The 800s decade ran from January 1, 800, to December 31, 809.
The 790s decade ran from January 1, 790, to December 31, 799.
The 770s decade ran from January 1, 770, to December 31, 779.
Year 802 (DCCCII) was a common year starting on Saturday of the Julian calendar, the 802nd year of the Common Era (CE) and Anno Domini (AD) designations, the 802nd year of the 1st millennium, the 2nd year of the 9th century, and the 3rd year of the 800s decade.
Year 777 (DCCLXXVII) was a common year starting on Wednesday of the Julian calendar, the 777th year of the Common Era (CE) and Anno Domini (AD) designations, the 777th year of the 1st millennium, the 77th year of the 8th century, and the 8th year of the 770s decade. The denomination 777 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.
Year 780 (DCCLXXX) was a leap year starting on Saturday of the Julian calendar, the 780th year of the Common Era (CE) and Anno Domini (AD) designations, the 780th year of the 1st millennium, the 80th year of the 8th century, and the 1st year of the 780s decade. The denomination 780 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.
Year 784 (DCCLXXXIV) was a leap year starting on Thursday of the Julian calendar, the 784th year of the Common Era (CE) and Anno Domini (AD) designations, the 784th year of the 1st millennium, the 84th year of the 8th century, and the 5th year of the 780s decade. The denomination 784 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.
Year 797 (DCCXCVII) was a common year starting on Sunday of the Julian calendar. The denomination 797 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.
Year 798 (DCCXCVIII) was a common year starting on Monday of the Julian calendar, the 798th year of the Common Era (CE) and Anno Domini (AD) designations, the 798th year of the 1st millennium, the 98th year of the 8th century, and the 9th year of the 790s decade. The denomination 798 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.
Abū Bakr Muḥammad ibn Yaḥyā ibn al-‘Abbās al-Ṣūlī was a Turkic scholar and a court companion of three Abbāsid caliphs: al-Muktafī, his successor al-Muqtadir, and later, al-Radi, whom he also tutored. He was a bibliophile, wrote letters, editor-poet, chronicler, and a shatranj (chess) player. His contemporary biographer Isḥāq al-Nadīm tells us he was “of manly bearing.” He wrote many books, the most famous of which are Kitāb Al-Awrāq and Kitāb al-Shiṭranj.
Abu Uthman Amr ibn Bahr al-Kinani al-Basri, commonly known as al-Jahiz, was an Arabic polymath and author of works of literature, theology, zoology, philosophy, grammar, dialectics, rhetoric, philology, linguistics, and politico-religious polemics. His extensive zoological work has been credited with describing principles related to natural selection, ethology, and the functions of an ecosystem.
Yāqūt Shihāb al-Dīn ibn-ʿAbdullāh al-Rūmī al-Ḥamawī (1179–1229) was a Muslim scholar of Byzantine ancestry active during the late Abbasid period. He is known for his Mu'jam ul-Buldān, an influential work on geography containing valuable information pertaining to biography, history and literature as well as geography.
Abū al-ʻAtāhiyya, full name Abu Ishaq Isma'il ibn al-Qasim ibn Suwayd Al-Anzi, was one of the principal Arab poets of the early Islamic era, a prolific muwallad poet of ascetics who ranked with Bashshār and Abū Nuwās, both of whom he met. He renounced poetry for a time on religious grounds.
Al-Mubarrad (المبرد) (al-Mobarrad), or Abū al-‘Abbās Muḥammad ibn Yazīd, was a native of Baṣrah. He was a philologist, biographer and a leading grammarian of the School of Basra, a rival to the School of Kufa. In 860 he was called to the court of the Abbasid caliph al-Mutawakkil at Samarra. When the caliph was killed the following year, he went to Baghdād, and taught there until his death.
Abū Zayd Sa’īd ibn Aws al-Anṣārī was an Arab linguist and a reputable narrator of hadith. Sibawayh and al-Jāḥiẓ were among his pupils. His father was Aws ibn Thabit also a hadith narrator, while his grandfather Thabit ibn Bashir was one of the three scribes who wrote down the Qur'an during Muhammad's era.
Qudāma ibn Jaʿfar al-Kātib al-Baghdādī, was a Syriac scholar and administrator for the Abbasid Caliphate.
Abū 'Abd Allāh Muḥammad ibn 'Imrān ibn Mūsā ibn Sa'īd ibn 'Abd Allāh al-Marzubānī al-Khurāsānī, was a prolific author of adab, akhbar (news), history and ḥadīth (traditions). He lived all his life in his native city, Baghdad, although his family came originally from Khurāsān.
Abū Bakr az-Zubaydī, also known as Muḥammad ibn al-Ḥasan ibn ‘Abd Allāh ibn Madḥīj al-Faqīh and Muḥammad ibn al-Ḥasan az-Zubaydī al-Ishbīlī, held the title Akhbār al-fuquhā and wrote books on topics including philology, biography, history, philosophy, law, lexicology, and hadith.
The bibliography of ʻAmr ibn Baḥr al-Jāḥiẓ are the titles listed in chapter five of al-Fihrist of Isḥāq al-Nadīm. Most of Chap. V, §1 survives only in the Beatty MS and is published in the English edition by Bayard Dodge. An incomplete list is found also in the Irshād al-Arīb alā Ma’rifat al-Adīb by Yāqūt al-Hamawī (1179-1229).
Abū ʿAmr al-Ḥasan ibn ʿAlī ibn Ghassān al-Shākir al-Baṣrī, also known as al-Shākir al-Baṣrī was an Arabic-language scholar from Basra, known for his expertise in ḥadīth, the Qurʾan, fiqh and adab. What survives of his work today are his riddles, of which 74 are recorded in verse and ten in prose in the Kitāb al-iʿjāz fī l-aḥājī wa-l-alghāz bi-rasm al-amīr Qaymāz composed during the reign of Caliph al-Muqtafī (1136–60CE) by Abū al-Maʿālī Saʿd ibn ʿAlī al-Ḥaẓīrī. Al-Shākir al-Baṣrī composed a work called Kitāb al-Marmūs, known now only from the material which al-Ḥaẓīrī drew from it. The Kitāb al-Marmūs contained both riddles by al-Shākir and by at least ten others; it was one of al-Ḥaẓīrī's principal sources. The main source for al-Shākir's life is the Irshād al-Arīb ilā Maʾrifat al-Adīb by Yāqūt al-Hamawī.
