Wana
Wana. Most Wana are not Muslim. However, as inhabitants of a remote interior region of Indonesia’s Central Sulawesi Province, the Wana offer a distinct perspective on Islamic culture. The view from the Wana hinterlands maybe unique in details, but it illustrates a pattern widespread in island Southeast Asia, namely, the development of an ethnic self-consciousness on the part of an interior upland population in response to a coastal Muslim presence.
Before Dutch authorities entered the region in the first decade of the twentieth century, some Wana were drawn into the spheres of small Islamic sultanates that once dotted the coasts of Sulawesi. In the last century, Wana in the southern reaches of the territory paid tribute in the form of beeswax to the Raja of Bungku, a principality located to the southwest of Wanaland. Likewise Wana in the north presented tiny bamboo tubes filled with uncooked rice to the Raja of Tojo, a sultanate to the northwest of the Wana area. Some Wana were appointed local representatives of these rajas and carried special titles. While Wana homage no doubt enhanced the stature of local sultans and may have conferred certain privileges on Wana middlemen, by no means did these demonstrations of vassalage imply that coastal rulers exercised thoroughgoing suzerainty over the Wana. Then, as now, Wana had the option of fading back into the interior forests when threatened or oppressed in their relations with coastal authorities. For their part, the rajas occupied themselves with issues of status and prestige at political centers, not with territorial concerns in the hinterlands. But through contact with these principalities, Wana adopted and reworked for their own purposes some key political and cosmological concepts basic to the Islamic sultanates, including the idea of baraka (magical powers associated with royalty), a tripartite social class system made up of nobles, commoner and slaves (unrealized in Wana social life, but nonetheless present in their thought) and an association of cosmic well-being and political order (a model that Indonesia’s Muslim kingdoms had in turn reworked from earlier Hindu-Buddhist constructions). And Wana, who attribute all power to sources external to their own society, claim that their legal code was obtained from the Raja of Bungku.
Wana. Most Wana are not Muslim. However, as inhabitants of a remote interior region of Indonesia’s Central Sulawesi Province, the Wana offer a distinct perspective on Islamic culture. The view from the Wana hinterlands maybe unique in details, but it illustrates a pattern widespread in island Southeast Asia, namely, the development of an ethnic self-consciousness on the part of an interior upland population in response to a coastal Muslim presence.
Before Dutch authorities entered the region in the first decade of the twentieth century, some Wana were drawn into the spheres of small Islamic sultanates that once dotted the coasts of Sulawesi. In the last century, Wana in the southern reaches of the territory paid tribute in the form of beeswax to the Raja of Bungku, a principality located to the southwest of Wanaland. Likewise Wana in the north presented tiny bamboo tubes filled with uncooked rice to the Raja of Tojo, a sultanate to the northwest of the Wana area. Some Wana were appointed local representatives of these rajas and carried special titles. While Wana homage no doubt enhanced the stature of local sultans and may have conferred certain privileges on Wana middlemen, by no means did these demonstrations of vassalage imply that coastal rulers exercised thoroughgoing suzerainty over the Wana. Then, as now, Wana had the option of fading back into the interior forests when threatened or oppressed in their relations with coastal authorities. For their part, the rajas occupied themselves with issues of status and prestige at political centers, not with territorial concerns in the hinterlands. But through contact with these principalities, Wana adopted and reworked for their own purposes some key political and cosmological concepts basic to the Islamic sultanates, including the idea of baraka (magical powers associated with royalty), a tripartite social class system made up of nobles, commoner and slaves (unrealized in Wana social life, but nonetheless present in their thought) and an association of cosmic well-being and political order (a model that Indonesia’s Muslim kingdoms had in turn reworked from earlier Hindu-Buddhist constructions). And Wana, who attribute all power to sources external to their own society, claim that their legal code was obtained from the Raja of Bungku.
Wanquli, Mehmed ibn Mustafa al-Wani
Wanquli, Mehmed ibn Mustafa al-Wani (Mehmed ibn Mustafa al-Wani Wanquli). Sixteenth century Ottoman jurist from Van. His translation of the Arabic lexicon of Abu Nasr Jawhari was printed in 1728 by Ibrahim Muteferriqa, as one of the first books printed in Turkey.
Mehmed ibn Mustafa al-Wani Wanquli see Wanquli, Mehmed ibn Mustafa al-Wani
Wanquli, Mehmed ibn Mustafa al-Wani (Mehmed ibn Mustafa al-Wani Wanquli). Sixteenth century Ottoman jurist from Van. His translation of the Arabic lexicon of Abu Nasr Jawhari was printed in 1728 by Ibrahim Muteferriqa, as one of the first books printed in Turkey.
Mehmed ibn Mustafa al-Wani Wanquli see Wanquli, Mehmed ibn Mustafa al-Wani
Waqidi, Muhammad ibn ‘Umar al-
Waqidi, Muhammad ibn ‘Umar al- (Muhammad ibn ‘Umar al-Waqidi) (747-822). Arab historian from Medina. A moderate Shi‘a, he owes his fame to the Book of the Campaigns (of the Prophet), the only one of his many writings that has survived as an independent work. His merit lies mainly in his transmission of a very large amount of material and in fixing its chronology.
Muhammad ibn 'Umar al-Waqidi
Wa see Waqidi, Muhammad ibn ‘Umar al-
Waqidi, Muhammad ibn ‘Umar al- (Muhammad ibn ‘Umar al-Waqidi) (747-822). Arab historian from Medina. A moderate Shi‘a, he owes his fame to the Book of the Campaigns (of the Prophet), the only one of his many writings that has survived as an independent work. His merit lies mainly in his transmission of a very large amount of material and in fixing its chronology.
Muhammad ibn 'Umar al-Waqidi
Wa see Waqidi, Muhammad ibn ‘Umar al-
Waraqa ibn Nawfal ibn Asad
Waraqa ibn Nawfal ibn Asad (Waraqah ibn Nawfal) (Waraqah ibn Nawfal ibn Assad ibn Abd al-Uzza ibn Qusayy Al-Qurashi) (d. c. 610). Cousin of Khadija, Muhammad’s wife. He is said to have belonged to the Meccan group of monotheists (in Arabic, hanif).
Waraqah ibn Nawfal was the parental cousin of Khadija, Muhammad's first wife. According to the Islamic sources, Waraqah was a Christian Ebionites priest living in Mecca, and had knowledge of the previous scriptures. When told of Muhammad's first revelation (when he received the first five verses of surat Al-Alaq), he immediately recognized him as a prophet. Contrariwise some non-Islamic critics believe that Waraqah was one of the sources of these revelations, insofar as Waraqah may have taught Muhammad about the Biblical ideas and stories which later were to be found in the Qur'an.
Waraqah ibn Nawfal see Waraqa ibn Nawfal ibn Asad
Waraqah ibn Nawfal ibn Assad ibn Abd al-Uzza ibn Qusayy Al-Qurashi see Waraqa ibn Nawfal ibn Asad
Waraqa ibn Nawfal ibn Asad (Waraqah ibn Nawfal) (Waraqah ibn Nawfal ibn Assad ibn Abd al-Uzza ibn Qusayy Al-Qurashi) (d. c. 610). Cousin of Khadija, Muhammad’s wife. He is said to have belonged to the Meccan group of monotheists (in Arabic, hanif).
Waraqah ibn Nawfal was the parental cousin of Khadija, Muhammad's first wife. According to the Islamic sources, Waraqah was a Christian Ebionites priest living in Mecca, and had knowledge of the previous scriptures. When told of Muhammad's first revelation (when he received the first five verses of surat Al-Alaq), he immediately recognized him as a prophet. Contrariwise some non-Islamic critics believe that Waraqah was one of the sources of these revelations, insofar as Waraqah may have taught Muhammad about the Biblical ideas and stories which later were to be found in the Qur'an.
Waraqah ibn Nawfal see Waraqa ibn Nawfal ibn Asad
Waraqah ibn Nawfal ibn Assad ibn Abd al-Uzza ibn Qusayy Al-Qurashi see Waraqa ibn Nawfal ibn Asad
War-Dyabi ibn Rabis
War-Dyabi ibn Rabis (War Jabi) (War Jaabi) (d. 1040/1041). Ruler of Takrur -- the first known West African kingdom to embrace Islam. According to the chronicler al-Bakri, it was War-Dyabi who first insisted that his subjects convert to Islam, demonstrating that Islam had reached western Sudan before the Almoravid conquest of Ghana in 1076/1077. After War-Dyabi’s death, his son allied with the Almoravids, and probably fought with them against Ghana.
War Jabi was the king of Tekrur in the 1030s. He converted to Islam. This conversion allowed Tekrur to justify its wars of expansion to the south.
War Jabi see War-Dyabi ibn Rabis
War Jaabi see War-Dyabi ibn Rabis
War-Dyabi ibn Rabis (War Jabi) (War Jaabi) (d. 1040/1041). Ruler of Takrur -- the first known West African kingdom to embrace Islam. According to the chronicler al-Bakri, it was War-Dyabi who first insisted that his subjects convert to Islam, demonstrating that Islam had reached western Sudan before the Almoravid conquest of Ghana in 1076/1077. After War-Dyabi’s death, his son allied with the Almoravids, and probably fought with them against Ghana.
War Jabi was the king of Tekrur in the 1030s. He converted to Islam. This conversion allowed Tekrur to justify its wars of expansion to the south.
War Jabi see War-Dyabi ibn Rabis
War Jaabi see War-Dyabi ibn Rabis
Washmgir
Washmgir (Wushmaghir ibn Ziyar Abu Talib) (Vushmgir) (d. 965/967) Ruler of the Ziyarid dynasty in Tabaristan and Gurgan (r. 935-965/967). Under his brother Mardawij (r. 927-935), he conquered Isfahan and drove from there ‘Ali ibn Buya, the founder of the Buyid dynasty, who had taken it when he was in Mardawij’s service. In 940, he was defeated by the Samanids who were in alliance with the Buyids. Later Washmgir fled to the Samanid Nuh I ibn Nasr, who assisted him against the Buyids, Tabaristan thus becoming a buffer state between the Samanids and the Buyids.
Vushmgir was a son of Ziyar. Vushmgir means "quail catcher" in the local Caspian Iranian dialects.
In 935, Vushmgir's brother Mardavij was murdered by his Turkish troops. Many of the Turks then defected. Some entered the service of the Buyid Hasan, while others traveled to the caliph in Baghdad. Hasan took advantage of this situation by stripping Isfahan from Ziyarid rule. The Dailamite and Gilite troops, however, pledged their support to Vushmgir, who was in Ray. That same year, he defeated a Samanid army, as well as the Dailamite Makan, which had together invaded Tabaristan. Vushmgir then wrested Gurgan from Samanid control.
Vushmgir soon decided to acknowledge Samanid supremacy, and in 936 he also turned over Gurgan to Makan. Turning against Hasan, he retook Isfahan in 938. In 939 or 940, the Samanid governor Abu 'Ali ibn Muhtaj attacked Gurgan. Vushmgir sent Makan aid, but the city fell after a long siege. Ibn Muhtaj then engaged Vushmgir in battle in Ray and defeated him, killing Makan in the process. Vushmgir fled to Tabaristan, but was faced there with a revolt by his governor of Sari, al-Hasan ibn al-Fairuzan, who was a cousin of Makan and blamed the Ziyarid for his death. Vushmgir defeated him, but al-Hasan convinced Ibn Muhtaj to invade Tabaristan. Vushmgir was forced to recognize Samanid authority again. Hasan furthered the Ziyarid's troubles by retaking Isfahan in 940.
When Ibn Muthaj left for Samanid Khurasan, Vushmgir retook control of Ray. He then lost it for good in 943, to the Buyid Hasan. Returning to Tabaristan, he was defeated there by al-Hasan, who had previously occupied Gurgan. Vushmgir fled to the Bavandids of the mountains in eastern Tabaristan, then to the court of the Samanid Nuh I. Al-Hasan meanwhile allied with Hasan, but when Ibn Muthaj took Ray from the Buyids in 945, he recognized Samanid authority. Still, in 945 Vushmgir captured Gurgan with Samanid support, but did not manage to retain his rule there. It was only in 947 when he was able to take Gurgan and Tabaristan from al-Hasan with the help of a large Samanid army.
In 948 Hasan (who after the Buyids' entrance into Baghdad in 945 had used the title Rukn al-Daula) invaded Tabaristan and Gurgan and took them from Vushmgir. While al-Hasan supported the Buyids, Vushmgir relied on his Samanid allies. Tabaristan and Gurgan changed hands several times until 955, when in a treaty with the Samanids, Rukn al-Daula promised to leave Vushmgir alone in Tabaristan. Peace between the two sides did not last long, however. In 958 Vushmgir briefly occupied Ray, which was Rukn al-Daula's capital. The Buyid struck back, temporarily taking Gurgan in 960, then taking both Tabaristan and Gurgan for a short time in 962. He may have also taken Tabaristan and Gurgan in 966, but did not hold on to them for long.
Vushmgir was killed by a boar during a hunt in 967, shortly after a Samanid army had arrived for a joint campaign against the Buyids. He was succeeded by his eldest son Bisutun, although the Samanid army attempted to put another son, Qabus, into power. A third son predeceased him in 964 in the fighting over Hausan.
Wushmaghir ibn Ziyar Abu Talib see Washmgir
Vushmgir see Washmgir
Quail Catcher see Washmgir
Washmgir (Wushmaghir ibn Ziyar Abu Talib) (Vushmgir) (d. 965/967) Ruler of the Ziyarid dynasty in Tabaristan and Gurgan (r. 935-965/967). Under his brother Mardawij (r. 927-935), he conquered Isfahan and drove from there ‘Ali ibn Buya, the founder of the Buyid dynasty, who had taken it when he was in Mardawij’s service. In 940, he was defeated by the Samanids who were in alliance with the Buyids. Later Washmgir fled to the Samanid Nuh I ibn Nasr, who assisted him against the Buyids, Tabaristan thus becoming a buffer state between the Samanids and the Buyids.
Vushmgir was a son of Ziyar. Vushmgir means "quail catcher" in the local Caspian Iranian dialects.
In 935, Vushmgir's brother Mardavij was murdered by his Turkish troops. Many of the Turks then defected. Some entered the service of the Buyid Hasan, while others traveled to the caliph in Baghdad. Hasan took advantage of this situation by stripping Isfahan from Ziyarid rule. The Dailamite and Gilite troops, however, pledged their support to Vushmgir, who was in Ray. That same year, he defeated a Samanid army, as well as the Dailamite Makan, which had together invaded Tabaristan. Vushmgir then wrested Gurgan from Samanid control.
Vushmgir soon decided to acknowledge Samanid supremacy, and in 936 he also turned over Gurgan to Makan. Turning against Hasan, he retook Isfahan in 938. In 939 or 940, the Samanid governor Abu 'Ali ibn Muhtaj attacked Gurgan. Vushmgir sent Makan aid, but the city fell after a long siege. Ibn Muhtaj then engaged Vushmgir in battle in Ray and defeated him, killing Makan in the process. Vushmgir fled to Tabaristan, but was faced there with a revolt by his governor of Sari, al-Hasan ibn al-Fairuzan, who was a cousin of Makan and blamed the Ziyarid for his death. Vushmgir defeated him, but al-Hasan convinced Ibn Muhtaj to invade Tabaristan. Vushmgir was forced to recognize Samanid authority again. Hasan furthered the Ziyarid's troubles by retaking Isfahan in 940.
When Ibn Muthaj left for Samanid Khurasan, Vushmgir retook control of Ray. He then lost it for good in 943, to the Buyid Hasan. Returning to Tabaristan, he was defeated there by al-Hasan, who had previously occupied Gurgan. Vushmgir fled to the Bavandids of the mountains in eastern Tabaristan, then to the court of the Samanid Nuh I. Al-Hasan meanwhile allied with Hasan, but when Ibn Muthaj took Ray from the Buyids in 945, he recognized Samanid authority. Still, in 945 Vushmgir captured Gurgan with Samanid support, but did not manage to retain his rule there. It was only in 947 when he was able to take Gurgan and Tabaristan from al-Hasan with the help of a large Samanid army.
In 948 Hasan (who after the Buyids' entrance into Baghdad in 945 had used the title Rukn al-Daula) invaded Tabaristan and Gurgan and took them from Vushmgir. While al-Hasan supported the Buyids, Vushmgir relied on his Samanid allies. Tabaristan and Gurgan changed hands several times until 955, when in a treaty with the Samanids, Rukn al-Daula promised to leave Vushmgir alone in Tabaristan. Peace between the two sides did not last long, however. In 958 Vushmgir briefly occupied Ray, which was Rukn al-Daula's capital. The Buyid struck back, temporarily taking Gurgan in 960, then taking both Tabaristan and Gurgan for a short time in 962. He may have also taken Tabaristan and Gurgan in 966, but did not hold on to them for long.
Vushmgir was killed by a boar during a hunt in 967, shortly after a Samanid army had arrived for a joint campaign against the Buyids. He was succeeded by his eldest son Bisutun, although the Samanid army attempted to put another son, Qabus, into power. A third son predeceased him in 964 in the fighting over Hausan.
Wushmaghir ibn Ziyar Abu Talib see Washmgir
Vushmgir see Washmgir
Quail Catcher see Washmgir
Washsha’, Abu’l-Tayyib Muhammad al-
Washsha’, Abu’l-Tayyib Muhammad al- (Abu’l-Tayyib Muhammad al-Washsha’). Arabic philologist and bel esprit of the tenth century. He wrote a handbook of rules of good society for the aristocrats of Baghdad.
Abu'l-Tayyib Muhammad al-Washsha' see Washsha’, Abu’l-Tayyib Muhammad al-
Washsha’, Abu’l-Tayyib Muhammad al- (Abu’l-Tayyib Muhammad al-Washsha’). Arabic philologist and bel esprit of the tenth century. He wrote a handbook of rules of good society for the aristocrats of Baghdad.
Abu'l-Tayyib Muhammad al-Washsha' see Washsha’, Abu’l-Tayyib Muhammad al-
Wasi’ ‘Alisi
Wasi’ ‘Alisi ( Wasi' ‘Ali) (d. 1543). Ottoman author, scholar and poet, stylist and calligrapher. His fame is based on his Turkish translation of the Persian version of the Kalila wa-Dimna.
'Alisi, Wasi' see Wasi’ ‘Alisi
Wasi' 'Ali see Wasi’ ‘Alisi
'Ali, Wasi' see Wasi’ ‘Alisi
Wasi’ ‘Alisi ( Wasi' ‘Ali) (d. 1543). Ottoman author, scholar and poet, stylist and calligrapher. His fame is based on his Turkish translation of the Persian version of the Kalila wa-Dimna.
'Alisi, Wasi' see Wasi’ ‘Alisi
Wasi' 'Ali see Wasi’ ‘Alisi
'Ali, Wasi' see Wasi’ ‘Alisi
Wasif, Ahmed
Wasif, Ahmed (Ahmed Wasif) (d.1806). Official historian of the Ottoman Empire. His four state chronicles, called appendices because they follow on to ‘Izzi’s work, cover the greater part of the period from 1783 to 1805. He also wrote an account of Bonaparte’s invasion of Egypt.
Ahmed Wasif see Wasif, Ahmed
Wasif, Ahmed (Ahmed Wasif) (d.1806). Official historian of the Ottoman Empire. His four state chronicles, called appendices because they follow on to ‘Izzi’s work, cover the greater part of the period from 1783 to 1805. He also wrote an account of Bonaparte’s invasion of Egypt.
Ahmed Wasif see Wasif, Ahmed
Wasil ibn ‘Ata’, Abu Hudhayfa al-Ghazzal
Wasil ibn ‘Ata’, Abu Hudhayfa al-Ghazzal (Abu Hudhayfa al-Ghazzal Wasil ibn 'Ata') (699/700-748). Chief of the Mu‘tazila. He migrated to Basra where he belonged to the circle of Hasan al-Basri, and entered into friendly relations with Bashshar ibn Burd. His wife was a sister of ‘Amr ibn ‘Ubayd Abu ‘Uthman, next to himself the most celebrated of the earliest Mu‘tazila. His deviation from the views of Hasan al-Basri is said to have become the starting point of the Mu‘tazila. Four theses are ascribed to him; denial of God’s eternal qualities; the doctrine of free will, which he shared with the Qadarites; the doctrine that the Muslim who commits a mortal sin enters into a state intermediate between that of a Muslim and that of an unbeliever; the doctrine that one of the parties who took part in the murder of ‘Uthman, in the battle of the Camel and in that of Siffin, was wrong.
Wasil ibn Ata was a Muslim theologian, and by many accounts is considered to be the founder of the Mutazilite school of Islamic thought.
Born around the year 700 in the Arabian Peninsula, he initially studied under Abd-Allah ibn Muhammad ibn al-Hanafiyyah, the son of the famous fourth Caliph Ali ibn Abi Talib. Later he would travel to Basra in Iraq to study under Hasan al-Basri (one of the Tabi‘in). In Basra he began to develop the ideologies that would lead to the Mutazilite school. These stemmed from conflicts that many scholars had in resolving theology and politics. His main contribution to the Mutazilite school was in planting the seeds for the formation of its doctrine.
Wasil ibn Ata died in 748 in the Arabian Peninsula.
He was married to the sister of Amr ibn Ubayd.
Abu Hudhayfa al-Ghazzal Wasil ibn 'Ata' see Wasil ibn ‘Ata’, Abu Hudhayfa al-Ghazzal
Wasil ibn ‘Ata’, Abu Hudhayfa al-Ghazzal (Abu Hudhayfa al-Ghazzal Wasil ibn 'Ata') (699/700-748). Chief of the Mu‘tazila. He migrated to Basra where he belonged to the circle of Hasan al-Basri, and entered into friendly relations with Bashshar ibn Burd. His wife was a sister of ‘Amr ibn ‘Ubayd Abu ‘Uthman, next to himself the most celebrated of the earliest Mu‘tazila. His deviation from the views of Hasan al-Basri is said to have become the starting point of the Mu‘tazila. Four theses are ascribed to him; denial of God’s eternal qualities; the doctrine of free will, which he shared with the Qadarites; the doctrine that the Muslim who commits a mortal sin enters into a state intermediate between that of a Muslim and that of an unbeliever; the doctrine that one of the parties who took part in the murder of ‘Uthman, in the battle of the Camel and in that of Siffin, was wrong.
Wasil ibn Ata was a Muslim theologian, and by many accounts is considered to be the founder of the Mutazilite school of Islamic thought.
Born around the year 700 in the Arabian Peninsula, he initially studied under Abd-Allah ibn Muhammad ibn al-Hanafiyyah, the son of the famous fourth Caliph Ali ibn Abi Talib. Later he would travel to Basra in Iraq to study under Hasan al-Basri (one of the Tabi‘in). In Basra he began to develop the ideologies that would lead to the Mutazilite school. These stemmed from conflicts that many scholars had in resolving theology and politics. His main contribution to the Mutazilite school was in planting the seeds for the formation of its doctrine.
Wasil ibn Ata died in 748 in the Arabian Peninsula.
He was married to the sister of Amr ibn Ubayd.
Abu Hudhayfa al-Ghazzal Wasil ibn 'Ata' see Wasil ibn ‘Ata’, Abu Hudhayfa al-Ghazzal
Wathiq bi-‘llah, Abu Ja‘far Harun al-
Wathiq bi-‘llah, Abu Ja‘far Harun al- (Abu Ja‘far Harun al-Wathiq bi-‘llah). ‘Abbasid caliph (r.842-847). His reign was marked by troubles caused by an alleged descendant of the Umayyads, named Abu Harb, usually called al-Mubarqa’. He also had to send the general Bugha al-Kabir to Medina in order to subdue the rebellious Bedouins around the town. The Kharijites and the Kurds were also causing trouble, al-Wathiq was an ardent Mu‘tazili.
Abu Ja‘far Harun al-Wathiq bi-‘llah see Wathiq bi-‘llah, Abu Ja‘far Harun al-
Wathiq bi-‘llah, Abu Ja‘far Harun al- (Abu Ja‘far Harun al-Wathiq bi-‘llah). ‘Abbasid caliph (r.842-847). His reign was marked by troubles caused by an alleged descendant of the Umayyads, named Abu Harb, usually called al-Mubarqa’. He also had to send the general Bugha al-Kabir to Medina in order to subdue the rebellious Bedouins around the town. The Kharijites and the Kurds were also causing trouble, al-Wathiq was an ardent Mu‘tazili.
Abu Ja‘far Harun al-Wathiq bi-‘llah see Wathiq bi-‘llah, Abu Ja‘far Harun al-
Wattasids
Wattasids (Wattassids) (Waṭāsīyūn) (Banu Wattas) (Banu Watas). Moroccan dynasty (r.1428-1547 [1554?]). In the thirteenth century, the Banu Wattas established themselves in the Rif of eastern Morocco. They became practically independent rulers when their relatives, the Marinids (Merinids), had replaced the Almohads. Their history is at first linked with that of the Marinids and afterwards closely connected with the Christian attempts to conquer territory in Morocco and with the accession of the Sa‘di Sharifs. The descendants of a branch of the nomadic Zanata on the northern edge of the Sahara, who settled in eastern Morocco and the Rif from the 13th century. Having come to prominence under their relatives, the Merinids, as viziers and governors they took over the regency for the Merinid child sultans (r. 1358-1374 and 1393-1458).
The founder of the dynasty Abu Zakariyya’ Yahya (r. 1428-1448) took control of Morocco as vizier after it had lapsed into anarchy following the assassination of the Marinid Abu Sa‘id ‘Uthman III (r. 1399-1420). He fought successfully the Portuguese who had landed on the Moroccan coasts. His son ‘Ali, however, could not prevent the fall of al-Qasr al-Saghir, and the third Wattasid vizier, Yahya, was assassinated in 1458 with most of his family. All but two brothers were slaughtered during the massacre. The last Marinid ruler Abu Muhammad ‘Abd al-Haqq II (r.1428-1465) then tried to govern directly, but he was killed in 1465. The surviving Wattasid Muhammad al-Sheikh al-Mahdi (Muhammad I al-Shaykh) (r.1472-1505), in Arzila since 1465, from his base there seized power in Fez in 1472 and installed his family’s rule.
In 1472, the Wattasid Muhammad I al-Shaykh was able to take Fez, now under Idrisid government, and was proclaimed sultan. His successors, Muhammad al-Burtugali (r. 1505-1524) and Abu’l-Abbas Ahmad (r. 1524-1550), had to struggle against the invading Portuguese and Spanish, to whom they lost broad coastal territories, and also against the advancing Sadites in the south. The last Wattasid ruler fell in 1554 during the fight against the Sadites.
The Wattassids were an Amazigh dynasty of Morocco. They followed the Marinids and were followed by the Saadis.
Like the Marinids, they were of Berber Zenata descent. The two families were related, and the Marinids recruited many viziers from the Wattasids. These viziers assumed the powers of the Sultans, seizing power when the last Marinid, Abu Muhammad Abd al-Haqq, who had massacred many of the Wattasids in 1459, was murdered during a popular revolt in Fez in 1465.
Abu Abd Allah al-Sheikh Muhammad ibn Yahya al-Mahdi was the first Wattasid Sultan, but controlled only the northern part of Morocco as the Wattasid sultanate, the south being dominated by the Saadi dynasty.
The Wattasids were finally replaced by the Saadis in 1554.
The Wattasid viziers were:
* 1420-1448 : Abu Zakariya Yahya
* 1448-1458 : Ali ibn Yusuf
* 1458-1459 : Yahya ibn Abi Zakariya Yahya
The Wattasid sultans were:
* 1472-1504 : Abu Abd Allah al-Sheikh Muhammad ibn Yahya
* 1504-1526 : Abu Abd Allah al-Burtuqali Muhammad ibn Muhammad
* 1526-1526 : Abu al-Hasan Abu Hasan Ali ibn Muhammad
* 1526-1545 : Abu al-Abbas Ahmad ibn Muhammad
* 1545-1547 : Nasir ad-Din al-Qasri Muhammad ibn Ahmad
* 1547-1549 : Abu al-Abbas Ahmad ibn Muhammad
* 1554-1554 : Abu al-Hasan Abu Hasun Ali ibn Muhammad
Banu Wattas see Wattasids
Waṭāsīyūn see Wattasids
Wattassids see Wattasids
Banu Watas see Wattasids
Wattasids (Wattassids) (Waṭāsīyūn) (Banu Wattas) (Banu Watas). Moroccan dynasty (r.1428-1547 [1554?]). In the thirteenth century, the Banu Wattas established themselves in the Rif of eastern Morocco. They became practically independent rulers when their relatives, the Marinids (Merinids), had replaced the Almohads. Their history is at first linked with that of the Marinids and afterwards closely connected with the Christian attempts to conquer territory in Morocco and with the accession of the Sa‘di Sharifs. The descendants of a branch of the nomadic Zanata on the northern edge of the Sahara, who settled in eastern Morocco and the Rif from the 13th century. Having come to prominence under their relatives, the Merinids, as viziers and governors they took over the regency for the Merinid child sultans (r. 1358-1374 and 1393-1458).
The founder of the dynasty Abu Zakariyya’ Yahya (r. 1428-1448) took control of Morocco as vizier after it had lapsed into anarchy following the assassination of the Marinid Abu Sa‘id ‘Uthman III (r. 1399-1420). He fought successfully the Portuguese who had landed on the Moroccan coasts. His son ‘Ali, however, could not prevent the fall of al-Qasr al-Saghir, and the third Wattasid vizier, Yahya, was assassinated in 1458 with most of his family. All but two brothers were slaughtered during the massacre. The last Marinid ruler Abu Muhammad ‘Abd al-Haqq II (r.1428-1465) then tried to govern directly, but he was killed in 1465. The surviving Wattasid Muhammad al-Sheikh al-Mahdi (Muhammad I al-Shaykh) (r.1472-1505), in Arzila since 1465, from his base there seized power in Fez in 1472 and installed his family’s rule.
In 1472, the Wattasid Muhammad I al-Shaykh was able to take Fez, now under Idrisid government, and was proclaimed sultan. His successors, Muhammad al-Burtugali (r. 1505-1524) and Abu’l-Abbas Ahmad (r. 1524-1550), had to struggle against the invading Portuguese and Spanish, to whom they lost broad coastal territories, and also against the advancing Sadites in the south. The last Wattasid ruler fell in 1554 during the fight against the Sadites.
The Wattassids were an Amazigh dynasty of Morocco. They followed the Marinids and were followed by the Saadis.
Like the Marinids, they were of Berber Zenata descent. The two families were related, and the Marinids recruited many viziers from the Wattasids. These viziers assumed the powers of the Sultans, seizing power when the last Marinid, Abu Muhammad Abd al-Haqq, who had massacred many of the Wattasids in 1459, was murdered during a popular revolt in Fez in 1465.
Abu Abd Allah al-Sheikh Muhammad ibn Yahya al-Mahdi was the first Wattasid Sultan, but controlled only the northern part of Morocco as the Wattasid sultanate, the south being dominated by the Saadi dynasty.
The Wattasids were finally replaced by the Saadis in 1554.
The Wattasid viziers were:
* 1420-1448 : Abu Zakariya Yahya
* 1448-1458 : Ali ibn Yusuf
* 1458-1459 : Yahya ibn Abi Zakariya Yahya
The Wattasid sultans were:
* 1472-1504 : Abu Abd Allah al-Sheikh Muhammad ibn Yahya
* 1504-1526 : Abu Abd Allah al-Burtuqali Muhammad ibn Muhammad
* 1526-1526 : Abu al-Hasan Abu Hasan Ali ibn Muhammad
* 1526-1545 : Abu al-Abbas Ahmad ibn Muhammad
* 1545-1547 : Nasir ad-Din al-Qasri Muhammad ibn Ahmad
* 1547-1549 : Abu al-Abbas Ahmad ibn Muhammad
* 1554-1554 : Abu al-Hasan Abu Hasun Ali ibn Muhammad
Banu Wattas see Wattasids
Waṭāsīyūn see Wattasids
Wattassids see Wattasids
Banu Watas see Wattasids
Watwat, Rashid al-Din
Watwat, Rashid al-Din (Rashid al-Din Watwat) (Rashid al-Din Vatvat) (Rashid al-Din Muhammad Umar-i Vatvāt) (d. 1182). Persian poet. He left a Persian translation of the 100 sayings of ‘Ali, and a treatise on rhetoric.
Rashid al-Din Muhammad Umar-i Vatvāt was a 12th century royal panegyrist and epistolographer of Persia.
Serving at the court of Khwarazmshah Kings, he is not to be mistaken for a later physician by the name Amin al-Din Rashid al-Din Vatvat.
He also composed qasidehs, but his rhetorical work Hadā'iq 'us-sihr ("The Gardens of Magic") is in prose.
Rashid al-Din Watwat see Watwat, Rashid al-Din
Rashid al-Din Muhammad Umar-i Vatvāt see Watwat, Rashid al-Din
Rashid al-Din Vatvat see Watwat, Rashid al-Din
Watwat, Rashid al-Din (Rashid al-Din Watwat) (Rashid al-Din Vatvat) (Rashid al-Din Muhammad Umar-i Vatvāt) (d. 1182). Persian poet. He left a Persian translation of the 100 sayings of ‘Ali, and a treatise on rhetoric.
Rashid al-Din Muhammad Umar-i Vatvāt was a 12th century royal panegyrist and epistolographer of Persia.
Serving at the court of Khwarazmshah Kings, he is not to be mistaken for a later physician by the name Amin al-Din Rashid al-Din Vatvat.
He also composed qasidehs, but his rhetorical work Hadā'iq 'us-sihr ("The Gardens of Magic") is in prose.
Rashid al-Din Watwat see Watwat, Rashid al-Din
Rashid al-Din Muhammad Umar-i Vatvāt see Watwat, Rashid al-Din
Rashid al-Din Vatvat see Watwat, Rashid al-Din
Wayto
Wayto (Weyto). The Wayto of Lake Tana in north central Ethiopia are one of the rare remnants of the pre-agricultural African peoples (hunters, gatherers and fishermen) and constitute one of the few instances in the world of Muslim hunters. They live in scattered settlements on the Tana shore and dispersed among Amhara peoples further inland. Wayto in both locations may total as many as 2,000, but they are constantly “passing” and disappearing into the society of the Amhara peoples, the dominant people of Ethiopia. They spoke their own indigenous language and possessed an aboriginal religion in the late eighteenth century, but since at least the mid-nineteenth century the Wayto speak only Amharic (an Ethno-Semitic language) and profess to be Muslims.
The Weyto people were a group of hippopotamus hunters who once spoke the Weyto language. They lived in Ethiopia near Lake Tana. They were never a large community, but they were not always endangered. Their language is now an extinct language. Ninety-three percent (93%) of these people speak Amharic, the dominating language. Since Weyto has been extinct for quite some time, it is little known and considered an unclassified language.
Weyto see Wayto
Wayto (Weyto). The Wayto of Lake Tana in north central Ethiopia are one of the rare remnants of the pre-agricultural African peoples (hunters, gatherers and fishermen) and constitute one of the few instances in the world of Muslim hunters. They live in scattered settlements on the Tana shore and dispersed among Amhara peoples further inland. Wayto in both locations may total as many as 2,000, but they are constantly “passing” and disappearing into the society of the Amhara peoples, the dominant people of Ethiopia. They spoke their own indigenous language and possessed an aboriginal religion in the late eighteenth century, but since at least the mid-nineteenth century the Wayto speak only Amharic (an Ethno-Semitic language) and profess to be Muslims.
The Weyto people were a group of hippopotamus hunters who once spoke the Weyto language. They lived in Ethiopia near Lake Tana. They were never a large community, but they were not always endangered. Their language is now an extinct language. Ninety-three percent (93%) of these people speak Amharic, the dominating language. Since Weyto has been extinct for quite some time, it is little known and considered an unclassified language.
Weyto see Wayto
Wehbi, Sayyid
Wehbi, Sayyid (Sayyid Wehbi) (d. 1736). Ottoman Turkish poet. With Ahmed Nedim (d. 1730), Mehmed Emin Beligh (d. 1729) and ‘Abd al-Razzag Newres, he is reckoned among the most important representatives of the romantic group in the reign of Sultan Ahmed III.
Sayyid Wehbi see Wehbi, Sayyid
Wehbi, Sayyid (Sayyid Wehbi) (d. 1736). Ottoman Turkish poet. With Ahmed Nedim (d. 1730), Mehmed Emin Beligh (d. 1729) and ‘Abd al-Razzag Newres, he is reckoned among the most important representatives of the romantic group in the reign of Sultan Ahmed III.
Sayyid Wehbi see Wehbi, Sayyid
Wejihi, Husayn
Wejihi, Husayn (Husayn Wejihi) (d.1660). Ottoman poet and historian from the Crimea. His history comprises the years 1637 to 1656.
Husayn Wejihi see Wejihi, Husayn
Wejihi, Husayn (Husayn Wejihi) (d.1660). Ottoman poet and historian from the Crimea. His history comprises the years 1637 to 1656.
Husayn Wejihi see Wejihi, Husayn
Weysi
Weysi (Uways ibn Mehmed). Ottoman scholar and poet. He was one of the best prose writers of his time, using a particularly fine persianizing style. He wrote a biography of the Prophet, which only comes down to the battle of Badr.
Uways ibn Mehmed see Weysi
Weysi (Uways ibn Mehmed). Ottoman scholar and poet. He was one of the best prose writers of his time, using a particularly fine persianizing style. He wrote a biography of the Prophet, which only comes down to the battle of Badr.
Uways ibn Mehmed see Weysi
Weyto see Wayto
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