Shuja ud-Daulah
Shuja ud-Daulah (Shuja-ud-Daula) (Jalal-ud-din Haider Abul Mansur Khan Shuja-ud-Daula) (b. January 19, 1732, Mansion of Dara Shikoh, Delhi - d. January 26, 1775, Faizabad). Third nawab, or ruler, of Awadh (Oudh), India, from 1754 until his death. One of the most capable statesmen of eighteenth century India, he made his realm into the major indigenous power in North India, fighting the British almost to a standstill at Baksar in 1764. Realizing his value as an ally, the East India Company reinstated him in 1765, and for the next decade a process of mutual testing and political experimentation occurred. Under the subsidiary alliance system, in which he paid for the use of British officered troops, the way was opened for increasing company intervention during subsequent reigns. Shuja nonetheless modernized his army during this period, closed Awadh to the disruptive effects of European trade, secured the treasury in the custody of his chief wife Bahu Begam, and made large annexations in lands on his western borders.
Shuja-ud-Daula was the Subedar Nawab of Oudh from October 5, 1754 to January 26, 1775, and the son of Muhammad Nasir.
Though a minor royal, he is best known for his key roles in two definitive battles in Indian history - the Third Battle of Panipat which ended Maratha domination of India, and the Battle of Buxar that definitively established British domination.
Shuja's decision about whom to join as an ally in the Third Battle of Panipat was one of the decisive factors that determined the outcome of the war as lack of food due to the Afghans cutting the supply lines of the Marathas was one of the reasons that the Marathas could not sustain the day long battle. Their forces were weak due to starvation and also fighting facing the sun.
Shuja was earlier not very sure about whose side should he take before the Third Battle of Panipat. The Marathas were still further south then and it would have taken them considerable time to reach Shuja's province. Considering the risk he had with upsetting Abdali with his huge army on his soil he took (albeit hesitatingly) the decision to join the Afghans and Najib (Najib-ud-Daula). His mother was of the opinion that he should join the Marathas as they had helped his father previously on numerous occasions. Eventually he was forced to join the Afghans that were led by Ahmad Shah Durrani, whose troops crossed the flooded Ganga river into his province.
Shuja is also known for his role in the Battle of Buxar, a battle that was no less definite in Indian history. He along with the forces of Shah Alam II and Mir Qasim were defeated by the British forces in one of the key battles in the history of British rule in India. The 0Battle of Buxar was fought on October 22, 1764 between the forces under the command of the British East India Company, and the combined armies of Mir Qasim, the Nawab of Bengal; Shuja-ud-Daula Nawab of Awadh; and Shah Alam II, the Mughal Emperor. The battle fought at Buxar, then within the territory of Bengal, a town located on the bank of the Ganges river, was a decisive victory for the British East India Company.
Shuja again fought the British with the help of the Marathas at Kara Jahanabad and was again defeated. On August 16, 1765, he signed the "Allahabad Treaty", which set forth that Kara and the Allahabad district would go to the Company and the Company would get 50 lakhs of rupees from Oudh. The British would be allowed free trade in Oudh and Shuja and the British would help each other in case of war with other powers.
To pay for the protection of British forces and assistance in war, Oudh gave up first the fort of Chunar, then districts of Benaras, Ghazipur and finally Allahabad.
Jalal-ud-din Haider Abul Mansur Khan Shuja-ud-Daula see Shuja ud-Daulah Shuja-ud-Daula see Shuja ud-Daulah Jalal-ud-din Haider Abul Mansur Khan Shuja-ud-Daula see Shuja ud-Daulah
Shuja ud-Daulah (Shuja-ud-Daula) (Jalal-ud-din Haider Abul Mansur Khan Shuja-ud-Daula) (b. January 19, 1732, Mansion of Dara Shikoh, Delhi - d. January 26, 1775, Faizabad). Third nawab, or ruler, of Awadh (Oudh), India, from 1754 until his death. One of the most capable statesmen of eighteenth century India, he made his realm into the major indigenous power in North India, fighting the British almost to a standstill at Baksar in 1764. Realizing his value as an ally, the East India Company reinstated him in 1765, and for the next decade a process of mutual testing and political experimentation occurred. Under the subsidiary alliance system, in which he paid for the use of British officered troops, the way was opened for increasing company intervention during subsequent reigns. Shuja nonetheless modernized his army during this period, closed Awadh to the disruptive effects of European trade, secured the treasury in the custody of his chief wife Bahu Begam, and made large annexations in lands on his western borders.
Shuja-ud-Daula was the Subedar Nawab of Oudh from October 5, 1754 to January 26, 1775, and the son of Muhammad Nasir.
Though a minor royal, he is best known for his key roles in two definitive battles in Indian history - the Third Battle of Panipat which ended Maratha domination of India, and the Battle of Buxar that definitively established British domination.
Shuja's decision about whom to join as an ally in the Third Battle of Panipat was one of the decisive factors that determined the outcome of the war as lack of food due to the Afghans cutting the supply lines of the Marathas was one of the reasons that the Marathas could not sustain the day long battle. Their forces were weak due to starvation and also fighting facing the sun.
Shuja was earlier not very sure about whose side should he take before the Third Battle of Panipat. The Marathas were still further south then and it would have taken them considerable time to reach Shuja's province. Considering the risk he had with upsetting Abdali with his huge army on his soil he took (albeit hesitatingly) the decision to join the Afghans and Najib (Najib-ud-Daula). His mother was of the opinion that he should join the Marathas as they had helped his father previously on numerous occasions. Eventually he was forced to join the Afghans that were led by Ahmad Shah Durrani, whose troops crossed the flooded Ganga river into his province.
Shuja is also known for his role in the Battle of Buxar, a battle that was no less definite in Indian history. He along with the forces of Shah Alam II and Mir Qasim were defeated by the British forces in one of the key battles in the history of British rule in India. The 0Battle of Buxar was fought on October 22, 1764 between the forces under the command of the British East India Company, and the combined armies of Mir Qasim, the Nawab of Bengal; Shuja-ud-Daula Nawab of Awadh; and Shah Alam II, the Mughal Emperor. The battle fought at Buxar, then within the territory of Bengal, a town located on the bank of the Ganges river, was a decisive victory for the British East India Company.
Shuja again fought the British with the help of the Marathas at Kara Jahanabad and was again defeated. On August 16, 1765, he signed the "Allahabad Treaty", which set forth that Kara and the Allahabad district would go to the Company and the Company would get 50 lakhs of rupees from Oudh. The British would be allowed free trade in Oudh and Shuja and the British would help each other in case of war with other powers.
To pay for the protection of British forces and assistance in war, Oudh gave up first the fort of Chunar, then districts of Benaras, Ghazipur and finally Allahabad.
Jalal-ud-din Haider Abul Mansur Khan Shuja-ud-Daula see Shuja ud-Daulah Shuja-ud-Daula see Shuja ud-Daulah Jalal-ud-din Haider Abul Mansur Khan Shuja-ud-Daula see Shuja ud-Daulah
Shuqayri, Ahmad al-
Shuqayri, Ahmad al- (Ahmad al-Shuqayri) (Ahmad Shukeri) (Ahmad al-Shukeiri) (January 1, 1908–February 26, 1980). First Palestine Liberation Organization (PLO) leader (1964-1968).
Ahmad al-Shukeiri, also transcribed as al-Shuqayri, Shuqeiri, Shukeiry, Shukairī, or Shukairy, was the first Chairman of the Palestine Liberation Organization (PLO).
Shukeiri was born in Tibnin, south Lebanon, then Ottoman Empire to a Palestinian father, As'ad Shukeiri (1860–1940), a member of the Arab Higher Committee and of the Nashashibi party in Palestine, MP for Acre elected to the Ottoman Parliament in 1908 and 1912, and a Turkish mother. Ahmad acquired the Turkish language from his mother. After studying law in Jerusalem, he became a prominent lawyer in Palestine and a member of the Syrian delegation to the United Nations from 1949 to 1951.
He then became assistant Secretary General for the Arab League from 1950–56, Saudi ambassador to the United Nations from 1957 to 1962. He was elected the first Chairman of the PLO (Palestine Liberation Organization) when that organization was created after a summit of Arab leaders in 1964 in Cairo. He resigned in December 1967 in the aftermath of the Six-Day War in June. His enemies and opponents used him as a scapegoat.
From May 28 to June 2, 1964, Shukeiri and 396 nominated representatives from Jordan, Syria, Lebanon, the Gaza strip, Egypt, Qatar, Kuwait, Libya and Iraq attended a Palestinian Conference (The First Palestinian National Council) in East Jerusalem. Delegates wore badges carrying a map of Palestine and inscribed "We shall return". The Times reported that following an introductory address by King Hussein of Jordan, Shukeiri told delegates that "Palestinians had experienced 16 years' misery and it was time they relied on themselves and liberated Palestine from the Israelis". The conference announced the establishment of the PLO as the representative of the Palestinian Arabs. Shukeiri and his colleagues also announced the formation of the Palestinian National Fund, and at the Second Arab Summit Conference in Alexandria in September 1964 of a military wing, the Palestine Liberation Army. Shukeiri was succeeded as Chairman of the PLO by Yahya Hammuda.
Between 1968 and 1979, Shukeiri wrote more than twenty books dealing with Palestine and Arab Unity. He died on February 26, 1980, in Amman.
The son of a noted religious scholar, Shuqayrī was born in Lebanon and returned to the family home in Acre, Palestine (now ʿAkko, Israel), when he was eight years old. After graduating from the American University of Beirut in Lebanon and the Jerusalem Law School, he practiced law for several years and became involved in the Palestinian nationalist movement. He fled Palestine following the aborted Palestine Arab Revolt (1936–39), returning only in the late 1940s, when he held several positions in the Palestinian civil administration. Shuqayrī fled the fighting of the Arab-Israeli War of 1948 and eventually took a position with the Arab League. He later became a delegate for both Syria and Saudi Arabia at the United Nations. As the PLO’s first president he was a leading spokesman for the Palestinian cause during the mid-1960s and was active as a propagandist and negotiator with Arab governments and international organizations. After the devastating Arab defeat by Israel in the Six-Day War of June 1967, there was a new militancy among Palestinian groups, and Shuqayrī was thought by some to be ineffectual. Accused of failure in coordinating the activities of Palestinian guerrilla groups, he resigned from the PLO’s top position—he was replaced by the youthful Yāsir ʿArafāt—and virtually disappeared from active political life.
Ahmad al-Shuqayri see Shuqayri, Ahmad al- Ahmad Shukeri see Shuqayri, Ahmad al- Shukeri, Ahmad see Shuqayri, Ahmad al- Ahmad al-Shukeiri see Shuqayri, Ahmad al- Shukeiri, Ahmad al- see Shuqayri, Ahmad al-
Shuqayri, Ahmad al- (Ahmad al-Shuqayri) (Ahmad Shukeri) (Ahmad al-Shukeiri) (January 1, 1908–February 26, 1980). First Palestine Liberation Organization (PLO) leader (1964-1968).
Ahmad al-Shukeiri, also transcribed as al-Shuqayri, Shuqeiri, Shukeiry, Shukairī, or Shukairy, was the first Chairman of the Palestine Liberation Organization (PLO).
Shukeiri was born in Tibnin, south Lebanon, then Ottoman Empire to a Palestinian father, As'ad Shukeiri (1860–1940), a member of the Arab Higher Committee and of the Nashashibi party in Palestine, MP for Acre elected to the Ottoman Parliament in 1908 and 1912, and a Turkish mother. Ahmad acquired the Turkish language from his mother. After studying law in Jerusalem, he became a prominent lawyer in Palestine and a member of the Syrian delegation to the United Nations from 1949 to 1951.
He then became assistant Secretary General for the Arab League from 1950–56, Saudi ambassador to the United Nations from 1957 to 1962. He was elected the first Chairman of the PLO (Palestine Liberation Organization) when that organization was created after a summit of Arab leaders in 1964 in Cairo. He resigned in December 1967 in the aftermath of the Six-Day War in June. His enemies and opponents used him as a scapegoat.
From May 28 to June 2, 1964, Shukeiri and 396 nominated representatives from Jordan, Syria, Lebanon, the Gaza strip, Egypt, Qatar, Kuwait, Libya and Iraq attended a Palestinian Conference (The First Palestinian National Council) in East Jerusalem. Delegates wore badges carrying a map of Palestine and inscribed "We shall return". The Times reported that following an introductory address by King Hussein of Jordan, Shukeiri told delegates that "Palestinians had experienced 16 years' misery and it was time they relied on themselves and liberated Palestine from the Israelis". The conference announced the establishment of the PLO as the representative of the Palestinian Arabs. Shukeiri and his colleagues also announced the formation of the Palestinian National Fund, and at the Second Arab Summit Conference in Alexandria in September 1964 of a military wing, the Palestine Liberation Army. Shukeiri was succeeded as Chairman of the PLO by Yahya Hammuda.
Between 1968 and 1979, Shukeiri wrote more than twenty books dealing with Palestine and Arab Unity. He died on February 26, 1980, in Amman.
The son of a noted religious scholar, Shuqayrī was born in Lebanon and returned to the family home in Acre, Palestine (now ʿAkko, Israel), when he was eight years old. After graduating from the American University of Beirut in Lebanon and the Jerusalem Law School, he practiced law for several years and became involved in the Palestinian nationalist movement. He fled Palestine following the aborted Palestine Arab Revolt (1936–39), returning only in the late 1940s, when he held several positions in the Palestinian civil administration. Shuqayrī fled the fighting of the Arab-Israeli War of 1948 and eventually took a position with the Arab League. He later became a delegate for both Syria and Saudi Arabia at the United Nations. As the PLO’s first president he was a leading spokesman for the Palestinian cause during the mid-1960s and was active as a propagandist and negotiator with Arab governments and international organizations. After the devastating Arab defeat by Israel in the Six-Day War of June 1967, there was a new militancy among Palestinian groups, and Shuqayrī was thought by some to be ineffectual. Accused of failure in coordinating the activities of Palestinian guerrilla groups, he resigned from the PLO’s top position—he was replaced by the youthful Yāsir ʿArafāt—and virtually disappeared from active political life.
Ahmad al-Shuqayri see Shuqayri, Ahmad al- Ahmad Shukeri see Shuqayri, Ahmad al- Shukeri, Ahmad see Shuqayri, Ahmad al- Ahmad al-Shukeiri see Shuqayri, Ahmad al- Shukeiri, Ahmad al- see Shuqayri, Ahmad al-
Shura
Shura. Term which refers to the council chosen by Umar to elect his successor in 644. The word shura came to mean an advisory council and also refers to the Islamic principle of mutual consultation.
Shura is an Arabic word for "consultation". It is believed to be the method by which pre-Islamic Arabian tribes selected leaders and made major decisions.
Shura is mentioned twice in the Quran as a praiseworthy activity, and is a word often used in the name of parliaments in Muslim-majority countries.
Muslims believe that Islam requires all decisions made by and for the Muslim societies to be made by shura of the Muslim community and believe this to be the basis for implementing representative democracy.
In early Islāmic history, shura was the board of electors that was constituted by the second caliph (head of the Muslim community), ʿUmar I (634–644), to elect his successor. Thereafter, in Muslim states, shūrā variously designated a council of state, or advisers to the sovereign, a parliament (in modern times), and—in certain Arab states—a court of law with jurisdiction over claims made by citizens and public officials against the government. The word shūrā provides the title of the 42nd chapter of the Qurʾān, in which believers are exhorted to conduct their affairs “by mutual consultation.”
Shura. Term which refers to the council chosen by Umar to elect his successor in 644. The word shura came to mean an advisory council and also refers to the Islamic principle of mutual consultation.
Shura is an Arabic word for "consultation". It is believed to be the method by which pre-Islamic Arabian tribes selected leaders and made major decisions.
Shura is mentioned twice in the Quran as a praiseworthy activity, and is a word often used in the name of parliaments in Muslim-majority countries.
Muslims believe that Islam requires all decisions made by and for the Muslim societies to be made by shura of the Muslim community and believe this to be the basis for implementing representative democracy.
In early Islāmic history, shura was the board of electors that was constituted by the second caliph (head of the Muslim community), ʿUmar I (634–644), to elect his successor. Thereafter, in Muslim states, shūrā variously designated a council of state, or advisers to the sovereign, a parliament (in modern times), and—in certain Arab states—a court of law with jurisdiction over claims made by citizens and public officials against the government. The word shūrā provides the title of the 42nd chapter of the Qurʾān, in which believers are exhorted to conduct their affairs “by mutual consultation.”
Shurat
Shurat. Qur’anic term which means “those who sell their life to God.” It was adopted by the extreme Kharijites who vowed to fight to death against their enemies.
Those Who Sell Their Life to God see Shurat.
Shurat. Qur’anic term which means “those who sell their life to God.” It was adopted by the extreme Kharijites who vowed to fight to death against their enemies.
Those Who Sell Their Life to God see Shurat.
Shushtari, Abu’l-Hasan ‘Ali ibn ‘Abd Allah
Shushtari, Abu’l-Hasan ‘Ali ibn ‘Abd Allah (Abu’l-Hasan ‘Ali ibn ‘Abd Allah Shushtari) (c.1203-1269). Mystic poet of Muslim Spain. He is known for a collection of short, poignant poems written in vulgar Arabic.
Abu'l-Hasan 'Ali ibn 'Abd Allah Shushtari see Shushtari, Abu’l-Hasan ‘Ali ibn ‘Abd Allah
Shushtari, Abu’l-Hasan ‘Ali ibn ‘Abd Allah (Abu’l-Hasan ‘Ali ibn ‘Abd Allah Shushtari) (c.1203-1269). Mystic poet of Muslim Spain. He is known for a collection of short, poignant poems written in vulgar Arabic.
Abu'l-Hasan 'Ali ibn 'Abd Allah Shushtari see Shushtari, Abu’l-Hasan ‘Ali ibn ‘Abd Allah
Shushtari, Sayyid Nur Allah
Shushtari, Sayyid Nur Allah (Sayyid Nur Allah Shushtari) (Qazi Nurullah Shustari) (Qazi Zia-ud-Din Nurullah Shustari) (1542-1610/1611). Shi‘i writer from Lahore. He defended the Imamiyya against the Sunnis, and mysticism against the majority of the Imamis. He wrote a fully documented biographical collection of the principal martyrs of Imami and mystic Islam, and a treatise on Imami apologetics.
Qazi Nurullah Shustari, also known as Shaheed-e-Salis, was an eminent jurist (faqih) and scholar (alim) of his time.
Qazi Zia-ud-Din Nurullah Shustari known as Amir Sayyid and Shaheed-i-Thalis was born at Shushtar, one of the cities of the present Khuzestan province in the south of Iran. He was sayyid by lineage and belonged to the Mar'ashi family. Qazi Nurullah Shustari was the most important Shi'a scholar of the Mughal period in India. His father was Sayyid Muhammad Sharif-ud-din and his grandfather was Sayyid Zia-ud-Din Nurullah.
Shustari received his early education at home under the tutelage of his grandfather Sayyid Zia-ud-Din Nurullah and his father Sayyid Muhammad Sharif-ud-din and other local tutors. In the year 1571, he went to Mashhad, the holy city in the Khurasan province.
On October 6, 1584, Nuru'llah Shustari moved from Mashhad to India. There he held the post of Chief Qazi under Akbar. He was an emissary of Akbar in Kashmir and was instrumental in pacifying a revolt which was in the offing. He conducted the first census of the areas of the Mughal Empire during Akbar's reign. This earned him the great respect and trust of the Mughal emperor. On his return, he was appointed as Chief Qazi (Qazi Quzaz), a position equivalent to Chief Justice, of the Mughal empire.
Under Jehangir's reign he continued to hold the same high position as in Akbar's time. But his position was threatened because of Jehangir's more orthodox nature. Other groups which had tried to malign his position during Akbar's reign once again became powerful and influential. More over, he made enemies from his involvement in the settling of disputes in Kashmir and Agra. His book Ahqaq-ul-Haq (Justification of the Truth) was brought as evidence against him. A fatwa was passed declaring him a heretic. Thus Jehangir was made to issue death orders for the Qazi. 'The Empire of the Great Mughals' mentions this incidence. However, he had both the Sikh guru Arjan and the Shi'i Qadi Nurullah Shushtari executed, which demonstrates how different he was from Akbar.
Qazi Nurullah Shustari was executed for his Shi'ism by Jahangir. He was flogged to death because of his writings. Qazi Nurullah Shustari was executed in September 1610.
Qazi Nurullah is known since that time as Shaheed-e-Salis (also Shahid al-Thalis) or the Third Martyr. Muhammad ibn Makki is considered Shaheed-e-Awwal (Shahid al-Awwal) or the First Martyr, and Zayn al-Din al-Juba'i al'Amili is as Shaheed-e-Sani (or Shahid al-Thani) or the Second Martyr.
Qazi Nurullah's tomb, which is at Agra, has been the center of pilgrimage since the day of his martyrdom. It is also a venue where every year people gather from all over the Indian sub-continent to commemorate the anniversary of his martyrdom.
Qazi Nurullah wrote numerous books, which according to some count up to hundred and a large number of treatises on various subjects . Some of them are:
* Ihqaq-ul-Haq (Justification of the Truth ) : In this work he defended the beliefs of the Shi'ite faith and answered Sunni objections about it.
* Masa'ib-un-Nawasib (Troubles for the Nasibiites) : Refutation of "Nawaqiz-ul-Rawafiz" by a Sunnite scholar.
* Sawarim-ul-Muhriqa (The Pouring Swords) : Refutation of "Sawaiq-ul-Muhriqa" by the Sunnite scholar Ibn Hajar.
* Majalis-ul-Mo'mineen ( The Assembly of the faithfuls ) : Gives the description of the religious scholars and the other learned men .
* Risala-i-Jalaliyyah: A treatise dedicated to Jalal - ud- Din Akbar , the Mughal emperor of Hindustan .
Sayyid Nur Allah Shushtari see Shushtari, Sayyid Nur Allah Qazi Nurullah Shustari see Shushtari, Sayyid Nur Allah Shaheed-e-Salis see Shushtari, Sayyid Nur Allah Qazi Zia-ud-Din Nurullah Shustari see Shushtari, Sayyid Nur Allah Amir Sayyid see Shushtari, Sayyid Nur Allah Shaheed-i-Thalis see Shushtari, Sayyid Nur Allah
Shushtari, Sayyid Nur Allah (Sayyid Nur Allah Shushtari) (Qazi Nurullah Shustari) (Qazi Zia-ud-Din Nurullah Shustari) (1542-1610/1611). Shi‘i writer from Lahore. He defended the Imamiyya against the Sunnis, and mysticism against the majority of the Imamis. He wrote a fully documented biographical collection of the principal martyrs of Imami and mystic Islam, and a treatise on Imami apologetics.
Qazi Nurullah Shustari, also known as Shaheed-e-Salis, was an eminent jurist (faqih) and scholar (alim) of his time.
Qazi Zia-ud-Din Nurullah Shustari known as Amir Sayyid and Shaheed-i-Thalis was born at Shushtar, one of the cities of the present Khuzestan province in the south of Iran. He was sayyid by lineage and belonged to the Mar'ashi family. Qazi Nurullah Shustari was the most important Shi'a scholar of the Mughal period in India. His father was Sayyid Muhammad Sharif-ud-din and his grandfather was Sayyid Zia-ud-Din Nurullah.
Shustari received his early education at home under the tutelage of his grandfather Sayyid Zia-ud-Din Nurullah and his father Sayyid Muhammad Sharif-ud-din and other local tutors. In the year 1571, he went to Mashhad, the holy city in the Khurasan province.
On October 6, 1584, Nuru'llah Shustari moved from Mashhad to India. There he held the post of Chief Qazi under Akbar. He was an emissary of Akbar in Kashmir and was instrumental in pacifying a revolt which was in the offing. He conducted the first census of the areas of the Mughal Empire during Akbar's reign. This earned him the great respect and trust of the Mughal emperor. On his return, he was appointed as Chief Qazi (Qazi Quzaz), a position equivalent to Chief Justice, of the Mughal empire.
Under Jehangir's reign he continued to hold the same high position as in Akbar's time. But his position was threatened because of Jehangir's more orthodox nature. Other groups which had tried to malign his position during Akbar's reign once again became powerful and influential. More over, he made enemies from his involvement in the settling of disputes in Kashmir and Agra. His book Ahqaq-ul-Haq (Justification of the Truth) was brought as evidence against him. A fatwa was passed declaring him a heretic. Thus Jehangir was made to issue death orders for the Qazi. 'The Empire of the Great Mughals' mentions this incidence. However, he had both the Sikh guru Arjan and the Shi'i Qadi Nurullah Shushtari executed, which demonstrates how different he was from Akbar.
Qazi Nurullah Shustari was executed for his Shi'ism by Jahangir. He was flogged to death because of his writings. Qazi Nurullah Shustari was executed in September 1610.
Qazi Nurullah is known since that time as Shaheed-e-Salis (also Shahid al-Thalis) or the Third Martyr. Muhammad ibn Makki is considered Shaheed-e-Awwal (Shahid al-Awwal) or the First Martyr, and Zayn al-Din al-Juba'i al'Amili is as Shaheed-e-Sani (or Shahid al-Thani) or the Second Martyr.
Qazi Nurullah's tomb, which is at Agra, has been the center of pilgrimage since the day of his martyrdom. It is also a venue where every year people gather from all over the Indian sub-continent to commemorate the anniversary of his martyrdom.
Qazi Nurullah wrote numerous books, which according to some count up to hundred and a large number of treatises on various subjects . Some of them are:
* Ihqaq-ul-Haq (Justification of the Truth ) : In this work he defended the beliefs of the Shi'ite faith and answered Sunni objections about it.
* Masa'ib-un-Nawasib (Troubles for the Nasibiites) : Refutation of "Nawaqiz-ul-Rawafiz" by a Sunnite scholar.
* Sawarim-ul-Muhriqa (The Pouring Swords) : Refutation of "Sawaiq-ul-Muhriqa" by the Sunnite scholar Ibn Hajar.
* Majalis-ul-Mo'mineen ( The Assembly of the faithfuls ) : Gives the description of the religious scholars and the other learned men .
* Risala-i-Jalaliyyah: A treatise dedicated to Jalal - ud- Din Akbar , the Mughal emperor of Hindustan .
Sayyid Nur Allah Shushtari see Shushtari, Sayyid Nur Allah Qazi Nurullah Shustari see Shushtari, Sayyid Nur Allah Shaheed-e-Salis see Shushtari, Sayyid Nur Allah Qazi Zia-ud-Din Nurullah Shustari see Shushtari, Sayyid Nur Allah Amir Sayyid see Shushtari, Sayyid Nur Allah Shaheed-i-Thalis see Shushtari, Sayyid Nur Allah
Shu‘ubiyya
Shu‘ubiyya (Shu'ubiyyah). Name of a movement in early Islam of non-Arabs who objected to the privileged position of the Arabs and their pride towards them, who exalted the non-Arabs over the Arabs or who, in general, despised and depreciated the Arabs. The term is derived from the Qur’an 49, which teaches the brotherhood and equality of all Muslims without regard to tribe and race. More specifically, the Shu‘ubiyya was the ninth century literary and political movement in which Persians sought equal power and status with Arabs. The Shu‘ubiyah exalted the values of Sassanid “courtly” literature integrated into the adab. The Shu‘ubiyah opposed the dominance of the Arabs.
Shu'ubiyyah refers to the response by non-Arab Muslims to the privileged status of Arabs within the Ummah. There has been discrimination and in many cases oppression of minority groups resulting in many defined periods of cultural struggle throughout Islamic History.
The name of the movement is derived from the Qur'anic use of the word for "nations" or "peoples", shū'ub. The verse (49:13) is often used by Muslims to counter prejudice and fighting among different people.
The use of the word in the context of a movement existed before the 9th century. The Kharijites, an early splinter sect from mainstream Islam, used it to mean extending equality between the shu'ub and the kaba'il to bring about equality among all followers of Islam. It was a direct response to the claims by the Quraysh of being privileged to lead the Ummah, or community of believers.
"Shu'ubiyyah", when used as a reference to a specific movement, refers to a response by Persian Muslims to the growing Arabization of Islam in the 9th and 10th centuries in what is now Iran. It was primarily concerned with preserving Persian culture and protecting Persian identity. The most notable effect of the movement was the survival of Persian language, the language of the Persians, to the present day. The movement never moved into apostasy though, and has its basis in the Islamic thought of equality of races and nations.
In the late 8th and early 9th centuries there was a resurgence of Persian national identity. This came about after years of oppression by the Abbassid caliphate. The movement left substantial records in the form of Persian literature and new forms of poetry. Most of those behind the movement were Persian, but references to Egyptians, Berbers and Aramaeans are attested.
Two centuries after the end of the Shu'ubiyyah movement in the east, another form of the movement came about in Islamic Spain. It was attractive to, and controlled by, Muladi (Iberian Muslims). It was fueled mainly by the Berbers, but included many European cultural groups as well including Galicians, Franks, Calabrians, and Basques. A notable example of Shu'ubi literature is the epistle (risala) of the Andalusian poet Ibn Gharsiya (Garcia).
Shu'ubiyyah see Shu‘ubiyya
Shu‘ubiyya (Shu'ubiyyah). Name of a movement in early Islam of non-Arabs who objected to the privileged position of the Arabs and their pride towards them, who exalted the non-Arabs over the Arabs or who, in general, despised and depreciated the Arabs. The term is derived from the Qur’an 49, which teaches the brotherhood and equality of all Muslims without regard to tribe and race. More specifically, the Shu‘ubiyya was the ninth century literary and political movement in which Persians sought equal power and status with Arabs. The Shu‘ubiyah exalted the values of Sassanid “courtly” literature integrated into the adab. The Shu‘ubiyah opposed the dominance of the Arabs.
Shu'ubiyyah refers to the response by non-Arab Muslims to the privileged status of Arabs within the Ummah. There has been discrimination and in many cases oppression of minority groups resulting in many defined periods of cultural struggle throughout Islamic History.
The name of the movement is derived from the Qur'anic use of the word for "nations" or "peoples", shū'ub. The verse (49:13) is often used by Muslims to counter prejudice and fighting among different people.
The use of the word in the context of a movement existed before the 9th century. The Kharijites, an early splinter sect from mainstream Islam, used it to mean extending equality between the shu'ub and the kaba'il to bring about equality among all followers of Islam. It was a direct response to the claims by the Quraysh of being privileged to lead the Ummah, or community of believers.
"Shu'ubiyyah", when used as a reference to a specific movement, refers to a response by Persian Muslims to the growing Arabization of Islam in the 9th and 10th centuries in what is now Iran. It was primarily concerned with preserving Persian culture and protecting Persian identity. The most notable effect of the movement was the survival of Persian language, the language of the Persians, to the present day. The movement never moved into apostasy though, and has its basis in the Islamic thought of equality of races and nations.
In the late 8th and early 9th centuries there was a resurgence of Persian national identity. This came about after years of oppression by the Abbassid caliphate. The movement left substantial records in the form of Persian literature and new forms of poetry. Most of those behind the movement were Persian, but references to Egyptians, Berbers and Aramaeans are attested.
Two centuries after the end of the Shu'ubiyyah movement in the east, another form of the movement came about in Islamic Spain. It was attractive to, and controlled by, Muladi (Iberian Muslims). It was fueled mainly by the Berbers, but included many European cultural groups as well including Galicians, Franks, Calabrians, and Basques. A notable example of Shu'ubi literature is the epistle (risala) of the Andalusian poet Ibn Gharsiya (Garcia).
Shu'ubiyyah see Shu‘ubiyya
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