khuzayma al-Tamimi
Khirbet Tibnah
Khlibnyi Dar
Khubayb ibn Adiy
Khumarawayh ibn Ahmad ibn Tulun
Khunais ibn Hudhafa
Khut Abd al-Wahid ibn Yahya
Khuzaima ibn Thabit
Khuzayma ibn Khazim
KIBN-LD
Kilab ibn Murrah
KopeRibnica Pohorje Ski Resort
Kulthum ibn Iyadh al-Kushayri
Kumayl ibn Ziyad
Kurz ibn Jabir al-Fihri
Kusam ibn Abbas
Lagunas de Nisibn
Lashkari ibn Muhammad
Lashkari ibn Musa
Layali Ibn Awa
Leibnitz
Leibnitz District
Leibnitzia
Leibnitzia lyrata
Leibniz' law
Leibniz's gap
Leibniz's notation
Leibniz's rule
Leibniz algebra
Leibniz Association
Leibniz Centre for Tropical Marine Research
LeibnizClarke correspondence
Leibniz formula for determinants
Leibniz formula for
Leibniz-Forschungsinstitut fr Molekulare Pharmakologie
Leibniz harmonic triangle
Leibniz Institute for Astrophysics Potsdam
Leibniz Institute for Baltic Sea Research
Leibniz Institute for Polymer Research
Leibniz Institute for Psychology Information
Leibniz Institute for the German Language
Leibniz Institute for the History and Culture of Eastern Europe
Leibniz Institute of Agricultural Development in Transition Economies
Leibniz Institute of European History
Leibniz Institute of Plant Biochemistry
Leibniz-Institut fr Festkrper- und Werkstoffforschung
Leibniz integral rule
Leibniz-Keks
LeibnizNewton calculus controversy
Leibniz operator
Leibniz Society of North America
Leibniz Supercomputing Centre
Leibniz wheel
Levi ibn Habib
Libna
Libnan
Libnat Ba Rushayd
Libn
Libnkovice
List of Imran Series by Ibn-e-Safi
List of Jasoosi Dunya by Ibn-e-Safi
List of things named after Gottfried Leibniz
Lourdes Tibn
Lu'ayy ibn Ghalib
Lubb ibn Muhammad
Lucy Skidmore Scribner
Ma'ad ibn Adnan
Ma'mun I ibn Muhammad
Ma'n ibn Za'ida al-Shaybani
Mel Did mac Suibni
Majd ad-Dn Ibn Athir
Majd ad-Din ibn Taymiyyah
Makan ibn Kaki
Malik ibn al-Murahhal
Malik ibn Anas
Malik ibn Aus Al-Hadathan
Malik ibn Nuwayrah
Malik ibn Tawk
Mani' ibn Rabi'a al-Muraydi
Mansur ibn Abd al-Rahman al-Tanukhi
Mansur ibn Furaykh
Mansur ibn Ilyas
Mansur ibn Jumhur al-Kalbi
Mansur ibn Lu'lu'
Marco Antonio Peribn
Mardi ibn Ali al-Tarsusi
Mari ibn Suleiman
Marjorie Chibnall
Marii, Ribnica
Marwan ibn Abd al-Malik
Marwan ibn Muhammad's invasion of Georgia
Marzuban ibn Muhammad
Marzuban ibn Muhammad ibn Shaddad
Mashallah ibn Athari
Maslama ibn Abd al-Malik
Maslama ibn Hisham
Masud ibn Davud
Masud ibn Muhammad Sijzi
Matthew Gibney
May Gibney
Mazdali ibn Tilankan
Meir ben Ezekiel ibn Gabbai
Menahem ben Aaron ibn Zerah
Miqdad ibn Aswad
Miz'al ibn Jabir
Mohamed Ibn Chambas
Mohammad Mehdi ibn Ali Naqi
Mohammed al-Tawudi ibn Suda
Mohammed ibn Abdessalam ibn Nasir
Mohammed ibn Abdun al-Jabali
Mohammed ibn Abu al-Qasim al-Sijilmasi
Mohammed ibn al-Tayyib
Mohammed ibn Amr
Mohammed ibn Gao
Mohammed ibn Kiran
Mohammed ibn Mohammed Alami
Mohammed ibn Qasim ibn Zakur
Mohammed ibn Salman Al Khalifa
Moses ibn Ezra
Moses ibn Tibbon
Moshe ibn Habib
Mosque of Amr ibn al-As
Mosque of Ibn Tulun
Mosque of Omar Ibn Al-Khattab
Mu'awiya ibn Hisham
Mu'awiya ibn Hudayj
Muadh ibn Jabal
Muawiya ibn al-Mughira
Mudar ibn Nizar
Mudrikah ibn Ilyas
Mufarrij ibn Daghfal ibn al-Jarrah
Mughirah ibn Abd Allah
Muhajir ibn Khalid
Muhammad al-Tahir ibn Ashur
Muhammad Hayyat ibn Ibrahim al-Sindhi
Muhammad ibn 'Alawi al-Maliki
Muhammad ibn 'Ali 'Abd ash-Shakur
Muhammad ibn Abd al-Jabbar ibn al-Hasan al-Niffari
Muhammad ibn Abdallah
Muhammad ibn Abd Allah al-Ashja'i
Muhammad ibn Abdallah ibn Malik al-Khuza'i
Muhammad ibn Abdallah ibn Muhriz
Muhammad ibn Abdallah ibn Tahir
Muhammad ibn Abd al-Mu'in
Muhammad ibn Abd al-Wahhab
Muhammad ibn Abi'l-Saj
Muhammad ibn Abi Bakr
Muhammad ibn Abi Bakr alFarisi
Muhammad ibn Abi Hudhayfa
Muhammad ibn Adam Al-Kawthari
Muhammad ibn Ahmad al-Khwarizmi
Muhammad ibn Ahmad al-Wathiq
Muhammad ibn al-Ash'ath al-Khuza'i
Muhammad ibn al-Ash'ath al-Kindi
Muhammad ibn al-Ba'ith
Muhammad ibn al-Habib
Muhammad ibn al-Hanafiyyah
Muhammad ibn Ali
Muhammad ibn Ali al-Hadi Mausoleum attack
Muhammad ibn Ali al-Sanusi
Muhammad ibn Ali ibn Abdallah
Muhammad ibn Ali ibn al-Layth
Muhammad ibn al-Qasim (vizier)
Muhammad ibn al-Uthaymeen
Muhammad ibn Ammar
Muhammad ibn Buzurg-Ummid
Muhammad ibn Falah
Muhammad ibn Hani al-Andalusi al-Azdi
Muammad ibn Ibrhm al-Fazr
Muhammad Ibn Ibrahim Ibn Jafar al-Numani
Muhammad ibn Idris
Muhammad ibn Ilyas
Muhammad ibn Ishaq ibn Kundaj
Muhammad ibn Isma'il
Muhammad ibn Iyas
Muhammad ibn Ja'far
Muhammad ibn Ja'far al-Khara'iti
Muhammad ibn Ja'far al-Sadiq
Muammad ibn Jafar al-Kattn
Muhammad ibn Khalid
Muhammad ibn Maslamah
Muhammad ibn Mubarak ibn Hamad Al Khalifah
Muhammad ibn Muhammad Tabrizi
Muhammad ibn Muqatil al-Akki
Muammad ibn Ms
Muhammad ibn Musa al-Kadhim
Muhammad ibn Musa al-Khwarizmi
Muhammad ibn Musafir
Muhammad ibn Musa ibn Tulun
Muhammad ibn Muslim and Ibraheem ibn Muslim
Muhammad ibn Nafi
Muhammad ibn Nasr ibn al-Qaysarani
Muhammad ibn Ra'iq
Muhammad ibn Rushayd
Muhammad ibn Rustam Dushmanziyar
Muhammad ibn Sa'id al-Kinani
Muhammad ibn Shaddad
Muhammad ibn Sharif
Muhammad ibn Shu'ayb al-Zarkun
Muhammad ibn Tahir
Muhammad ibn Tayfour Sajawandi
Muhammad ibn Tughj al-Ikhshid
Muhammad ibn Wasil
Muhammad ibn Wasul
Muhammad ibn Ya'qub al-Kulayni
Muhammad ibn Yusuf al-Harawi
Muhammad ibn Zakariya al-Razi
Muhammad I ibn al-Aghlab
Muhammad II ibn al-Husayn
Muhammad II ibn Faris of Morocco
Muhammad II ibn Mahmud
Muhammad III ibn Abd al-Aziz
Muhammed ibn Umail al-Tamimi
Muhanna ibn Isa
Muhsin ibn Ali
Mujahid ibn Jabr
Mujibnagar
Mukaththir ibn Isa
Mundhir ibn Sa'd al-Ball
Municipality of Ribnica
Munzir ibn Sawa Al-Tamimi
Muqallid ibn Kamil
Muqatil ibn Sulayman
Muqrin ibn Zamil
Mus'ab ibn Umayr
Musa ibn Bugha al-Kabir
Musa ibn Faris al-Mutawakkil
Musa ibn Ka'b al-Tamimi
Musa ibn Khalil Mazandarani
Musa ibn Muhanna
Musa ibn Musa ibn Qasi
Musa ibn Nusayr
Ms ibn Shkir
Musa ibn Tubi
Musa ibn Yahya
Musa Pasha ibn Hasan
Muslim ibn al-Hajjaj
Muslim ibn al-Walid
Muslim ibn Aqil
Muslim ibn Uqba
Musnad Ahmad ibn Hanbal
Mustafa ibn Ali al-Muwaqqit
Mustafa ibn Mahmud
Mustafa Ibn Umar El-Kanemi
Muim ibn Adi
Muttalib ibn Abdallah ibn Malik
Muttalib ibn Abd Manaf
Na'im ibn Musa
Nafi ibn al-Harith
Naim ibn Hammad
Najda ibn Amir al-Hanafi
Nasir ad-Din al-Qasri Muhammad ibn Ahmad
Nasir ibn Alnas
Nasr ibn 'Asim Al Laythi
Nasr ibn Sayyar
Nasr ibn Shabath al-Uqayli
Natil ibn Qays
Nawfal ibn Abd Manaf
Nawfal ibn Khuwaylid
Nazif ibn Yumn
Nemer ibn el Barud
Nemka Vas, Ribnica
Niall Tibn
Niocls Tibn
Niv Libner
Nizar ibn al-Mustansir
Nizar ibn Ma'ad
Nuaym ibn Masud
Nufay ibn al-Harith
Nuh ibn Asad
Nr al-Dn Al ibn Abd al-Ram
Nur ibn Mujahid
Omar ibn al-Khattab Mosque
Omar ibn Said
Otavice, Ribnica
Pan de Guajaibn
Pape Ibnou B
Peadar Tibn
Peribn
Perovo, Ribnica
Petfibnya
Praproe, Ribnica
Pribnow box
Qahtaba ibn Shabib al-Ta'i
Qaid ibn Hammad
Qalat ibn Salama
Qasim ibn Hasan
Qasim ibn Muhammad
Qasim ibn Muhammad ibn Abu Bakr
Qasr Ibn Hubayrah
Qasr Ibn Wardan
Qatadah ibn Idris
Qatada ibn al-Nu'man
Qatda ibn Di'ma
Qays ibn al-Haytham al-Sulami
Qays ibn Musahir Al Saidawi
Qays ibn Sa'd
Qudama ibn Ja'far
Qurra ibn Sharik al-Absi
Qusai ibn Kilab
Qusta ibn Luqa
Qutayba ibn Muslim
Qutb al-Din ibn Izz al-Din
Rab'ia ibn Umayah
Rabi'ah ibn Ahmad ibn Tulun
Rabi'a ibn Nizar
Rabia ibn Nasr
Rabi ibn Ziyad al-Harithi
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lebi, Ribnica
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