Mathamina, al-
Mathamina, al-. Name given by the Yemenite historians to eight noble families of southern Arabia who, before Islam, enjoyed important political privileges, either in the kingdom of Himyar (from the end of the third century to 520), or under Abyssinian and Persian regimes.
Mathamina, al-. Name given by the Yemenite historians to eight noble families of southern Arabia who, before Islam, enjoyed important political privileges, either in the kingdom of Himyar (from the end of the third century to 520), or under Abyssinian and Persian regimes.
Matmata
Matmata (Metmata). Name of a large Berber people in Tunisia, Algeria, and Morocco. There were also some Matmata groups among the Berber tribes who went across to Spain at different periods.
Metmata see Matmata
Matmata (Metmata). Name of a large Berber people in Tunisia, Algeria, and Morocco. There were also some Matmata groups among the Berber tribes who went across to Spain at different periods.
Metmata see Matmata
Matraqci, Nasuh al-Silahi
Matraqci, Nasuh al-Silahi (Nasuh al-Silahi Matraqci). Sixteenth century horseman, mathematician, historian, calligrapher, painter, and inventor of some new forms of the game of matraq, a contest with a stick, cudgel or rapier for training and knight-errantry. Matraqci translated al-Tabari’s History of Prophets and Kings into Turkish and illustrated a Turkish supplement to this translation, which includes the history of the Ottomans from the beginning to the year 1551.
Nasuh al-Silahi Matraqci see Matraqci, Nasuh al-Silahi
Matraqci, Nasuh al-Silahi (Nasuh al-Silahi Matraqci). Sixteenth century horseman, mathematician, historian, calligrapher, painter, and inventor of some new forms of the game of matraq, a contest with a stick, cudgel or rapier for training and knight-errantry. Matraqci translated al-Tabari’s History of Prophets and Kings into Turkish and illustrated a Turkish supplement to this translation, which includes the history of the Ottomans from the beginning to the year 1551.
Nasuh al-Silahi Matraqci see Matraqci, Nasuh al-Silahi
Mat Salleh
Mat Salleh (Datu Muhammad Salleh) (Mohammed Salleh) (d. January 31, 1900). Most important leader to resist the spreading power of the British North Borneo Chartered Company in nineteenth-century Sabah. British sources mostly characterize him as a treacherous rebel waging a reactionary battle against company sponsored law and order; a revisionist interpretation portrays him as a traditional Malayo-Muslim leader of popular resistance, perhaps even a nationalist hero, against a company rule imposed by force. A part-Sulu, part-Bajau chief from northwestern Sabah, Mat Salleh clashed repeatedly, beginning in 1894, with company representatives over their attempts to collect taxes. In 1897, his forces raided the British settlement at Gaya Island. Conflict erupted again, and Mat Salleh was killed at Tambunan in 1900. Ironically, his activities resulted ultimately in an increased company presence on the west coast.
The Mat Salleh Rebellion was a series of major disturbances in North Borneo, now the Malaysian state of Sabah, from 1894 to 1900. It was instigated by Datu Muhammad Salleh, better known as Mat Salleh.
During the late 19th century, North Borneo was under the administration of the British North Borneo Company. The Company was trying to transform North Borneo into a producer of various agricultural products, especially tobacco. As the Company introduced new cash crops, North Borneo underwent inevitable economic and social changes.
The Company tried hard to preserve local cultures, but certain local practices had to be regulated to ensure the Company's control. For instance, slavery was abolished. More disruptive changes brought about by the Company were the introduction of taxes and the requirement for firearms and boat licenses. Many locals disagreed with the new rulings.
One of the more influential dissenting local chiefs was Mat Salleh. He was born in Inanam, North Borneo, the son of the leader of the Inanam, and became a governor at Sugud River. A member of the Bajau and Suluk tribes, he married a Sulu princess.
In 1895, Mat Salleh entered into a long running dispute with the Company. Salleh had taken issue with the Company imposing new rules on the Sugud River region, but the Company ignored his complaints. For its part, the Company was unhappy with Mat Salleh collecting taxes from the local populace without Company approval. Soon after the dispute began, the Company burned down Salleh's village, and in 1897 he retaliated by razing the Company's harbor at Pulau Gaya. As the rebellion grew, Salleh ordered a fort to be constructed in Ranau. The Company tried to capture the fort but met with heavy resistance and resorted to setting fire to it instead. After skirmishes near Pulau Gaya, Inanam and Menggatal, this phase of the conflict ended with Mat Salleh's forces retreating into North Borneo hitherland.
In due course, the Company offered Mat Salleh peace, and Mat Salleh agreed. Unfortunately for him, this truce with the British so outraged his own people that he was forced to flee to Tambunan. The British granted Mat Salleh control of Tambunan, and he built a new fort there. Despite the peace treaty, the Company decided to take Tambunan back from Mat Salleh in 1899. Mat Salleh refused to co-operate and fighting
recommenced. On January 31, 1900, he was shot dead in Kampung Toboh, Tambunan. His death left the rebellion movement leaderless and effectively ended it.
Datu Muhammad Salleh see Mat Salleh
Mohammed Salleh see Mat Salleh
Salleh, Datu Muhammad see Mat Salleh
Salleh, Mat see Mat Salleh
Salleh, Mohammed see Mat Salleh
Datu Muhammad Salleh see Mat Salleh
Mohammed Salleh see Mat Salleh
Salleh, Datu Muhammad see Mat Salleh
Salleh, Mat see Mat Salleh
Salleh, Mohammed see Mat Salleh
Matta ibn Yunus al-Qunna’i
Matta ibn Yunus al-Qunna’i (d. 940). Nestorian Christian who translated Aristotle and commented on him. His Arabic translations were all made from Syriac versions. Al-Farabi was among his pupils.
Matta ibn Yunus al-Qunna’i (d. 940). Nestorian Christian who translated Aristotle and commented on him. His Arabic translations were all made from Syriac versions. Al-Farabi was among his pupils.
Mattos, Joaquin de
Mattos, Joaquin de. Black slave leader and hero in the unsuccessful rebellion of Hausa slaves in Bahia in 1835. His loyalty to his comrades was so great that during his trial he refused even to admit an acquaintance with his closest associates. Like all the rebels, Mattos was a devout Muslim.
Mattos, Joaquin de. Black slave leader and hero in the unsuccessful rebellion of Hausa slaves in Bahia in 1835. His loyalty to his comrades was so great that during his trial he refused even to admit an acquaintance with his closest associates. Like all the rebels, Mattos was a devout Muslim.
Maturidi
Maturidi (Arabic: al-Maturidiyya) is a school of theology in Sunni Islam named after Abu Mansur al-Maturidi. It is one of the three creeds of Sunni Islam alongside Ash'arism and Atharism, and prevails in the Hanafi school of jurisprudence.
Al-Maturidi codified and systematized the theological Islamic beliefs already present among the Hanafi Muslim theologians of Balkh and Transoxiana under one school of systematic theology (kalam); Abu Hanifa emphasized the use of rationality and theological rationalism regarding the interpretation of the sacred scriptures of Islam.
Maturidism was originally circumscribed to the region of Transoxiana in Central Asia but it became the predominant theological orientation amongst the Sunnī Muslims of Persia before the Safavid conversion to Shi'ism in the 16th century, and the Ahl al-Ra'y (people of reason). It enjoyed a preeminent status in the Ottoman Empire and Mughal India. Outside the old Ottoman and Mughal empires, most Turkic tribes, Hui people, Central Asian, and South Asian Muslims also follow the Maturidi theology. There have also been Arab Maturidi scholars.
Maturidi, Abu Mansur Muhammad al-
Maturidi, Abu Mansur Muhammad al- (Abu Mansur Muhammad al-Maturidi) (Muhammad Abu Mansur al-Maturidi) (853/873 - 944). Hanafi theologian of Maturid in Samarkand, jurist and Qur’an commentator. He was a native of Samarkand and founder of a school of theology comparable to, but less well known than, that of al-Ashari. Both lived before kalam became the dominant theological method of Islam. Al-Maturidi’s views were so closely identified with those of the pivotal shari‘a expert, Abu Hanifa, that the latter’s name often eclipsed even the memory of the former.
Al-Maturidi’s doctrinal school which later came to be considered one of the two orthodox Sunni schools which later came to be considered one of the two orthodox Sunni schools of theology (in Arabic, maturidiyya), the other being the school of al-Ash‘ari. He argued against the positions of the Mu‘tazila, of the Karramiyya, of the Imami Shi‘a, and of the Isma‘ilis. He also refuted the views of Christians, Jews, Zoroastrians, Manichaeans, Bardesanites and Marcionites.
Muhammad Abu Mansur al-Maturidi was a Persian Muslim theologian, and a scholar of Islamic jurisprudence and Qur'anic exegesis. Al-Maturidi is one of the pioneers of Islamic Jurisprudence and his two works are considered to be authoritative on the subject. He had a "high standing" among the scholars of his time and region.
Al-Maturidi was born in Maturid near Samarqand. He was educated in Islamic theology, Qur'anic exegesis, and Islamic jurisprudence. He was a Muslim theologian and his background is claimed as Persian. The area of Samarkand was at his time under the Samanid Persian dynasty and its urban population were predominately Persian while the surrounding steppes was largely populated by Turkic-speaking nomads.
When al-Maturidi was growing up there was an emerging reaction against some schools within Islam, notably Mu'tazilis, Qarmati, and Shi'a. The Sunni scholars were following Abu Hanifa. Al-Maturidi with other two preeminent scholars wrote especially on the creed of Islam and elaborated Abu Hanifa's doctrine, the other two being Abu al-Hasan al-Ash'ari in Iraq, and Ahmad ibn Muhammad al-Tahawi in Egypt.
While Al-Ash'ari and Al-Tahawi were Sunni together with Al-Maturidi, they constructed their own theologies diverging slightly from Abu Hanifa's school. Al-Ash'ari, enunciated that God creates the individual’s power (qudra), will, and the actual act giving way to a fatalist school of theology, which was later put in a consolidated form by Al Ghazali. Al Maturidi, followed in Abu Hanifa's footsteps, and presented the "notion that God was the creator of man’s acts, although man possessed his own capacity and will to act". Al Maturidi and Al-Ash'ari also separated from each other on the issue of the attributes of God, as well as some other minor issues.
Later, with the impact of Persianate states such as Great Seljuq Empire and Turkish states such as the Ottoman Empire, the Maturidi school spread to greater areas where the Hanafi school of law is prevalent, such as Afghanistan, Central Asia, India, Pakistan and Turkey.
Maturidi had an immense knowledge of dualist beliefs (Sanawiyya) and of other old Persian religions. His "Kitäb al-tawhld" in this way became a primary source for modern researchers with its rich materials about Iranian Manicheanism (Mâniyya), a group of Brahmans (Barähima), and some controversial personalities such as Ibn al-Rawandi, Muhammad al Warraq, and Muhammad b. Shabib.
The writings of al-Maturidi include:
* Kitab Al Tawhid ('Book of Monotheism')
* Kitab Radd Awa'il al-Adilla, a refutation of a Mu'tazili book
* Radd al-Tahdhib fi al-Jadal, another refutation of a Mu'tazili book
* Kitab Bayan Awham al-Mu'tazila ('Book of Exposition of the Errors of Mu'tazila)
* Kitab Ta'wilat al-Qur'an ('Book of the Interpretations of the Quran')
* Kitab al-Maqalat
* Ma'akhidh al-Shara'i` in Usul al-Fiqh
* Al-Jadal fi Usul al-Fiqh
* Radd al-Usul al-Khamsa, a refutation of Abu Muhammad al-Bahili's exposition of the Five Principles of the Mu'tazila
* Radd al-Imama, a refutation of the Shi`i conception of the office of Imam;
* Al-Radd `ala Usul al-Qaramita
* Radd Wa`id al-Fussaq, a refutation of the Mu`tazili doctrine that all grave sinners will be eternally in hell fire.
Abu Mansur Muhammad al-Maturidi see Maturidi, Abu Mansur Muhammad al-
Muhammad Abu Mansur al-Maturidi see Maturidi, Abu Mansur Muhammad al-
Maturidi, Abu Mansur Muhammad al- (Abu Mansur Muhammad al-Maturidi) (Muhammad Abu Mansur al-Maturidi) (853/873 - 944). Hanafi theologian of Maturid in Samarkand, jurist and Qur’an commentator. He was a native of Samarkand and founder of a school of theology comparable to, but less well known than, that of al-Ashari. Both lived before kalam became the dominant theological method of Islam. Al-Maturidi’s views were so closely identified with those of the pivotal shari‘a expert, Abu Hanifa, that the latter’s name often eclipsed even the memory of the former.
Al-Maturidi’s doctrinal school which later came to be considered one of the two orthodox Sunni schools which later came to be considered one of the two orthodox Sunni schools of theology (in Arabic, maturidiyya), the other being the school of al-Ash‘ari. He argued against the positions of the Mu‘tazila, of the Karramiyya, of the Imami Shi‘a, and of the Isma‘ilis. He also refuted the views of Christians, Jews, Zoroastrians, Manichaeans, Bardesanites and Marcionites.
Muhammad Abu Mansur al-Maturidi was a Persian Muslim theologian, and a scholar of Islamic jurisprudence and Qur'anic exegesis. Al-Maturidi is one of the pioneers of Islamic Jurisprudence and his two works are considered to be authoritative on the subject. He had a "high standing" among the scholars of his time and region.
Al-Maturidi was born in Maturid near Samarqand. He was educated in Islamic theology, Qur'anic exegesis, and Islamic jurisprudence. He was a Muslim theologian and his background is claimed as Persian. The area of Samarkand was at his time under the Samanid Persian dynasty and its urban population were predominately Persian while the surrounding steppes was largely populated by Turkic-speaking nomads.
When al-Maturidi was growing up there was an emerging reaction against some schools within Islam, notably Mu'tazilis, Qarmati, and Shi'a. The Sunni scholars were following Abu Hanifa. Al-Maturidi with other two preeminent scholars wrote especially on the creed of Islam and elaborated Abu Hanifa's doctrine, the other two being Abu al-Hasan al-Ash'ari in Iraq, and Ahmad ibn Muhammad al-Tahawi in Egypt.
While Al-Ash'ari and Al-Tahawi were Sunni together with Al-Maturidi, they constructed their own theologies diverging slightly from Abu Hanifa's school. Al-Ash'ari, enunciated that God creates the individual’s power (qudra), will, and the actual act giving way to a fatalist school of theology, which was later put in a consolidated form by Al Ghazali. Al Maturidi, followed in Abu Hanifa's footsteps, and presented the "notion that God was the creator of man’s acts, although man possessed his own capacity and will to act". Al Maturidi and Al-Ash'ari also separated from each other on the issue of the attributes of God, as well as some other minor issues.
Later, with the impact of Persianate states such as Great Seljuq Empire and Turkish states such as the Ottoman Empire, the Maturidi school spread to greater areas where the Hanafi school of law is prevalent, such as Afghanistan, Central Asia, India, Pakistan and Turkey.
Maturidi had an immense knowledge of dualist beliefs (Sanawiyya) and of other old Persian religions. His "Kitäb al-tawhld" in this way became a primary source for modern researchers with its rich materials about Iranian Manicheanism (Mâniyya), a group of Brahmans (Barähima), and some controversial personalities such as Ibn al-Rawandi, Muhammad al Warraq, and Muhammad b. Shabib.
The writings of al-Maturidi include:
* Kitab Al Tawhid ('Book of Monotheism')
* Kitab Radd Awa'il al-Adilla, a refutation of a Mu'tazili book
* Radd al-Tahdhib fi al-Jadal, another refutation of a Mu'tazili book
* Kitab Bayan Awham al-Mu'tazila ('Book of Exposition of the Errors of Mu'tazila)
* Kitab Ta'wilat al-Qur'an ('Book of the Interpretations of the Quran')
* Kitab al-Maqalat
* Ma'akhidh al-Shara'i` in Usul al-Fiqh
* Al-Jadal fi Usul al-Fiqh
* Radd al-Usul al-Khamsa, a refutation of Abu Muhammad al-Bahili's exposition of the Five Principles of the Mu'tazila
* Radd al-Imama, a refutation of the Shi`i conception of the office of Imam;
* Al-Radd `ala Usul al-Qaramita
* Radd Wa`id al-Fussaq, a refutation of the Mu`tazili doctrine that all grave sinners will be eternally in hell fire.
Abu Mansur Muhammad al-Maturidi see Maturidi, Abu Mansur Muhammad al-
Muhammad Abu Mansur al-Maturidi see Maturidi, Abu Mansur Muhammad al-
Maududi
Maududi (Maulana Abu’l Ala Maududi) (Abu al-Ala Maududi) (Syed Abul A'ala Maududi) (Maudoodi) (Modudi) (Mawdudi) (Molana) (Sayyid Abu’l-A‘la’ Mawdudi) (Shaikh Syed Abul A'ala Mawdudi) (September 25, 1903 - September 22, 1979). Pakistani writer, orator, and politician who was born in India. He began his public career when he was only 24 years old. He published a collection of essays entitled Al-Jihad fi al-Islam (“Jihad in Islam”) that caused a stir among Islamic scholars. In 1933, he took over as editor of a monthly magazine, Tarjuman al-Quran. The magazine offered an interpretation of the Qur’an that emphasized that Islam as revealed to Muhammad, its prophet, did not draw a distinction between the spiritual and the temporal worlds. In 1941, Maududi decided to enter politics by establishing the Jamaat-e-Islami (the Party of Islam). For six years, however, from 1941 to 1947, Maududi and the Jamaat-e Islami opposed Muhammad Ali Jinnah, his All-India Muslim League, and their demand for the creation of Pakistan, a homeland for the Muslim population of British India.
Maududi’s opposition to the idea of Pakistan was based on the belief that nation states could not be reconciled with the concept of the Muslim umma (community) that included all Muslims. The umma could not be divided by borders that separated nation states. Once Pakistan was born, Maududi decided to move to the new country and established himself and the Jamaat-e-Islami in Lahore. Once in Pakistan, he turned his attention to creating an Islamic state in the country created by Jinnah and the Muslim League. Maududi’s program consisted of two parts. First, he wished to define strictly the meaning of being a Muslim, excluding all those who deviated even slightly from subscribing to what he defined as the basic tenets of Islam. Second, he wanted Pakistan to adopt an Islamic political system rather than the systems borrowed from the West.
Maududi’s first serious confrontation with the state of Pakistan came in 1953 when he led a movement against the Ahmadiyya community. The movement turned violent and martial law had to be imposed before law and order was restored in the country. A military court sentenced Maududi to death but the sentence was later reduced. Maududi had to wait more than 20 years before the Ahmadiyyas were declared to be non-Muslims. This action was taken in 1974 by the administration of Prime Minister Zulfikar Ali Bhutto. It was during the early years of the regime of President Zia ul-Haq that Maududi’s views had the greatest impact on Pakistan. Zia made several attempts to introduce Islam into the country’s political and economic structures. Although Zia was not successful in the area of politics, he introduced a number of Islamic financial instruments. These included the imposition of taxes such as zakat and ushr.
Maududi’s influence was not limited to Pakistan. He influenced the radical Egyptian Islamist Sayyid Qutb, who in turn influenced such ideological heirs as Osama Bin Laden; Omar Abdel Rahman, the blind sheik who was convicted of bombing the World Trade Center in 1993; and Ayman al-Zawahiri, head of the radical Egypt-based movement, Islamic Jihad. Maududi’s core concept is based on the traditional idea of Islam as a comprehensive way of life -- the total obedience of society and government to the authority of traditional Islamic law.
Maududi envisioned a theocratic state in which God is recognized as the supreme civil ruler and in which religious authorities rule as God’s representatives. This idea stands in direct opposition to a basic tenet of the United States system of government: the separation of church and state and it is this idea which stands as a source of conflict between the United States and Islamic fundamentalists around the world.
Maududi’s writings also stressed the evils created by imperialism and international capitalism. He argued that the universal acceptance of Islam would eliminate poverty, injustice, and the oppression of the masses. His admirers consider him the most systematic thinker of modern Islam, while his critics dismiss him as an impractical romantic. Nonetheless, he has an international reputation in the Muslim world, and revivalists have a particular respect for his thought.
Maulana Abu’l Ala Maududi see Maududi
Abu al-Ala Maududi see Maududi
Syed Abul A'ala Maududi see Maududi
Maudoodi see Maududi
Modudi see Maududi
Mawdudi see Maududi
Maududi (Maulana Abu’l Ala Maududi) (Abu al-Ala Maududi) (Syed Abul A'ala Maududi) (Maudoodi) (Modudi) (Mawdudi) (Molana) (Sayyid Abu’l-A‘la’ Mawdudi) (Shaikh Syed Abul A'ala Mawdudi) (September 25, 1903 - September 22, 1979). Pakistani writer, orator, and politician who was born in India. He began his public career when he was only 24 years old. He published a collection of essays entitled Al-Jihad fi al-Islam (“Jihad in Islam”) that caused a stir among Islamic scholars. In 1933, he took over as editor of a monthly magazine, Tarjuman al-Quran. The magazine offered an interpretation of the Qur’an that emphasized that Islam as revealed to Muhammad, its prophet, did not draw a distinction between the spiritual and the temporal worlds. In 1941, Maududi decided to enter politics by establishing the Jamaat-e-Islami (the Party of Islam). For six years, however, from 1941 to 1947, Maududi and the Jamaat-e Islami opposed Muhammad Ali Jinnah, his All-India Muslim League, and their demand for the creation of Pakistan, a homeland for the Muslim population of British India.
Maududi’s opposition to the idea of Pakistan was based on the belief that nation states could not be reconciled with the concept of the Muslim umma (community) that included all Muslims. The umma could not be divided by borders that separated nation states. Once Pakistan was born, Maududi decided to move to the new country and established himself and the Jamaat-e-Islami in Lahore. Once in Pakistan, he turned his attention to creating an Islamic state in the country created by Jinnah and the Muslim League. Maududi’s program consisted of two parts. First, he wished to define strictly the meaning of being a Muslim, excluding all those who deviated even slightly from subscribing to what he defined as the basic tenets of Islam. Second, he wanted Pakistan to adopt an Islamic political system rather than the systems borrowed from the West.
Maududi’s first serious confrontation with the state of Pakistan came in 1953 when he led a movement against the Ahmadiyya community. The movement turned violent and martial law had to be imposed before law and order was restored in the country. A military court sentenced Maududi to death but the sentence was later reduced. Maududi had to wait more than 20 years before the Ahmadiyyas were declared to be non-Muslims. This action was taken in 1974 by the administration of Prime Minister Zulfikar Ali Bhutto. It was during the early years of the regime of President Zia ul-Haq that Maududi’s views had the greatest impact on Pakistan. Zia made several attempts to introduce Islam into the country’s political and economic structures. Although Zia was not successful in the area of politics, he introduced a number of Islamic financial instruments. These included the imposition of taxes such as zakat and ushr.
Maududi’s influence was not limited to Pakistan. He influenced the radical Egyptian Islamist Sayyid Qutb, who in turn influenced such ideological heirs as Osama Bin Laden; Omar Abdel Rahman, the blind sheik who was convicted of bombing the World Trade Center in 1993; and Ayman al-Zawahiri, head of the radical Egypt-based movement, Islamic Jihad. Maududi’s core concept is based on the traditional idea of Islam as a comprehensive way of life -- the total obedience of society and government to the authority of traditional Islamic law.
Maududi envisioned a theocratic state in which God is recognized as the supreme civil ruler and in which religious authorities rule as God’s representatives. This idea stands in direct opposition to a basic tenet of the United States system of government: the separation of church and state and it is this idea which stands as a source of conflict between the United States and Islamic fundamentalists around the world.
Maududi’s writings also stressed the evils created by imperialism and international capitalism. He argued that the universal acceptance of Islam would eliminate poverty, injustice, and the oppression of the masses. His admirers consider him the most systematic thinker of modern Islam, while his critics dismiss him as an impractical romantic. Nonetheless, he has an international reputation in the Muslim world, and revivalists have a particular respect for his thought.
Maulana Abu’l Ala Maududi see Maududi
Abu al-Ala Maududi see Maududi
Syed Abul A'ala Maududi see Maududi
Maudoodi see Maududi
Modudi see Maududi
Mawdudi see Maududi
Mawardi, Abu al-Hasan al-
Mawardi, Abu al-Hasan al- (Abu al-Hasan al-Mawardi) (Alboacen) (Abu al-Hasan Ali Ibn Muhammad Ibn Habib al-Mawardi) (972-1058). One of the most famous thinkers in political science in the Middle Ages. He was also a great sociologist, jurist and mohaddith. He served as Chief Justice at Baghdad and as an ambassador of the Abbasid Caliph to several important and powerful Muslim states. Al-Mawardi is most famous for his book Al-Havi on jurisprudence. His full name was Abu al-Hasan Ali ibn Muhammad ibn Habib al-Mawardi.
Al-Mawardi was born in 972 at Basra. He received his early education in fiqh (Islamic jurisprudence) from the famous jurist Abu al-Wahid al-Simari. Subsequently, he went to Baghdad for advanced studies and studied under Sheikh Abd Al-Hamid and Sheikh Abdallah al-Baqi. He was an exceptional student and became proficient in ethics, political science, jurisprudence, and literature.
He began his career as a qadi -- a judge. He quickly moved up due to his exceptional abilities and served as the Chief Justice of Abbasid Caliphate at Baghdad. Caliph al-Qasim bi AmrAllah appointed him as an ambassador to Buwahid and Seljuk Sultanates. He was well liked in this capacity and received rich gifts and tributes by most Sultans. He was highly respected and valued even after Buwahids took over Baghdad. Al-Mawardi died in 1058.
Al-Mawardi made original contributions in political science and sociology. In these fields, he wrote three monumental works: Kitab al-Ahkam al-Sultania, Qanun al-Wazarah, and Kitab Nasihat al-Mulk. Al-Mawardi formulated the principles of political science. His books deal with duties of the Caliphs, the chief minister, the cabinet, and the responsibility of and relationship between the government and citizens. He has discussed the affairs of state in both peace and war.
Al-Mawardi elaborated on guidelines for the election of the Caliph and qualities of voters, including the requirement of purity of character and intellectual capability. Al-Mawardi is the author and supporter of the Doctrine of Necessity. He was against unlimited power delegated to provincial governors. His books Al-Ahkam al-Sultania and Qanun al-Wazarah have been translated into several languages.
Kitab Aadab al-Dunya wa al-Din was al-Mawardi’s masterpiece in ethics. It is still a very popular book in some Islamic countries.
Al-Mawardi’s contribution to the science of sociology has been monumental. His work formed the foundation which was further developed by Ibn Khaldun.
The works of al-Mawardi include:
* Al-Ahkam al-Sultania w'al-Wilayat al-Diniyya (The Ordinances of Government)
* Qanun al-Wazarah (Laws regarding the Ministers)
* Kitab Nasihat al-Mulk (The Book of Sincere Advice to Rulers)
* Kitab Aadab al-Dunya w'al-Din (The Ethics of Religion and of this World)
Abu al-Hasan al-Mawardi see Mawardi, Abu al-Hasan al-
Alboacen see Mawardi, Abu al-Hasan al-
Mawardi, Abu al-Hasan al- (Abu al-Hasan al-Mawardi) (Alboacen) (Abu al-Hasan Ali Ibn Muhammad Ibn Habib al-Mawardi) (972-1058). One of the most famous thinkers in political science in the Middle Ages. He was also a great sociologist, jurist and mohaddith. He served as Chief Justice at Baghdad and as an ambassador of the Abbasid Caliph to several important and powerful Muslim states. Al-Mawardi is most famous for his book Al-Havi on jurisprudence. His full name was Abu al-Hasan Ali ibn Muhammad ibn Habib al-Mawardi.
Al-Mawardi was born in 972 at Basra. He received his early education in fiqh (Islamic jurisprudence) from the famous jurist Abu al-Wahid al-Simari. Subsequently, he went to Baghdad for advanced studies and studied under Sheikh Abd Al-Hamid and Sheikh Abdallah al-Baqi. He was an exceptional student and became proficient in ethics, political science, jurisprudence, and literature.
He began his career as a qadi -- a judge. He quickly moved up due to his exceptional abilities and served as the Chief Justice of Abbasid Caliphate at Baghdad. Caliph al-Qasim bi AmrAllah appointed him as an ambassador to Buwahid and Seljuk Sultanates. He was well liked in this capacity and received rich gifts and tributes by most Sultans. He was highly respected and valued even after Buwahids took over Baghdad. Al-Mawardi died in 1058.
Al-Mawardi made original contributions in political science and sociology. In these fields, he wrote three monumental works: Kitab al-Ahkam al-Sultania, Qanun al-Wazarah, and Kitab Nasihat al-Mulk. Al-Mawardi formulated the principles of political science. His books deal with duties of the Caliphs, the chief minister, the cabinet, and the responsibility of and relationship between the government and citizens. He has discussed the affairs of state in both peace and war.
Al-Mawardi elaborated on guidelines for the election of the Caliph and qualities of voters, including the requirement of purity of character and intellectual capability. Al-Mawardi is the author and supporter of the Doctrine of Necessity. He was against unlimited power delegated to provincial governors. His books Al-Ahkam al-Sultania and Qanun al-Wazarah have been translated into several languages.
Kitab Aadab al-Dunya wa al-Din was al-Mawardi’s masterpiece in ethics. It is still a very popular book in some Islamic countries.
Al-Mawardi’s contribution to the science of sociology has been monumental. His work formed the foundation which was further developed by Ibn Khaldun.
The works of al-Mawardi include:
* Al-Ahkam al-Sultania w'al-Wilayat al-Diniyya (The Ordinances of Government)
* Qanun al-Wazarah (Laws regarding the Ministers)
* Kitab Nasihat al-Mulk (The Book of Sincere Advice to Rulers)
* Kitab Aadab al-Dunya w'al-Din (The Ethics of Religion and of this World)
Abu al-Hasan al-Mawardi see Mawardi, Abu al-Hasan al-
Alboacen see Mawardi, Abu al-Hasan al-
Mawdud ibn ‘Imad al-Din Zangi, Qutb al-Din
Mawdud ibn ‘Imad al-Din Zangi, Qutb al-Din (Qutb al-Din Mawdud ibn ‘Imad al-Din Zangi) (Izz ad-Din Mas'ud I bin Mawdud) (1130-1193). Atabeg of Mosul (1149-1169) and youngest brother of Nur al-Din Mahmud Zangi of Damascus and Aleppo. In the writings of western chroniclers of the Crusades the name of Mawdud is transcribed as Malducus, Maldutus or Manduit.
Izz ad-Din Mas'ud I bin Mawdud was a Zangi emir of Mosul. He was the brother of emir Saif ad-Din Ghazi II, and the leader of his armies. When his brother died 1180 he became the governor of Aleppo. When As-Salih Ismail al-Malik got sick, he indicated in his will that Izz ad-Din Mas'ud should succeed him. When he died in 1181, Izz ad-Din rushed to Aleppo, fearing that Salahu'd-Din would try to conquer it.
When he arrived to Aleppo, he got into its Castle, took over all the money and the gold and married the mother of As-Salih Ismail al-Malik. He knew he could not keep Aleppo and Mosul under his governance, as the eyes of Salahu'd-Din were on Aleppo, so he reached an agreement with his brother Imad ad-Din Zengi II the governor of Sinjar to exchange Sinjar with Aleppo. In 1182, Izz ad-Din became the governor of Sinjar. In 1193, he went back to Mosul where he got sick and died. He was succeeded by his son Nur ad-Din Arslan Shah I.
Qutb al-Din Mawdud ibn ‘Imad al-Din Zangi see Mawdud ibn ‘Imad al-Din Zangi, Qutb al-Din
Izz ad-Din Mas'ud I bin Mawdud see Mawdud ibn ‘Imad al-Din Zangi, Qutb al-Din
Mawdud ibn ‘Imad al-Din Zangi, Qutb al-Din (Qutb al-Din Mawdud ibn ‘Imad al-Din Zangi) (Izz ad-Din Mas'ud I bin Mawdud) (1130-1193). Atabeg of Mosul (1149-1169) and youngest brother of Nur al-Din Mahmud Zangi of Damascus and Aleppo. In the writings of western chroniclers of the Crusades the name of Mawdud is transcribed as Malducus, Maldutus or Manduit.
Izz ad-Din Mas'ud I bin Mawdud was a Zangi emir of Mosul. He was the brother of emir Saif ad-Din Ghazi II, and the leader of his armies. When his brother died 1180 he became the governor of Aleppo. When As-Salih Ismail al-Malik got sick, he indicated in his will that Izz ad-Din Mas'ud should succeed him. When he died in 1181, Izz ad-Din rushed to Aleppo, fearing that Salahu'd-Din would try to conquer it.
When he arrived to Aleppo, he got into its Castle, took over all the money and the gold and married the mother of As-Salih Ismail al-Malik. He knew he could not keep Aleppo and Mosul under his governance, as the eyes of Salahu'd-Din were on Aleppo, so he reached an agreement with his brother Imad ad-Din Zengi II the governor of Sinjar to exchange Sinjar with Aleppo. In 1182, Izz ad-Din became the governor of Sinjar. In 1193, he went back to Mosul where he got sick and died. He was succeeded by his son Nur ad-Din Arslan Shah I.
Qutb al-Din Mawdud ibn ‘Imad al-Din Zangi see Mawdud ibn ‘Imad al-Din Zangi, Qutb al-Din
Izz ad-Din Mas'ud I bin Mawdud see Mawdud ibn ‘Imad al-Din Zangi, Qutb al-Din
Mawdud ibn Mas‘ud, Shihab al-Din wa’l-Dawla
Mawdud ibn Mas‘ud, Shihab al-Din wa’l-Dawla (Shihab al-Din wa’l-Dawla Mawdud ibn Mas‘ud) (b. c. 1010). Ruler of the Ghaznavid dynasty (r.1041-1050). He had to combat the Saljuqs in eastern Khurasan and Sistan.
Shihab al-Din wa’l-Dawla Mawdud ibn Mas‘ud see Mawdud ibn Mas‘ud, Shihab al-Din wa’l-Dawla
Mawdud ibn Mas‘ud, Shihab al-Din wa’l-Dawla (Shihab al-Din wa’l-Dawla Mawdud ibn Mas‘ud) (b. c. 1010). Ruler of the Ghaznavid dynasty (r.1041-1050). He had to combat the Saljuqs in eastern Khurasan and Sistan.
Shihab al-Din wa’l-Dawla Mawdud ibn Mas‘ud see Mawdud ibn Mas‘ud, Shihab al-Din wa’l-Dawla
Mawdudi, Sayyid Abu’l-A‘la’
Mawdudi, Sayyid Abu’l-A‘la’. See Maududi.
Mawdudi, Sayyid Abu’l-A‘la’. See Maududi.
