Maqqari, Shihab al-Din al-
Maqqari, Shihab al-Din al- (Shihab al-Din al-Maqqari) (Abu-l-'Abbas Ahmad ibn Mohammed al-Maqqari) (Al-Makkari)) (1577/1591-1632). Man of letters and a biographer from Tlemcen. He owes his fame to an immense compilation of historical and literary information, which is of inestimable value for the history of Muslim Spain from the conquest to the last days of the Reconquista.
Al-Maqqari was an historian born in Tlemcen in present-day Algeria. After an early training in Tlemcen, al-Maqqari moved to Fez in Morocco and then to Marrakech, following the court of Ahmad al-Mansur, to whom he dedicated his Rawdat al-As (The garden of Myrtle) about the ulemas of Marrakech and Fez. After al- Mansur's death in 1603, al-Maqqari established himself in Fez, where he was appointed both as mufti and as the imam of the Qarawiyyin mosque by al-Mansur's successor Zidan Abu Maali in 1618, but he had to leave Fez in that same year, probably because of the civil war between the Saadian sultans. He then made the pilgrimage to Mecca.
In the following year, al-Maqqari settled in Cairo. In 1620, he visited Jerusalem and Damascus, and during the next six years made the pilgrimage five times. In 1628, he was again in Damascus, where he gave a course of lectures on Bukhari's collection of Traditions, spoke much of the glories of Muslim Iberia, and received the impulse to write his work on this subject later. In the same year, he returned to Cairo, where he spent a year in writing his history. He was just making preparations to settle definitely in Damascus when he died.
His greatest work, The Breath of Perfume from the Branch of Green Andalusia and Memorials of its Vizier Lisan ud-Din ibn ul-Khattib, consists of two parts. The first is a compilation from many authors on the description and history of Muslim Iberia; it was published as Analectes sur l'histoire et la littérature des Arabes d'Espagne (Leiden, 1855-1861), and in an abridged English translation by Pascual de Gayangos (London, 1840-1843). The second part is a biography of Ibn al-Khatib.
Shihab al-Din al-Maqqari see Maqqari, Shihab al-Din al-
Abu-l-'Abbas Ahmad ibn Mohammed al-Maqqari see Maqqari, Shihab al-Din al-
Makkari, al- see Maqqari, Shihab al-Din al-
Maqqari, Shihab al-Din al- (Shihab al-Din al-Maqqari) (Abu-l-'Abbas Ahmad ibn Mohammed al-Maqqari) (Al-Makkari)) (1577/1591-1632). Man of letters and a biographer from Tlemcen. He owes his fame to an immense compilation of historical and literary information, which is of inestimable value for the history of Muslim Spain from the conquest to the last days of the Reconquista.
Al-Maqqari was an historian born in Tlemcen in present-day Algeria. After an early training in Tlemcen, al-Maqqari moved to Fez in Morocco and then to Marrakech, following the court of Ahmad al-Mansur, to whom he dedicated his Rawdat al-As (The garden of Myrtle) about the ulemas of Marrakech and Fez. After al- Mansur's death in 1603, al-Maqqari established himself in Fez, where he was appointed both as mufti and as the imam of the Qarawiyyin mosque by al-Mansur's successor Zidan Abu Maali in 1618, but he had to leave Fez in that same year, probably because of the civil war between the Saadian sultans. He then made the pilgrimage to Mecca.
In the following year, al-Maqqari settled in Cairo. In 1620, he visited Jerusalem and Damascus, and during the next six years made the pilgrimage five times. In 1628, he was again in Damascus, where he gave a course of lectures on Bukhari's collection of Traditions, spoke much of the glories of Muslim Iberia, and received the impulse to write his work on this subject later. In the same year, he returned to Cairo, where he spent a year in writing his history. He was just making preparations to settle definitely in Damascus when he died.
His greatest work, The Breath of Perfume from the Branch of Green Andalusia and Memorials of its Vizier Lisan ud-Din ibn ul-Khattib, consists of two parts. The first is a compilation from many authors on the description and history of Muslim Iberia; it was published as Analectes sur l'histoire et la littérature des Arabes d'Espagne (Leiden, 1855-1861), and in an abridged English translation by Pascual de Gayangos (London, 1840-1843). The second part is a biography of Ibn al-Khatib.
Shihab al-Din al-Maqqari see Maqqari, Shihab al-Din al-
Abu-l-'Abbas Ahmad ibn Mohammed al-Maqqari see Maqqari, Shihab al-Din al-
Makkari, al- see Maqqari, Shihab al-Din al-
Maqrizi, Taqi al-Din al-
Maqrizi, Taqi al-Din al- (Ahmad ibn ‘Ali al-Maqrizi) (Taqi al-Din Ahmad ibn 'Ali ibn 'Abd al-Qadir ibn Muhammad al-Maqrizi) (1363/1364 - 1442). Egyptian historian. He appears to have been on familiar terms with Ibn Khaldun. The best-known of his many works, commonly referred to as Khitat, deals with the topography of al-Fustat, Cairo and Alexandria and with Egyptian history in general.
Ahmad ibn ‘Ali al-Maqrizi, an Egyptian historian, came from a family of scholars. His first public appointment was that of a deputy judge in Cairo, where he also lectured on Tradition (the discipline concerning the Traditions -- the Hadith -- of the Prophet) has always been extremely important in Islam, for determining both religious and legal precedent).
In 1408, Maqrizi was sent to Damascus as controller of a hospital, where he taught in several colleges. He returned to Cairo some ten years later, and remained there, apart from five years’ residence in Mecca, for the rest of his life, devoting himself to scholarship.
Al-Maqrizi produced histories of the Fatimid caliphs of Egypt and of the Ayyubids, the dynasty of Salah al-Din (Saladin). He also wrote a detailed topographical description of Egypt, which catalogues the physical features and towns, mosques, churches, etc., of the country, and contains accounts of the various peoples, their customs, systems of taxation, calendars, and a large amount of other historical, political and theological information. Al-Maqrizi also planned a vast biographical dictionary which was left unfinished.
Al-Maqrizi composed a number of monographs on historical subjects, and also on Islamic coins, weights and measures, and bees.
Like the works of many Arab authors, those of al-Maqrizi are largely compilations from other books; as most of these are now lost, however, al-Maqrizi’s works are particularly valuable.
Ahmad ibn 'Ali al-Maqrizi see Maqrizi, Taqi al-Din al-
Taqi al-Din Ahmad ibn 'Ali ibn 'Abd al-Qadir ibn Muhammad al-Maqrizi see Maqrizi, Taqi al-Din al-
Maqrizi, Taqi al-Din al- (Ahmad ibn ‘Ali al-Maqrizi) (Taqi al-Din Ahmad ibn 'Ali ibn 'Abd al-Qadir ibn Muhammad al-Maqrizi) (1363/1364 - 1442). Egyptian historian. He appears to have been on familiar terms with Ibn Khaldun. The best-known of his many works, commonly referred to as Khitat, deals with the topography of al-Fustat, Cairo and Alexandria and with Egyptian history in general.
Ahmad ibn ‘Ali al-Maqrizi, an Egyptian historian, came from a family of scholars. His first public appointment was that of a deputy judge in Cairo, where he also lectured on Tradition (the discipline concerning the Traditions -- the Hadith -- of the Prophet) has always been extremely important in Islam, for determining both religious and legal precedent).
In 1408, Maqrizi was sent to Damascus as controller of a hospital, where he taught in several colleges. He returned to Cairo some ten years later, and remained there, apart from five years’ residence in Mecca, for the rest of his life, devoting himself to scholarship.
Al-Maqrizi produced histories of the Fatimid caliphs of Egypt and of the Ayyubids, the dynasty of Salah al-Din (Saladin). He also wrote a detailed topographical description of Egypt, which catalogues the physical features and towns, mosques, churches, etc., of the country, and contains accounts of the various peoples, their customs, systems of taxation, calendars, and a large amount of other historical, political and theological information. Al-Maqrizi also planned a vast biographical dictionary which was left unfinished.
Al-Maqrizi composed a number of monographs on historical subjects, and also on Islamic coins, weights and measures, and bees.
Like the works of many Arab authors, those of al-Maqrizi are largely compilations from other books; as most of these are now lost, however, al-Maqrizi’s works are particularly valuable.
Ahmad ibn 'Ali al-Maqrizi see Maqrizi, Taqi al-Din al-
Taqi al-Din Ahmad ibn 'Ali ibn 'Abd al-Qadir ibn Muhammad al-Maqrizi see Maqrizi, Taqi al-Din al-
Marabout
Marabout (Marbut) (Murabit). Term designating a Muslim religious leader. The word may be a French corruption of the Arabic murabit, referring to a type of monastic community. In the 19th century religious wars in the Senegambia, the term marabout came to refer to any member of the orthodox Muslim faction.
A marabout (marbūṭ or murābiṭ - one who is attached/garrisoned) is an Islamic religious leader and teacher in West Africa, and (historically) in the Maghreb. The marabout is often a scholar of the Qur'an, or religious teacher. Others may be wandering holy men who survive on alms, Sufi Murshids ("Guides"), or leaders of religious communities. Still others keep alive syncretic pre-Islamic traditions, making amulets for good luck, presiding at various ceremonies, telling the future, and in some cases actively guiding the lives of followers. The common practice of receiving gifts or money for this service is disapproved of by orthodox Muslims.
Muslim religious brotherhoods (Tariqah in the Sufi tradition) are one of the main organizing forms of West African Islam, and with the spread of Sufi ideas into the area, the marabout's role combined with local practices throughout Senegambia, the Niger river valley, and the Futa Jallon. There, Sufi believers follow a marabout, elsewhere known as a Murshid ("Guide"). Marabout was also adopted by French colonial officials, and applied to almost any imam, Muslim teacher, or secular leader who appealed to Islamic tradition.
Today marabouts can be traveling holy men who survive on alms, religious teachers who take in young talibes at koranic schools, or distinguished religious leaders and scholars, both in and out of the sufi brotherhoods which dominate spiritual life in Senegambia.
In the Muslim brotherhoods of Senegal, marabouts are organized in elaborate hierarchies; the highest marabout of the Mourides, for example, has been elevated to the status of a Caliph or ruler of the faithful (Amir al-Mu'minin). Older, North African based traditions such as the Tijaniyyah and the Qadiriyyah base their structures on respect for teachers and religious leaders who, south of the Sahara, often are called marabouts. Those who devote themselves to prayer or study, either based in communities, religious centers, or wandering in the larger society, are named marabouts. In Senegal and Mali, these Marabouts rely on donations to live. Often there is a traditional bond to support a specific marabout that has accumulated over generations within a family. Marabouts normally dress in traditional West African robes and live a simple, ascetic life.
Some Senegalese marabouts have been accused of exploiting young students, recruiting young boys from all over Senegal and neighboring countries to enroll in their schools. These children are then forced to beg on the streets for money under threat of physical harm, while their teachers take the profits, leaving the children without proper clothing, food or shelter. This exploitation is in stark contrast to the tradition of Marabout-led koranic schools which have operated across West Africa for centuries.
The spread in sub-saharan Africa of the marabout's role from the eighth through 13th centuries of the Christian calendar created in some places a mixture of roles with pre-Islamic priests and divines. Thus, many fortune tellers and self styled spiritual guides take the name marabout (something rejected by more orthodox Muslims and Sufi brotherhoods alike). The recent diaspora of West Africans (to Paris in particular) has brought this tradition to Europe and North America, where some marabouts advertise their services as fortune tellers.
Marbut see Marabout
Murabit see Marabout
One who is attached see Marabout
One who is garrisoned see Marabout
Marabout (Marbut) (Murabit). Term designating a Muslim religious leader. The word may be a French corruption of the Arabic murabit, referring to a type of monastic community. In the 19th century religious wars in the Senegambia, the term marabout came to refer to any member of the orthodox Muslim faction.
A marabout (marbūṭ or murābiṭ - one who is attached/garrisoned) is an Islamic religious leader and teacher in West Africa, and (historically) in the Maghreb. The marabout is often a scholar of the Qur'an, or religious teacher. Others may be wandering holy men who survive on alms, Sufi Murshids ("Guides"), or leaders of religious communities. Still others keep alive syncretic pre-Islamic traditions, making amulets for good luck, presiding at various ceremonies, telling the future, and in some cases actively guiding the lives of followers. The common practice of receiving gifts or money for this service is disapproved of by orthodox Muslims.
Muslim religious brotherhoods (Tariqah in the Sufi tradition) are one of the main organizing forms of West African Islam, and with the spread of Sufi ideas into the area, the marabout's role combined with local practices throughout Senegambia, the Niger river valley, and the Futa Jallon. There, Sufi believers follow a marabout, elsewhere known as a Murshid ("Guide"). Marabout was also adopted by French colonial officials, and applied to almost any imam, Muslim teacher, or secular leader who appealed to Islamic tradition.
Today marabouts can be traveling holy men who survive on alms, religious teachers who take in young talibes at koranic schools, or distinguished religious leaders and scholars, both in and out of the sufi brotherhoods which dominate spiritual life in Senegambia.
In the Muslim brotherhoods of Senegal, marabouts are organized in elaborate hierarchies; the highest marabout of the Mourides, for example, has been elevated to the status of a Caliph or ruler of the faithful (Amir al-Mu'minin). Older, North African based traditions such as the Tijaniyyah and the Qadiriyyah base their structures on respect for teachers and religious leaders who, south of the Sahara, often are called marabouts. Those who devote themselves to prayer or study, either based in communities, religious centers, or wandering in the larger society, are named marabouts. In Senegal and Mali, these Marabouts rely on donations to live. Often there is a traditional bond to support a specific marabout that has accumulated over generations within a family. Marabouts normally dress in traditional West African robes and live a simple, ascetic life.
Some Senegalese marabouts have been accused of exploiting young students, recruiting young boys from all over Senegal and neighboring countries to enroll in their schools. These children are then forced to beg on the streets for money under threat of physical harm, while their teachers take the profits, leaving the children without proper clothing, food or shelter. This exploitation is in stark contrast to the tradition of Marabout-led koranic schools which have operated across West Africa for centuries.
The spread in sub-saharan Africa of the marabout's role from the eighth through 13th centuries of the Christian calendar created in some places a mixture of roles with pre-Islamic priests and divines. Thus, many fortune tellers and self styled spiritual guides take the name marabout (something rejected by more orthodox Muslims and Sufi brotherhoods alike). The recent diaspora of West Africans (to Paris in particular) has brought this tradition to Europe and North America, where some marabouts advertise their services as fortune tellers.
Marbut see Marabout
Murabit see Marabout
One who is attached see Marabout
One who is garrisoned see Marabout
Maraghi, Mustafa al-
Maraghi, Mustafa al- (Mustafa al-Maraghi) (1881-1945). Egyptian reformist and rector of al-Azhar (1928-1929 and 1935-1945). Shaykh Mustafa al-Maraghi is the link between the reforms of his mentor Muhammad ‘Abduh and such subsequent leaders of al-Azhar as Mustafa ‘Abd al-Raziq, ‘Abd al-Halim Mahmud, and Mahmud Shaltut; the last, his professed disciple, later transformed al-Azhar by compromising with the secular nationalist regime of Gamal Abdel Nasser.
He was described by his contemporaries as a unique man of strong character and leadership abilities. Maraghi’s dismissal by King Fu’ad in 1929 caused a revolt among the Azhari ‘ulama’ that resulted in the dismissal of seventy of them.
As a reformer, Maraghi believed in Islam’s flexibility and ability to adapt to the needs of modernity. He called for social, legal, and educational reforms and pursued an aggressive campaign begun by ‘Abduh and finished by Shaltut -- to integrate the modern sciences into al-Azhar’s curriculum. To that end he organized committees to reform the university’s regulations and curriculum and created a supervisory department for research whose responsibilities included publishing and translation.
Maraghi called for the exercise of ijtihad, reinterpretation, and opposed taqlid, the blind following of tradition. He worked for the reconciliation of different Muslim madhhabs (schools of law) and cooperated with the Aga Khan in setting up Islamic educational and research associations to arbitrate between various madhhabs and strengthen ties among them. He also waged a campaign against Christian missionaries and the schools they opened in Egypt, which he felt were comprising Islam and undermining Islamic society. He also participated in international religious conferences, where he asked for recognition of the equality of all religious groups.
Maraghi was in several senses an enigmatic figure. Although a leader at conservative al-Azhar, he was nevertheless a close associate of Ahmad Lutfi al-Sayyid and the liberal Ahrar Dusturiyun Party. He opposed British rule, yet he often cooperated with the British. He refused to support King Fu’ad’s bid for the Islamic caliphate after its 1924 cancellation by Ataturk, yet later he joined Misr al-Fatat’s Ahmad Husayn in calling upon King Faruq (who reinstated him as Shaykh al-Azhar in 1935) to claim it. His professed desire for a greater role in government for the clergy did not stop him from proposing a reform program that, if fully implemented, could have weakened them, since it included closure of Dar al-‘Ulum and the school for shari‘a judges. It is also reported that he proposed the translation (to other than Arabic languages) of the Qur’an to King Faruq.
As Shaykh al-Azhar, Maraghi exerted a final effort to keep that institution under full clerical authority at a time when the ‘ulama’ were losing authority to a new bureaucratic and intellectual order whose discourse was secularly oriented. Students of Egyptian social history also note his provincial origin in the small Upper Egyptian town of Maragha near Tahta as a reminder of the often-forgotten importance of the periphery in the transformation of the center.
Mustafa al-Maraghi see Maraghi, Mustafa al-
Maraghi, Mustafa al- (Mustafa al-Maraghi) (1881-1945). Egyptian reformist and rector of al-Azhar (1928-1929 and 1935-1945). Shaykh Mustafa al-Maraghi is the link between the reforms of his mentor Muhammad ‘Abduh and such subsequent leaders of al-Azhar as Mustafa ‘Abd al-Raziq, ‘Abd al-Halim Mahmud, and Mahmud Shaltut; the last, his professed disciple, later transformed al-Azhar by compromising with the secular nationalist regime of Gamal Abdel Nasser.
He was described by his contemporaries as a unique man of strong character and leadership abilities. Maraghi’s dismissal by King Fu’ad in 1929 caused a revolt among the Azhari ‘ulama’ that resulted in the dismissal of seventy of them.
As a reformer, Maraghi believed in Islam’s flexibility and ability to adapt to the needs of modernity. He called for social, legal, and educational reforms and pursued an aggressive campaign begun by ‘Abduh and finished by Shaltut -- to integrate the modern sciences into al-Azhar’s curriculum. To that end he organized committees to reform the university’s regulations and curriculum and created a supervisory department for research whose responsibilities included publishing and translation.
Maraghi called for the exercise of ijtihad, reinterpretation, and opposed taqlid, the blind following of tradition. He worked for the reconciliation of different Muslim madhhabs (schools of law) and cooperated with the Aga Khan in setting up Islamic educational and research associations to arbitrate between various madhhabs and strengthen ties among them. He also waged a campaign against Christian missionaries and the schools they opened in Egypt, which he felt were comprising Islam and undermining Islamic society. He also participated in international religious conferences, where he asked for recognition of the equality of all religious groups.
Maraghi was in several senses an enigmatic figure. Although a leader at conservative al-Azhar, he was nevertheless a close associate of Ahmad Lutfi al-Sayyid and the liberal Ahrar Dusturiyun Party. He opposed British rule, yet he often cooperated with the British. He refused to support King Fu’ad’s bid for the Islamic caliphate after its 1924 cancellation by Ataturk, yet later he joined Misr al-Fatat’s Ahmad Husayn in calling upon King Faruq (who reinstated him as Shaykh al-Azhar in 1935) to claim it. His professed desire for a greater role in government for the clergy did not stop him from proposing a reform program that, if fully implemented, could have weakened them, since it included closure of Dar al-‘Ulum and the school for shari‘a judges. It is also reported that he proposed the translation (to other than Arabic languages) of the Qur’an to King Faruq.
As Shaykh al-Azhar, Maraghi exerted a final effort to keep that institution under full clerical authority at a time when the ‘ulama’ were losing authority to a new bureaucratic and intellectual order whose discourse was secularly oriented. Students of Egyptian social history also note his provincial origin in the small Upper Egyptian town of Maragha near Tahta as a reminder of the often-forgotten importance of the periphery in the transformation of the center.
Mustafa al-Maraghi see Maraghi, Mustafa al-
Marakkayar
Marakkayar. Endogamous Tamil-speaking Muslim group of southern India in the coastal districts of Tamil Nadu state. They are Shafi‘i Sunnis and read the Qur’an in a Tamil translation written in Arabic characters.
Marakkayar. Endogamous Tamil-speaking Muslim group of southern India in the coastal districts of Tamil Nadu state. They are Shafi‘i Sunnis and read the Qur’an in a Tamil translation written in Arabic characters.
Maranao
Maranao. The Maranao are a Philippine Muslim group living predominantly around Lake Lanao in the northwest portion of the island of Mindanao. The word “Maranao” means “people of the lake,” and it is used to designate not only the people, but also the language spoken by the people.
Lake Lanao, the largest lake in Mindanao and the second largest fresh water lake in the Philippines, is approximately 2,300 feet above sea level. It empties into the Agus River, which feeds the Maria Christina Falls about 18 miles north of it. The southern tip of the lake is approximately 21 miles from the municipality of Malabang on the southwestern coast of Mindanao. Thus, the Maranao are predominantly a non-coastal inland group relatively isolated from coastal Filipinos and foreign colonial powers until recently. The mountainous terrain between the coast and Lake Lanao has made it difficult for outsiders to influence the Maranao. A cement road between Marawi City and Iligan City and improved roads elsewhere in the area are changing this situation.
Of the major Muslim ethnolinguistic groups in the Philippines, the Maranao were the last to be Islamized. They have also been a major center of fierce resistance against the Spanish, the Americans, the Japanese and the Republic of the Philippines, especially after martial law was declared in September 1972.
Many Maranao became vehemently opposed to the Republic of the Philippines, especially the feature of martial law, and a number of Maranao engaged in armed revolt against it. They preferred a federated system of government, which would have allowed for more local autonomy; or they preferred to secede from the republic completely in order either to align themselves with a Muslim country or to be independent altogether. Loyalty to descent groups caused many Maranao to tolerate, shelter or support the rebels, whom they affectionately referred to as “the children.”
The native Maranao have a fascinating culture that revolves around kulintang music, a specific type of gong music, found among both Muslim and non-Muslim groups of the Southern Philippines. In 2005, the Darangen Epic of the Maranao people of Lake Lanao was selected by UNESCO as a Masterpiece of the Oral and Intangible Heritage of Humanity.
Maranao. The Maranao are a Philippine Muslim group living predominantly around Lake Lanao in the northwest portion of the island of Mindanao. The word “Maranao” means “people of the lake,” and it is used to designate not only the people, but also the language spoken by the people.
Lake Lanao, the largest lake in Mindanao and the second largest fresh water lake in the Philippines, is approximately 2,300 feet above sea level. It empties into the Agus River, which feeds the Maria Christina Falls about 18 miles north of it. The southern tip of the lake is approximately 21 miles from the municipality of Malabang on the southwestern coast of Mindanao. Thus, the Maranao are predominantly a non-coastal inland group relatively isolated from coastal Filipinos and foreign colonial powers until recently. The mountainous terrain between the coast and Lake Lanao has made it difficult for outsiders to influence the Maranao. A cement road between Marawi City and Iligan City and improved roads elsewhere in the area are changing this situation.
Of the major Muslim ethnolinguistic groups in the Philippines, the Maranao were the last to be Islamized. They have also been a major center of fierce resistance against the Spanish, the Americans, the Japanese and the Republic of the Philippines, especially after martial law was declared in September 1972.
Many Maranao became vehemently opposed to the Republic of the Philippines, especially the feature of martial law, and a number of Maranao engaged in armed revolt against it. They preferred a federated system of government, which would have allowed for more local autonomy; or they preferred to secede from the republic completely in order either to align themselves with a Muslim country or to be independent altogether. Loyalty to descent groups caused many Maranao to tolerate, shelter or support the rebels, whom they affectionately referred to as “the children.”
The native Maranao have a fascinating culture that revolves around kulintang music, a specific type of gong music, found among both Muslim and non-Muslim groups of the Southern Philippines. In 2005, the Darangen Epic of the Maranao people of Lake Lanao was selected by UNESCO as a Masterpiece of the Oral and Intangible Heritage of Humanity.
Mar‘ashis
Mar‘ashis. Line of sayyids originally from Mar‘ash, a town in the Taurus Mountains region of southern Anatolia, Turkey. The Mar‘ashis formed a dynasty which dominated Mazandaran, Iran, between 1358 and the second half of the sixteenth century.
Mar‘ashis. Line of sayyids originally from Mar‘ash, a town in the Taurus Mountains region of southern Anatolia, Turkey. The Mar‘ashis formed a dynasty which dominated Mazandaran, Iran, between 1358 and the second half of the sixteenth century.
Maratha
Maratha (Mahratta) (Mahratti). Name of the caste cluster of Hindu agriculturalists turned warriors inhabiting northwest Deccan. Their greatest chief was Sivaji (1627-1680), who challenged the Mughal Emperor Aurangzib.
The Maratha, also spelled Mahratta or Mahratti, are a major people of India, famed in history as yeoman warriors and champions of Hinduism. Their homeland is the present state of Maharashtra, the Marathi-speaking region that extends from Mumbai (Bombay) to Goa along the west coast of India and inland about 100 miles (160 km) east of Nagpur.
The term Maratha is used in three overlapping senses: within the Marathi-speaking region it refers to the single dominant Maratha caste or to the group of Maratha and Kunbi (descendants of settlers who came from the north about the beginning of the 1st century ce) castes; outside Maharashtra, the term often loosely designates the entire regional population speaking the Marathi language, numbering some 80 million; and, used historically, the term denotes the regional kingdom founded by the Maratha leader Shivaji in the 17th century and expanded by his successors in the 18th century.
The Maratha group of castes is a largely rural class of peasant cultivators, landowners, and soldiers. Some Maratha and Kunbi have at times claimed Kshatriya (the warrior and ruling class) standing and supported their claims to this rank by reference to clan names and genealogies linking themselves with epic heroes, Rajput clans of the north, or historical dynasties of the early medieval period. The Maratha and Kunbi group of castes is divided into subregional groupings of coast, western hills, and Deccan Plains, among which there is little intermarriage. Within each subregion, clans of these castes are classed in social circles of decreasing rank. A maximal circle of 96 clans is said to include all true Maratha, but the lists of these 96 clans are highly varied and disputed.
Mahratta see Maratha
Mahratti see Maratha
Maratha (Mahratta) (Mahratti). Name of the caste cluster of Hindu agriculturalists turned warriors inhabiting northwest Deccan. Their greatest chief was Sivaji (1627-1680), who challenged the Mughal Emperor Aurangzib.
The Maratha, also spelled Mahratta or Mahratti, are a major people of India, famed in history as yeoman warriors and champions of Hinduism. Their homeland is the present state of Maharashtra, the Marathi-speaking region that extends from Mumbai (Bombay) to Goa along the west coast of India and inland about 100 miles (160 km) east of Nagpur.
The term Maratha is used in three overlapping senses: within the Marathi-speaking region it refers to the single dominant Maratha caste or to the group of Maratha and Kunbi (descendants of settlers who came from the north about the beginning of the 1st century ce) castes; outside Maharashtra, the term often loosely designates the entire regional population speaking the Marathi language, numbering some 80 million; and, used historically, the term denotes the regional kingdom founded by the Maratha leader Shivaji in the 17th century and expanded by his successors in the 18th century.
The Maratha group of castes is a largely rural class of peasant cultivators, landowners, and soldiers. Some Maratha and Kunbi have at times claimed Kshatriya (the warrior and ruling class) standing and supported their claims to this rank by reference to clan names and genealogies linking themselves with epic heroes, Rajput clans of the north, or historical dynasties of the early medieval period. The Maratha and Kunbi group of castes is divided into subregional groupings of coast, western hills, and Deccan Plains, among which there is little intermarriage. Within each subregion, clans of these castes are classed in social circles of decreasing rank. A maximal circle of 96 clans is said to include all true Maratha, but the lists of these 96 clans are highly varied and disputed.
Mahratta see Maratha
Mahratti see Maratha
Mardam
Mardam. Affluent and distinguished Syrian family. Renown was achieved by Jamil Mardam (1894-1961), a politician, and by his cousin Khalil (1895-1959), a litterateur.
Mardam. Affluent and distinguished Syrian family. Renown was achieved by Jamil Mardam (1894-1961), a politician, and by his cousin Khalil (1895-1959), a litterateur.
Mardini, al-
Mardini, al-. Name of origin of three mathematicians and astronomers: Abu’l-Tahir (Ibn Fallus) (1194-1252); ‘Abd Allah ibn Khalil (d. 1406); and Muhammad ibn Muhammad (Sibt al-Mardini) (1423-1506).
Mardini, al-. Name of origin of three mathematicians and astronomers: Abu’l-Tahir (Ibn Fallus) (1194-1252); ‘Abd Allah ibn Khalil (d. 1406); and Muhammad ibn Muhammad (Sibt al-Mardini) (1423-1506).
Marghinani, al-
Marghinani, al-. Name of two families of Hanafi lawyers whose native town was Marghinan in Ferghana. The most important was Burhan al-Din Abu’l-Hasan (d. 1197). His principal work is a legal compendium, on which he himself wrote a commentary in eight volumes, and a second celebrated commentary, which later writers repeatedly edited and annotated.
Qazi Halb Burhan-ud-din al-Marghinani was an Islamic scholar, presumably a Hanafi. His full name was Sheikh Burhan al-Din Al al-Farghani al-Marghinani.
The works of al-Marghinani include:
* Sirat al-Halbiya
* Hidayah
Marghinani, al-. Name of two families of Hanafi lawyers whose native town was Marghinan in Ferghana. The most important was Burhan al-Din Abu’l-Hasan (d. 1197). His principal work is a legal compendium, on which he himself wrote a commentary in eight volumes, and a second celebrated commentary, which later writers repeatedly edited and annotated.
Qazi Halb Burhan-ud-din al-Marghinani was an Islamic scholar, presumably a Hanafi. His full name was Sheikh Burhan al-Din Al al-Farghani al-Marghinani.
The works of al-Marghinani include:
* Sirat al-Halbiya
* Hidayah
Marhaen
Marhaen. Term coined by Sukarno in 1930 referring to individuals who own only sufficient means of production to support themselves at subsistence level. It includes impoverished peasant smallholders, fishermen, street vendors, and the like who, Sukarno argued, made up the bulk of the Indonesian population. While a strict definition of marhaen excludes proletarians, who sell only their labor, the term was generally used to refer to all impoverished Indonesians and by extension to the entire Indonesian people, who Sukarno claimed were oppressed by capitalism and imperialism. This concept enabled Sukarno to incorporate Marxist analysis into his nationalistic critique of colonialism without promoting class conflict within Indonesian society.
Marhaen. Term coined by Sukarno in 1930 referring to individuals who own only sufficient means of production to support themselves at subsistence level. It includes impoverished peasant smallholders, fishermen, street vendors, and the like who, Sukarno argued, made up the bulk of the Indonesian population. While a strict definition of marhaen excludes proletarians, who sell only their labor, the term was generally used to refer to all impoverished Indonesians and by extension to the entire Indonesian people, who Sukarno claimed were oppressed by capitalism and imperialism. This concept enabled Sukarno to incorporate Marxist analysis into his nationalistic critique of colonialism without promoting class conflict within Indonesian society.
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