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
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