Shammar
Shammar. Name of a plateau in Saudi Arabia and of a confederation of tribes in this region. The Banu Shammar have been some of the most devoted champions of Wahhabi doctrines.
The tribe of Shammar is one of the largest tribes of Arabia, with an estimated (in 2010) 1 million in Iraq, over 2.5 million in Saudi Arabia (concentrated in Hail), a Kuwaiti population (centered in Aljahra) of around 100,000, a Syrian population that is thought to exceed 1 million, and with an unknown number in Jordan. In its "golden age", around 1850, the tribe ruled much of central and northern Arabia from Riyadh to the frontiers of Syria and the vast area known as Aljazeera in Northern Iraq.
The Shammar is a tribal confederation made up of three main branches: the Abdah, the Aslam, and the Zoba. According to the tribe's oral tradition, the Shammar originated from a bedouin Yemeni tribe called the Dhayaghem who immigrated northwards, conquering the area around the twin mountains of Aja and Salma in northern Nejd from a local chief known only as "Bahij". The first mention of Shammar comes from the 14th century. The area of the two mountains subsequently came to be known as Jabal Shammar ("Shammar's Mountain") from that time. In modern times, it has become common to link the Shammar with the tribe of Tayy, the ancient inhabitants of that area, and some genealogists believe that Shammar may have indeed absorbed some remnants of that tribe.
Oral tradition mentions that the first chiefs of the Shammar tribe were the family of Dhaigham, (Arar and Omair) from 'abda, who supposedly ruled Shammar at the center of their presence in Jabal Shammar. In the 1600s, a large section of the Shammar left Jabal Shammar under the leadership of Al Jarba and settled in Iraq, reaching as far as the northern city of Mosul. The Shammar are currently one of the largest tribes in Iraq, and are divided into two large branches. The northern branch, known as Shammar al-Jarba, is mainly Sunni, while the southern branch, Shammar Toga, converted to Shi'ism largely just before or during the 19th century after settling in southern Iraq.
The Shammar that remained in Arabia had their tribal territories in the area around the city of Ha'il, and extending from Ha'il northwards to the frontiers of the Syrian Desert. The Shammar had a long traditional rivalry with the confederation of 'Anizzah, who inhabited the same area.
The city of Ha'il became the heart of the Jabal Shammar region and was inhabited largely by settled members of Shammar and their clients. Two clans succeeded each other in ruling the city in the 19th century. The first clan, the Al Ali, were replaced by the Al Rashid with their uncles Al Sabhan, who pledged allegiance to the Al Saud family in Riyadh. Both these clans belonged to the 'Abda section of Shammar.
During the civil war that tore apart the Second Saudi State in the late 19th century, the emirs ("rulers") of Ha'il from Al Rashid intervened and were able to gradually take control of much of the Saudi realm, finally taking over the Saudi capital Riyadh in 1895 and expelling the Saudi leaders to Kuwait. The bedouin Shammari tribesmen provided the majority of the Al Rashid's military support.
The Al Rashid were defeated by Ibn Saud during his campaign to restore his family's rule in the Arabian Peninsula in the first two decades of the 20th century, with Jabal Shammar falling to Saudi rule in 1921. Later, some sections of Shammar were incorporated in the Ikhwan militias loyal to Ibn Saud. Ibn Saud also married a daughter of one of the Shammari chiefs, who bore him the current Saudi king, Abdullah.
After the establishment of modern borders, most bedouins gradually left their nomadic lifestyle. Today, most members of Shammar live in Saudi Arabia and Iraq, and some sections have settled in Syria and Jordan.
Under the leadership of Banu Mohamad known as Al Jarba, there was a massive exodus of the Shammar into Iraq. Many of the Shammar in Iraq gave up the nomadic life to settle in the major cities, especially the Jazirah plain, which is the area between the Tigris and Euphrates from Baghdad all the way to Mosul. In times of drought, there were several migrations of Shammar into Iraq, which, according to the Ottoman census upon its annexation, had only 1.5 million inhabitants.
In Iraq, the Shammar became one of the most powerful tribes, owning vast tracts of land. They were important supporters of the Iraqi monarchy of the House of Hashem. Shammar power was threatened after the overthrow of the monarchy in 1958 by Abdul-Karim Qassem, and the Shammar welcomed Ba'athist rule. With the rivalry between Saudi Arabia and Saddam Hussein, the tribe of Shammar lost favor in Iraq due to their close links to their Saudi relatives. After the overthrow of Saddam, Ghazi al-Yawar, from the Al Jarbah clan, was unanimously chosen as interim president. His uncle is the current Sheikh of Sheikhs of the tribe of Shammar. Samir, an Iraqi-American Shammari, pulled Saddam out of his "spider hole" in the famous picture of the capture of Saddam.
Shammar. Name of a plateau in Saudi Arabia and of a confederation of tribes in this region. The Banu Shammar have been some of the most devoted champions of Wahhabi doctrines.
The tribe of Shammar is one of the largest tribes of Arabia, with an estimated (in 2010) 1 million in Iraq, over 2.5 million in Saudi Arabia (concentrated in Hail), a Kuwaiti population (centered in Aljahra) of around 100,000, a Syrian population that is thought to exceed 1 million, and with an unknown number in Jordan. In its "golden age", around 1850, the tribe ruled much of central and northern Arabia from Riyadh to the frontiers of Syria and the vast area known as Aljazeera in Northern Iraq.
The Shammar is a tribal confederation made up of three main branches: the Abdah, the Aslam, and the Zoba. According to the tribe's oral tradition, the Shammar originated from a bedouin Yemeni tribe called the Dhayaghem who immigrated northwards, conquering the area around the twin mountains of Aja and Salma in northern Nejd from a local chief known only as "Bahij". The first mention of Shammar comes from the 14th century. The area of the two mountains subsequently came to be known as Jabal Shammar ("Shammar's Mountain") from that time. In modern times, it has become common to link the Shammar with the tribe of Tayy, the ancient inhabitants of that area, and some genealogists believe that Shammar may have indeed absorbed some remnants of that tribe.
Oral tradition mentions that the first chiefs of the Shammar tribe were the family of Dhaigham, (Arar and Omair) from 'abda, who supposedly ruled Shammar at the center of their presence in Jabal Shammar. In the 1600s, a large section of the Shammar left Jabal Shammar under the leadership of Al Jarba and settled in Iraq, reaching as far as the northern city of Mosul. The Shammar are currently one of the largest tribes in Iraq, and are divided into two large branches. The northern branch, known as Shammar al-Jarba, is mainly Sunni, while the southern branch, Shammar Toga, converted to Shi'ism largely just before or during the 19th century after settling in southern Iraq.
The Shammar that remained in Arabia had their tribal territories in the area around the city of Ha'il, and extending from Ha'il northwards to the frontiers of the Syrian Desert. The Shammar had a long traditional rivalry with the confederation of 'Anizzah, who inhabited the same area.
The city of Ha'il became the heart of the Jabal Shammar region and was inhabited largely by settled members of Shammar and their clients. Two clans succeeded each other in ruling the city in the 19th century. The first clan, the Al Ali, were replaced by the Al Rashid with their uncles Al Sabhan, who pledged allegiance to the Al Saud family in Riyadh. Both these clans belonged to the 'Abda section of Shammar.
During the civil war that tore apart the Second Saudi State in the late 19th century, the emirs ("rulers") of Ha'il from Al Rashid intervened and were able to gradually take control of much of the Saudi realm, finally taking over the Saudi capital Riyadh in 1895 and expelling the Saudi leaders to Kuwait. The bedouin Shammari tribesmen provided the majority of the Al Rashid's military support.
The Al Rashid were defeated by Ibn Saud during his campaign to restore his family's rule in the Arabian Peninsula in the first two decades of the 20th century, with Jabal Shammar falling to Saudi rule in 1921. Later, some sections of Shammar were incorporated in the Ikhwan militias loyal to Ibn Saud. Ibn Saud also married a daughter of one of the Shammari chiefs, who bore him the current Saudi king, Abdullah.
After the establishment of modern borders, most bedouins gradually left their nomadic lifestyle. Today, most members of Shammar live in Saudi Arabia and Iraq, and some sections have settled in Syria and Jordan.
Under the leadership of Banu Mohamad known as Al Jarba, there was a massive exodus of the Shammar into Iraq. Many of the Shammar in Iraq gave up the nomadic life to settle in the major cities, especially the Jazirah plain, which is the area between the Tigris and Euphrates from Baghdad all the way to Mosul. In times of drought, there were several migrations of Shammar into Iraq, which, according to the Ottoman census upon its annexation, had only 1.5 million inhabitants.
In Iraq, the Shammar became one of the most powerful tribes, owning vast tracts of land. They were important supporters of the Iraqi monarchy of the House of Hashem. Shammar power was threatened after the overthrow of the monarchy in 1958 by Abdul-Karim Qassem, and the Shammar welcomed Ba'athist rule. With the rivalry between Saudi Arabia and Saddam Hussein, the tribe of Shammar lost favor in Iraq due to their close links to their Saudi relatives. After the overthrow of Saddam, Ghazi al-Yawar, from the Al Jarbah clan, was unanimously chosen as interim president. His uncle is the current Sheikh of Sheikhs of the tribe of Shammar. Samir, an Iraqi-American Shammari, pulled Saddam out of his "spider hole" in the famous picture of the capture of Saddam.
Shams al-Dawla
Shams al-Dawla (Shams al-Daula) (Abu Tahir ibn Fakhr al-Dawla Shams al-Dawla). Member of the line of the Buyids who ruled in Hamadan and Isfahan (r. 997-1021). He was in permanent conflict with his brother Majd al-Dawla.
Abu Taher (died 1021) was the Buyid ruler of Hamadan from 997 to 1021. He was the son of Fakhr al-Daula.
Fakhr al-Daula died in 997. His elder son Abu Taleb Rostam ("Majd al-Daula") took power in the bulk of his father's possessions in Jibal. Abu Taher himself gained the governorships of Hamadan and Kirmanshah, and was hence known as Shams al-Daula. Since both sons were still minors their mother, the "Sayyida", assumed the regency.
Both sons originally took the title of Shâhanshâh, implying that they were subordinate to no one. They abandoned the title, however, when they accepted their cousin Baha al-Daula's authority by 1009 or 1010 at the latest.
In 1006 or 1007, Majd al-Daula tried to throw off the Sayyida's regency. However, she gained the support of the Kurdish ruler Badr ibn Hasanwaih and Shams al-Daula. Their forces laid siege to Ray and fought several battles with Majd al-Daula's forces. When Ray was finally taken, Majd al-Daula was imprisoned for a year, and Shams al-Daula ruled in the city during that time. When the Sayyida released Majd al-Daula, Shams al-Daula returned to Hamadan.
Around 1013, following the death of the Badr ibn Hasanwaih, Shams al-Daula occupied part of the former ruler's territory. Sometime in the later part of his reign, he tried to replace Majd al-Daula as the ruler of Ray, but the Sayyida foiled his plans. He died in 1021 and was succeeded by his son Sama' al-Daula.
Abu Tahir ibn Fakhr al-Dawla Shams al-Dawla see Shams al-Dawla
Shams al-Daula see Shams al-Dawla
Shams al-Dawla (Shams al-Daula) (Abu Tahir ibn Fakhr al-Dawla Shams al-Dawla). Member of the line of the Buyids who ruled in Hamadan and Isfahan (r. 997-1021). He was in permanent conflict with his brother Majd al-Dawla.
Abu Taher (died 1021) was the Buyid ruler of Hamadan from 997 to 1021. He was the son of Fakhr al-Daula.
Fakhr al-Daula died in 997. His elder son Abu Taleb Rostam ("Majd al-Daula") took power in the bulk of his father's possessions in Jibal. Abu Taher himself gained the governorships of Hamadan and Kirmanshah, and was hence known as Shams al-Daula. Since both sons were still minors their mother, the "Sayyida", assumed the regency.
Both sons originally took the title of Shâhanshâh, implying that they were subordinate to no one. They abandoned the title, however, when they accepted their cousin Baha al-Daula's authority by 1009 or 1010 at the latest.
In 1006 or 1007, Majd al-Daula tried to throw off the Sayyida's regency. However, she gained the support of the Kurdish ruler Badr ibn Hasanwaih and Shams al-Daula. Their forces laid siege to Ray and fought several battles with Majd al-Daula's forces. When Ray was finally taken, Majd al-Daula was imprisoned for a year, and Shams al-Daula ruled in the city during that time. When the Sayyida released Majd al-Daula, Shams al-Daula returned to Hamadan.
Around 1013, following the death of the Badr ibn Hasanwaih, Shams al-Daula occupied part of the former ruler's territory. Sometime in the later part of his reign, he tried to replace Majd al-Daula as the ruler of Ray, but the Sayyida foiled his plans. He died in 1021 and was succeeded by his son Sama' al-Daula.
Abu Tahir ibn Fakhr al-Dawla Shams al-Dawla see Shams al-Dawla
Shams al-Daula see Shams al-Dawla
Shams al-Din, Ibn ‘Abd Allah al-Samatrani
Shams al-Din, Ibn ‘Abd Allah al-Samatrani (Ibn ‘Abd Allah al-Samatrani Shams al-Din) (Shamsu’ddin Pasai) (Shamsu’ddin al-Sumatrani) (c.1575-1630). Malay mystical author from North Sumatra. His radical mysticism brought him, together with his contemporary Hamza Fansuri, in conflict with the more orthodox Nur al-Din al-Raniri. He has exercised a considerable influence on Javanese mystic literature.
Shamsu’ddin of Pasai was the author of religious texts in Arabic and Malaysian. In these texts, Shamsu’ddin saw an essential equality between man and god (wujudiyya).
Shamsu’ddin of Pasai lived and worked in Java and Sumatra. He was a heterodox Muslim mystic who enjoyed high favor during the reign of Mahkota Alam in Acheh but whose works, like those of Hamzah Fansuri, were later condemned to be burned. One of the works that survived was his Mir’at al-mu’min which was completed in 1601.
The favorite subjects of Shamsu’ddin of Pasai were the doctrine of existence and the recitation of religious formulae, while his mysticism was speculative rather than emotional. He also wrote a commentary on Hamzah Fansuri’s poems Kitab Sharh ruba’i Hamzah Fansuri, and an Arabic work Jauhar al Haka’ik.
Ibn ‘Abd Allah al-Samatrani Shams al-Din see Shams al-Din, Ibn ‘Abd Allah al-Samatrani
Shamsu’ddin Pasai see Shams al-Din, Ibn ‘Abd Allah al-Samatrani
Shamsu’ddin al-Sumatran see Shams al-Din, Ibn ‘Abd Allah al-Samatrani
Shams al-Din, Ibn ‘Abd Allah al-Samatrani (Ibn ‘Abd Allah al-Samatrani Shams al-Din) (Shamsu’ddin Pasai) (Shamsu’ddin al-Sumatrani) (c.1575-1630). Malay mystical author from North Sumatra. His radical mysticism brought him, together with his contemporary Hamza Fansuri, in conflict with the more orthodox Nur al-Din al-Raniri. He has exercised a considerable influence on Javanese mystic literature.
Shamsu’ddin of Pasai was the author of religious texts in Arabic and Malaysian. In these texts, Shamsu’ddin saw an essential equality between man and god (wujudiyya).
Shamsu’ddin of Pasai lived and worked in Java and Sumatra. He was a heterodox Muslim mystic who enjoyed high favor during the reign of Mahkota Alam in Acheh but whose works, like those of Hamzah Fansuri, were later condemned to be burned. One of the works that survived was his Mir’at al-mu’min which was completed in 1601.
The favorite subjects of Shamsu’ddin of Pasai were the doctrine of existence and the recitation of religious formulae, while his mysticism was speculative rather than emotional. He also wrote a commentary on Hamzah Fansuri’s poems Kitab Sharh ruba’i Hamzah Fansuri, and an Arabic work Jauhar al Haka’ik.
Ibn ‘Abd Allah al-Samatrani Shams al-Din see Shams al-Din, Ibn ‘Abd Allah al-Samatrani
Shamsu’ddin Pasai see Shams al-Din, Ibn ‘Abd Allah al-Samatrani
Shamsu’ddin al-Sumatran see Shams al-Din, Ibn ‘Abd Allah al-Samatrani
Shamun, Kamil
Shamun, Kamil (Kamil Shamun). See Chamoun
Kamil Shamun see Shamun, Kamil
Shamun, Kamil (Kamil Shamun). See Chamoun
Kamil Shamun see Shamun, Kamil
Shanfara, al-
Shanfara, al-. Pre-Islamic black Arabian poet. Associated with the poet and Bedouin hero Ta’abbata Sharran, he was a terror to tribes. One of his poems, in which he celebrates a committed murder, is known for its amatory introduction (in Arabic, nasib). Another poem, generally known as Lamiyyat al-‘Arab and attributed to him, is acknowledged as one of the finest products of Arabic poetry.
Shanfara, al-. Pre-Islamic black Arabian poet. Associated with the poet and Bedouin hero Ta’abbata Sharran, he was a terror to tribes. One of his poems, in which he celebrates a committed murder, is known for its amatory introduction (in Arabic, nasib). Another poem, generally known as Lamiyyat al-‘Arab and attributed to him, is acknowledged as one of the finest products of Arabic poetry.
Shangawa
Shangawa. The banks and islands of the Niger River support the Shangawa in and around the northwestern Nigerian city of Shanga, which they are credited with founding. Shanga District forms a link between the farthest outpost of Hausa culture to the west and the outside world to the south, a link that emphasizes the importance of this ethnic group.
The Shangawa were once a subgroup of the Kengawa. According to legend, the Kengawa and Shangawa are the elder and younger branches of a priestly tribe that served the House of Kisra, reputedly Muhammad’s rival “in the East.” A number of Nigerian peoples trace their origins to Kisra or one of his sons or daughters. Kisra, who some say was Persian, fought against the spread of Islam. In Persian, the word “Kisra” may have come from “Chosroes,” the name of a Persian dynasty. The Prophet Muhammad defeated Kisra in battle, and Kisra then either fled or was allowed to emigrate in recognition of his valor.
By the thirteenth century, the Kengawa-Shangawa were part of the Songhay Empire with many of their towns occupied by Songhay troops. In the late sixteenth century, a Moroccan army defeated the Songhay soldiers by then had merged with the indigenous populations, and folklore takes not of the facts. Amidst the invasions the Shangawa found refuge in Yauri, and Shanga District was most likely founded in the early nineteenth cenurty. Invaders and slave raider forced them to retreat further into the hinterlands, and they found a haven on the islands of the Niger River.
Shangawa. The banks and islands of the Niger River support the Shangawa in and around the northwestern Nigerian city of Shanga, which they are credited with founding. Shanga District forms a link between the farthest outpost of Hausa culture to the west and the outside world to the south, a link that emphasizes the importance of this ethnic group.
The Shangawa were once a subgroup of the Kengawa. According to legend, the Kengawa and Shangawa are the elder and younger branches of a priestly tribe that served the House of Kisra, reputedly Muhammad’s rival “in the East.” A number of Nigerian peoples trace their origins to Kisra or one of his sons or daughters. Kisra, who some say was Persian, fought against the spread of Islam. In Persian, the word “Kisra” may have come from “Chosroes,” the name of a Persian dynasty. The Prophet Muhammad defeated Kisra in battle, and Kisra then either fled or was allowed to emigrate in recognition of his valor.
By the thirteenth century, the Kengawa-Shangawa were part of the Songhay Empire with many of their towns occupied by Songhay troops. In the late sixteenth century, a Moroccan army defeated the Songhay soldiers by then had merged with the indigenous populations, and folklore takes not of the facts. Amidst the invasions the Shangawa found refuge in Yauri, and Shanga District was most likely founded in the early nineteenth cenurty. Invaders and slave raider forced them to retreat further into the hinterlands, and they found a haven on the islands of the Niger River.
Shapur
Shapur (Sapor; in Arabic, Sapur). Name of several members of the Sasanian dynasty. The following were known to the Muslim historians: Shapur I ibn Ardashir (in Arabic, Sabur al-Junud) (r.241-272). Muslim sources, based on older Persian traditions, give his biography, which is for a large part legendary but contains a number of historical details otherwise unknown; Shapur II ibn Hurmizd (Dhu’l-Aktaf) (r.310-379). He is said to have waged war against several Arab tribes; Shapur III (r.383-387).
Shāpūr (Persian, meaning son of the king) is a Persian male given name. It is first attested in Middle Persian as Shahpuhr.
Shapur can refer to one of three Sassanid kings:
* Shapur I (r. 241–272)
* Shapur II (r. 309–379)
* Shapur III (r. 383–388)
Shapur may also refer to:
* Shapur Bakhtiar (1915–1991), former Prime Minister of Iran
* Shapur ibn Sahl, a ninth century Persian Christian physician from the Academy of Gundishapur
* Sapor of Bet-Nicator was the Christian bishop of Bet-Nicator
* Shapoor Zadran, an Afghan cricketer.
Sapor see Shapur
Sapur see Shapur
Shahpuhr see Shapur
Son of a King see Shapur
Shapur (Sapor; in Arabic, Sapur). Name of several members of the Sasanian dynasty. The following were known to the Muslim historians: Shapur I ibn Ardashir (in Arabic, Sabur al-Junud) (r.241-272). Muslim sources, based on older Persian traditions, give his biography, which is for a large part legendary but contains a number of historical details otherwise unknown; Shapur II ibn Hurmizd (Dhu’l-Aktaf) (r.310-379). He is said to have waged war against several Arab tribes; Shapur III (r.383-387).
Shāpūr (Persian, meaning son of the king) is a Persian male given name. It is first attested in Middle Persian as Shahpuhr.
Shapur can refer to one of three Sassanid kings:
* Shapur I (r. 241–272)
* Shapur II (r. 309–379)
* Shapur III (r. 383–388)
Shapur may also refer to:
* Shapur Bakhtiar (1915–1991), former Prime Minister of Iran
* Shapur ibn Sahl, a ninth century Persian Christian physician from the Academy of Gundishapur
* Sapor of Bet-Nicator was the Christian bishop of Bet-Nicator
* Shapoor Zadran, an Afghan cricketer.
Sapor see Shapur
Sapur see Shapur
Shahpuhr see Shapur
Son of a King see Shapur
Sharaf al-Din, ‘Ali Yazdi
Sharaf al-Din, ‘Ali Yazdi (‘Ali Yazdi Sharaf al-Din) (Sharaf ad-Din Ali Yazdi) (d.1454). Persian poet and historian. He was the companion of the Timurid Shahrukh and his son Mirza Sultan Muhammad, who summoned him to Qum. Sharaf al-Din wrote the history of Timur.
Sharaf ad-Din Ali Yazdi was a Persian historian, one of the greatest of 15th-century Persia. Little about his early life is known. As a young man he was a teacher in his native Yazd and a close companion of the Timurid ruler Shah Rokh (1405–47) and his son Mirza Ibrahim Sultan. In 1442/43 he became the close adviser of the governor of Iraq, Mirza Sultan Muhammad, who lived in the city of Qom.
Sharaf al-Din is the author of the Persian Zafar-Nama.
Encyclopædia Britannica
born , Yazd, Iran died 1454, Yazd
Persian historian, one of the greatest of 15th-century Iran.
Little about his early life is known. As a young man he was a teacher in his native Yazd and a close companion of the Timurid ruler Shāh Rokh (1405–47) and his son Mīrzā Ibrāhīm Sulṭān. In 1442/43 he became the close adviser of the governor of Iraq, Mīrzā Sulṭān Muḥammad, who lived in the city of Qom. His patron, however, attempted a revolt against the reigning Shāh Rokh, and Sharaf ad-Dīn was fortunate enough to be cleared of any complicity. He was granted permission to return to his native city, where he lived until his death. The work for which he is best known is the Ẓafernāmeh (1424/25; The Book of Victory). It is a history of the world conqueror Timur (Tamerlane; 1370–1405) and was probably based on the history of the same name by Nizam ad-Dīn Shami, a work written at Timur’s request.
‘Ali Yazdi Sharaf al-Din see Sharaf al-Din, ‘Ali Yazdi
Sharaf ad-Din Ali Yazdi see Sharaf al-Din, ‘Ali Yazdi
Sharaf al-Din, ‘Ali Yazdi (‘Ali Yazdi Sharaf al-Din) (Sharaf ad-Din Ali Yazdi) (d.1454). Persian poet and historian. He was the companion of the Timurid Shahrukh and his son Mirza Sultan Muhammad, who summoned him to Qum. Sharaf al-Din wrote the history of Timur.
Sharaf ad-Din Ali Yazdi was a Persian historian, one of the greatest of 15th-century Persia. Little about his early life is known. As a young man he was a teacher in his native Yazd and a close companion of the Timurid ruler Shah Rokh (1405–47) and his son Mirza Ibrahim Sultan. In 1442/43 he became the close adviser of the governor of Iraq, Mirza Sultan Muhammad, who lived in the city of Qom.
Sharaf al-Din is the author of the Persian Zafar-Nama.
Encyclopædia Britannica
born , Yazd, Iran died 1454, Yazd
Persian historian, one of the greatest of 15th-century Iran.
Little about his early life is known. As a young man he was a teacher in his native Yazd and a close companion of the Timurid ruler Shāh Rokh (1405–47) and his son Mīrzā Ibrāhīm Sulṭān. In 1442/43 he became the close adviser of the governor of Iraq, Mīrzā Sulṭān Muḥammad, who lived in the city of Qom. His patron, however, attempted a revolt against the reigning Shāh Rokh, and Sharaf ad-Dīn was fortunate enough to be cleared of any complicity. He was granted permission to return to his native city, where he lived until his death. The work for which he is best known is the Ẓafernāmeh (1424/25; The Book of Victory). It is a history of the world conqueror Timur (Tamerlane; 1370–1405) and was probably based on the history of the same name by Nizam ad-Dīn Shami, a work written at Timur’s request.
‘Ali Yazdi Sharaf al-Din see Sharaf al-Din, ‘Ali Yazdi
Sharaf ad-Din Ali Yazdi see Sharaf al-Din, ‘Ali Yazdi
Sha‘rani, al-
Sha‘rani, al-. Name carried by several individuals. The best-known among them is Abu’l-Mawahib ‘Abd al-Wahhab. A Sufi of the Shadhiliyya order, he was a very prolific author, whose works have been quite popular because of his easy style. He exaggerated his own value, but was a champion of justice.
ʿAbdul Wahhab Shaʿrani (1492-1565), full name ʿAbd al-Wahhāb ibn Aḥmad aš-Šhaʿrānī, was an Egyptian Hanafi scholar and mystic, founder of an Egyptian order of Sufism known as Šaʿrawiyyah. Besides voluminous mystic writings, he also composed an epitome of a 13th-century treatise on medical substances, Muẖtaṣar taḏkirat as-Suwaydī fī l-ṭibb.
The Šaʿrawiyyah order gradually declined after Shaʿrani's death, although it remained active until the 19th century.
Abu’l-Mawahib ‘Abd al-Wahhab see Sha‘rani, al-.
ʿAbdul Wahhab Shaʿrani see Sha‘rani, al-.
ʿAbd al-Wahhāb ibn Aḥmad aš-Šhaʿrānī see Sha‘rani, al-.
Sha‘rani, al-. Name carried by several individuals. The best-known among them is Abu’l-Mawahib ‘Abd al-Wahhab. A Sufi of the Shadhiliyya order, he was a very prolific author, whose works have been quite popular because of his easy style. He exaggerated his own value, but was a champion of justice.
ʿAbdul Wahhab Shaʿrani (1492-1565), full name ʿAbd al-Wahhāb ibn Aḥmad aš-Šhaʿrānī, was an Egyptian Hanafi scholar and mystic, founder of an Egyptian order of Sufism known as Šaʿrawiyyah. Besides voluminous mystic writings, he also composed an epitome of a 13th-century treatise on medical substances, Muẖtaṣar taḏkirat as-Suwaydī fī l-ṭibb.
The Šaʿrawiyyah order gradually declined after Shaʿrani's death, although it remained active until the 19th century.
Abu’l-Mawahib ‘Abd al-Wahhab see Sha‘rani, al-.
ʿAbdul Wahhab Shaʿrani see Sha‘rani, al-.
ʿAbd al-Wahhāb ibn Aḥmad aš-Šhaʿrānī see Sha‘rani, al-.
Sha‘rawi, Huda
Sha‘rawi, Huda (Hoda Shaarawi) (Huda Shaarawi) (b. June 23, 1879 - d. December 12, 1947). Egyptian feminist leader. Born in Minya in Upper Egypt to Sultan Pasha, a wealthy landowner and provincial administrator, and Iqbal Hanim, a young woman of Circassian origin, Nur al-Huda Sultan (known after her marriage as Huda Sha‘rawi) was raised in Cairo. Following her father’s death when she was four, Huda was raised in a household headed by both her mother and a co-wife. Tutored at home, Huda became proficient in French (the language of the elite) but, despite efforts to acquire fluency in Arabic, was permitted only enough instruction to memorize the Qur’an. Through comparisons with her younger brother, Huda became acutely aware of gender difference, the privileging of males, and the restrictions placed upon females. At thirteen, she reluctantly acquiesced to marriage with her paternal cousin, ‘Ali Sha‘rawi, her legal guardian and the executor of her father’s estate. At fourteen, she began a seven year separation from her husband. During this time, (the 1890s), she attended a women’s salon, where through discussions with other members, Huda became aware that veiling the face and female confinement in the home were not Islamic requirements, as women had been led to believe. (Such critical examination of customary practice vis-a-vis religious prescription was part of the Islamic modernist movement initiated by Shaykh Muhammad ‘Abduh in the nineteenth century.)
In 1900, Sha‘rawi resumed married life. She gave birth to a daughter, Bathna, in 1903 and a son, Muhammad, in 1905. In 1909, Sha‘rawi helped found the secular women’s philanthropy, the Mabarrat Muhammad ‘Ali, bringing together Muslim and Christian women to operate a medical dispensary for poor women and children. That same year she helped organize the first “public” lectures for and by women, held at the new Egyptian University and in the offices of the liberal newspaper, Al-jaridah. In 1914, she participated in forming the Women’s Refinement Union (al-Ittihad al-Nisa’i al-Tahdibi) and the Ladies Literary Improvement Society (Jam‘iyat al-Raqy al-Adabiyah lil-Sayyidat al-Misriyat). Sha‘rawi was active in the movement for national independence from 1919 to 1922. An organizer of the first women’s demonstration in 1919, she became the president of the Women’s Central Committee (Lainat al-Wafd al-Markaziyah lil-Sayyidat) of the (male) nationalist Wafd party. Sha‘rawi led militant nationalist women in broadening the popular base of the party, organizing boycotts of British goods and services, and assuming central leadership roles when nationalist men were exiled.
In 1923, the year after independence, Sha‘rawi spearheaded the creation of the Egyptian Feminist Union (al-Ittihad al-Nisa’i al-Misri -- EFU) and, as president, led the first organized feminist movement in Egypt (and in the Arab world). That same year, while returning from the Rome Conference of the International Woman Suffrage Alliance (which she attended as an EFU delegate), she removed her face veil in public in an act of political protest. Sha‘rawi generously donated her personal wealth to the work of the Egyptian Feminist Union, while also supporting other organizations and individuals. She opened the House of Cooperative Reform (Dar al-Ta‘awun al-Islahi), a medical dispensary for poor women and children and a center for crafts training for girls, in 1924 under the aegis of the EFU, and the following yera founded L’Egyptienne, a monthly journal serving the feminist movement. Several years later, in 1937, she established the Arabic bi-monthly Al-misriyah (The Egyptian Woman).
The feminist movement of which Sha‘rawi was a leader brought together Muslim and Christian women of the upper and middle classes who identified as Egyptians. Although a secular movement, its agenda was articulated within the framework of modernist Islam. The feminist movement supported women’s right to all levels of education and forms of work, called for full political rights for women, advocated reform of the Personal Status Code, pressured the government to provide basic health and social services to poor women, and demanded an end to state-licensed prostitution. Along with these woman-centered reforms, Sha‘rawi stressed the nationalist goals of the feminist movement, calling for Egyptian sovereignty, including an end to British military occupation and the termination of the capitulations, which extended privileges and immunities to foreigners. In 1937, she created three dispensaries, a girls’ school, and a boys’ school in villages in the province of Minya, and later a short-lived branch of the Egyptian Feminist Union in the city of Minya. As a nationalist feminist, Sha‘rawi was active in the international women’s movement, serving on the executive board of the International Woman Suffrage Alliance (later called the International Alliance of Women for Suffrage and Equal Citizenship) from 1926 until her death. In 1938, she hosted the Women’s Conference for the Defense of Palestine. Sha‘rawi played a key role in consolidating Pan-Arab feminism, which grew out of Arab women’s collective national activism on behalf of Palestine, organizing the Arab Feminist Conference in Cairo in 1944. She was elected president of the Arab Feminist Union (al-Ittihad al-Nisa‘i al-‘Arabi), created in 1945. Shortly before her death in 1947, the Egyptian state awarded Sha‘rawi its highest decoration.
Huda Sha'rawi see Sha‘rawi, Huda
Hoda Shaarawi see Sha‘rawi, Huda
Huda Shaarawi see Sha‘rawi, Huda
Shaarawi, Huda see Sha‘rawi, Huda
Shaarawi, Hoda see Sha‘rawi, Huda
Sha‘rawi, Huda (Hoda Shaarawi) (Huda Shaarawi) (b. June 23, 1879 - d. December 12, 1947). Egyptian feminist leader. Born in Minya in Upper Egypt to Sultan Pasha, a wealthy landowner and provincial administrator, and Iqbal Hanim, a young woman of Circassian origin, Nur al-Huda Sultan (known after her marriage as Huda Sha‘rawi) was raised in Cairo. Following her father’s death when she was four, Huda was raised in a household headed by both her mother and a co-wife. Tutored at home, Huda became proficient in French (the language of the elite) but, despite efforts to acquire fluency in Arabic, was permitted only enough instruction to memorize the Qur’an. Through comparisons with her younger brother, Huda became acutely aware of gender difference, the privileging of males, and the restrictions placed upon females. At thirteen, she reluctantly acquiesced to marriage with her paternal cousin, ‘Ali Sha‘rawi, her legal guardian and the executor of her father’s estate. At fourteen, she began a seven year separation from her husband. During this time, (the 1890s), she attended a women’s salon, where through discussions with other members, Huda became aware that veiling the face and female confinement in the home were not Islamic requirements, as women had been led to believe. (Such critical examination of customary practice vis-a-vis religious prescription was part of the Islamic modernist movement initiated by Shaykh Muhammad ‘Abduh in the nineteenth century.)
In 1900, Sha‘rawi resumed married life. She gave birth to a daughter, Bathna, in 1903 and a son, Muhammad, in 1905. In 1909, Sha‘rawi helped found the secular women’s philanthropy, the Mabarrat Muhammad ‘Ali, bringing together Muslim and Christian women to operate a medical dispensary for poor women and children. That same year she helped organize the first “public” lectures for and by women, held at the new Egyptian University and in the offices of the liberal newspaper, Al-jaridah. In 1914, she participated in forming the Women’s Refinement Union (al-Ittihad al-Nisa’i al-Tahdibi) and the Ladies Literary Improvement Society (Jam‘iyat al-Raqy al-Adabiyah lil-Sayyidat al-Misriyat). Sha‘rawi was active in the movement for national independence from 1919 to 1922. An organizer of the first women’s demonstration in 1919, she became the president of the Women’s Central Committee (Lainat al-Wafd al-Markaziyah lil-Sayyidat) of the (male) nationalist Wafd party. Sha‘rawi led militant nationalist women in broadening the popular base of the party, organizing boycotts of British goods and services, and assuming central leadership roles when nationalist men were exiled.
In 1923, the year after independence, Sha‘rawi spearheaded the creation of the Egyptian Feminist Union (al-Ittihad al-Nisa’i al-Misri -- EFU) and, as president, led the first organized feminist movement in Egypt (and in the Arab world). That same year, while returning from the Rome Conference of the International Woman Suffrage Alliance (which she attended as an EFU delegate), she removed her face veil in public in an act of political protest. Sha‘rawi generously donated her personal wealth to the work of the Egyptian Feminist Union, while also supporting other organizations and individuals. She opened the House of Cooperative Reform (Dar al-Ta‘awun al-Islahi), a medical dispensary for poor women and children and a center for crafts training for girls, in 1924 under the aegis of the EFU, and the following yera founded L’Egyptienne, a monthly journal serving the feminist movement. Several years later, in 1937, she established the Arabic bi-monthly Al-misriyah (The Egyptian Woman).
The feminist movement of which Sha‘rawi was a leader brought together Muslim and Christian women of the upper and middle classes who identified as Egyptians. Although a secular movement, its agenda was articulated within the framework of modernist Islam. The feminist movement supported women’s right to all levels of education and forms of work, called for full political rights for women, advocated reform of the Personal Status Code, pressured the government to provide basic health and social services to poor women, and demanded an end to state-licensed prostitution. Along with these woman-centered reforms, Sha‘rawi stressed the nationalist goals of the feminist movement, calling for Egyptian sovereignty, including an end to British military occupation and the termination of the capitulations, which extended privileges and immunities to foreigners. In 1937, she created three dispensaries, a girls’ school, and a boys’ school in villages in the province of Minya, and later a short-lived branch of the Egyptian Feminist Union in the city of Minya. As a nationalist feminist, Sha‘rawi was active in the international women’s movement, serving on the executive board of the International Woman Suffrage Alliance (later called the International Alliance of Women for Suffrage and Equal Citizenship) from 1926 until her death. In 1938, she hosted the Women’s Conference for the Defense of Palestine. Sha‘rawi played a key role in consolidating Pan-Arab feminism, which grew out of Arab women’s collective national activism on behalf of Palestine, organizing the Arab Feminist Conference in Cairo in 1944. She was elected president of the Arab Feminist Union (al-Ittihad al-Nisa‘i al-‘Arabi), created in 1945. Shortly before her death in 1947, the Egyptian state awarded Sha‘rawi its highest decoration.
Huda Sha'rawi see Sha‘rawi, Huda
Hoda Shaarawi see Sha‘rawi, Huda
Huda Shaarawi see Sha‘rawi, Huda
Shaarawi, Huda see Sha‘rawi, Huda
Shaarawi, Hoda see Sha‘rawi, Huda
Shari’ati, Ali
Shari’ati, Ali (b. November 23, 1933, Mazinan, Rezavi Khorasan Province, Iran - June 19, 1977, Southampton, England). Iranian social and religious critic. Shari’ati’s writings were extremely popular and influential among Iranian students of the seventies, including political groups such as the Mujahidin-i Khalq.
Shari’ati was born in Sabzevar, in the province of Khurasan. His father was an expert in Qur’anic exegesis (tafsir), but Shari’ati did not pursue a formal Muslim education, choosing instead to work on a doctorate in sociology and religion at the Sorbonne. He was imprisoned briefly upon his return from Paris in 1964, and his return from Paris in 1964, and again from mid-1973 until 1975.
From 1967 until the summer of 1973 Shari’ati was active in the Husainiyya Irshad, a pious, scholarly institution that became a popular center of Islamic debate, especially along non-traditional lines. It was in his lectures at the Husainiyya Irshad that Shari’ati developed and elaborated his major ideological themes, using a blend of Western sociological and Islamic terms.
Shari’ati lashed out at the Shi‘ite clergy (ulama) in Iran for shunning roles of leadership in social and political reforms. He further antagonized many ulama by arguing that one should study Islam outside of the madrasas, in a forum like the Husainiyya Irshad. Shi‘ite Islam, Shari‘ati said, was a religion of protest and purification and had been corrupted by the traditional ulama in conjunction with the state.
Two years after he was released from his last term in jail, Shari’ati went to England. In 1977, he was found dead there, in his brother’s home. He is widely believed to have been killed by members of the Iranian secret police, SAVAK.
Shari'ati was an Iranian intellectual and critic of the regime of the Shah (Mohammad Reza Shah Pahlavi, 1919–80), ʿAli Shariʿati developed a new perspective on the history and sociology of Islam and gave highly charged lectures in Tehran that laid the foundation for the Iranian revolution of 1979.
Shariʿati received early training in religion from his father before attending a teachers college. He later studied at the University of Mashhad where he earned a degree in Arabic and French. He became active in politics while a student and was imprisoned for eight months. He received a Ph.D. in sociology from the Sorbonne in Paris, and while there he met Jean-Paul Sartre, French sociologists, and Iranian student dissidents. Profoundly influenced by his experience in Paris, Shariʿati returned to Iran and was jailed for six months in 1964. After his release, he taught at the University of Mashhad until his lectures and popularity were deemed threatening by the administration. He then went to Tehran where he helped establish the Husayniya-yi Irshad (a center for religious education) in 1969. In the following years Shariʿati wrote and lectured on the history and sociology of Islam and criticized the Pahlavi regime, Marxism, Iranian intellectuals, and conservative religious leaders. His teachings brought him great popularity with the youth of Iran but also trouble from the clerics and government. He was imprisoned again in 1972 for 18 months and then placed under house arrest. He was released and left Iran for England in 1977. Shortly after he arrived Shariʿati died of an apparent heart attack but his supporters blame the SAVAK, the Iranian security service, for his death.
Shariʿati’s teachings may be said to have laid the foundation for the Iranian revolution because of their great influence on the Iranian youth. His teachings attacked the tyranny of the Shah and his policy of Westernization and modernization that, Shariʿati believed, damaged Iranian religion and culture and left the people without their traditional social and religious moorings. Shariʿati called for a return to true, revolutionary Shiʿism. He believed that Shiʿite Islam itself was a force for social justice and progress but also that it had been corrupted in Iran by its institutionalization by political leaders.
Ali Shariati is held as one of the most influential Iranian intellectuals of the 20th century and has been called the 'ideologue of the Iranian Revolution'. Shariati's most important books and speeches include:
1. Hajj (The Pilgrimage)
2. Marxism and Other Western Fallacies : An Islamic Critique
3. Where Shall We Begin?
4. Mission of a Free Thinker
5. The Free Man and Freedom of the Man
6. Extraction and Refinement of Cultural Resources
7. Martyrdom (book)
8. Ali
9. An approach to Understanding Islam PART1- PART2-
10. A Visage of Prophet Muhammad
11. A Glance of Tomorrow's History
12. Reflections of Humanity
13. A Manifestation of Self-Reconstruction and Reformation
14. Selection and/or Election
15. Norouz, Declaration of Iranian's Livelihood, Eternity
16. Expectations from the Muslim Woman
17. Horr (Battle of Karbala)
18. Abu-Dahr
19. Islamology
20. Red Shi'ism vs. Black Shi'ism
21. Jihad and Shahadat
22. Reflections of a Concerned Muslim on the Plight of Oppressed People
23. A Message to the Enlightened Thinkers
24. Art Awaiting the Saviour
25. Fatemeh is Fatemeh
26. The Philosophy of Supplication
27. Religion versus Religion
28. Man and Islam - see chapter "Modern Man and His Prisons"
29. Arise and Bear Witness
Ali Shari'ati see Shari’ati, Ali
The Ideologue of the Iranian Revolution see Shari’ati, Ali
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