Sasak
Sasak. Between the Indonesian islands of Bali and Sumbawa lies the island of Lombok, about 2,000 square miles in size and dominated along the north by high mountain ranges culminating in the second highest volcano in the country, Gunung Rinjani, 10,000 feet high. Lombok and Sumbawa comprise the province of Nusa Tenggara Barat. Its capital is Mataram on Lombok’s west coast. The Lombok Straits is one of the most important waterways in the world of petroleum transportation. The Sasak form the major ethnic group of the island.
The Sasak are divided into two groups: the more numerous Waktu Lima, who tend to be located in the plains and near roads and towns; and the Waktu Telu, located in the more marginal areas. Waktu Lima Sasak are more involved with production for market and with the cash economy in general than are the Waktu Telu, who are geographically, economically and culturally more isolated. Both are Muslim, but the Waktu Lima are more orthodox, while the Waktu Telu are more syncretistic and traditional.
Little is known about Sasak history except that Lombok was placed under direct rule of the Majapahit prime Minister, patih Gajah Mada. The Sasaks converted to Islam between the late 16th century to early 17th century under the influence of Sunan Giri and the Muslim Makassarese, frequently mixing basic Islamic beliefs alongside with Hindu-Buddhist beliefs, thus creating the Wektu Telu religion. Lombok was conquered by the Gelgel Balinese kingdom in the early 18th century, thus bringing a large population of Balinese to Lombok. The Balinese population of Lombok today is about 300,000, 10-15% of Lombok's population. The Balinese have also strongly influenced the Wektu Telu religion of Lombok.
Most of the Sasaks today are adherents of the Wektu Lima version of Islam. Wektu Lima or Five Times signifies the five daily prayers which Muslims are required to do.
The term Wektu Lima is used to distinguish them from the Sasaks who are practitioners of Wektu Telu or Three Times who only pray three times a day. Orthodox Islamic teachers generally instruct adherents to pray five times a day.
Large numbers of people adhering to the Wektu Telu faith can be still found throughout the island, especially in the village of Bayan, where the religion originated. Large Wektu Telu communities can be still found in Mataram, Pujung, Sengkol, Rambitan, Sade, Tetebatu, Bumbung, Sembalun, Senaru, Loyok and Pasugulan. A small minority of Sasaks called the Bodha are mainly found in the village of Bentek and on the slopes of Gunung Rinjani. They are totally untouched by Islamic influence and worship animistic gods, incorporating some Hindu and Buddhist influences in their rituals and religious vocabulary. This group of Sasak, due in part to the name of their tribe, are recognized as Buddhists by the Indonesian government.
The Bodha have the same magico-religious officials and institutions as the Wektu Telu (with the exception of course of the Kiyai, the Wektu Telu religious official dealing with all aspects of the Wektu Telu religion which mixes Islam and animism). The Bodhas recognize the existence of five main gods, the highest of which is Batara Guru, followed by Batara Sakti and Batara Jeneng with their wives Idadari Sakti and Idadari Jeneng, though they also believe in Spirits and Ghosts. The Bodha religion is also to some extent influenced by both Hindu and Buddhist concepts. Of late, they have come under the influence of mainstream Buddhism from Buddhist missionaries.
Originally the only inhabitants of Lombok, the Sasak were under the political domination of Bali from the 18th century until 1895, when the Dutch conquered the island. Today, the Sasak continue to recognize caste social divisions and observe one of two forms of religion: Wektu (Waktu) Telu (traditional practices with Islāmic modifications) in the smaller villages and Wektu (Waktu) Lima (strict Islām) in the larger settlements. Village officials, including a headman, are chosen from among both Muslim and traditional religious leaders. Islāmization has strengthened the patrilineal structure of the Sasak, reinforcing male dominance in family structure, inheritance, and economic control.
Sasak. Between the Indonesian islands of Bali and Sumbawa lies the island of Lombok, about 2,000 square miles in size and dominated along the north by high mountain ranges culminating in the second highest volcano in the country, Gunung Rinjani, 10,000 feet high. Lombok and Sumbawa comprise the province of Nusa Tenggara Barat. Its capital is Mataram on Lombok’s west coast. The Lombok Straits is one of the most important waterways in the world of petroleum transportation. The Sasak form the major ethnic group of the island.
The Sasak are divided into two groups: the more numerous Waktu Lima, who tend to be located in the plains and near roads and towns; and the Waktu Telu, located in the more marginal areas. Waktu Lima Sasak are more involved with production for market and with the cash economy in general than are the Waktu Telu, who are geographically, economically and culturally more isolated. Both are Muslim, but the Waktu Lima are more orthodox, while the Waktu Telu are more syncretistic and traditional.
Little is known about Sasak history except that Lombok was placed under direct rule of the Majapahit prime Minister, patih Gajah Mada. The Sasaks converted to Islam between the late 16th century to early 17th century under the influence of Sunan Giri and the Muslim Makassarese, frequently mixing basic Islamic beliefs alongside with Hindu-Buddhist beliefs, thus creating the Wektu Telu religion. Lombok was conquered by the Gelgel Balinese kingdom in the early 18th century, thus bringing a large population of Balinese to Lombok. The Balinese population of Lombok today is about 300,000, 10-15% of Lombok's population. The Balinese have also strongly influenced the Wektu Telu religion of Lombok.
Most of the Sasaks today are adherents of the Wektu Lima version of Islam. Wektu Lima or Five Times signifies the five daily prayers which Muslims are required to do.
The term Wektu Lima is used to distinguish them from the Sasaks who are practitioners of Wektu Telu or Three Times who only pray three times a day. Orthodox Islamic teachers generally instruct adherents to pray five times a day.
Large numbers of people adhering to the Wektu Telu faith can be still found throughout the island, especially in the village of Bayan, where the religion originated. Large Wektu Telu communities can be still found in Mataram, Pujung, Sengkol, Rambitan, Sade, Tetebatu, Bumbung, Sembalun, Senaru, Loyok and Pasugulan. A small minority of Sasaks called the Bodha are mainly found in the village of Bentek and on the slopes of Gunung Rinjani. They are totally untouched by Islamic influence and worship animistic gods, incorporating some Hindu and Buddhist influences in their rituals and religious vocabulary. This group of Sasak, due in part to the name of their tribe, are recognized as Buddhists by the Indonesian government.
The Bodha have the same magico-religious officials and institutions as the Wektu Telu (with the exception of course of the Kiyai, the Wektu Telu religious official dealing with all aspects of the Wektu Telu religion which mixes Islam and animism). The Bodhas recognize the existence of five main gods, the highest of which is Batara Guru, followed by Batara Sakti and Batara Jeneng with their wives Idadari Sakti and Idadari Jeneng, though they also believe in Spirits and Ghosts. The Bodha religion is also to some extent influenced by both Hindu and Buddhist concepts. Of late, they have come under the influence of mainstream Buddhism from Buddhist missionaries.
Originally the only inhabitants of Lombok, the Sasak were under the political domination of Bali from the 18th century until 1895, when the Dutch conquered the island. Today, the Sasak continue to recognize caste social divisions and observe one of two forms of religion: Wektu (Waktu) Telu (traditional practices with Islāmic modifications) in the smaller villages and Wektu (Waktu) Lima (strict Islām) in the larger settlements. Village officials, including a headman, are chosen from among both Muslim and traditional religious leaders. Islāmization has strengthened the patrilineal structure of the Sasak, reinforcing male dominance in family structure, inheritance, and economic control.
Sasan, Banu
Sasan, Banu (Banu Sasan). Name for wanderers and vagrants, such as jugglers, beggars, conjurers, and those who go up and down the country accompanied by animals, who show real or feigned diseases and mutilations, gypsies etc. Sasan (in Persian, “beggar”) is their patron saint.
Banu Sasan see Sasan, Banu
Sasan, Banu (Banu Sasan). Name for wanderers and vagrants, such as jugglers, beggars, conjurers, and those who go up and down the country accompanied by animals, who show real or feigned diseases and mutilations, gypsies etc. Sasan (in Persian, “beggar”) is their patron saint.
Banu Sasan see Sasan, Banu
Sasanians
Sasanians (Sassanians) (Sasanids) (Sassanids) (Eranshahr) (Eran) . Persian dynasty (r.224-651). The rulers who belong to Islamic times are: Khusraw (II) Parwiz (r.591-628); Kawadh II (r.628); Ardashir III (r. 628-630); several ephemeral rulers; Yazdigird III (r.632-651).
The Sāsānian dynasty was an ancient Iranian dynasty evolved by Ardashīr I in years of conquest, 208–224, and destroyed by the Arabs during the years 637–651. The dynasty was named after Sāsān, an ancestor of Ardashīr I.
Under the leadership of Ardashīr I (r. 224–241), the Sāsānians overthrew the Parthians and created an empire that was constantly changing in size as it reacted to Rome and Byzantium to the west and to the Kushans and Hephthalites to the east. At the time of Shāpūr I (r. 241–272), the empire stretched from Sogdiana and Iberia (Georgia) in the north to the Mazun region of Arabia in the south; in the east it extended to the Indus River and in the west to the upper Tigris and Euphrates river valleys.
A revival of Iranian nationalism took place under Sāsānian rule. Zoroastrianism became the state religion, and at various times followers of other faiths suffered official persecution. The government was centralized, with provincial officials directly responsible to the throne, and roads, city building, and even agriculture were financed by the government.
Under the Sāsānians Iranian art experienced a general renaissance. Architecture often took grandiose proportions, such as the palaces at Ctesiphon, Fīrūzābād, and Sarvestan. Perhaps the most characteristic and striking relics of Sāsānian art are rock sculptures carved on abrupt limestone cliffs, for example at Shāhpūr (Bishapur), Naqsh-e Rostam, and Naqsh-e Rajab. Metalwork and gem engraving became highly sophisticated. Scholarship was encouraged by the state, and works from both the East and West were translated into Pahlavi, the language of the Sāsānians.
The Sassanid Empire (also spelled Sasanid Empire, Sassanian Empire, or Sasanian Empire), known to its inhabitants as Ērānshahr and Ērān, was the last pre-Islamic Persian Empire, ruled by the Sasanian Dynasty from 224 to 651. The Sassanid Empire, which succeeded the Parthian Empire, was recognized as one of the two main powers in Western Asia and Europe, alongside the Roman Empire and later the Byzantine Empire, for a period of more than 400 years.
The Empire was founded by Ardashir I, after the fall of the Arsacids and the defeat of the last Arsacid king, Artabanus IV. The Empire lasted until Yazdegerd III lost control of his empire in a series of invasions from the Arab Caliphate. During its existence, the Sassanid Empire encompassed all of today's Iran, Afghanistan, Iraq, Syria, the Caucasus (Armenia, Georgia, Azerbaijan and Dagestan), southwestern Central Asia, part of Turkey, certain coastal parts of the Arabian Peninsula, the Persian Gulf area, and areas of southwestern Pakistan. The name for the Sassanid Empire in Middle Persian is Eran Shahr which means Aryan Empire. The vexilloid of the Sassanid Empire was the Derafsh Kaviani.
The Sassanid era, during Late Antiquity, is considered to have been one of Persia's/Iran's most important and influential historical periods. In many ways, the Sassanid period witnessed the peak of ancient Persian civilization, and constituted the last great Iranian empire before the Muslim conquest and the adoption of Islam. Persia influenced Roman civilization considerably during the Sassanid period, and the empires regarded one another as equals, as suggested in the letters written by the rulers of the two states addressing each other as "brother". The Sassanids' cultural influence extended far beyond the empire's territorial borders, reaching as far as Western Europe, Africa, China and India. It played a prominent role in the formation of both European and Asiatic medieval art.
These cultural influences remained in the early Islamic world after the Muslim conquest of Iran. What later came to be known as Islamic culture, architecture and writing owes much to the Sassanid Persians.
Sassanians see Sasanians
Sasanids see Sasanians
Sassanids see Sasanians
Eranshahr see Sasanians
Eran see Sasanians
Sasanians (Sassanians) (Sasanids) (Sassanids) (Eranshahr) (Eran) . Persian dynasty (r.224-651). The rulers who belong to Islamic times are: Khusraw (II) Parwiz (r.591-628); Kawadh II (r.628); Ardashir III (r. 628-630); several ephemeral rulers; Yazdigird III (r.632-651).
The Sāsānian dynasty was an ancient Iranian dynasty evolved by Ardashīr I in years of conquest, 208–224, and destroyed by the Arabs during the years 637–651. The dynasty was named after Sāsān, an ancestor of Ardashīr I.
Under the leadership of Ardashīr I (r. 224–241), the Sāsānians overthrew the Parthians and created an empire that was constantly changing in size as it reacted to Rome and Byzantium to the west and to the Kushans and Hephthalites to the east. At the time of Shāpūr I (r. 241–272), the empire stretched from Sogdiana and Iberia (Georgia) in the north to the Mazun region of Arabia in the south; in the east it extended to the Indus River and in the west to the upper Tigris and Euphrates river valleys.
A revival of Iranian nationalism took place under Sāsānian rule. Zoroastrianism became the state religion, and at various times followers of other faiths suffered official persecution. The government was centralized, with provincial officials directly responsible to the throne, and roads, city building, and even agriculture were financed by the government.
Under the Sāsānians Iranian art experienced a general renaissance. Architecture often took grandiose proportions, such as the palaces at Ctesiphon, Fīrūzābād, and Sarvestan. Perhaps the most characteristic and striking relics of Sāsānian art are rock sculptures carved on abrupt limestone cliffs, for example at Shāhpūr (Bishapur), Naqsh-e Rostam, and Naqsh-e Rajab. Metalwork and gem engraving became highly sophisticated. Scholarship was encouraged by the state, and works from both the East and West were translated into Pahlavi, the language of the Sāsānians.
The Sassanid Empire (also spelled Sasanid Empire, Sassanian Empire, or Sasanian Empire), known to its inhabitants as Ērānshahr and Ērān, was the last pre-Islamic Persian Empire, ruled by the Sasanian Dynasty from 224 to 651. The Sassanid Empire, which succeeded the Parthian Empire, was recognized as one of the two main powers in Western Asia and Europe, alongside the Roman Empire and later the Byzantine Empire, for a period of more than 400 years.
The Empire was founded by Ardashir I, after the fall of the Arsacids and the defeat of the last Arsacid king, Artabanus IV. The Empire lasted until Yazdegerd III lost control of his empire in a series of invasions from the Arab Caliphate. During its existence, the Sassanid Empire encompassed all of today's Iran, Afghanistan, Iraq, Syria, the Caucasus (Armenia, Georgia, Azerbaijan and Dagestan), southwestern Central Asia, part of Turkey, certain coastal parts of the Arabian Peninsula, the Persian Gulf area, and areas of southwestern Pakistan. The name for the Sassanid Empire in Middle Persian is Eran Shahr which means Aryan Empire. The vexilloid of the Sassanid Empire was the Derafsh Kaviani.
The Sassanid era, during Late Antiquity, is considered to have been one of Persia's/Iran's most important and influential historical periods. In many ways, the Sassanid period witnessed the peak of ancient Persian civilization, and constituted the last great Iranian empire before the Muslim conquest and the adoption of Islam. Persia influenced Roman civilization considerably during the Sassanid period, and the empires regarded one another as equals, as suggested in the letters written by the rulers of the two states addressing each other as "brother". The Sassanids' cultural influence extended far beyond the empire's territorial borders, reaching as far as Western Europe, Africa, China and India. It played a prominent role in the formation of both European and Asiatic medieval art.
These cultural influences remained in the early Islamic world after the Muslim conquest of Iran. What later came to be known as Islamic culture, architecture and writing owes much to the Sassanid Persians.
Sassanians see Sasanians
Sasanids see Sasanians
Sassanids see Sasanians
Eranshahr see Sasanians
Eran see Sasanians
Satan
Satan (in Arabic, Shaytan). See Devil.
Satan (in Arabic, Shaytan). See Devil.
al-Saud
al-Saud (Al Sa‘ud). Arab ruling family in central Arabia up to 1735, and the reigning kings of Saudi Arabia from 1932. Their main capital was Riyadh. Their roots lie in the Dariya oasis in Najd. The family was founded by Muhammad ibn Sa‘ud, the chieftain of al-Dir‘iyya in Najd. Under Sheikh Muhammad ibn Sa‘ud (r. 1735-1765) the family established a relationship with the strictly puritanical reform movement of the Wahhabis, which remains the state religion of Saudi Arabia today. Under Abd al-Aziz (r. 1765-1803) they spread as far as Kuwait in 1788. The first occupation of Mecca and Medina came between 1803 and 1811, and, under Turki (r. 1820-1832) they took Riyadh. In the 19th century they achieved a gradual expansion, but there were serious conflicts within the family. Their advance came under Abd al-Aziz, known as Ibn Saud (r. 1880-1953), who subdued the whole of Najd and Hijaz with his soldiers from 1902 onwards, drove the Hashimites out of Mecca in 1924, assumed the title of king in 1926, and joined the entire Arabian Peninsula between Najd and Yemen to the kingdom of Saudi Arabia in 1932. By means of advantageous treaties with Western powers and the exploitation of its oil resources, the family acquired great wealth, with Ibn Saud as head of a patriarchal clanship. Upon his death, the country was ruled by his sons. Following the deposal of the profligate Saud (r. 1953-1964), Faisal initiated a period of careful modernization and cultural enlightenment. Thanks to its rich oil reserves and religious traditionalism, Saudi Arabia holds an important position among the Islamic nations. Under King Khalid (r. 1975-1982) and Fahd (1982-2005) there has been a period of political independence on the United States and the West, and technological modernization, coupled with a retention of the traditional, authoritarian ruling structures. The history of the Saudis is closely connected with that of the Wahhabiyya movement.
A stroke in 1993 left Fahd largely incapacitated, and the crown prince, Abdallah gradually took over most of the king's responsibilities until Fahd's death in August of 2005. Abdallah was proclaimed king on the day of Fahd's death and promptly appointed his younger brother Sultan ibn Abdul Aziz, the minister of defense and Fahd's "second deputy prime minister," as the new heir apparent. On March 27, 2009, Abdallah appointed Prince Naif Interior Minister as his "second deputy prime minister"
The House of Saud is the royal family of the Kingdom of Saudi Arabia. The modern nation of Saudi Arabia was established in 1931, though the roots and influence for the House of Saud had been planted in the Arabian Peninsula several centuries earlier. Prior to the era of the Kingdom's founder, Abdul-Aziz ibn Saud, the family had ruled the Nejd and had conflicted on several occasions with the Ottoman Empire, the Sharif of Mecca, and the Al Rashid family of Ha'il. The House of Saud has gone through three phases: the First Saudi State, the Second Saudi State, and the modern nation of Saudi Arabia.
The history of the Al Saud has been marked by a desire to unify the Arabian Peninsula and to spread what it promotes as a more purified and simple view of Islam. The House of Saud is linked with (Hanbali) Wahhabism (Saudis deprecate the term, preferring the term Salafism) through the marriage of the son of Muhammad ibn Saud with the daughter of Muhammad Abd al Wahhab in 1744.
The current head of the Al Saud and ruler of Saudi Arabia is King Abdullah ibn Abdul Aziz who announced, on October 20, 2006, the creation of a committee of princes to vote on the viability of kings and the candidature of nominated crown princes - in effect, clarifying and further defining the Al Saud's line of succession process. The committee, known as the Allegiance Commission, and chaired by Prince Mishaal ibn Abdul Aziz, gives each son (in case of their inability or death, their eligible son) of the late King Abdul-Aziz a single vote which would be used to confirm one of three princes nominated by the king to be named Crown Prince. In the event that either the sitting king or the crown prince were deemed unfit to rule, a five-member transitory council, appointed by the Council, would be empowered to run state affairs for one week before naming a successor. The intent is to prevent a situation as was the case with the late King Fahd, who suffered multiple strokes beginning in 1995 but remained on the throne for ten years, most of them without the faculties to rule.
al-Saud (Al Sa‘ud). Arab ruling family in central Arabia up to 1735, and the reigning kings of Saudi Arabia from 1932. Their main capital was Riyadh. Their roots lie in the Dariya oasis in Najd. The family was founded by Muhammad ibn Sa‘ud, the chieftain of al-Dir‘iyya in Najd. Under Sheikh Muhammad ibn Sa‘ud (r. 1735-1765) the family established a relationship with the strictly puritanical reform movement of the Wahhabis, which remains the state religion of Saudi Arabia today. Under Abd al-Aziz (r. 1765-1803) they spread as far as Kuwait in 1788. The first occupation of Mecca and Medina came between 1803 and 1811, and, under Turki (r. 1820-1832) they took Riyadh. In the 19th century they achieved a gradual expansion, but there were serious conflicts within the family. Their advance came under Abd al-Aziz, known as Ibn Saud (r. 1880-1953), who subdued the whole of Najd and Hijaz with his soldiers from 1902 onwards, drove the Hashimites out of Mecca in 1924, assumed the title of king in 1926, and joined the entire Arabian Peninsula between Najd and Yemen to the kingdom of Saudi Arabia in 1932. By means of advantageous treaties with Western powers and the exploitation of its oil resources, the family acquired great wealth, with Ibn Saud as head of a patriarchal clanship. Upon his death, the country was ruled by his sons. Following the deposal of the profligate Saud (r. 1953-1964), Faisal initiated a period of careful modernization and cultural enlightenment. Thanks to its rich oil reserves and religious traditionalism, Saudi Arabia holds an important position among the Islamic nations. Under King Khalid (r. 1975-1982) and Fahd (1982-2005) there has been a period of political independence on the United States and the West, and technological modernization, coupled with a retention of the traditional, authoritarian ruling structures. The history of the Saudis is closely connected with that of the Wahhabiyya movement.
A stroke in 1993 left Fahd largely incapacitated, and the crown prince, Abdallah gradually took over most of the king's responsibilities until Fahd's death in August of 2005. Abdallah was proclaimed king on the day of Fahd's death and promptly appointed his younger brother Sultan ibn Abdul Aziz, the minister of defense and Fahd's "second deputy prime minister," as the new heir apparent. On March 27, 2009, Abdallah appointed Prince Naif Interior Minister as his "second deputy prime minister"
The House of Saud is the royal family of the Kingdom of Saudi Arabia. The modern nation of Saudi Arabia was established in 1931, though the roots and influence for the House of Saud had been planted in the Arabian Peninsula several centuries earlier. Prior to the era of the Kingdom's founder, Abdul-Aziz ibn Saud, the family had ruled the Nejd and had conflicted on several occasions with the Ottoman Empire, the Sharif of Mecca, and the Al Rashid family of Ha'il. The House of Saud has gone through three phases: the First Saudi State, the Second Saudi State, and the modern nation of Saudi Arabia.
The history of the Al Saud has been marked by a desire to unify the Arabian Peninsula and to spread what it promotes as a more purified and simple view of Islam. The House of Saud is linked with (Hanbali) Wahhabism (Saudis deprecate the term, preferring the term Salafism) through the marriage of the son of Muhammad ibn Saud with the daughter of Muhammad Abd al Wahhab in 1744.
The current head of the Al Saud and ruler of Saudi Arabia is King Abdullah ibn Abdul Aziz who announced, on October 20, 2006, the creation of a committee of princes to vote on the viability of kings and the candidature of nominated crown princes - in effect, clarifying and further defining the Al Saud's line of succession process. The committee, known as the Allegiance Commission, and chaired by Prince Mishaal ibn Abdul Aziz, gives each son (in case of their inability or death, their eligible son) of the late King Abdul-Aziz a single vote which would be used to confirm one of three princes nominated by the king to be named Crown Prince. In the event that either the sitting king or the crown prince were deemed unfit to rule, a five-member transitory council, appointed by the Council, would be empowered to run state affairs for one week before naming a successor. The intent is to prevent a situation as was the case with the late King Fahd, who suffered multiple strokes beginning in 1995 but remained on the throne for ten years, most of them without the faculties to rule.
Sa‘ud
Sa‘ud (Saʿūd Ibn Abdul ʿazīz Al-fayṣal As-saʿūd) (Saud ibn Abd al-Aziz ibn Abd al-Rahman ibn Faisal ibn Turki Al Saud) (b. January 15, 1902, Kuwait - d. February 23, 1969, Athens, Greece). King of Saudi Arabia (r.1953-1964).
Sa‘ud was born on January 15, 1902, in Kuwait as the son and successor of Ibn Saʿūd. Sa'ud was the eldest surviving son of Ibn Saud, his mother being Princess Wadhha bint Muhammad bin Burghush Al Uray'ir of the Bani Khalid tribe. He became heir to the throne after the death of his older brother, Turki (1900–1919), who was the eldest son of Abd al-Aziz Al Saud. Turki was Crown Prince of Nejd from his father's conquest of Riyadh on January 15, 1902, to his death during the influenza pandemic of 1919. The law of succession was changed immediately after Turki's death, so that the kingship of Nejd, and later all Saudi Arabia would, starting with Sa'ud, pass from brother to brother and not father to son.
After Ibn Saʿūd had conquered (in 1925) the Hejaz, a district in the Arabian Peninsula, he made his two eldest sons, Saʿūd and Fayṣal, his deputies in Najd and Hejaz, respectively. Saʿūd’s primary responsibility was for the Bedouins. In 1933, he was named crown prince, and he and Fayṣal led a successful campaign against Yemen in the following year. When Ibn Saʿūd established a council of ministers in 1953, Saʿūd became its president, and in November of that year he became king with the support of his brothers.
He continued his father’s program of modernization, with special emphasis on increased medical and educational facilities. Domestic affairs, however, were overshadowed by a crisis in the administration of the central government; in the early 1950s the first large-scale petroleum royalties began to be received, and financial and administrative affairs became too complex to be conducted simply on the personal authority of the king. Saʿūd had neither the ability nor the inclination to cope with these problems, and he so mismanaged the financial affairs of the state that he was forced to reconstitute the council of ministers and give full executive powers to Fayṣal as its president. Saʿūd did not regain executive authority until 1960.
In 1963 Saʿūd was forced to spend a considerable amount of time abroad for medical treatment, and in his absence domestic opposition intensified against him. The dissident elements supported Fayṣal, and in March 1964 all powers were transferred to him as viceroy of the kingdom. In November of that year Saʿūd was formally deposed, and Fayṣal became the new king of Saudi Arabia.
A chronology of the life of the professional life Sa'ud reads as follows:
In 1926, Sa‘ud was appointed viceroy of Najd.
In 1933, Sa‘ud was named crown prince of Saudi Arabia.
In 1934, Sa‘ud led military actions against Yemen.
In October 1953, King Ibn Sa‘ud appointed a council of ministers, and made Sa‘ud its president. In November, following the death of his father, Sa‘ud used the support he had from his brothers to make himself king.
In 1958, a leading Syrian politician claimed that he had been offered money from Sa‘ud in order to kill the president of Egypt, Gamal Abdul Nasser. This resulted in strong and negative reactions against Sa‘ud in Saudi Arabia and in the Arab world. Later in the year, a financial crisis in Saudi Arabia, where a debt of three hundred million dollars made the princes of Saudi Arabia appoint Sa‘ud’s brother, Faisal to become prime minister. Sa‘ud was left without actual power.
In 1960, Sa‘ud made Faisal resign from his position, and he took back effective power, after promising elections for parliament, and the establishment of a constitutional monarchy.
Saud and Faisal continued their power struggle until 1962, when Faisal formed a cabinet in the absence of the King, who had gone abroad for medical treatment. Faisal brought into government his half-brothers Fahad and Sultan, both of whom had been his close allies. Faisal's new government excluded the sons of Saud. He promised a ten-point reform that included the drafting of a basic law, the abolishing of slavery and the establishment of a judicial council. Upon his return Saud rejected Faisal's new arrangement and threaten to mobilize the Royal Guard against his brother. Faisal ordered the mobilization of the National Guard against the King. With the arbitration of the ulema, and pressure from senior members of the royal family, Saud gave in and agreed to abdicate on March 28, 1964.
Saud was forced into exile and he moved to Geneva, Switzerland, and then on to other European cities. In 1966, Saud was invited to live in Egypt by president Nasser. After his abdication, he was generally not mentioned in Saudi Arabia, with numerous institutions bearing his name being renamed, and his reign being given passing if any reference in official history books. Likewise, his sons remained largely marginalized from positions of power though two were named governors to minor provinces during the reign of King Fahd.
Two days before his death, Saud had felt ill and asked his doctor Filnger from Austria to examine him. In the morning of the day of his death, Saud took a short walk on a beach with his daughter Nozhah, near Hotel Kavouri where he then resided. His physician arrived after he had died in Athens, Greece, on February 23, 1969, after suffering a heart attack in his sleep. His body was taken to Makkah then to Riyadh where he was buried in Alaoud cemetery.
Sa‘ud is principally known for leading Saudi Arabia into a serious financial crisis in 1958, just a few years after Saudi Arabia started to receive large oil revenues. The administration of the country was, at the time, not ready to handle the large sums of money, and Sa‘ud did not change the old system of the king being personally in charge of handling state revenues.
At first, Sa‘ud was forced to change the political system, where the council of ministers was reconstituted, headed by a president who had effective power of the country. As Sa‘ud took back the power, his opponents a few years later felt they were forced to remove him totally from the position as king.
Some of the major events during the reign of Sa'ud include:
1956 Saudi Arabia stopped exporting oil to Britain and France due to the Suez Crisis.
1957 State visit to the United States at invitation of President Dwight D. Eisenhower.
1957 Saudi Arabia became a member at the International Monetary Fund.
1961 A royal decree was made to establish the Institute of Public Administration.
1961 Saud became sick and traveled to America for treatment.
1962 Saud established Saudi Television.
1963 Saudi Arabia withdrew its troops from Kuwait, after the end of the Iraqi-Kuwaiti conflict.
Saʿūd Ibn Abdul ʿazīz Al-fayṣal As-saʿūd
see Sa‘ud
Saud ibn Abd al-Aziz ibn Abd al-Rahman ibn Faisal ibn Turki Al Saud see Sa‘ud
Sa‘ud (Saʿūd Ibn Abdul ʿazīz Al-fayṣal As-saʿūd) (Saud ibn Abd al-Aziz ibn Abd al-Rahman ibn Faisal ibn Turki Al Saud) (b. January 15, 1902, Kuwait - d. February 23, 1969, Athens, Greece). King of Saudi Arabia (r.1953-1964).
Sa‘ud was born on January 15, 1902, in Kuwait as the son and successor of Ibn Saʿūd. Sa'ud was the eldest surviving son of Ibn Saud, his mother being Princess Wadhha bint Muhammad bin Burghush Al Uray'ir of the Bani Khalid tribe. He became heir to the throne after the death of his older brother, Turki (1900–1919), who was the eldest son of Abd al-Aziz Al Saud. Turki was Crown Prince of Nejd from his father's conquest of Riyadh on January 15, 1902, to his death during the influenza pandemic of 1919. The law of succession was changed immediately after Turki's death, so that the kingship of Nejd, and later all Saudi Arabia would, starting with Sa'ud, pass from brother to brother and not father to son.
After Ibn Saʿūd had conquered (in 1925) the Hejaz, a district in the Arabian Peninsula, he made his two eldest sons, Saʿūd and Fayṣal, his deputies in Najd and Hejaz, respectively. Saʿūd’s primary responsibility was for the Bedouins. In 1933, he was named crown prince, and he and Fayṣal led a successful campaign against Yemen in the following year. When Ibn Saʿūd established a council of ministers in 1953, Saʿūd became its president, and in November of that year he became king with the support of his brothers.
He continued his father’s program of modernization, with special emphasis on increased medical and educational facilities. Domestic affairs, however, were overshadowed by a crisis in the administration of the central government; in the early 1950s the first large-scale petroleum royalties began to be received, and financial and administrative affairs became too complex to be conducted simply on the personal authority of the king. Saʿūd had neither the ability nor the inclination to cope with these problems, and he so mismanaged the financial affairs of the state that he was forced to reconstitute the council of ministers and give full executive powers to Fayṣal as its president. Saʿūd did not regain executive authority until 1960.
In 1963 Saʿūd was forced to spend a considerable amount of time abroad for medical treatment, and in his absence domestic opposition intensified against him. The dissident elements supported Fayṣal, and in March 1964 all powers were transferred to him as viceroy of the kingdom. In November of that year Saʿūd was formally deposed, and Fayṣal became the new king of Saudi Arabia.
A chronology of the life of the professional life Sa'ud reads as follows:
In 1926, Sa‘ud was appointed viceroy of Najd.
In 1933, Sa‘ud was named crown prince of Saudi Arabia.
In 1934, Sa‘ud led military actions against Yemen.
In October 1953, King Ibn Sa‘ud appointed a council of ministers, and made Sa‘ud its president. In November, following the death of his father, Sa‘ud used the support he had from his brothers to make himself king.
In 1958, a leading Syrian politician claimed that he had been offered money from Sa‘ud in order to kill the president of Egypt, Gamal Abdul Nasser. This resulted in strong and negative reactions against Sa‘ud in Saudi Arabia and in the Arab world. Later in the year, a financial crisis in Saudi Arabia, where a debt of three hundred million dollars made the princes of Saudi Arabia appoint Sa‘ud’s brother, Faisal to become prime minister. Sa‘ud was left without actual power.
In 1960, Sa‘ud made Faisal resign from his position, and he took back effective power, after promising elections for parliament, and the establishment of a constitutional monarchy.
Saud and Faisal continued their power struggle until 1962, when Faisal formed a cabinet in the absence of the King, who had gone abroad for medical treatment. Faisal brought into government his half-brothers Fahad and Sultan, both of whom had been his close allies. Faisal's new government excluded the sons of Saud. He promised a ten-point reform that included the drafting of a basic law, the abolishing of slavery and the establishment of a judicial council. Upon his return Saud rejected Faisal's new arrangement and threaten to mobilize the Royal Guard against his brother. Faisal ordered the mobilization of the National Guard against the King. With the arbitration of the ulema, and pressure from senior members of the royal family, Saud gave in and agreed to abdicate on March 28, 1964.
Saud was forced into exile and he moved to Geneva, Switzerland, and then on to other European cities. In 1966, Saud was invited to live in Egypt by president Nasser. After his abdication, he was generally not mentioned in Saudi Arabia, with numerous institutions bearing his name being renamed, and his reign being given passing if any reference in official history books. Likewise, his sons remained largely marginalized from positions of power though two were named governors to minor provinces during the reign of King Fahd.
Two days before his death, Saud had felt ill and asked his doctor Filnger from Austria to examine him. In the morning of the day of his death, Saud took a short walk on a beach with his daughter Nozhah, near Hotel Kavouri where he then resided. His physician arrived after he had died in Athens, Greece, on February 23, 1969, after suffering a heart attack in his sleep. His body was taken to Makkah then to Riyadh where he was buried in Alaoud cemetery.
Sa‘ud is principally known for leading Saudi Arabia into a serious financial crisis in 1958, just a few years after Saudi Arabia started to receive large oil revenues. The administration of the country was, at the time, not ready to handle the large sums of money, and Sa‘ud did not change the old system of the king being personally in charge of handling state revenues.
At first, Sa‘ud was forced to change the political system, where the council of ministers was reconstituted, headed by a president who had effective power of the country. As Sa‘ud took back the power, his opponents a few years later felt they were forced to remove him totally from the position as king.
Some of the major events during the reign of Sa'ud include:
1956 Saudi Arabia stopped exporting oil to Britain and France due to the Suez Crisis.
1957 State visit to the United States at invitation of President Dwight D. Eisenhower.
1957 Saudi Arabia became a member at the International Monetary Fund.
1961 A royal decree was made to establish the Institute of Public Administration.
1961 Saud became sick and traveled to America for treatment.
1962 Saud established Saudi Television.
1963 Saudi Arabia withdrew its troops from Kuwait, after the end of the Iraqi-Kuwaiti conflict.
Saʿūd Ibn Abdul ʿazīz Al-fayṣal As-saʿūd
see Sa‘ud
Saud ibn Abd al-Aziz ibn Abd al-Rahman ibn Faisal ibn Turki Al Saud see Sa‘ud
Sa‘ud, ‘Abd al-‘Aziz ibn ‘Abd al-Rahman al
Sa‘ud, ‘Abd al-‘Aziz ibn ‘Abd al-Rahman al ('Abd al-'Aziz ibn 'Abd al-Rahman al-Sa'ud) (Abdul Aziz Al Saud) (Abdul Aziz bin Abdur Rahman Al Saud) (January 15, 1876 – November 9, 1953). Founder of the present Kingdom of Saudi Arabia and its first ruler. His father was the youngest of the three sons of the renowned Imam Faysal. A self-defeating family feud enabled the rival Al Rashid of Ha‘il to extinguish the second Saudi polity and to establish themselves as rulers of central Arabia. Subsequent paternal involvement in an abortive insurgency against Al Rashid forced the Sa‘ud family to flee Riyadh. They eventually accepted asylum in Kuwait and spent ten years there.
Although reared in the stern principles of Unitarianism (a rigorous monotheism, often imprecisely referred to as “Wahhabism,” promoted by Muhammad ibn ‘Abd al-Wahhab in the mid-eighteenth century), ‘Abd al-‘Aziz showed scant interest in becoming an ‘alim (religious scholar) like his father. Rather, frequent attendance at the majlis (parliament) of successive rulers of Kuwait taught him the intricacies of governance of Arabian tribal societies, inculcated a more cosmopolitan outlook than was generally prevalent among xenophobic Najdi tribesmen, and reinforced his ambition to recover the Al Sa‘ud
patrimony.
In 1901, with help from the ruler of Kuwait, ‘Abd al-‘Aziz led forty companions in a successful attack against the Al Rashid governor of Riyadh, thereby enabling the reestablishment of a Sa‘udi polity. Proclaimed imam by his Unitarian followers, he nevertheless chose to delegate religious authority to his father during the latter’s lifetime (d. 1928), as ‘Abd al-‘Aziz devoted himself to consolidating and expanding the Saudi domains.
Al-Hasa Province was conquered from the Turks in 1913, and the al-‘Aydh emirate of ‘Asir was annexed in 1919, and the Rashids were decisively defeated in 1921. The British supported Hashemite family of the Hejaz (al-Hijaz) was forced to abdicate in 1925, leaving ‘Abd al-‘Aziz in possession of the Muslim holy cities of Mecca (Makkah) and Medina (Madinah). Henceforth, the Hanbali interpretation of shari‘a (the divine law) would dominate the legal structure of the expanded state. In 1932, the Kingdom of Saudi Arabia was formally proclaimed. Two years later, after a successful war against Yemen, a border between them was vaguely arranged. By then ‘Abd al-‘Aziz was widely recognized as the paramount ruler in the Arabian Peninsula.
As the Saudi polity grew, the religio-political legitimacy of ‘Abd al-‘Aziz came to be rooted in the promotion of Unitarian doctrines. As early as 1909, in an attempt to bring the fractious central Arabian tribes under greater control, he began settling the tribes in permanent hijar (paramilitary settlements). Mutawwa‘in (religious tutors) were sent to instruct the tribesmen in the priniples of Unitarianism. Strategically placed, fervidly devoted ikhwan (“brethren”) tribal forces were now available to further his expansionist goals.
Yet, by the late 1920s, various tribal ikhwan had become restive over constraints placed on them by their ruler. Raiding into Transjordan, Kuwait, and Iraq, they killed and looted Sunnis and Shi‘is alike. British military action was needed to expel them. Belatedly realizing the threat they posed, ‘Abd al-‘Aziz managed to mobilized other indigenous forces, defeated his erstwhile tribal allies, and razed their settlements.
The Unitarian seizure of Mecca (Makkah) in 1925 also created widespread concern in the Islamic world lest Muslims of other schools and sects suffer Unitarian harassament when making their obligatory pilgrimage. Efforts by Egyptian, Indian, and other Muslim communities to place the haramayn (holy cities of Mecca and Medina) under international Muslim jurisdiction were aborted, following assurances from ‘Abd al-‘Aziz that Muslims from anywhere, regardless of school or sect, could perform their pilgrimage rites without harassment. That commitment was scrupulously honored.
‘Abd al-‘Aziz was sometimes charged by conservative ‘ulama’ (religious scholars) and ikhwan with introducing bid‘ah (innovation) into the Saudi polity. His assumption of the regnal title, for reasons of external relations, offended their Unitarian sensibilities. As late as the 1940s, they rejected it as inconsistent with Islam and continued to refer to him as imam or, secularly, as shaykh al-shuyukh. Similarly, his introduction of the telephone, telegraph, and various transport improvements initially aroused strong opposition. This was overcome by demonstrating that Qur’anic passages could be transmitted by these instruments.
A further source of Unitarian misgiving was the award by ‘Abd al-‘Aziz of an oil concession in 1933 to the Standard Oil Company of California, which introduced non-Muslim petroleum engineers to al-Hasa Province. It also opened the door to the progressive, if slow, infrastructural modernization of Saudi Arabia. ‘Abd al-‘Aziz’s towering leadership abilities were required to surmount such criticisms.
The immediate post-World War II era heard specualtion in the emergent Arab world that an Islamic caliphate might be reestablished. ‘Abd al-‘Aziz was prominently mentioned as a putative candidate, but nothing came of the idea. ‘Abd al-‘Aziz’s meeting with President Franklin D. Roosevelt aboard the USS Quincy in 1945 accorded him international stature.
During his lifetime, ‘Abd al-‘Aziz sired thirty-six sons and at least twenty-one daughters. He died in 1953, before vast oil wealth eroded many traditional social values. His sons continued to rule the Saudi state.
'Abd al-'Aziz ibn 'Abd al-Rahman al-Sa'ud see Sa‘ud, ‘Abd al-‘Aziz ibn ‘Abd al-Rahman al
Abdul Aziz Al Saud see Sa‘ud, ‘Abd al-‘Aziz ibn ‘Abd al-Rahman al
In 1901, with help from the ruler of Kuwait, ‘Abd al-‘Aziz led forty companions in a successful attack against the Al Rashid governor of Riyadh, thereby enabling the reestablishment of a Sa‘udi polity. Proclaimed imam by his Unitarian followers, he nevertheless chose to delegate religious authority to his father during the latter’s lifetime (d. 1928), as ‘Abd al-‘Aziz devoted himself to consolidating and expanding the Saudi domains.
Al-Hasa Province was conquered from the Turks in 1913, and the al-‘Aydh emirate of ‘Asir was annexed in 1919, and the Rashids were decisively defeated in 1921. The British supported Hashemite family of the Hejaz (al-Hijaz) was forced to abdicate in 1925, leaving ‘Abd al-‘Aziz in possession of the Muslim holy cities of Mecca (Makkah) and Medina (Madinah). Henceforth, the Hanbali interpretation of shari‘a (the divine law) would dominate the legal structure of the expanded state. In 1932, the Kingdom of Saudi Arabia was formally proclaimed. Two years later, after a successful war against Yemen, a border between them was vaguely arranged. By then ‘Abd al-‘Aziz was widely recognized as the paramount ruler in the Arabian Peninsula.
As the Saudi polity grew, the religio-political legitimacy of ‘Abd al-‘Aziz came to be rooted in the promotion of Unitarian doctrines. As early as 1909, in an attempt to bring the fractious central Arabian tribes under greater control, he began settling the tribes in permanent hijar (paramilitary settlements). Mutawwa‘in (religious tutors) were sent to instruct the tribesmen in the priniples of Unitarianism. Strategically placed, fervidly devoted ikhwan (“brethren”) tribal forces were now available to further his expansionist goals.
Yet, by the late 1920s, various tribal ikhwan had become restive over constraints placed on them by their ruler. Raiding into Transjordan, Kuwait, and Iraq, they killed and looted Sunnis and Shi‘is alike. British military action was needed to expel them. Belatedly realizing the threat they posed, ‘Abd al-‘Aziz managed to mobilized other indigenous forces, defeated his erstwhile tribal allies, and razed their settlements.
The Unitarian seizure of Mecca (Makkah) in 1925 also created widespread concern in the Islamic world lest Muslims of other schools and sects suffer Unitarian harassament when making their obligatory pilgrimage. Efforts by Egyptian, Indian, and other Muslim communities to place the haramayn (holy cities of Mecca and Medina) under international Muslim jurisdiction were aborted, following assurances from ‘Abd al-‘Aziz that Muslims from anywhere, regardless of school or sect, could perform their pilgrimage rites without harassment. That commitment was scrupulously honored.
‘Abd al-‘Aziz was sometimes charged by conservative ‘ulama’ (religious scholars) and ikhwan with introducing bid‘ah (innovation) into the Saudi polity. His assumption of the regnal title, for reasons of external relations, offended their Unitarian sensibilities. As late as the 1940s, they rejected it as inconsistent with Islam and continued to refer to him as imam or, secularly, as shaykh al-shuyukh. Similarly, his introduction of the telephone, telegraph, and various transport improvements initially aroused strong opposition. This was overcome by demonstrating that Qur’anic passages could be transmitted by these instruments.
A further source of Unitarian misgiving was the award by ‘Abd al-‘Aziz of an oil concession in 1933 to the Standard Oil Company of California, which introduced non-Muslim petroleum engineers to al-Hasa Province. It also opened the door to the progressive, if slow, infrastructural modernization of Saudi Arabia. ‘Abd al-‘Aziz’s towering leadership abilities were required to surmount such criticisms.
The immediate post-World War II era heard specualtion in the emergent Arab world that an Islamic caliphate might be reestablished. ‘Abd al-‘Aziz was prominently mentioned as a putative candidate, but nothing came of the idea. ‘Abd al-‘Aziz’s meeting with President Franklin D. Roosevelt aboard the USS Quincy in 1945 accorded him international stature.
During his lifetime, ‘Abd al-‘Aziz sired thirty-six sons and at least twenty-one daughters. He died in 1953, before vast oil wealth eroded many traditional social values. His sons continued to rule the Saudi state.
'Abd al-'Aziz ibn 'Abd al-Rahman al-Sa'ud see Sa‘ud, ‘Abd al-‘Aziz ibn ‘Abd al-Rahman al
Abdul Aziz Al Saud see Sa‘ud, ‘Abd al-‘Aziz ibn ‘Abd al-Rahman al
Saud al-Faisal
Saud bin Faisal bin Abdulaziz Al Saud (Arabic: سعود بن فيصل بن عبد العزيز آل سعود), also known as Saud Al Faisal (Arabic: سعود الفيصل) (b. January 2, 1940, Ta'if, Saudi Arabia – d. July 9, 2015, Los Angeles, California), was a Saudi diplomat and statesman who served as Saudi Arabia's foreign minister from 1975 to 2015. By the time of his retirement, he was the world's longest-serving foreign minister. He was a member of the Saudi royal family.
Sa‘ud, Faysal ibn ‘Abd al-‘Aziz al
Sa‘ud, Faysal ibn ‘Abd al-‘Aziz al. See Faysal ibn ‘Abd al-‘Aziz Al Sa‘ud.
Sa‘ud, Faysal ibn ‘Abd al-‘Aziz al. See Faysal ibn ‘Abd al-‘Aziz Al Sa‘ud.
Saul
Saul (in Arabic, Talut) (Sha'ul) (Saoul) (b. 1079 B.C.T., Gibeah - d. c. 1007 B.C.T., Mount Gilboa). Biblical king. Talut is mentioned in the Qur’an, which contains some memories of the biblical story. Muslim legend adds many details, in particular about his relations with David.
Talut is the Qur'anic name for Saul. Talut is mentioned in Sura 2 (The Cow), verses 246-251, as a king appointed by God to rule over the Children of Israel. The Qur'an then describes him leading a few of his men (those who kept faith) into battle against the warriors of Goliath, who is slain by David.
Saul was the first king of the united Kingdom of Israel (r. 1047 - 1007) according to the Hebrew Bible. He was anointed by the prophet Samuel and reigned from Gibeah. He committed suicide during a battle with the Philistines at Mount Gilboa, during which three of his sons were also killed. The succession to his throne was contested by Ish-bosheth, his only surviving son, and David, who eventually prevailed.
The main biblical account of Saul's life and reign is found in the Books of Samuel.
Talut see Saul
Sha'ul see Saul
Saoul see Saul
Saul (in Arabic, Talut) (Sha'ul) (Saoul) (b. 1079 B.C.T., Gibeah - d. c. 1007 B.C.T., Mount Gilboa). Biblical king. Talut is mentioned in the Qur’an, which contains some memories of the biblical story. Muslim legend adds many details, in particular about his relations with David.
Talut is the Qur'anic name for Saul. Talut is mentioned in Sura 2 (The Cow), verses 246-251, as a king appointed by God to rule over the Children of Israel. The Qur'an then describes him leading a few of his men (those who kept faith) into battle against the warriors of Goliath, who is slain by David.
Saul was the first king of the united Kingdom of Israel (r. 1047 - 1007) according to the Hebrew Bible. He was anointed by the prophet Samuel and reigned from Gibeah. He committed suicide during a battle with the Philistines at Mount Gilboa, during which three of his sons were also killed. The succession to his throne was contested by Ish-bosheth, his only surviving son, and David, who eventually prevailed.
The main biblical account of Saul's life and reign is found in the Books of Samuel.
Talut see Saul
Sha'ul see Saul
Saoul see Saul
SAVAK
SAVAK (State Security and Intelligence Organization) (Sazman-i Et-tela’at va Amniyat-i Keshvar) (Sazeman-e Ettela'at va Amniyat-e Keshvar) (National Intelligence and Security Organization). Iran’s secret police under the supervision of Muhammad Reza Shah Pahlavi.
SAVAK is an acronym for the widely feared State Security and Intelligence Organization (Sazman-i Et-tela’at va Amniyat-i Keshvar) started by the shah of Iran in 1957 to forestall challenges to his power such as that mounted by Mohammed Mossadegh in 1953. SAVAK received technical training and support from the United States and Israel and was part of an elaborate security apparatus with various organs competing with one another for influence and the shah’s favor.
In the minds of most Iranians SAVAK was synonymous with terror. Its agents infiltrated virtually all sectors of public life and tried to deter opposition and criticism of the shah through arbitrary arrests, secret trials, imprisonment, torture, and even death. It has been aruged that through SAVAK’s extensive recruitment of part-time agents on in ten Iranians was an informant. This, however, cannot be verified. Nonetheless, many Iranians believed this to be the case, thus contributing mightily to the fear and intimidation that were SAVAK’s stock in trade. The very existence of SAVAK was a major stimulus to the Islamic Revolution, and during the revolution most Iranians were made aware of the discovery of secret torture houses as well as the experiences of
prisoners released from the shah’s jails. After the revolution, SAVAK was eliminated. It was soon replaced, however, by an organization named SAVAMA, an organization whch had goals and methods which differed little from those of its predecessor.
SAVAK was the domestic security and intelligence service established by Iran's Shah Mohammad Reza Pahlavi with the help of the United States Central Intelligence Agency and Israel Mossad. SAVAK operated beginning in 1957 and ending in 1979 when Pahlavi was overthrown. SAVAK has been described as Iran's "most hated and feared institution" prior to the revolution of 1979 because of its practice of torturing and executing opponents of the Pahlavi regime. At its peak, the organization had as many as 60,000 agents serving in its ranks according to one source.
Prior to the Islamic revolution of 1978–79 in Iran, SAVAK (Organization of National Security and Information), the Iranian secret police and intelligence service, protected the regime of the shah by arresting, torturing, and executing many dissidents. After the shah’s government fell, SAVAK and other intelligence services were eliminated and new services were created, though many low- and mid-level intelligence personnel were retained or rehired by the new services. The most important of the post-revolutionary intelligence services is the Ministry of Intelligence and Security (MOIS), which is responsible for both intelligence and counter-intelligence. It also has conducted covert actions outside Iran in support of Islamic regimes elsewhere; for example, it was said to have provided military support to Muslim fighters in Kosovo and in Bosnia and Herzegovina in the 1990s.
Shortly after the Islamic revolution, the new regime formed an impromptu militia known as the Revolutionary Guards (Persian: Pāsdārān-e Enqelāb), or simply as the Pāsdārān, to forestall any foreign-backed coup—such as the one the CIA had undertaken to topple the nationalist prime minister Mohammad Mosaddeq in 1953—and to act as a foil to the powerful Iranian military. The Pāsdārān also aided the country’s new rulers in running the country and enforcing the government’s Islamic code of morality. Only after Iraq invaded Iran in 1980 was the organization pressed into a broader role as a conventional military force. At the same time, the Pāsdārān—which answered to its own independent ministry—sought to broaden its scope by developing departments for intelligence gathering (both at home and abroad) and clandestine activities. The names and functions of these departments are not well-known. One such group, however, is known as the Qods (Jerusalem) Force. Like the MOIS, it is responsible for conducting clandestine operations and for training and organizing foreign paramilitary groups in other parts of the Islamic world, including, purportedly, the Lebanese Shīʿite group Hezbollah. In the late 1990s agents of an organization associated with the Pāsdārān were arrested and convicted of the murder of Iranian dissidents in western Europe.
The directors of SAVAK were:
Teymur Bakhtiar 1957 - 1961
Hassan Pakravan 1961 - 1965
Nematollah Nassiri 1965 - 1978
Nasser Moghadam 1978 - 1979
State Security and Intelligence Organization see SAVAK
Sazman-i Et-tela’at va Amniyat-i Keshvar see SAVAK
Sazeman-e Ettela'at va Amniyat-e Keshvar see SAVAK
National Intelligence and Security Organization see SAVAK
SAVAK was the domestic security and intelligence service established by Iran's Shah Mohammad Reza Pahlavi with the help of the United States Central Intelligence Agency and Israel Mossad. SAVAK operated beginning in 1957 and ending in 1979 when Pahlavi was overthrown. SAVAK has been described as Iran's "most hated and feared institution" prior to the revolution of 1979 because of its practice of torturing and executing opponents of the Pahlavi regime. At its peak, the organization had as many as 60,000 agents serving in its ranks according to one source.
Prior to the Islamic revolution of 1978–79 in Iran, SAVAK (Organization of National Security and Information), the Iranian secret police and intelligence service, protected the regime of the shah by arresting, torturing, and executing many dissidents. After the shah’s government fell, SAVAK and other intelligence services were eliminated and new services were created, though many low- and mid-level intelligence personnel were retained or rehired by the new services. The most important of the post-revolutionary intelligence services is the Ministry of Intelligence and Security (MOIS), which is responsible for both intelligence and counter-intelligence. It also has conducted covert actions outside Iran in support of Islamic regimes elsewhere; for example, it was said to have provided military support to Muslim fighters in Kosovo and in Bosnia and Herzegovina in the 1990s.
Shortly after the Islamic revolution, the new regime formed an impromptu militia known as the Revolutionary Guards (Persian: Pāsdārān-e Enqelāb), or simply as the Pāsdārān, to forestall any foreign-backed coup—such as the one the CIA had undertaken to topple the nationalist prime minister Mohammad Mosaddeq in 1953—and to act as a foil to the powerful Iranian military. The Pāsdārān also aided the country’s new rulers in running the country and enforcing the government’s Islamic code of morality. Only after Iraq invaded Iran in 1980 was the organization pressed into a broader role as a conventional military force. At the same time, the Pāsdārān—which answered to its own independent ministry—sought to broaden its scope by developing departments for intelligence gathering (both at home and abroad) and clandestine activities. The names and functions of these departments are not well-known. One such group, however, is known as the Qods (Jerusalem) Force. Like the MOIS, it is responsible for conducting clandestine operations and for training and organizing foreign paramilitary groups in other parts of the Islamic world, including, purportedly, the Lebanese Shīʿite group Hezbollah. In the late 1990s agents of an organization associated with the Pāsdārān were arrested and convicted of the murder of Iranian dissidents in western Europe.
The directors of SAVAK were:
Teymur Bakhtiar 1957 - 1961
Hassan Pakravan 1961 - 1965
Nematollah Nassiri 1965 - 1978
Nasser Moghadam 1978 - 1979
State Security and Intelligence Organization see SAVAK
Sazman-i Et-tela’at va Amniyat-i Keshvar see SAVAK
Sazeman-e Ettela'at va Amniyat-e Keshvar see SAVAK
National Intelligence and Security Organization see SAVAK
Sawadogo, Yacouba
Yacouba Sawadogo (b. 1946, Gourga, French West Africa [today in Yatenga Province, Burkina Faso] - d. December 3, 2023, Ouahigouya, Burkina Faso) was a Burkinabé farmer and agronomist who successfully used a traditional farming technique called zai to restore soils damaged by desertification and drought. Such techniques are known by the collective terms agroforestry and farmer-managed natural regeneration.
A 2010 documentary feature film, The Man Who Stopped the Desert, first screened in the United Kingdom, portrays his life.
Sawadogo was a native speaker of Mossi. In 2018, he was awarded the Right Livelihood Award "for turning barren land into forest and demonstrating how farmers can regenerate their soil with innovative use of indigenous and local knowledge." In 2020, he was awarded the Champions of the Earth award.
Sawadogo died on December 3, 2023, in Ouahigouya, Burkina Faso.
The northern portions of Burkina Faso fall in the Sahel Belt, a semi-arid region between the Sahara Desert to the north and tropical savannas further south. The region periodically suffers from drought. The most recent major drought occurred from 1972 to 1984, resulting in a famine which killed hundreds of thousands of people.
One effect of the drought was widespread desertification. Combined with other factors such as overgazing, poor land management, and overpopulation, the drought led to a substantial increase in barren land, particularly on slopes, due to the comparative difficulty of cultivating sloping land. Uncultivated, the soil experienced increased erosion and compaction. Such practices also led to an annual one-meter reduction in the water table in the 1980s.
Together with Mathieu Ouedraogo, another local farm innovator, Sawadogo began experimenting with techniques for rehabilitating damaged soil in the 1970s. He relied on simple approaches traditional to the region: cordons pierreux and zai holes. Both Sawadogo and Ouedraogo engaged in extension and outreach efforts to spread their techniques throughout the region.
Cordons pierreux ("stony cordons") are thin lines of fist-sized stones laid across fields whose purpose is to form a catchment. When rain falls, it pushes silt across the surface of the field, which then fetches up against the cordons. Slowing down the flow of water gives it more time to soak into the earth. The accumulated silt also provides a comparatively fertile spot for seeds of local plants to sprout. The plants slow the water even further in and their roots break up the compacted soil, thereby making it easier for more water to soak in.
Zai holes take a slightly different approach to catch water. They are holes dug in the soil. Traditionally, they were used in a limited way to restore barren land. Sawadogo introduced the innovation of filling them with manure and other biodegradable waste in order to provide a source of nutrients for plant life. The manure attracts termites, whose tunnels help break up the soil further. He also increased the size of the holes slightly over the traditional models. Zai holes have been used to help cultivate trees, sorghum, and millet.
From the mid-1980s until 2009, the use of zai has also led to the water table levels rising by about 5 meters (16 feet) on average, and as much as 17 meters (56 feet) in some areas.
To promote these methods, particularly zai holes, Sawadogo held twice yearly "Market Days" at his farm in the village of Gourga. Attendees from over a hundred regional villages came to share seed samples, swap tips, and learn from one another.
The process was supported by the Dutch scientist Chris Reij of the World Resources Institute and OXFAM UK.
Over more than two decades, Sawadogo's work with zai holes allowed him to create a forested area of 62 acres (250,000 m2), which has led both to a struggle with the government regarding ownership and right to the land, as well as a later protection measure from the government. The forested area is clearly visible on satellite images east of the hospital and is called Bangr-Raaga in Mossi, which means Forest of Wisdom. Subsequently, this area was annexed by the nearby city of Ouahigouya under the auspices of a government program to increase city revenues. Under the provisions of the program, Sawadogo and his immediate family members were each entitled to one tenth of 1 acre (400 m2) out of the plot and did not receive any other compensation.
In 2008, Sawadogo was attempting to raise US$20,000 to purchase the land. The following year, he was attempting to raise €100,000 because land was now valued at €100,000 from his increased work to fertilizing the lands.
In 2012, settlers reached the edge of the wood and began erecting the first buildings in the forest in 2019. The authorities reported about an ongoing administrative procedure to protect the land as municipal heritage.
A protective fence for the whole forest was inaugurated on June 18, 2021, in the presence of Burkina Faso's Minister of Environment.
Sawda bint Zam‘a ibn Qays
Sawda bint Zam‘a ibn Qays (Sawda bint Zama ibn Qayyis ibn Abd Shams) (d. October 674). Prophet’s second wife. She accompanied her first husband, al-Sakran ibn ‘Amr, to Abyssinia, where the latter became a Christian. The pair returned to Mekka before the hijra, and al-Sakran died there. Sawda was married to the Prophet about a month after the death of Khadija in 619.
Sawda bint Zama ibn Qayyis ibn Abd Shams was a wife of Muhammad, and therefore a Mother of the Believers and one of the early converts to Islam. She was of the Quraysh tribe on her father's side. According to the traditions, she migrated to Abyssinia with her first husband, after being persecuted by the Polytheists of Mecca. Her husband died when the couple returned to Mecca.
Muhammad married her in Shawwal, in the tenth year of his Prophethood, a few days after the death of Khadijah. Prior to that, she was married to a paternal cousin of hers called As-Sakran bin ‘Amr. She was considered homely and was older than Muhammad.
After Muhammad's death, Sawda received a gift of money, which she spent on charity. Muawiyah I, the first caliph of the Umayyad dynasty bought her house in Medina for 180,000 dirhams. She died in Medina in October 674.
The name of her previous husband was Sakran, and she had a son from him named Sakran ibn Amr ibn Abd Shams who fell a martyr fighting in the Battle of Jalula in 637.
Sawda bint Zama ibn Qayyis ibn Abd Shams see Sawda bint Zam‘a ibn Qays
Sawda bint Zam‘a ibn Qays (Sawda bint Zama ibn Qayyis ibn Abd Shams) (d. October 674). Prophet’s second wife. She accompanied her first husband, al-Sakran ibn ‘Amr, to Abyssinia, where the latter became a Christian. The pair returned to Mekka before the hijra, and al-Sakran died there. Sawda was married to the Prophet about a month after the death of Khadija in 619.
Sawda bint Zama ibn Qayyis ibn Abd Shams was a wife of Muhammad, and therefore a Mother of the Believers and one of the early converts to Islam. She was of the Quraysh tribe on her father's side. According to the traditions, she migrated to Abyssinia with her first husband, after being persecuted by the Polytheists of Mecca. Her husband died when the couple returned to Mecca.
Muhammad married her in Shawwal, in the tenth year of his Prophethood, a few days after the death of Khadijah. Prior to that, she was married to a paternal cousin of hers called As-Sakran bin ‘Amr. She was considered homely and was older than Muhammad.
After Muhammad's death, Sawda received a gift of money, which she spent on charity. Muawiyah I, the first caliph of the Umayyad dynasty bought her house in Medina for 180,000 dirhams. She died in Medina in October 674.
The name of her previous husband was Sakran, and she had a son from him named Sakran ibn Amr ibn Abd Shams who fell a martyr fighting in the Battle of Jalula in 637.
Sawda bint Zama ibn Qayyis ibn Abd Shams see Sawda bint Zam‘a ibn Qays
Sawda, Mirza Muhammad Rafi’
Sawda, Mirza Muhammad Rafi’ (Mirza Muhammad Rafi’ Sawda) (Mirza Muhammad Rafi Sauda) (1713-1781). Urdu poet and satirist. He is recognized as one of the masters of Urdu poetry.
Sauda was the leading Urdu poet of his time. His accomplishments were a cause of pride for the city of Delhi. His father Mirzā Muḥammad Shafī was from an aristocratic family of Kabul. His ancestors were soldiers by profession. Mirzā Shafī came to India by means of trade. According to some, he got his pen-name 'Sauda' from his father's profession (saudāgar). However, the truth is that the poets of Asia, in every country, live and breathe through love; and saudā [=madness] and dīvānagī [=madness] are born together with love. Thus madness too is a cause of pride to lovers. So with regard to this he chose 'Saudā' as his pen-name, and thanks to saudāgarī [=merchandising] the verbal device of punning came as a 'special free offer' into his poetry.
Saudā was first the pupil of Sulaiman Quli Khan 'Vidad',and then of Shah Hatim. Shah Hatim, in the introduction to his volume in which gives a list of his pupils, recorded Sauda's name with great pride. Sauda was not a pupil of Khan-e-Arzu, but benefited from his company.
With time, Sauda gained fame and recognition. Even during his lifetime, his ghazals were on the lips of the residents of Delhi. He found patronage in the Mughal king of the time. Since he was a man of great pride and honor, he left the royal court forever over an argument with the king over poetry. However, he found numerous patrons among nobles of the time. His fame reached Nawab Shuja ud Daula of Awadh and he got invitation to leave Delhi for Lucknow. He left Delhi, and stayed for some time in Farrukhabad, with Navab Bangash. He wrote a number of odes in praise of the Navab. In 1771-72, he arrived in Lucknow in the court of Navab Shuja-ud-Daulah for the first and the last meeting with the nawab and never went back until Asif-ud-Daulah became nawab of Lucknow. He was invited once again to the court of Awadh by Asif-ud-Daulah with gifts and honors and he remained associated with the nawab until his death in 1780-81. When Shah Hatim heard the news, he wept profusely and said, 'What a pity, my champion of poetry has died'.
Hakim Sayyid Aslah-ud-Din Khan compiled Sauda's complete works and also wrote an introduction for it. According to Muhammad Husain Azad, his work comprises Urdu odes (Qasidas), some Persian odes, twenty-four masnavis and many tales and versified anecdotes, then a short volume of his Persian poetry. Then volume of Rekhtah comprises many incomparable ghazals, and opening verses, quatrains, extended-line poems (musatazads), verse-sets, chronograms, riddles, lover's complaints, repeated-line poems, and quintains.
Sauda wrote ghazals, qasidas (Ode/panegyric), marsias(elegies), salams and hajvs (lampoon/ satire). Muhammad Husain Azad compare's Sauda to Persian poet Anwari, he writes, 'If Saudā can be compared to anyone, it is Anvari, who is the lord of idiom and language, and the king of ode and satire.'
His marsias were different from later marsia writers like Anis and Dabeer, each stanza consists of four-liners or four verses known as ruba'i or quatrain.
Sauda was master of hajv (satire/lampoon) in Urdu. His satire reflects his wit and mischief, every page of the collection of satires has sufficient matter for those who like to laugh. This shows exuberance and liveliness of his temperament. He also wrote prose but his prose is considered quite difficult and lacks the natural flow and spontaniety of his poetry.
Mirza Muhammad Rafi’ Sawda see Sawda, Mirza Muhammad Rafi’
Mirza Muhammad Rafi Sauda see Sawda, Mirza Muhammad Rafi’
Sawda, Mirza Muhammad Rafi’ (Mirza Muhammad Rafi’ Sawda) (Mirza Muhammad Rafi Sauda) (1713-1781). Urdu poet and satirist. He is recognized as one of the masters of Urdu poetry.
Sauda was the leading Urdu poet of his time. His accomplishments were a cause of pride for the city of Delhi. His father Mirzā Muḥammad Shafī was from an aristocratic family of Kabul. His ancestors were soldiers by profession. Mirzā Shafī came to India by means of trade. According to some, he got his pen-name 'Sauda' from his father's profession (saudāgar). However, the truth is that the poets of Asia, in every country, live and breathe through love; and saudā [=madness] and dīvānagī [=madness] are born together with love. Thus madness too is a cause of pride to lovers. So with regard to this he chose 'Saudā' as his pen-name, and thanks to saudāgarī [=merchandising] the verbal device of punning came as a 'special free offer' into his poetry.
Saudā was first the pupil of Sulaiman Quli Khan 'Vidad',and then of Shah Hatim. Shah Hatim, in the introduction to his volume in which gives a list of his pupils, recorded Sauda's name with great pride. Sauda was not a pupil of Khan-e-Arzu, but benefited from his company.
With time, Sauda gained fame and recognition. Even during his lifetime, his ghazals were on the lips of the residents of Delhi. He found patronage in the Mughal king of the time. Since he was a man of great pride and honor, he left the royal court forever over an argument with the king over poetry. However, he found numerous patrons among nobles of the time. His fame reached Nawab Shuja ud Daula of Awadh and he got invitation to leave Delhi for Lucknow. He left Delhi, and stayed for some time in Farrukhabad, with Navab Bangash. He wrote a number of odes in praise of the Navab. In 1771-72, he arrived in Lucknow in the court of Navab Shuja-ud-Daulah for the first and the last meeting with the nawab and never went back until Asif-ud-Daulah became nawab of Lucknow. He was invited once again to the court of Awadh by Asif-ud-Daulah with gifts and honors and he remained associated with the nawab until his death in 1780-81. When Shah Hatim heard the news, he wept profusely and said, 'What a pity, my champion of poetry has died'.
Hakim Sayyid Aslah-ud-Din Khan compiled Sauda's complete works and also wrote an introduction for it. According to Muhammad Husain Azad, his work comprises Urdu odes (Qasidas), some Persian odes, twenty-four masnavis and many tales and versified anecdotes, then a short volume of his Persian poetry. Then volume of Rekhtah comprises many incomparable ghazals, and opening verses, quatrains, extended-line poems (musatazads), verse-sets, chronograms, riddles, lover's complaints, repeated-line poems, and quintains.
Sauda wrote ghazals, qasidas (Ode/panegyric), marsias(elegies), salams and hajvs (lampoon/ satire). Muhammad Husain Azad compare's Sauda to Persian poet Anwari, he writes, 'If Saudā can be compared to anyone, it is Anvari, who is the lord of idiom and language, and the king of ode and satire.'
His marsias were different from later marsia writers like Anis and Dabeer, each stanza consists of four-liners or four verses known as ruba'i or quatrain.
Sauda was master of hajv (satire/lampoon) in Urdu. His satire reflects his wit and mischief, every page of the collection of satires has sufficient matter for those who like to laugh. This shows exuberance and liveliness of his temperament. He also wrote prose but his prose is considered quite difficult and lacks the natural flow and spontaniety of his poetry.
Mirza Muhammad Rafi’ Sawda see Sawda, Mirza Muhammad Rafi’
Mirza Muhammad Rafi Sauda see Sawda, Mirza Muhammad Rafi’
Sawji
Sawji (d. 1385). Younger brother of ‘Othman I, the founder of the Ottoman dynasty. It is also the name of the eldest son of the Ottoman sultan Murad I who rebelled against his father.
Sawji (d. 1385). Younger brother of ‘Othman I, the founder of the Ottoman dynasty. It is also the name of the eldest son of the Ottoman sultan Murad I who rebelled against his father.
Sayabija
Sayabija (Sayabiga). Name of a people living on the coasts of the Persian Gulf. They are considered descendants of ancient Malaysians who migrated to India, then to Iraq and to the Persian Gulf where there is evidence of their existence before Islam.
Sayabiga see Sayabija
Sayabija (Sayabiga). Name of a people living on the coasts of the Persian Gulf. They are considered descendants of ancient Malaysians who migrated to India, then to Iraq and to the Persian Gulf where there is evidence of their existence before Islam.
Sayabiga see Sayabija
Sayani, Ameen
Ameen Sayani (b. December 21, 1932, Bombay, Bombay Presidency, British India – d. February 20, 2024, Mumbai, Maharashtra, India) was an Indian radio announcer. He achieved fame and popularity across the Indian Subcontinent when he presented his Binaca Geetmala program of hits over the airwaves of Radio Ceylon. He was one of the most imitated announcers. His style of addressing the audience with "Behno aur Bhaiyo " (meaning "sisters and brothers") as against the traditional "Bhaiyo aur Behno" is still treated as an announcement with a melodious touch. He had produced, compered (or provided voice-overs for) over 54,000 radio programs and 19,000 spots/jingles since 1951.
Ameen Sayani was introduced to All India Radio, Bombay, by his brother Hamid Sayani. Ameen participated in English programs there for ten years.
Later, he helped popularize All India Radio in India. Sayani was also a part of various movies throughout the years like Bhoot Bungla, Teen Devian, Boxer, and Qatl. He appeared in all of these movies in the role of an announcer in some event.
Sayani assisted his mother, Kulsum Sayani, in editing, publishing and printing a fortnightly journal for neo-literates, under the instructions of Mahatma Gandhi. The fortnightly, RAHBER (1940 to 1960), was simultaneously published in Devnagri (Hindi), Urdu and Gujarati scripts – but all in the simple "Hindustani" language promoted by Gandhi.
It was this grounding in simple communication that helped him in his long career of commercial broadcasting and culminated in his being awarded the "Hindi Ratna Puraskaar" by the prestigious Hindi Bhavan of New Delhi in 2007.
One little known fact about him is that he worked in the marketing Department of Tata Oil Mills Ltd. during 1960–62 as Brand Executive – mainly looking after their toilet soaps: Hamam and Jai.
Between All India Radio (from 1951), AIR's Commercial Service (from 1970) and various foreign stations (from 1976), Sayani produced, compered (or spoke for) over 54,000 radio programs and 19,000 spots/jingles.
Ameen Sayani was born on December 21, 1932, into a Gujarati-speaking Muslim family in Mumbai. His parents were Kulsoom and Jan Mohammad Sayani. His mother was a freedom fighter and was close to Mahatma Gandhi, which is why Sayani called himself a Gandhian. He married a Kashmiri Pandit, Rama Mattu.
Ameen Sayani died of a heart attack on February 20, 2024.
Sayf al-Dawla, ‘Ali I ibn Hamdan
Sayf al-Dawla, ‘Ali I ibn Hamdan (‘Ali I ibn Hamdan Sayf al-Dawla) (b.915). Ruler of the Aleppo branch of the Hamdanid dynasty (r. 945-966). In 944, he took Aleppo from the ruler of Egypt al-Ikhshid (r. 935-946), captured Damascus but was defeated by the Ikhshidid, who kept Damascus while Aleppo was retained by Sayf al-Dawla. In 948, he started his struggles with the Byzantines, which were to last until his death. He was a poet in his own right, and surrounded himself with such celebrities as al-Mutanabbi and al-Farabi (Alfarabius).
'Ali I ibn Hamdan Sayf al-Dawla see Sayf al-Dawla, ‘Ali I ibn Hamdan
Sayf al-Dawla, ‘Ali I ibn Hamdan (‘Ali I ibn Hamdan Sayf al-Dawla) (b.915). Ruler of the Aleppo branch of the Hamdanid dynasty (r. 945-966). In 944, he took Aleppo from the ruler of Egypt al-Ikhshid (r. 935-946), captured Damascus but was defeated by the Ikhshidid, who kept Damascus while Aleppo was retained by Sayf al-Dawla. In 948, he started his struggles with the Byzantines, which were to last until his death. He was a poet in his own right, and surrounded himself with such celebrities as al-Mutanabbi and al-Farabi (Alfarabius).
'Ali I ibn Hamdan Sayf al-Dawla see Sayf al-Dawla, ‘Ali I ibn Hamdan
Sayf ibn Dhi Yazan
Sayf ibn Dhi Yazan (516-574). Member of the Himyarite royal line, who played a part in the expulsion of the Abyssinians from South Arabia about 570. The existing version of the romance which bears his name very probably dates from the fifteenth century, being composed in Cairo.
Sayf ibn Dhī-Yazan was a Yemeni Himyarite king, known for ending Aksumite rule over Southern Arabia. He was the son of dhī-Yazan, the son of 'Āfir, the son of Aslam bin Zayd.
Sayf entered Arab folklore by means of his widely known "biography" Sirat Sayf ibn dhī-Yazan, where with many flights of imagination, including claiming his mother to be a jinni, he blended fiction with historical facts.
Sayf ibn Dhi Yazan (516-574). Member of the Himyarite royal line, who played a part in the expulsion of the Abyssinians from South Arabia about 570. The existing version of the romance which bears his name very probably dates from the fifteenth century, being composed in Cairo.
Sayf ibn Dhī-Yazan was a Yemeni Himyarite king, known for ending Aksumite rule over Southern Arabia. He was the son of dhī-Yazan, the son of 'Āfir, the son of Aslam bin Zayd.
Sayf entered Arab folklore by means of his widely known "biography" Sirat Sayf ibn dhī-Yazan, where with many flights of imagination, including claiming his mother to be a jinni, he blended fiction with historical facts.
Sayf ibn ‘Umar al-Asadi
Sayf ibn ‘Umar al-Asadi. Arab historian. Al-Tabari used his two works for the period of the “apostasy” (in Arabic, ridda) and of the early conquests.
Sayf ibn ‘Umar al-Asadi. Arab historian. Al-Tabari used his two works for the period of the “apostasy” (in Arabic, ridda) and of the early conquests.
Sayfi, Mawlana
Sayfi, Mawlana (Mawlana Sayfi) (d.1504). Poet from Bukhara. His fame rests on his Sayfi’s Prosody, one of the best works on Persian prosody.
Mawlana Sayfi see Sayfi, Mawlana
Sayfi, Mawlana (Mawlana Sayfi) (d.1504). Poet from Bukhara. His fame rests on his Sayfi’s Prosody, one of the best works on Persian prosody.
Mawlana Sayfi see Sayfi, Mawlana
sayyid
sayyid (seyyid) (literally, “chief,” “lord,” “master,” or “prince”). Term used throughout the Muslim world of the descendants of the Prophet, especially the descendants of Husayn, the son of ‘Ali. It was sometimes conferred upon others, like in the case of Rudolph Said-Ruete, son of Princess Salme bint Sa‘id ibn Sultan (Seyyida Salima), who was given the title by Sultan Khalifa ibn Harub of Zanzibar in 1932.
Sayyid is a term applied generally to those who possess some authority in their own sphere as a master, a husband, a tribal chief, an owner, etc.; in a stricter sense it is confined to the individual members of the ahl al-bayt, “people of the house,” that is, Muhammad’s immediate family, which included Ali. The title has come to be restricted to the descendants of al-Hasan and al-Husayn, although at the popular level holy persons, Sufi masters, and some prominent theologians have been addressed as sayyid.
Sayyids or mir wear green turbans to distinguish them as being descendants of the Prophet. This use of green as a mark of the sayyids seems to have originated with the Alid imams, because when al-Ma’mun, the ‘Abbasid caliph, designated Ali al-Rida, the eighth Imamite imam, as his successor in 816, he gave up the traditional ‘Abbasid black for green. Among the Shi’a, men of learning sayyids wear black turbans in contrast to the white ones worn by the non-sayyid.
In addition, sayyids are forbidden to receive sadaqa, charitable gifts. According to some jurists this prohibition was applied specifically only to members of the Hashimite clan, and thus only to those who could be considered close enough kin of the Prophet to qualify for the share given his family in the distribution of the special tax, al-khums (“the fifth”). Imams descending from Fatima also had the privilege of being addressed as ibn rasul allah (son of the Prophet), and early Fatimids, the Idrisids of Morocco, and Alid rulers of Tabaristan, used the title of sayyid as the token of their descent from Muhammad’s family. The sayyids were recognized by the Arabs, Turks, and Persians as being among the ahl al-bayt and were sometimes addressed as al-Sharif, as in the case of the sharifs of Mecca, who were descendants of al-Hasan.
Devotion to the sayyids is an integral part of Shi’ite piety, deriving from the verse of the Qur’an which says: “Say (O Muhammad), I do not ask of you any reward for it but love for my near relatives” {Sura 42:23}. The “near relatives” are Fatima’s descendants, on whom blessings are to be conferred in ritual prayers -- salat -- and at other times. This devotion -- this u’alaya -- will save believers on the Day of Judgment.
Sayyid, as an Arabic term, refers to the title given to the Prophet’s descendants, especially Husayn’s descendants, who established Zaydi principalities in Yemen and in the southern Caspian provinces of Iran.
In Zanzibar (now Tanzania), seyyid was an Islamic honorific title taken by learned men but which was adopted as a dynastic title by the Busaidi dynasty.
Sayyid is a noble and honorific title given to males accepted as descendants of the Islamic prophet Muhammad through his grandsons, Hasan ibn Ali and Husain ibn Ali, who were the sons of the prophet's daughter Fatima Zahra and son-in-law Ali ibn Abi Talib although some Sayyids took the title Sheikh. Daughters of male sayyids are given the titles Sayyida, Alawiyah, Syarifah, or Sharifah . Children of a Sayyida mother but a non-Sayyid father cannot be attributed the title of Sayyid, however they may claim maternal descent and are called Mirza. In the Arab world itself, it is the equivalent of the English word "Lord" or "Master" when referring to a descendent of the prophet Muhammad, as in Sayyid John Smith. The same concept is expressed by the word sidi (from the contracted form sayyidī 'my lord') in the Moroccan dialect of Arabic. The word Sayyid should not be confused with the word ustaaz meaning "Mister" in Arabic.
Sayyids are Arabs, and Sayyids in Asia are of Arab origin. The Sayyids are a branch of the tribe of Banu Hashim, a clan from the tribe of Quraish, which traces its lineage to Adnan, whose lineage traces back to the Prophet Ismael the son of the Prophet Ibrahim or Abraham.
The term Sayyid is also for the descendants of Abu Talib, uncle of Muhammad, by his other sons: Jafar, Abbas, Aqeel and Talib.
Alevi use seyyid (Turkish) as an honorific before the names of their saints.
El Cid, the name given to a famous Spanish knight of the 11th century C.E., is derived from Al-Sayyid (as-sayyid), meaning lord.
As-Sayyid is also used as title or a form of address to denote a prince or superior in the Sultanate of Oman.
Some of the transliterations of the term sayyid are:
Arabic Sayyid, Sayyidi, Sayyed, Sayid, Saiyyid, Saiyid, Sidi Arab world
Azerbaijani Seyid, Seyyid Azerbaijan, Iran
Baluchi Sayyid, Syed, Sayeed, Sayyed, Sayid Baluchistan region
Indonesia Sayyid, Syed, Sayid Indonesia
Kurdish Seyid, Syed, Seyyid, Seyit Kurdish region
Malay Syed Malaysia, Brunei and Singapore
Pashto Sayed, Syed Afghanistan & Northwest portion of Pakistan
Bengali Syed Bangladesh and Eastern India
Persian Sayyed, Sayed, Seyyed, Seyed, Saiyed, Saeid, Siyyid Iran, Afghanistan, Tajikistan and Uzbekistan
Punjabi Sayed, Syed Pakistan, India
Seraiki, Sindhi Sayed, Syed Pakistan
Somali Sayyid Somalia, Djibouti
Turkish Seyed, Seyit, Seyyid, Seyyed Turkey, Azerbaijan and Central Asia
Bosnian Seid, Seit, Sait, Sead Bosnia and Herzegovina
Spanish Cid Al-Andalus
Other Siyyid
seyyid see sayyid
sayyed see sayyid
sayyidi see sayyid
sayid see sayyid
saiyyid see sayyid
sidi see sayyid
sayyid (seyyid) (literally, “chief,” “lord,” “master,” or “prince”). Term used throughout the Muslim world of the descendants of the Prophet, especially the descendants of Husayn, the son of ‘Ali. It was sometimes conferred upon others, like in the case of Rudolph Said-Ruete, son of Princess Salme bint Sa‘id ibn Sultan (Seyyida Salima), who was given the title by Sultan Khalifa ibn Harub of Zanzibar in 1932.
Sayyid is a term applied generally to those who possess some authority in their own sphere as a master, a husband, a tribal chief, an owner, etc.; in a stricter sense it is confined to the individual members of the ahl al-bayt, “people of the house,” that is, Muhammad’s immediate family, which included Ali. The title has come to be restricted to the descendants of al-Hasan and al-Husayn, although at the popular level holy persons, Sufi masters, and some prominent theologians have been addressed as sayyid.
Sayyids or mir wear green turbans to distinguish them as being descendants of the Prophet. This use of green as a mark of the sayyids seems to have originated with the Alid imams, because when al-Ma’mun, the ‘Abbasid caliph, designated Ali al-Rida, the eighth Imamite imam, as his successor in 816, he gave up the traditional ‘Abbasid black for green. Among the Shi’a, men of learning sayyids wear black turbans in contrast to the white ones worn by the non-sayyid.
In addition, sayyids are forbidden to receive sadaqa, charitable gifts. According to some jurists this prohibition was applied specifically only to members of the Hashimite clan, and thus only to those who could be considered close enough kin of the Prophet to qualify for the share given his family in the distribution of the special tax, al-khums (“the fifth”). Imams descending from Fatima also had the privilege of being addressed as ibn rasul allah (son of the Prophet), and early Fatimids, the Idrisids of Morocco, and Alid rulers of Tabaristan, used the title of sayyid as the token of their descent from Muhammad’s family. The sayyids were recognized by the Arabs, Turks, and Persians as being among the ahl al-bayt and were sometimes addressed as al-Sharif, as in the case of the sharifs of Mecca, who were descendants of al-Hasan.
Devotion to the sayyids is an integral part of Shi’ite piety, deriving from the verse of the Qur’an which says: “Say (O Muhammad), I do not ask of you any reward for it but love for my near relatives” {Sura 42:23}. The “near relatives” are Fatima’s descendants, on whom blessings are to be conferred in ritual prayers -- salat -- and at other times. This devotion -- this u’alaya -- will save believers on the Day of Judgment.
Sayyid, as an Arabic term, refers to the title given to the Prophet’s descendants, especially Husayn’s descendants, who established Zaydi principalities in Yemen and in the southern Caspian provinces of Iran.
In Zanzibar (now Tanzania), seyyid was an Islamic honorific title taken by learned men but which was adopted as a dynastic title by the Busaidi dynasty.
Sayyid is a noble and honorific title given to males accepted as descendants of the Islamic prophet Muhammad through his grandsons, Hasan ibn Ali and Husain ibn Ali, who were the sons of the prophet's daughter Fatima Zahra and son-in-law Ali ibn Abi Talib although some Sayyids took the title Sheikh. Daughters of male sayyids are given the titles Sayyida, Alawiyah, Syarifah, or Sharifah . Children of a Sayyida mother but a non-Sayyid father cannot be attributed the title of Sayyid, however they may claim maternal descent and are called Mirza. In the Arab world itself, it is the equivalent of the English word "Lord" or "Master" when referring to a descendent of the prophet Muhammad, as in Sayyid John Smith. The same concept is expressed by the word sidi (from the contracted form sayyidī 'my lord') in the Moroccan dialect of Arabic. The word Sayyid should not be confused with the word ustaaz meaning "Mister" in Arabic.
Sayyids are Arabs, and Sayyids in Asia are of Arab origin. The Sayyids are a branch of the tribe of Banu Hashim, a clan from the tribe of Quraish, which traces its lineage to Adnan, whose lineage traces back to the Prophet Ismael the son of the Prophet Ibrahim or Abraham.
The term Sayyid is also for the descendants of Abu Talib, uncle of Muhammad, by his other sons: Jafar, Abbas, Aqeel and Talib.
Alevi use seyyid (Turkish) as an honorific before the names of their saints.
El Cid, the name given to a famous Spanish knight of the 11th century C.E., is derived from Al-Sayyid (as-sayyid), meaning lord.
As-Sayyid is also used as title or a form of address to denote a prince or superior in the Sultanate of Oman.
Some of the transliterations of the term sayyid are:
Arabic Sayyid, Sayyidi, Sayyed, Sayid, Saiyyid, Saiyid, Sidi Arab world
Azerbaijani Seyid, Seyyid Azerbaijan, Iran
Baluchi Sayyid, Syed, Sayeed, Sayyed, Sayid Baluchistan region
Indonesia Sayyid, Syed, Sayid Indonesia
Kurdish Seyid, Syed, Seyyid, Seyit Kurdish region
Malay Syed Malaysia, Brunei and Singapore
Pashto Sayed, Syed Afghanistan & Northwest portion of Pakistan
Bengali Syed Bangladesh and Eastern India
Persian Sayyed, Sayed, Seyyed, Seyed, Saiyed, Saeid, Siyyid Iran, Afghanistan, Tajikistan and Uzbekistan
Punjabi Sayed, Syed Pakistan, India
Seraiki, Sindhi Sayed, Syed Pakistan
Somali Sayyid Somalia, Djibouti
Turkish Seyed, Seyit, Seyyid, Seyyed Turkey, Azerbaijan and Central Asia
Bosnian Seid, Seit, Sait, Sead Bosnia and Herzegovina
Spanish Cid Al-Andalus
Other Siyyid
seyyid see sayyid
sayyed see sayyid
sayyidi see sayyid
sayid see sayyid
saiyyid see sayyid
sidi see sayyid
Sayyid Abdallah bin Ali bin Nasir
Sayyid Abdallah bin Ali bin Nasir (Saiyid Abdallah bin Ali bin Nasir) (c. 1720-1810). Swahili poet. Like at least four other leading Swahili poets, he came of the line of Shaikh Abu Bakr ibn Salim who was born at Tarim in the Hadramawt in 1584. His celebrated poem al-Inkishafi (“Self-examination”) is a soliloquy on the inevitability of death, inspired by the passing of the old Arab citadels of the East African coast. He also wrote Takhmis ya Liyongo (“Poem of Liyongo”), based on traditional songs concerning the legendary Swahili hero of that name.
Saiyid Abdallah bin Ali bin Nasir see Sayyid Abdallah bin Ali bin Nasir
Sayyid Abdallah bin Ali bin Nasir (Saiyid Abdallah bin Ali bin Nasir) (c. 1720-1810). Swahili poet. Like at least four other leading Swahili poets, he came of the line of Shaikh Abu Bakr ibn Salim who was born at Tarim in the Hadramawt in 1584. His celebrated poem al-Inkishafi (“Self-examination”) is a soliloquy on the inevitability of death, inspired by the passing of the old Arab citadels of the East African coast. He also wrote Takhmis ya Liyongo (“Poem of Liyongo”), based on traditional songs concerning the legendary Swahili hero of that name.
Saiyid Abdallah bin Ali bin Nasir see Sayyid Abdallah bin Ali bin Nasir
Sayyid Abu Bakr bin Abd al-Rahman
Sayyid Abu Bakr bin Abd al-Rahman (Saiyid Abu Bakr bin Abd al-Rahman) (Saiyid Mansab) (1828-1922). Swahili poet. Born at Lamu in Kenya, he studied law and theology at Mecca. He served as kadhi (qadi) or judge at Zanzibar during the sultanate of Sayyid Majid. He composed the Swahili abridgement of Maulid al-Barzanji, a poem on the birth of the Prophet Muhammad, and a long romantic poem called Utendi wa Akida tu ‘l-Awami, embodying a homilectic on religious duties.
Saiyid Abu Bakr bin Abd al-Rahman see Sayyid Abu Bakr bin Abd al-Rahman
Saiyid Mansab see Sayyid Abu Bakr bin Abd al-Rahman
Sayyid Abu Bakr bin Abd al-Rahman (Saiyid Abu Bakr bin Abd al-Rahman) (Saiyid Mansab) (1828-1922). Swahili poet. Born at Lamu in Kenya, he studied law and theology at Mecca. He served as kadhi (qadi) or judge at Zanzibar during the sultanate of Sayyid Majid. He composed the Swahili abridgement of Maulid al-Barzanji, a poem on the birth of the Prophet Muhammad, and a long romantic poem called Utendi wa Akida tu ‘l-Awami, embodying a homilectic on religious duties.
Saiyid Abu Bakr bin Abd al-Rahman see Sayyid Abu Bakr bin Abd al-Rahman
Saiyid Mansab see Sayyid Abu Bakr bin Abd al-Rahman
Sayyid Ahmad of Rae Bareilly
Sayyid Ahmad of Rae Bareilly (Syed Ahmad Barelvi) (Syed Ahmad of Rai Bareilly) (Syed Ahmad Shaheed) (1786-1831). Leader of a socio-religious reform movement in North India. In his preaching, Sayyid Ahmad stressed the affirmation of tawhid (monotheism) and rejection of bid’at (innovation in religious matters). He considered British India a daru’l harb (abode of war) and in 1826 he migrated to the independent North-West Frontier tribal area, where he established an operational base. His interest was in British India but he got entangled in local wars and died fighting at Balakote. His followers, the Ahl-i Hadis (Wahhabis), sustained and expanded the movement, which had the wide-ranging effect of sharpening the adherents’ sense of religious identity and introducing significant social reforms.
Syed Ahmad Barelvi (of Rai Bareilly), also called Syed Ahmed Shaheed, was an Islamic scholar and activist from Rae Bareli, India. and founder of the "The Way of the Prophet Muhammad" (Tariqah-i Muhhamdiyah), a revolutionary Islamic movement. His supporters designated him an Amir al-Mu'minin ("Commander of the Believers") and he proclaimed a jihad against the Sikhs in the Punjab.
Syed Ahmad was influenced by Shah Abdul Aziz, son of Shah Waliullah and toured Afghanistan and the areas occupied by the Sikhs raising the banner of jihad and rallying the Pashtun tribes to his banner. It was only after Maharaj Ranjit Singh's death in 1839 that the city of Peshawar came under the influence of Syed Ahmads movement, due to unclarity and dispute over the next heir of the Sikh Kingdom.
Syed Ahmad was captured by some locals who opposed his movement, and was killed by the Sikhs along with hundreds of his troops and followers in Balakot, Mansehra District in 1831. His defeat ended the dream of establishing an Islamic state in Peshawar, now Pakistan. His followers upheld the doctrine of tawhid (the oneness of God) and called themselves Ahl e Hadith, while others called them Wahhabis. They rejected bid'ah (innovation) but unlike Saudi Wahhabis accepted Sufism and features of mystical Islam such as the belief in the intercession of the spirits of dead saints for help and the use of amulets. Syed Ahmad appears to have anticipated modern Islamists in his waging of jihad and his attempt to create an Islamic state with strict enforcement of Islamic law.
Syed Ahmad Barelvi see Sayyid Ahmad of Rae Bareilly
Syed Ahmad of Rai Bareilly see Sayyid Ahmad of Rae Bareilly
Syed Ahmad Shaheed see Sayyid Ahmad of Rae Bareilly
Sayyid Ahmad of Rae Bareilly (Syed Ahmad Barelvi) (Syed Ahmad of Rai Bareilly) (Syed Ahmad Shaheed) (1786-1831). Leader of a socio-religious reform movement in North India. In his preaching, Sayyid Ahmad stressed the affirmation of tawhid (monotheism) and rejection of bid’at (innovation in religious matters). He considered British India a daru’l harb (abode of war) and in 1826 he migrated to the independent North-West Frontier tribal area, where he established an operational base. His interest was in British India but he got entangled in local wars and died fighting at Balakote. His followers, the Ahl-i Hadis (Wahhabis), sustained and expanded the movement, which had the wide-ranging effect of sharpening the adherents’ sense of religious identity and introducing significant social reforms.
Syed Ahmad Barelvi (of Rai Bareilly), also called Syed Ahmed Shaheed, was an Islamic scholar and activist from Rae Bareli, India. and founder of the "The Way of the Prophet Muhammad" (Tariqah-i Muhhamdiyah), a revolutionary Islamic movement. His supporters designated him an Amir al-Mu'minin ("Commander of the Believers") and he proclaimed a jihad against the Sikhs in the Punjab.
Syed Ahmad was influenced by Shah Abdul Aziz, son of Shah Waliullah and toured Afghanistan and the areas occupied by the Sikhs raising the banner of jihad and rallying the Pashtun tribes to his banner. It was only after Maharaj Ranjit Singh's death in 1839 that the city of Peshawar came under the influence of Syed Ahmads movement, due to unclarity and dispute over the next heir of the Sikh Kingdom.
Syed Ahmad was captured by some locals who opposed his movement, and was killed by the Sikhs along with hundreds of his troops and followers in Balakot, Mansehra District in 1831. His defeat ended the dream of establishing an Islamic state in Peshawar, now Pakistan. His followers upheld the doctrine of tawhid (the oneness of God) and called themselves Ahl e Hadith, while others called them Wahhabis. They rejected bid'ah (innovation) but unlike Saudi Wahhabis accepted Sufism and features of mystical Islam such as the belief in the intercession of the spirits of dead saints for help and the use of amulets. Syed Ahmad appears to have anticipated modern Islamists in his waging of jihad and his attempt to create an Islamic state with strict enforcement of Islamic law.
Syed Ahmad Barelvi see Sayyid Ahmad of Rae Bareilly
Syed Ahmad of Rai Bareilly see Sayyid Ahmad of Rae Bareilly
Syed Ahmad Shaheed see Sayyid Ahmad of Rae Bareilly
Sayyid al-Himyari, Abu Hashim al-
Sayyid al-Himyari, Abu Hashim al- (Abu Hashim al-Sayyid al-Himyari) (723-789). Arab poet from Basra. He became a Shi‘a, held the doctrine of metempsychosis and proclaimed himself the reincarnation of the prophet Jonah. He enjoyed the favor of the ‘Abbasid Caliph al-Mansur.
Abu Hashim al-Saryyid al-Himyari see Sayyid al-Himyari, Abu Hashim al-
Sayyid al-Himyari, Abu Hashim al- (Abu Hashim al-Sayyid al-Himyari) (723-789). Arab poet from Basra. He became a Shi‘a, held the doctrine of metempsychosis and proclaimed himself the reincarnation of the prophet Jonah. He enjoyed the favor of the ‘Abbasid Caliph al-Mansur.
Abu Hashim al-Saryyid al-Himyari see Sayyid al-Himyari, Abu Hashim al-
Sayyids
Sayyids. Individuals who comprised the Sayyid dynasty which was one of the dynasties of the Delhi sultanate that claimed descent from the prophet Muhammad. The Sayyids ruled from 1414 to 1451 and comprised four sultans -- Khizr Khan, Mubarak Shah, Muhammad Shah, and Ala ud-Din Shah. During this period the process of the dissolution of the Delhi sultanate gathered momentum. The political vision of its rulers did not extend beyond a radius of less than two hundred miles around Delhi. For all practical purposes the Sayyid sultans were iqtadars, or local governors. Rebellions of governors, local chieftains, and landlords (zamindars) became the order of the day. The concept of a strong centralized monarchy disappeared. The amount of yearly reveunue during this period depended upon the capacity of the state to chastize its defaulting chiefs. The Sayyid dynasty had emerged as a principality of Multan. It ended as a principality of Badaon.
Sayyids. Individuals who comprised the Sayyid dynasty which was one of the dynasties of the Delhi sultanate that claimed descent from the prophet Muhammad. The Sayyids ruled from 1414 to 1451 and comprised four sultans -- Khizr Khan, Mubarak Shah, Muhammad Shah, and Ala ud-Din Shah. During this period the process of the dissolution of the Delhi sultanate gathered momentum. The political vision of its rulers did not extend beyond a radius of less than two hundred miles around Delhi. For all practical purposes the Sayyid sultans were iqtadars, or local governors. Rebellions of governors, local chieftains, and landlords (zamindars) became the order of the day. The concept of a strong centralized monarchy disappeared. The amount of yearly reveunue during this period depended upon the capacity of the state to chastize its defaulting chiefs. The Sayyid dynasty had emerged as a principality of Multan. It ended as a principality of Badaon.
Sayyid Umar bin Amin bin Nasir al-Ahdal
Sayyid Umar bin Amin bin Nasir al-Ahdal (Saiyid Umar bin Amin bin Nasir al-Ahdal) (1800-1870). Swahili poet. He served as kadhi (qadi) or judge of Siu, north of Mombasa in Kenya. He specialized in acrostic poems on religious themes, among the best known of which are Wajiwaji and Dura Mandhuma (“The String of Pearls”).
Saiyid Umar bin Amin bin Nasir al-Ahdal see Sayyid Umar bin Amin bin Nasir al-Ahdal
Sayyid Umar bin Amin bin Nasir al-Ahdal (Saiyid Umar bin Amin bin Nasir al-Ahdal) (1800-1870). Swahili poet. He served as kadhi (qadi) or judge of Siu, north of Mombasa in Kenya. He specialized in acrostic poems on religious themes, among the best known of which are Wajiwaji and Dura Mandhuma (“The String of Pearls”).
Saiyid Umar bin Amin bin Nasir al-Ahdal see Sayyid Umar bin Amin bin Nasir al-Ahdal
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