Munafiqun, al-
Munafiqun, al-. Term used in the Qur’an. It is usually translated as “hypocrites,” “doubters,” or “waverers,” but the term is usually stronger and covers a wide semantic range, such as apostates, those who will never be forgiven and will be punished by eternal hellfire, against whom Holy War is to be waged and who are to be killed. In Sura 63, which is named after them, they are berated in the strongest terms. “Dissenters” comes nearest to the totality of the use of the term in the Qur’an, whereas “hypocrites” most closely fits post-Qur’anic Muslim usage of the term.
Surat Al-Munāfiqūn (The Hypocrites) is the 63rd Sura of the Qur'an and contains 11 ayat.
The Hypocrites see Munafiqun, al-.
The Dissenters see Munafiqun, al-.
Munafiqun, al-. Term used in the Qur’an. It is usually translated as “hypocrites,” “doubters,” or “waverers,” but the term is usually stronger and covers a wide semantic range, such as apostates, those who will never be forgiven and will be punished by eternal hellfire, against whom Holy War is to be waged and who are to be killed. In Sura 63, which is named after them, they are berated in the strongest terms. “Dissenters” comes nearest to the totality of the use of the term in the Qur’an, whereas “hypocrites” most closely fits post-Qur’anic Muslim usage of the term.
Surat Al-Munāfiqūn (The Hypocrites) is the 63rd Sura of the Qur'an and contains 11 ayat.
The Hypocrites see Munafiqun, al-.
The Dissenters see Munafiqun, al-.
Munajjim, Banu’l
Munajjim, Banu’l (Banu l’Munajjim). Name of an extensive family, whose members were active at the ‘Abbasid court as scholars, literati and courtiers for six or seven generations from around 750 to about 950. Eleven members of the family are mentioned as being of importance.
Banu l'Munajjim see Munajjim, Banu’l
Munajjim, Banu’l (Banu l’Munajjim). Name of an extensive family, whose members were active at the ‘Abbasid court as scholars, literati and courtiers for six or seven generations from around 750 to about 950. Eleven members of the family are mentioned as being of importance.
Banu l'Munajjim see Munajjim, Banu’l
Munawi, ‘Abd al-Ra’uf al-
Munawi, ‘Abd al-Ra’uf al- (‘Abd al-Ra’uf al-Munawi) (`Abd al-Ra`uf Muhammad al-Munawi) (al-Manawi) (1545-1621). Egyptian religious scholar and mystic. His numerous works enjoyed a great success in his own time, and are still often cited today.
`Abd al-Ra`uf Muhammad al-Munawi was an Ottoman period Islamic scholar of Cairo, known for his works on the early history of Islam and the history of Sufism in Egypt. He was a disciple of al-Sha`rani.
The major work of 'Abd al-Ra'uf Muhammad al-Munawi is entitled Fayd al-Qadir Sharh al-Jami` al-Saghir. It is a commentary on the Jami` by Imam al-Suyuti
'Abd al-Ra'uf al-Munawi see Munawi, ‘Abd al-Ra’uf al-
`Abd al-Ra`uf Muhammad al-Munawi see Munawi, ‘Abd al-Ra’uf al-
Munawi, 'Abd al-Ra'uf Muhammad al- see Munawi, ‘Abd al-Ra’uf al-
Manawi, al- see Munawi, ‘Abd al-Ra’uf al-
Munawi, ‘Abd al-Ra’uf al- (‘Abd al-Ra’uf al-Munawi) (`Abd al-Ra`uf Muhammad al-Munawi) (al-Manawi) (1545-1621). Egyptian religious scholar and mystic. His numerous works enjoyed a great success in his own time, and are still often cited today.
`Abd al-Ra`uf Muhammad al-Munawi was an Ottoman period Islamic scholar of Cairo, known for his works on the early history of Islam and the history of Sufism in Egypt. He was a disciple of al-Sha`rani.
The major work of 'Abd al-Ra'uf Muhammad al-Munawi is entitled Fayd al-Qadir Sharh al-Jami` al-Saghir. It is a commentary on the Jami` by Imam al-Suyuti
'Abd al-Ra'uf al-Munawi see Munawi, ‘Abd al-Ra’uf al-
`Abd al-Ra`uf Muhammad al-Munawi see Munawi, ‘Abd al-Ra’uf al-
Munawi, 'Abd al-Ra'uf Muhammad al- see Munawi, ‘Abd al-Ra’uf al-
Manawi, al- see Munawi, ‘Abd al-Ra’uf al-
Mundhir ibn Muhammad, al-
Mundhir ibn Muhammad, al- (842/844-888). Umayyad amir of Cordoba. His reign was mainly devoted to the war against the rebel ‘Umar ibn Hafsun.
Al-Mundhir was Emir of Córdoba from 886 to 888. He was a member of the Umayyad dynasty of Al-Andalus (Moorish Iberia), the son of Muhamad bin Abd al-Rahman.
Born in Córdoba, during the reign of his father, al-Mundhir commanded the military operations against the neighboring Christian kingdoms and the Muladi rebellions. In 865, he led the partially failed campaign against King Ordoño I of Asturias, in the Duero valley. On his way back to Córdoba, he defeated at Burgos Rodrigo, count of Castile, pushing the Cordoban frontier northwards in Iberia. He also tried to conquer León, but he was defeated in 878 at Valdemora, by king Alfonso III of Asturias.
Al-Mundhir launched an expedition against the Banu Qasi Muladi family, who had allied with Alfonso III, but was also defeated in 883. The following year he was, however, able to expel the rebel emir Ibn Marwan from Badajoz.
In 886, at his father's death, al-Mundhir inherited the throne of Córdoba. During the two years of reign al-Mundhir continued the fight against the rebel Umar ibn Hafsun. He died in 888 at Bobastro, likely murdered by his brother Abdullah ibn Muhammad al-Umawi, who succeeded him.
Mundhir ibn Muhammad, al- (842/844-888). Umayyad amir of Cordoba. His reign was mainly devoted to the war against the rebel ‘Umar ibn Hafsun.
Al-Mundhir was Emir of Córdoba from 886 to 888. He was a member of the Umayyad dynasty of Al-Andalus (Moorish Iberia), the son of Muhamad bin Abd al-Rahman.
Born in Córdoba, during the reign of his father, al-Mundhir commanded the military operations against the neighboring Christian kingdoms and the Muladi rebellions. In 865, he led the partially failed campaign against King Ordoño I of Asturias, in the Duero valley. On his way back to Córdoba, he defeated at Burgos Rodrigo, count of Castile, pushing the Cordoban frontier northwards in Iberia. He also tried to conquer León, but he was defeated in 878 at Valdemora, by king Alfonso III of Asturias.
Al-Mundhir launched an expedition against the Banu Qasi Muladi family, who had allied with Alfonso III, but was also defeated in 883. The following year he was, however, able to expel the rebel emir Ibn Marwan from Badajoz.
In 886, at his father's death, al-Mundhir inherited the throne of Córdoba. During the two years of reign al-Mundhir continued the fight against the rebel Umar ibn Hafsun. He died in 888 at Bobastro, likely murdered by his brother Abdullah ibn Muhammad al-Umawi, who succeeded him.
Mundhir ibn Sawa, al-
Mundhir ibn Sawa, al- (Sawi) (Munzir ibn Sawa Al Tamimi). Chief of the tribal division of Darim of Tamim, who were in close relations with the Persians during the seventh century. The Prophet is said to have sent a letter to al-Mundhir summoning him to embrace Islam. He played an important role in the Islamization of Bahrain.
Munzir ibn Sawa Al Tamimi was the ruler of Bahrain and Qatar during the age of the Islamic prophet Muhammad. In the 7th century, when Muhammad and his companions started preaching Islam throughout the world, the message of Islam was sent by Muhammad to Munzir ibn Sawa Al Tamimi.
Prior to Islam, the inhabitants of Qatar and Bahrain were idol worshippers. They worshipped idol gods such as Awal. Islam swept the entire Arabian region in the 7th century, overturning the idol worshippers. Muhammad sent his first envoy Al-Ala'a Al-Hadrami to Munzir ibn Sawa Al Tamimi, the ruler of Bahrain, which in those days, extended the coast from Kuwait to the south of Qatar including Al Hasa and Bahrain Islands, in the year 628, inviting him to Islam. Munzir, responding to Muhammad’s call announced his conversion to Islam and all the Arab inhabitants of Bahrain and Qatar including some Persians living in Qatar also became Muslim, heralding the beginning of the Islamic era in Bahrain and Qatar. Consequently, Al Ala Al-Hadrami was appointed by Muhammad as his representative in Bahrain to collect the Jizya (religious tax).
The letter from Muhammad is preserved and can be seen at Beit Al Qur'an museum in Hoora, Bahrain, with the seal of Muhammad still intact.
Sawi see Mundhir ibn Sawa, al-
Munzir ibn Sawa Al Tamimi see Mundhir ibn Sawa, al-
Mundhir ibn Sawa, al- (Sawi) (Munzir ibn Sawa Al Tamimi). Chief of the tribal division of Darim of Tamim, who were in close relations with the Persians during the seventh century. The Prophet is said to have sent a letter to al-Mundhir summoning him to embrace Islam. He played an important role in the Islamization of Bahrain.
Munzir ibn Sawa Al Tamimi was the ruler of Bahrain and Qatar during the age of the Islamic prophet Muhammad. In the 7th century, when Muhammad and his companions started preaching Islam throughout the world, the message of Islam was sent by Muhammad to Munzir ibn Sawa Al Tamimi.
Prior to Islam, the inhabitants of Qatar and Bahrain were idol worshippers. They worshipped idol gods such as Awal. Islam swept the entire Arabian region in the 7th century, overturning the idol worshippers. Muhammad sent his first envoy Al-Ala'a Al-Hadrami to Munzir ibn Sawa Al Tamimi, the ruler of Bahrain, which in those days, extended the coast from Kuwait to the south of Qatar including Al Hasa and Bahrain Islands, in the year 628, inviting him to Islam. Munzir, responding to Muhammad’s call announced his conversion to Islam and all the Arab inhabitants of Bahrain and Qatar including some Persians living in Qatar also became Muslim, heralding the beginning of the Islamic era in Bahrain and Qatar. Consequently, Al Ala Al-Hadrami was appointed by Muhammad as his representative in Bahrain to collect the Jizya (religious tax).
The letter from Muhammad is preserved and can be seen at Beit Al Qur'an museum in Hoora, Bahrain, with the seal of Muhammad still intact.
Sawi see Mundhir ibn Sawa, al-
Munzir ibn Sawa Al Tamimi see Mundhir ibn Sawa, al-
Munejjim Bashi, Derwish Ahmed Dede
Munejjim Bashi, Derwish Ahmed Dede (Derwish Ahmed Dede Munejjim Bashi) (d. 1702). Turkish scholar, Sufi poet and, above all, historian. He is the author of a celebrated and important general history in Arabic.
Derwish Ahmed Dede Munejjim Bashi see Munejjim Bashi, Derwish Ahmed Dede
Bashi, Derwish Ahmed Dede Munejjim see Munejjim Bashi, Derwish Ahmed Dede
Munejjim Bashi, Derwish Ahmed Dede (Derwish Ahmed Dede Munejjim Bashi) (d. 1702). Turkish scholar, Sufi poet and, above all, historian. He is the author of a celebrated and important general history in Arabic.
Derwish Ahmed Dede Munejjim Bashi see Munejjim Bashi, Derwish Ahmed Dede
Bashi, Derwish Ahmed Dede Munejjim see Munejjim Bashi, Derwish Ahmed Dede
Munif Pasha
Munif Pasha (1828-1910). Ottoman statesman and educational reformer. Already in 1862, he pleaded for the reform of the Arabic script.
Munif Pasha (1828-1910). Ottoman statesman and educational reformer. Already in 1862, he pleaded for the reform of the Arabic script.
Mu’nis
Mu’nis (Shir Muhammad Mirab) (1778-1829). Historian, poet and translator from Khiva. He was one of the first writers who belonged to the period of the flourishing Chagatay literature in Khiva.
Shir Muhammad Mirab see Mu’nis
Mu’nis (Shir Muhammad Mirab) (1778-1829). Historian, poet and translator from Khiva. He was one of the first writers who belonged to the period of the flourishing Chagatay literature in Khiva.
Shir Muhammad Mirab see Mu’nis
Mu’nis al-Muzaffar
Mu’nis al-Muzaffar (Mu’nis al-Khadim) (d. 933). ‘Abbasid general (908-933), and latterly virtual dictator. His example of depriving the caliph of real power was to be followed all too soon by the series of amirs, who were to dominate the successors of the Caliph al-Qahir bi-‘llah.
Mu’nis al-Khadim see Mu’nis al-Muzaffar
Khadim, Mu’nis al- see Mu’nis al-Muzaffar
Mu’nis al-Muzaffar (Mu’nis al-Khadim) (d. 933). ‘Abbasid general (908-933), and latterly virtual dictator. His example of depriving the caliph of real power was to be followed all too soon by the series of amirs, who were to dominate the successors of the Caliph al-Qahir bi-‘llah.
Mu’nis al-Khadim see Mu’nis al-Muzaffar
Khadim, Mu’nis al- see Mu’nis al-Muzaffar
Munqidh, Banu
Munqidh, Banu (Banu Munqidh). Clan prominent in Syrian (and Egyptian) affairs (c.1050-c.1300). Many of them perished when in 1157 a massive earthquake destroyed the citadel of Shayzar, northwest of Hamat. A prominent member of the clan was Usama ibn Murshid ‘Ali, known as Usama ibn Munqidh.
Banu Munqidh see Munqidh, Banu
Munqidh, Banu (Banu Munqidh). Clan prominent in Syrian (and Egyptian) affairs (c.1050-c.1300). Many of them perished when in 1157 a massive earthquake destroyed the citadel of Shayzar, northwest of Hamat. A prominent member of the clan was Usama ibn Murshid ‘Ali, known as Usama ibn Munqidh.
Banu Munqidh see Munqidh, Banu
Muntafiq, al-
Muntafiq, al-. Section of the Arab tribe of the Banu ‘Uqayl, which in turn is a subdivision of the great group of the ‘Amir ibn Sa‘sa‘a. Mentioned in the history of pre-Islamic Arabia, they appear as ambassadors of the Banu ‘Uqayl to the Prophet. In recent times, they dominated the area from Baghdad to Basra between the seventeenth to nineteenth centuries. Their might declined through increasingly centralizing Ottoman policy.
Al-Muntafiq is a large Arab tribal confederation of southern and central Iraq. The tribe is divided into three main branches: Bani Malik, al-Ajwad, and Bani Sa'id. Most of the tribe traces its genealogy to the tribe of Banu 'Uqayl of the large and ancient Banu 'Amir confederation of Nejd. However, the tribe's traditional leaders are the Al Saadun ("the house of Saadun"), who are said to be Sharifs originating from Mecca, while the al-Ajwad branch is said to originate from the ancient Arab tribe of Tayy.
The tribe begins to appear in the Iraqi deserts in the late Abbasid era, and was once one of the most powerful Bedouin tribes of Iraq. In Ottoman times, the tribe held control over the region of Basrah under Ottoman suzerainty. In 1521, they successfully occupied al-Ahsa and al-Qatif (eastern Saudi Arabia today) on the Ottomans' behalf, before being expelled by Banu Khalid.
During the Ottoman era, most of the tribe settled into sedentary life and took up agriculture in southern and western Iraq. During the Ottoman era from the late 18th century and onwards, al-Muntafiq converted to Shia Islam. The city of Nasiriya in southern Iraq was named after one of the tribe's sheikhs, and the surrounding province was known as "Al-Muntafiq Province" until 1976. Those who remained Bedouin were herders of small animals such as sheep and goat, rather than camels, and this made them less mobile and less competent as a fighting force compared to the camel-herding tribes of inner Arabia.
Although the tribe's nominal leaders, the Al Saadun, are Sunnis, most of the tribe's members follow the Shi'ite sect of Islam. After many decades of sedentarization, the tribal bond has weakened and the leadership of the Al Saadun is largely nominal.
Muntafiq, al-. Section of the Arab tribe of the Banu ‘Uqayl, which in turn is a subdivision of the great group of the ‘Amir ibn Sa‘sa‘a. Mentioned in the history of pre-Islamic Arabia, they appear as ambassadors of the Banu ‘Uqayl to the Prophet. In recent times, they dominated the area from Baghdad to Basra between the seventeenth to nineteenth centuries. Their might declined through increasingly centralizing Ottoman policy.
Al-Muntafiq is a large Arab tribal confederation of southern and central Iraq. The tribe is divided into three main branches: Bani Malik, al-Ajwad, and Bani Sa'id. Most of the tribe traces its genealogy to the tribe of Banu 'Uqayl of the large and ancient Banu 'Amir confederation of Nejd. However, the tribe's traditional leaders are the Al Saadun ("the house of Saadun"), who are said to be Sharifs originating from Mecca, while the al-Ajwad branch is said to originate from the ancient Arab tribe of Tayy.
The tribe begins to appear in the Iraqi deserts in the late Abbasid era, and was once one of the most powerful Bedouin tribes of Iraq. In Ottoman times, the tribe held control over the region of Basrah under Ottoman suzerainty. In 1521, they successfully occupied al-Ahsa and al-Qatif (eastern Saudi Arabia today) on the Ottomans' behalf, before being expelled by Banu Khalid.
During the Ottoman era, most of the tribe settled into sedentary life and took up agriculture in southern and western Iraq. During the Ottoman era from the late 18th century and onwards, al-Muntafiq converted to Shia Islam. The city of Nasiriya in southern Iraq was named after one of the tribe's sheikhs, and the surrounding province was known as "Al-Muntafiq Province" until 1976. Those who remained Bedouin were herders of small animals such as sheep and goat, rather than camels, and this made them less mobile and less competent as a fighting force compared to the camel-herding tribes of inner Arabia.
Although the tribe's nominal leaders, the Al Saadun, are Sunnis, most of the tribe's members follow the Shi'ite sect of Islam. After many decades of sedentarization, the tribal bond has weakened and the leadership of the Al Saadun is largely nominal.
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