Muhibbi, al- Muhibbi, al-. Name of a family of scholars and jurists in Damascus in the sixteenth through seventeenth centuries of which three members distinguished themselves in literature: Muhibb al-Din Abu’l-Fadl (1542-1608); his grandson Fadl Allah (1621-1671); the latter’s son Muhammad al-Amin (1651-1699). Muhammad’s principal work is a collection of biographies of scholars, poets etc. of his time and the period immediately preceding it.
Kashani, Muhsin-i Fayd-i see Muhsin-i Fayd-i Kashani Mulla Muhsin Fayd see Muhsin-i Fayd-i Kashani Fayd, Mulla Muhsin see Muhsin-i Fayd-i Kashani
Shams al-Shu‘ara’ Muhtasham-i Kashani see Muhtasham-i Kashani, Shams al-Shu‘ara’ Kashani, Shams al-Shu'ara' Muhtasham see Muhtasham-i Kashani, Shams al-Shu‘ara’
A holder of the office of al-hisbah, an executive function falling roughly between the offices of qadi (judge) and wali al-mazalim (mazalim -- court magistrate), the muhtasib was charged with enforcing public morality, overseeing the public welfare, and supervising the markets, fulfilling thereby the community’s collective obligation to command the good and forbid evil (al-amr bi-al-ma‘ruf wa-al-nahy ‘an al-munkar). The muhtasib had no jurisdiction to hear legal cases per se but only to settle common disputes and well-known breaches of the law in which the facts were obvious of where there was an admission of guilt. He was also vested with certain discretionary powers through which he could intervene in such matters as commercial fraud and public nuisances. In addition, he could levy discretionary punishments (ta‘zir) up to but not equaling the prescribed shari‘a penalties (hudud) for such indiscretions as private intermingling of the sexes or abuse of pack animals.
Early manuals on al-hisbah lay out precise (and extremely broad) jurisdictional boundaries. According to Ibn Taymiyah (d. 1328), however, the muhtasib’s actual function was determined in large part by the time and place in which he operated as well as local custom and the political agenda of the particular under whom he served. What belonged to the police (shurtah) or to the courts in one place could fall under the jurisdiction of the muhtasib in another. Prominent scholars and jurists are known to have held the office, but it was also known to have been occupied by merchants and other persons of suprisingly little legal training.
Later sources reflect a gradual evolution in the muhtasib’s function from matters connected with public morality to a more restricted emphasis on policing the markets and overseeing the activities of merchants and artisans. In this capacity, in addition to his traditional duties of standardizing and inspecting weights and measures, the muhtasib was often called on to collect certain taxes, for example, import and export duties, or to impose penalties on artisans and other guild-members found in violation.
By the nineteenth century, the office of the muhtasib had all but disappeared in most parts of the Muslim world, its many functions being redistributed among various modern, secular jurisdictions. The Ottomans formally abolished the office in Istanbul in 1854 and it appears also to have disappeared in Persia around the same time. In the Indian subcontinent, the office had been in steady decline since the sixteenth century and enjoyed only a brief but futile revival under the Mughal ruler, Awrangzib. Little is known about the impact of colonial rule on the office of the muhtasib.
There remains today a few possible vestiges of the medieval office of the muhtasib in certain parts of the Islamic world. In Morocco, for example, the ra’is al-masalih al-iqtisadiyah (chief of economic welfare), appears to be a possible descendent of his intrusive tendencies, had acquired the nickname, al-fuduli (busybody). The nizam-al-tilbah (system of appropriations) or halaqat al-‘azabiyah (discipline corps) found among certain Ibadi communities in Algeria might also be considered a modern descendant of al-hisbah.
A muḥtasib was a supervisor of bazaars and trade in the medieval Islamic countries. His duty was to ensure that public business was conducted in accordance with the law of sharia. In the reign of the Sultan Barqūq, for example, the duties of the muḥtasib of Cairo included "the regulation of weights, money, prices, public morals, and the cleanliness of public places, as well as the supervision of schools, instruction, teachers, and students, and attention to public baths, general public safety, and the circulation of traffic." In addition, craftsmen and builders were usually responsible to the muhtasib for the standards of their craft.
A muḥtasib often relied on manuals called ḥisba, which were written specifically for instruction and guidance in his duties; they contained practical advice on management of the marketplace, as well as other things a muhtasib needed to know -- for example, manufacturing and construction standards.
Among the Tatars of the Russian Empire the möxtäsip was a Muslim functionary expected to keep vigilant watch on the execution of the sharia. In 1920s, after the October Revolution and ban on religion, their service was abolished. Since the 1990s they have been re-established, but play only a religious role, as the sharia has no official role among Muslims of the Russian Federation.
Lari, Muhyi'l-Din see Muhyi‘l-Din Lari
Mehmed, Muhyi'l-Din see Muhyi‘l-Din Mehmed Molla Celebi see Muhyi‘l-Din Mehmed Celebi, Molla see Muhyi‘l-Din Mehmed
Mu'in al-Din Chishti
Chishtī Muʿīn al-Dīn Ḥasan Sijzī (b. February 1, 1143 CC, Herat, Ghaznavid Empire – d. March 15, 1236 CC, Ajmer, Delhi Sultante), known more commonly as Muʿīn al-Dīn Chishtī or Moinuddin Chishti, or by the epithet Ghareeb Nawaz (lit. "comfort to the poor"), or reverently as a Shaykh Muʿīn al-Dīn or Muʿīn al-Dīn or Khwājā Muʿīn al-Dīn by Muslims of the Indian subcontinent, was a Persian Sunni Muslim preacher and a Sayyid, ascetic, religious scholar, philosopher, and mystic from Sistan, who eventually ended up settling in the Indian subcontinent in the early 13th-century of the Christian calendar, where he promulgated the famous Chishtiyya order of Sunni mysticism. This particular tatiqa (order) became the dominant Muslim spiritual group in medieval India and many of the most beloved and venerated Indian Sunni saints. were Chishti in their affiliation, including Nizamuddin Awliya (d. 1325) and Amir Khusrow (d. 1325).
Having arrived in Delhi during the reign of the Sultan Iltutmish (d. 1236), Muʿīn al-Dīn moved from Delhi to Ajmer shortly thereafter, at which point he became increasingly influenced by the writings of the famous Sunni Hanbali scholar and mystic 'Abdallah Ansari (d. 1088), whose famous work on the lives of the early Islamic saints, the Ṭabāqāt al-ṣūfiyya, may have played a role in shaping Muʿīn al-Dīn's worldview. It was during his time in Ajmer that Muʿīn al-Dīn acquired the reputation of being a charismatic and compassionate spiritual preacher and teacher. Biographical accounts of his life written after his death report that due to his display of the gifts of many spiritual marvels (karāmāt), such as miraculous travel, clairvoyance, and visions of angels in his Ajmer years, Muʿīn al-Dīn seems to have been unanimously regarded as a great saint after his passing.
As a saint, Muʿīn al-Dīn Chishtī's legacy rests primarily on his having been one of the most outstanding figures in the annals of Islamic mysticism. Additionally Muʿīn al-Dīn Chishtī is also notable for having been one of the first major Islamic mystics to formally allow his followers to incorporate the use of music in their devotions, liturgies, and hymns to God (Allah), which he did in order to make the foreign Arab faith more relatable to the indigenous peoples who had recently entered the religion .
Born in 1143, Muʿīn al-Dīn Chishtī was sixteen years old when his father, Sayyid G̲h̲iyāt̲h̲ al-Dīn (d. c. 1155), died, leaving his grinding mill and orchard to his son. His father, G̲h̲iyāt̲h̲ al-Dīn, and his mother, Bibi Ummalwara (alias Bibi Mahe-Noor), were Sayyids, or descendants of Muhammad, through his grandsons Hassan and Husayn.
Despite planning to continue his father's business, Mu'in developed mystic tendencies in his personal piety and soon entered a life of destitute itineracy. He enrolled at the seminaries of Bukhara and Samarkand, and visited the shrines of Muhammad al-Bukhari (d. 870) and Abu Mansur al-Maturidi Abu (d. 944), two widely venerated figures in the Islamic world.
While traveling to Iraq, in the district of Nishapur, he came across the famous Sunni mystic Ḵh̲wāj̲a ʿUt̲h̲mān, who initiated him. Accompanying his spiritual guide for over twenty years on the latter's journeys from region to region, Muʿīn al-Dīn also continued his own independent spiritual travels during the time period. It was on his independent wanderings that Muʿīn al-Dīn encountered many of the most notable Sunni mystics of the era, including Abdul-Qadir Gilani (d. 1166) and Najmuddin Kubra (d. 1221), as well as Naj̲īb al-Dīn ʿAbd al-Ḳāhir Suhrawardī, Abū Saʿīd Tabrīzī, and ʿAbd al-Waḥid G̲h̲aznawī, all of whom were destined to become some of the most highly venerated saints in the Sunni tradition.
Arriving at South Asia in the early thirteenth century, Muʿīn al-Dīn first travelled to Lahore to meditate at the tomb-shrine of the famous Sunni mystic and jurist Ali Hujwiri (d. 1072).
From Lahore, he continued towards Ajmer where he settled and married two wives, the first was a daughter of Saiyad Wajiuddin, whom he married in the year 1209/10. The second was the daughter of a local Hindu raja. He went on to have three sons—Abū Saʿīd, Fak̲h̲r al-Dīn and Ḥusām al-Dīn — and one daughter Bībī Jamāl. Both sons are believed to be from the daughter of the Hindu raja. After settling in Ajmer, Muʿīn al-Dīn strove to establish the Chishti order of Sunni mysticism in India. Many later biographic accounts relate the numerous miracles wrought by God at the hands of the Mu'in al-Din during this period.
Muʿīn al-Dīn Chishtī was not the originator or founder of the Chishtiyya order of mysticism as he is often erroneously thought to be. On the contrary, the Chishtiyya was already an established Sufi order prior to his birth, being originally an offshoot of the older Adhamiyya order that traced its spiritual lineage and titular name to the early Islamic saint and mystic Ibrahim ibn Adham (d. 782). Thus, this particular branch of the Adhamiyya was renamed the Chishtiyya after the 10th-century Sunni mystic Abū Isḥāq al-Shāmī (d. 942) migrated to Chishti Sharif, a town in the present-day Herat Province of Afghanistan in around 930, in order to preach Islam in that area. The order spread into the Indian subcontinent, however, at the hands of the Persian Muʿīn al-Dīn in the 13th-century, after Mu'in al-Din is believed to have had a dream in which the Prophet Muhammad appeared and told him to be his "representative" or "envoy" in India.
According to the various chronicles, Muʿīn al-Dīn's tolerant and compassionate behavior towards the local population seems to have been one of the major reasons behind conversion to Islam at his hand. Muʿīn al-Dīn Chishtī is said to have appointed Bakhtiar Kaki (d. 1235) as his spiritual successor, who worked at spreading the Chishtiyya in Delhi. Furthermore, Muʿīn al-Dīn's son, Fakhr al-Dīn (d. 1255), is said to have further spread the order's teachings in Ajmer, whilst another of the saint's major disciples, Ḥamīd al-Dīn Ṣūfī Nāgawrī (d. 1274), preached in Nagaur, Rajasthan.
The tomb (dargah) of Mu'in al-Din became a deeply venerated site in the century following the saint's death in March 1236. Honored by members of all social classes, the tomb was treated with great respect by many of the era's most important Sunni rulers, including Muhammad bin Tughuq, the Sultan of Delhi from 1324–1351, who paid a famous visit to the tomb in 1332 to commemorate the memory of the saint. In a similar way, the later Mughal emperor Akbar (d. 1605) visited the shrine no less than fourteen times during his reign.
In the present day, the tomb of Muʿīn al-Dīn continues to be one of the most popular sites of religious visitation for Sunni Muslims in the Indian subcontinent, with hundreds of thousands of people from all over the Indian sub-continent assembling there on the occasion of [the saint's ʿurs or death anniversary. Additionally, the site also attracts many Hindus, who have also venerated the Islamic saint since the medieval period.
A bomb blast on October 11, 2007 in the Dargah of Mu'in al-Din during the time of Roza Iftaar had left three pilgrims dead and 15 injured. A special National Investigation Agency (NIA) court in Jaipur punished with life imprisonment the two individuals convicted in the 2007 Ajmer Dargah bomb blast case.
In recognition of the enduring legacy of Mu'in al-Din Chishti, Indian films about the saint and his dargah at Ajmer include Mere Gharib Nawaz by G. Ishwar, Sultan E Hind (1973) by K. Sharif, Khawaja Ki Diwani (1981) by Akbar Balam, Mere Data Garib Nawaz (1994) by M Gulzar Sultani. A song in the 2008 Indian film Jodhaa Akbar named "Khwaja Mere Khwaja," composed by A. R. Rahman, pays tribute to Muʿīn al-Dīn Chishtī.
Various qawwalis portray devotion to the saint including Nusrat Fateh Ali Khan's "Khwaja E Khwajgan" and the Sabri Brothers "Khawaja Ki Deewani".
Parwana, Mu'in al-Din Sulayman see Mu‘in al-Din Sulayman Parwana
Yazdi, Mu'in al-Din see Mu‘in al-Din Yazdi
Ahmad was the first of the Buwayhid (Buyid) emirs of Iraq, ruling from 945 until his death. He was the son of Buya.
During the Buwayhid conquest of Fars, Ahmad distinguished himself in battle. In 935 or 936, Ahmad's oldest brother 'Ali sent Ahmad to Kerman with the task of conquering that province from the Banu Ilyas. He overran much of Kerman, but encountered resistance from the Baluchis and Arab Qafs, receiving a wound to the head and losing a hand and several fingers on the other. Direct Buyid control over Kerman was not established, resulting in 'Ali's recall of Ahmad. The latter was then sent to Istakhr to await further orders.
Ahmad's next opportunity to expand the possessions of the Buyids came when the Baridis requested help from 'Ali. The Baridis, who ruled in Khuzestan, were nominally subordinate to the Caliphate, but were attempting to establish their independence. Ahmad was sent by 'Ali to the area. He succeeded in uprooting the authority of the Baridis and taking control of that province. From Khuzestan he launched several campaigns into Iraq, where the Caliphate was in serious internal disarray. These expeditions were of his own initiative. 'Ali had not ordered them and did not send support for them.
The fighting in Iraq took several years, but at last Ahmad gained control of Baghdad on December 19, 945 without a struggle. He took charge of the administration of the Caliphate by taking the position of amir al-umara'. The Caliph Al-Mustakfi also gave him the honorific title of "Mu'izz al-Daula". 'Ali was given the title of "'Imad al-Daula"; another of Ahmad's brothers, Hasan, who had gained control of northern Persia, gained the title of "Rukn al-Daula". Despite Al-Mustakfi's apparent acceptance of Buyid authority, Mu'izz al-Daula blinded and deposed him in 946, and installed Al-Muti as Caliph.
The next two years of Mu'izz al-Daula's life were spent securing his control over Iraq. The Hamdanids of Mosul attempted to seize Baghdad in 946. When they failed to do so, they gave up on the campaign, but remained hostile against the Buyids. The Baridis, who still controlled Basra and Wasit, were defeated and their lands taken by the Buyids in 947. Their defeat marked the end of major fighting. Mu'izz al-Daula's only failure was against an amirate situated in the marshlands between Basra and Wasit. However, this was of little concern due to the amirate's small size.
Despite the fact that Mu'izz al-Daula had taken control of Iraq by himself, he remained subordinate to 'Imad al-Daula, who ruled in Shiraz. Coins bearing 'Imad al-Daula's name in addition to his own were made. His title of amir al-umara', which in theory made him the senior amir of the Buyids, meant little in reality and was soon claimed by 'Imad al-Daula. Although he maintained a certain level of independence, it was clear that he had to respect the authority of 'Imad al-Daula.
When 'Imad al-Daula died in 949 and Rukn al-Daula took the title of senior amir, Mu'izz al-Daula accepted the change of rulers. He also sent troops to Shiraz to ensure that Fana-Khusrau, who was the son of Rukn al-Daula and 'Imad al-Daula's successor, would take power there. Still, he raised objections when Fana-Khusrau requested the title of "Taj al-Daula". The title of "Taj" ("crown") implied that Fana-Khusrau was superior to his father and uncle, provoking a reaction from Mu'izz al-Daula A more suitable title ("'Adud al-Daula") was instead chosen.
Rukn al-Daula's struggles in northern Persia against various enemies caused Mu'izz al-Daula to send military aid for several years. This, combined with continually having to deal with the Hamdanids, prevented Mu'izz al-Daula from expanding the borders of his state for several years. Despite this, he managed to annex Oman with military support from 'Adud al-Daula, and shortly afterwards undertook a campaign against the Shahinids of the Mesopotamian marshlands. It was during this campaign that he died, in 967. His son 'Izz al-Daula, whom he had named his successor during a serious illness in 955, took power following his death.
Mu'izz al-Daula's entrance into Baghdad in 945 marked over a century of Buyid rule in Iraq, and also of Shi'ite Buyid control over the Sunni Caliphate. Nevertheless, by the time of his death several problems remained unsolved. The Buyids had difficulty becoming accustomed to Baghdad; Mu'izz al-Daula almost left the city in favor of Ahvaz. The enemies of the Buyids, such as the Hamdanids and the Byzantines, continued to pose a threat. The struggle for power between Baghdad and Shiraz that first showed itself during Mu'izz al-Daula's lifetime exploded into violence soon after his death.
Finally, the hostility between the Turks and Dailamites in Baghdad continued to pose a problem. The Sunni Turks, who found their privileges eroded by the Dailamite troops that had entered Baghdad with their master in 945, constantly threatened to upset the internal stability of the state. Mu'izz al-Daula at first favored the Dailamite troops but later attempted to compromise between the two groups, making a Turk named Sebük-Tegin his chief commander. 'Izz al-Daula's ascension would soon upset this balance, however, resulting in internal disunity.
Abu’l-Husayn Ahmad Mu‘izz al-Dawla see Mu‘izz al-Dawla, Abu’l-Husayn Ahmad Dawla, Abu’l-Husayn Ahmad Mu‘izz al- see Mu‘izz al-Dawla, Abu’l-Husayn Ahmad
Slave Kings see Mu‘izzi
Al-Muizz ibn Badis was the fourth ruler of the Zirids in Ifriqiya, reigning from 1016 to 1062. Al-Muizz ascended the throne as a minor following the death of his father Badis ibn Mansur, with his aunt acting as regent. In 1016 there was a bloody revolt in Ifriqiya in which the Fatimid residence Al-Mansuriya was completely destroyed and 20,000 Shiites were massacred. The unrest forced a ceasefire in the conflict with the Hammadids of Algeria, and their independence was finally recognized in 1018.
Al-Muizz took over the government in 1022 following the overthrow of his aunt. The relationship with the Fatimids was strained, when in 1027 they supported a revolt of the Zanatas in Tripolitania which resulted in permanent loss of control of the region. His son Abdallah shortly ruled Sicily in 1038-1040, after intervening with a Zirid army in the civil war that broke out in the island.
The political turmoil notwithstanding, the general economic well-being initially made possible an extensive building program. However, the kingdom found itself in economic crisis in the 1040s, reflected in currency devaluation, epidemic and famine. This may have been related to the high level of tribute which the Zirids were compelled to pay annually to the Fatimids (one million gold dinars a year).
When al-Muizz, under the influence of Sunni jurists in Kairouan, recognised the Abbasids in Baghdad as rightful Caliphs in 1045, the break with the Fatimids was complete.
The Fatimids then deported the Bedouin tribes of the Banu Hilal and the Banu Sulaym from Egypt to Ifriqiya. The invasion of the Bedouin (1051-1052) led to great hardship after the defeat at Jabal Haydaran, severely impacting agriculture in Ifriqiya. The conquest of Kairouan in 1057 resulted in further anarchy. The Zirids lost control over the hinterland and were only able to retain the coastal areas, the capital being moved to Mahdia. With the growth of Bedouin Emirates and the continuing insecurity inland, the economy of Ifriqiya looked increasingly towards the Mediterranean, with the result the coastal cities grew in importance through maritime trade and piracy.
Al-Muizz is usually thought to be the author of the famous Kitab `umdat al-kuttab wa `uddat dhawi al-albab (Staff of the Scribes).
Al-Muizz was succeeded by his son Tamim ibn Muizz.
Amir Abdollah Muhammad Mu'izzi was an 11th century and 12th century poet of Persia. He was the poet laureate of Sanjar. Born in 1048 and originating from Nisa, he ranks as one of the great masters of the Persian panegyric qasideh.
Mu'izzi lived in the courts of Malik Shah I and Sultan Sanjar. His divan of 18,000 distichs remain. Anvari accused Mu'izzi of copying the verses of other poets (which cannot be proven for certain), yet Anvari himself is known to have copied Mu'izzi's verses. Mu'izzi is said to have died by the arrow shot at him by the King's son in 1125 for unknown reasons. He was accidentally shot by Sanjar.
Muhammad ibn ‘Abd al-Malik Mu‘ izzi see Mu‘izzi, Muhammad ibn ‘Abd al-Malik
Ma‘ādh Abū Tamīm al-Mu‘izz li Dīn Allāh was the fourth Fatimid Caliph and reigned from 953 to 975. It was during his caliphate that the center of power of the Fatimid dynasty was moved from Ifriqiya (northern Africa) to the newly-conquered Egypt. Fatimids founded the city of al-Qāhiratu ("the Victorious") in 969 as the new capital of the Fāṭimid caliphate in Egypt. Al-Qahiratu is today known by the name Cairo.
After the Fāṭimids, under the third caliph, Ismail al-Mansur (946-953), had defeated the Khārijite rebellion of Abu Yazid, they began, under his son al-Mu‘izz, to turn their attentions back to their ambition of establishing their caliphate throughout the Islamic world and overthrowing the Abbasids. Although the Fāṭimids were primarily concerned with Egypt and the Near East, there were nevertheless campaigns fought by General Jawhar as-Siqilli against the Berbers of Morocco and the Umayyads of Spain. At the same time, Fatimid raids on Italy enabled naval superiority in the Western Mediterranean to be affirmed, at the expense of Byzantium, even capturing Sicily for a period of time.
The way to Egypt was then clear for the Fāṭimids, the more so given the state of crisis that the incumbent Ikhshidid dynasty found itself in and the inability of the Abbasids to counterattack. The country fell to Jawhar in 969 without any great resistance. After he had secured his position, al-Muˤizz transferred the royal residence from Al-Mansuriya to the newly-founded city of al-Qāhiratu l-Muˤizzīyatu ("al-Muˤizz's Victory"), i.e. Cairo, thereby shifting the center of gravity of the Fatimid realm eastwards. In Africa, the Zirids were installed as regents. In Egypt, several attacks by the Carmathians had to be fought off (972-974) before the restructuring of state finances under Yaqub ibn Killis could be embarked upon. Al-Muˤizz was succeeded by his son Al-Aziz (975-996).
Al-Muˤizz was renowned for his tolerance of other religions, and was popular among his Jewish and Christian subjects. He is also credited for having commissioned the invention of the first fountain pen. In 953, al-Muizz demanded a pen which would not stain his hands or clothes, and was provided with a pen which held ink in a reservoir.
Coptic Christians were allowed a degree of freedom under al-Muizz. Copts were among those appointed to the highest offices of the empire and were allowed to freely practice their religion. Under Al-Muizz, the viceroy of Syria was Quzman ibn-Nima, a Copt who remained a Christian. The Nayrouz festival, the celebration of the Coptic New Year, was permitted though prohibitions on some of the activities, such as fire illumination and water splashing, were instituted.
The relationship between al-Muizz and the Copts of Egypt has been the subject of a number of legends written later by Coptic Christians. One such legend involves al-Muizz challenge of Pope Abraham of Alexandria to move the Mokattam mountain in Cairo, recalling a verse in the Gospel of Matthew which says:
If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
According to Coptic sources, Pope Abraham of Alexandria ordered the Coptic community to keep vigil and to pray for three days and nights. On the third night, Pope Abraham had a dream in which Mary directed him to search for Simon the Tanner. The legend continues that with the prayers of the Coptic community, led by the Pope and Simon, the Mokattam mountain moved. This story is recounted in the book History of the Patriarchs of Alexandria, written by Severus Ibn al-Muqaffaʿ. Later Coptic sources would further assert that this miracle led al-Muizz to convert to Christianity, and that he was baptized at the church of Saint Mercurius in Cairo in a baptismal font that continues to exist to this day, and which is known today as the Sultan's Baptistry. According to this legend, al-Muizz abdicated the throne in favor of his son, and spent the rest of his life in a monastery. This story is rejected by influential Muslim historians such as Ahmad Zaki Pasha and Muhammad Abdullah Enan.
Ma‘add al-Mu‘izz li-Din Allah see Mu‘izz li-Din Allah, Ma‘add al- Ma‘ādh Abū Tamīm al-Mu‘izz li Dīn Allāh see Mu‘izz li-Din Allah, Ma‘add al- Moezz, al- see Mu‘izz li-Din Allah, Ma‘add al- Fortifier of the Religion of God see Mu‘izz li-Din Allah, Ma‘add al-
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