Ibrahim Pasha
Ibrahim Pasha (1789, Kavalla, Rumelia [now Kaval, Greece] – November 10, 1848, Cairo, Egypt). Conqueror and governor of Syria (1832-1840). Ibrahim was the son of Muhammad Ali, the ruler of Egypt.
Ibrahim Pasha was a 19th century general of Egypt. He is better known as the son of Muhammad Ali of Egypt. Ibrahim served as Regent for his father from July to November 10, 1848.
A son, or adopted son, of the famous vali Muḥammad ʿAlī, in 1805 Ibrahim joined his father in Egypt, where he was made governor of Cairo. During 1816–18, he successfully commanded an army against the Wahhabite rebels in Arabia. Muḥammad ʿAlī sent him on a mission to the Sudan in 1821–22, and on his return he helped train the new Egyptian army along European lines. When the Ottoman Sultan Mahmud II asked for Egyptian assistance to crush the Greek revolt, an expedition commanded by Ibrahim landed in Greece in 1824 and subdued the Morea (Peloponnese), but a combined British, French, and Russian squadron eventually compelled the Egyptian force to withdraw.
It was in Syria that Ibrahim and his French chief of staff, O.J.A. Sève (Suleiman Pasha al-Faransawi), won military fame. In 1831–32, after a disagreement between Muḥammad ʿAlī and the Ottoman sultan, Ibrahim led an Egyptian army through Palestine and defeated an Ottoman army at Homs. He then forced the Bailan Pass and crossed the Taurus, gaining a final victory at Konya on December 21, 1832. By the Convention of Kütahya, signed on May 4, 1833, Syria and Adana were ceded to Egypt, and Ibrahim became governor-general of the two provinces.
Ibrahim’s administration was relatively enlightened. At Damascus, he created a consultative council of notables and suppressed the feudal regime. But his measures were harshly applied and roused sectarian opposition. Sultan Mahmud resented the Egyptian occupation, and in 1839 an Ottoman army invaded Syria. At Nizip on June 24 Ibrahim won his last and greatest victory; the Ottoman fleet deserted to Egypt. Fearing the disintegration of the Ottoman Empire, the European powers negotiated the Treaty of London in July 1840, by which Muḥammad ʿAlī forfeited Syria and Adana in return for the hereditary rule of Egypt. British naval forces threatened the Egyptians, who evacuated the occupied territories in the winter of 1840–41. By 1848 Muḥammad ʿAlī had become senile, and Ibrahim was appointed viceroy but ruled for only 40 days before his death on November 10, 1848.
Ibrahim Pasha (1789, Kavalla, Rumelia [now Kaval, Greece] – November 10, 1848, Cairo, Egypt). Conqueror and governor of Syria (1832-1840). Ibrahim was the son of Muhammad Ali, the ruler of Egypt.
Ibrahim Pasha was a 19th century general of Egypt. He is better known as the son of Muhammad Ali of Egypt. Ibrahim served as Regent for his father from July to November 10, 1848.
A son, or adopted son, of the famous vali Muḥammad ʿAlī, in 1805 Ibrahim joined his father in Egypt, where he was made governor of Cairo. During 1816–18, he successfully commanded an army against the Wahhabite rebels in Arabia. Muḥammad ʿAlī sent him on a mission to the Sudan in 1821–22, and on his return he helped train the new Egyptian army along European lines. When the Ottoman Sultan Mahmud II asked for Egyptian assistance to crush the Greek revolt, an expedition commanded by Ibrahim landed in Greece in 1824 and subdued the Morea (Peloponnese), but a combined British, French, and Russian squadron eventually compelled the Egyptian force to withdraw.
It was in Syria that Ibrahim and his French chief of staff, O.J.A. Sève (Suleiman Pasha al-Faransawi), won military fame. In 1831–32, after a disagreement between Muḥammad ʿAlī and the Ottoman sultan, Ibrahim led an Egyptian army through Palestine and defeated an Ottoman army at Homs. He then forced the Bailan Pass and crossed the Taurus, gaining a final victory at Konya on December 21, 1832. By the Convention of Kütahya, signed on May 4, 1833, Syria and Adana were ceded to Egypt, and Ibrahim became governor-general of the two provinces.
Ibrahim’s administration was relatively enlightened. At Damascus, he created a consultative council of notables and suppressed the feudal regime. But his measures were harshly applied and roused sectarian opposition. Sultan Mahmud resented the Egyptian occupation, and in 1839 an Ottoman army invaded Syria. At Nizip on June 24 Ibrahim won his last and greatest victory; the Ottoman fleet deserted to Egypt. Fearing the disintegration of the Ottoman Empire, the European powers negotiated the Treaty of London in July 1840, by which Muḥammad ʿAlī forfeited Syria and Adana in return for the hereditary rule of Egypt. British naval forces threatened the Egyptians, who evacuated the occupied territories in the winter of 1840–41. By 1848 Muḥammad ʿAlī had become senile, and Ibrahim was appointed viceroy but ruled for only 40 days before his death on November 10, 1848.
Ibrahim Pasha
Ibrahim Pasha (Pargalı İbrahim Pasha) (Frenk İbrahim Pasha) (Maqbul – “the favorite”; Maqtul – “the executed”) (1493-1536) was the Ottoman Grand Vizier. Having been appointed Grand Vizier and beylerbey of Rumeli by Sultan Sulayman II at the very early age of thirty, he reached the zenith of his power after having occupied Tabriz and Baghdad in 1534. In 1536, he quite unexpectedly was strangled.
Pargalı İbrahim Pasha, also called Frenk İbrahim Pasha, was an Albanian and was the first Grand Vizier appointed by Suleiman the Magnificent (r. 1520 to 1566). In 1523, he replaced Piri Mehmed Pasha, who had been appointed in 1518 by Süleyman I's father, the preceding sultan Selim I, and remained in office for 13 years. He attained a level of authority and influence rivalled by only a handful of other Grand Viziers of the Empire, but in 1536 he was executed by the Sultan and his property was confiscated by the State.
Albanian by birth, born in the town of Parga, he was sold as a slave at the age of six to the Ottoman palace for future sultans situated in Manisa in Western Anatolia. There he was befriended by Suleiman who was of the same age, and later, upon Suleiman's accession, was awarded various posts, the first being falconer to the Sultan. He was so rapidly promoted that at one point he begged Suleiman to not promote him too rapidly for fear of arousing jealousy. Pleased with this display of modesty, Suleiman purportedly swore that he would never be put to death during his reign. Later, after being appointed Grand Vizier, he continued to receive many gifts from the sultan, and his power in the Ottoman Empire was absolute, just as his master's.
Although he married Süleyman's sister and was as such a bridegroom to the Ottoman dynasty (Damat), this title is not frequently used in association with him, possibly in order not to confuse him with other grand viziers who were namesakes (Damat İbrahim Pasha (a Bosniak) and Nevşehirli Damat İbrahim Pasha (Turkish). He is usually referred to as "Pargalı İbrahim Pasha" or "Frenk (the European) İbrahim Pasha" due to his tastes and manners. Yet another name given by his contemporaries was "Makbul Maktul (loved and killed) İbrahim Pasha".
His magnificent palace still standing in İstanbul is called Turkish and Islamic Arts Museum. Built according to a design which is unmistakably defensive in concept (he had fearsome rivals), his palace is the only residence built by someone outside the Ottoman dynasty that is deemed worthy enough to be designated as a palace.
On the diplomatic front, İbrahim's work with Western Christendom was a complete success. Portraying himself as "the real power behind the Ottoman Empire", İbrahim used a variety of tactics to negotiate favorable deals with the leaders of the Catholic powers. The Venetian diplomats even referred to him as "İbrahim the Magnificent", a play on Suleiman's usual sobriquet. In 1533, he convinced Charles V to turn Hungary into an Ottoman vassal state. In 1535, he completed a monumental agreement with Francis I that gave France favorable trade rights within the Ottoman empire in exchange for joint action against the Habsburgs. This agreement would set the stage for joint Franco-Ottoman naval maneuvers, including the basing of the entire Ottoman fleet in southern France (in Nice) during the winter of 1543.
A skilled commander of Suleiman's army, he eventually fell from grace after an imprudence committed during a campaign against the Persian Safavid empire, when he awarded himself a title including the word Sultan. This incident launched a series of events which culminated in his execution in 1536, thirteen years after having been promoted as Grand Vizier. It has also been suggested by a number of sources that Ibrahim Pasha had been a victim of Hürrem Sultan's (Roxelana, the sultan's wife) rising influence on the sovereign, especially in view of his past support for the cause of Sehzade Mustafa, Suleiman I's first son and heir to the throne, who was later strangled to death by his father on October 6, 1553, through a series of plots put in motion by Roxelana.
Since Suleiman had sworn not to take Ibrahim's life during his reign, he acquired a fetva, which permitted him to take back the oath by building a mosque in İstanbul. He announced the fetva one week before İbrahim's execution and dined alone with him seven times before the final move, so to give his life-long friend a chance to flee the country or to take the sultan's own life. It was later discovered in İbrahim's letters that he was perfectly aware of the situation but nevertheless decided to stay true to Suleiman.
Suleiman later greatly regretted İbrahim's execution and his character changed dramatically, to the point where he became completely secluded from the daily work of governing. His regrets are reflected in his poems, in which even after twenty years he continually stresses topics of friendship and of love and trust between friends and often hints on character traits similar to Ibrahim's.
Maqbul see Ibrahim Pasha
The Favorite see Ibrahim Pasha
Maqtul see Ibrahim Pasha
The Executed see Ibrahim Pasha
Pargalı İbrahim Pasha see Ibrahim Pasha
Frenk İbrahim Pasha see Ibrahim Pasha
Ibrahim Pasha (Pargalı İbrahim Pasha) (Frenk İbrahim Pasha) (Maqbul – “the favorite”; Maqtul – “the executed”) (1493-1536) was the Ottoman Grand Vizier. Having been appointed Grand Vizier and beylerbey of Rumeli by Sultan Sulayman II at the very early age of thirty, he reached the zenith of his power after having occupied Tabriz and Baghdad in 1534. In 1536, he quite unexpectedly was strangled.
Pargalı İbrahim Pasha, also called Frenk İbrahim Pasha, was an Albanian and was the first Grand Vizier appointed by Suleiman the Magnificent (r. 1520 to 1566). In 1523, he replaced Piri Mehmed Pasha, who had been appointed in 1518 by Süleyman I's father, the preceding sultan Selim I, and remained in office for 13 years. He attained a level of authority and influence rivalled by only a handful of other Grand Viziers of the Empire, but in 1536 he was executed by the Sultan and his property was confiscated by the State.
Albanian by birth, born in the town of Parga, he was sold as a slave at the age of six to the Ottoman palace for future sultans situated in Manisa in Western Anatolia. There he was befriended by Suleiman who was of the same age, and later, upon Suleiman's accession, was awarded various posts, the first being falconer to the Sultan. He was so rapidly promoted that at one point he begged Suleiman to not promote him too rapidly for fear of arousing jealousy. Pleased with this display of modesty, Suleiman purportedly swore that he would never be put to death during his reign. Later, after being appointed Grand Vizier, he continued to receive many gifts from the sultan, and his power in the Ottoman Empire was absolute, just as his master's.
Although he married Süleyman's sister and was as such a bridegroom to the Ottoman dynasty (Damat), this title is not frequently used in association with him, possibly in order not to confuse him with other grand viziers who were namesakes (Damat İbrahim Pasha (a Bosniak) and Nevşehirli Damat İbrahim Pasha (Turkish). He is usually referred to as "Pargalı İbrahim Pasha" or "Frenk (the European) İbrahim Pasha" due to his tastes and manners. Yet another name given by his contemporaries was "Makbul Maktul (loved and killed) İbrahim Pasha".
His magnificent palace still standing in İstanbul is called Turkish and Islamic Arts Museum. Built according to a design which is unmistakably defensive in concept (he had fearsome rivals), his palace is the only residence built by someone outside the Ottoman dynasty that is deemed worthy enough to be designated as a palace.
On the diplomatic front, İbrahim's work with Western Christendom was a complete success. Portraying himself as "the real power behind the Ottoman Empire", İbrahim used a variety of tactics to negotiate favorable deals with the leaders of the Catholic powers. The Venetian diplomats even referred to him as "İbrahim the Magnificent", a play on Suleiman's usual sobriquet. In 1533, he convinced Charles V to turn Hungary into an Ottoman vassal state. In 1535, he completed a monumental agreement with Francis I that gave France favorable trade rights within the Ottoman empire in exchange for joint action against the Habsburgs. This agreement would set the stage for joint Franco-Ottoman naval maneuvers, including the basing of the entire Ottoman fleet in southern France (in Nice) during the winter of 1543.
A skilled commander of Suleiman's army, he eventually fell from grace after an imprudence committed during a campaign against the Persian Safavid empire, when he awarded himself a title including the word Sultan. This incident launched a series of events which culminated in his execution in 1536, thirteen years after having been promoted as Grand Vizier. It has also been suggested by a number of sources that Ibrahim Pasha had been a victim of Hürrem Sultan's (Roxelana, the sultan's wife) rising influence on the sovereign, especially in view of his past support for the cause of Sehzade Mustafa, Suleiman I's first son and heir to the throne, who was later strangled to death by his father on October 6, 1553, through a series of plots put in motion by Roxelana.
Since Suleiman had sworn not to take Ibrahim's life during his reign, he acquired a fetva, which permitted him to take back the oath by building a mosque in İstanbul. He announced the fetva one week before İbrahim's execution and dined alone with him seven times before the final move, so to give his life-long friend a chance to flee the country or to take the sultan's own life. It was later discovered in İbrahim's letters that he was perfectly aware of the situation but nevertheless decided to stay true to Suleiman.
Suleiman later greatly regretted İbrahim's execution and his character changed dramatically, to the point where he became completely secluded from the daily work of governing. His regrets are reflected in his poems, in which even after twenty years he continually stresses topics of friendship and of love and trust between friends and often hints on character traits similar to Ibrahim's.
Maqbul see Ibrahim Pasha
The Favorite see Ibrahim Pasha
Maqtul see Ibrahim Pasha
The Executed see Ibrahim Pasha
Pargalı İbrahim Pasha see Ibrahim Pasha
Frenk İbrahim Pasha see Ibrahim Pasha
Ibrahim Pasha, Damad
Ibrahim Pasha, Damad (Damad Ibrahim) (Damat Ibrahim Pasha) (1550-1601). Ottoman vizier under Ahmed II. Of Bosnian origin, he took command of the Ottoman armies engaged in the Hungarian war.
Damat İbrahim Pasha was an Ottoman statesman who held the office of Grand Vizier three times (the first time from April 4 to October 27, 1596; the second time from December 5, 1596 to November 3, 1597; and for the third and last time, from January 6, 1599 to July 10, 1601. He is known as the conqueror of Kanije.
Ibrahim is also called with the title "Damat", because he was a bridegroom to the ruling Ottoman monarch. He is not to be confused with either Pargalı İbrahim Pasha, illustrious grand vizier of Süleyman the Magnificent with Greek origins, also a "Damat", or with Nevşehirli Damat İbrahim Pasha, who held office in early 18th century during the Tulip Era in the Ottoman Empire.
Damat İbrahim Pasha was of Serbian extraction. He rose in the ranks during the period when virtual authority and influence was held by Mehmed-paša Sokolović. In 1581, shortly after Mehmet Pasha's death, İbrahim Pasha married Ayşe Sultan, daughter of the reigning Murad III and became the Governor of Egypt. But due to his absence from the capital and with Sokollu Mehmet Pasha dead, his influence waned for the rest of the reign of Murad III.
He made a comeback under the reign of Mehmed III, becoming grand vizier in 1596 for the first time. His recall was particularly due to the loss of territories in the border regions between the Ottoman Empire and the Habsburg Monarchy in Hungary. Rather than dashing toward immediate action, he distinguished himself as an orderly, methodical and prudent statesman who preferred to start by conducting a review of the entire Ottoman administrative system based on the focal point of the prepared campaign against Austria. The campaign as such proved a success and İbrahim Pasha acquired the title of "the conqueror of Eger" (north-east of Budapest) for his sultan, although he was the one who held the effective command. Since he favored solidifying the state structure and the gains acquired rather than pursuing Austrians, for which he had been dismissed from the post of grand vizier, at first for a short interval of forty-five days at the end of 1596, and then for a second time at the end of the following year.
Damat Ibrahim Pasha was called back to the post in 1599 on the condition that he was to launch a campaign against Austria. He started his campaign by feigning to menace Vienna directly by heading toward Esztergom (conquered by Süleyman the Magnificent in 1543 and lost back in 1595) but finally spent the winter in Belgrade. Then he began to put pressure on Austria through a more southern route by besieging the castle of Kanije. The Turkish slaves in the castle exploded the powder magazines and very badly damaged the walls. But the castle still did not surrender and an army of 20,000 soldiers commanded by Philippe Emanuel arrived to the assistance of the besieged. However, the Ottoman Army finally defeated both of the armies and the castle surrendered. Tiryaki Hasan Pasha was appointed as the governor of the newly conquered city.
Kanije was transformed into the center of new Ottoman attacks in Central Europe. In September 1601, an attempt by a huge Austrian army to take back the castle was thwarted by the governor Tiryaki Hasan Pasha. Damat İbrahim Pasha died the same year. Esztergom was retaken by the Ottoman Empire in 1605.
Damad Ibrahim Pasha see Ibrahim Pasha, Damad
Damad Ibrahim see Ibrahim Pasha, Damad
Damat Ibrahim Pasha see Ibrahim Pasha, Damad
"The Conqueror of Eger" see Ibrahim Pasha, Damad
Ibrahim Pasha, Damad (Damad Ibrahim) (Damat Ibrahim Pasha) (1550-1601). Ottoman vizier under Ahmed II. Of Bosnian origin, he took command of the Ottoman armies engaged in the Hungarian war.
Damat İbrahim Pasha was an Ottoman statesman who held the office of Grand Vizier three times (the first time from April 4 to October 27, 1596; the second time from December 5, 1596 to November 3, 1597; and for the third and last time, from January 6, 1599 to July 10, 1601. He is known as the conqueror of Kanije.
Ibrahim is also called with the title "Damat", because he was a bridegroom to the ruling Ottoman monarch. He is not to be confused with either Pargalı İbrahim Pasha, illustrious grand vizier of Süleyman the Magnificent with Greek origins, also a "Damat", or with Nevşehirli Damat İbrahim Pasha, who held office in early 18th century during the Tulip Era in the Ottoman Empire.
Damat İbrahim Pasha was of Serbian extraction. He rose in the ranks during the period when virtual authority and influence was held by Mehmed-paša Sokolović. In 1581, shortly after Mehmet Pasha's death, İbrahim Pasha married Ayşe Sultan, daughter of the reigning Murad III and became the Governor of Egypt. But due to his absence from the capital and with Sokollu Mehmet Pasha dead, his influence waned for the rest of the reign of Murad III.
He made a comeback under the reign of Mehmed III, becoming grand vizier in 1596 for the first time. His recall was particularly due to the loss of territories in the border regions between the Ottoman Empire and the Habsburg Monarchy in Hungary. Rather than dashing toward immediate action, he distinguished himself as an orderly, methodical and prudent statesman who preferred to start by conducting a review of the entire Ottoman administrative system based on the focal point of the prepared campaign against Austria. The campaign as such proved a success and İbrahim Pasha acquired the title of "the conqueror of Eger" (north-east of Budapest) for his sultan, although he was the one who held the effective command. Since he favored solidifying the state structure and the gains acquired rather than pursuing Austrians, for which he had been dismissed from the post of grand vizier, at first for a short interval of forty-five days at the end of 1596, and then for a second time at the end of the following year.
Damat Ibrahim Pasha was called back to the post in 1599 on the condition that he was to launch a campaign against Austria. He started his campaign by feigning to menace Vienna directly by heading toward Esztergom (conquered by Süleyman the Magnificent in 1543 and lost back in 1595) but finally spent the winter in Belgrade. Then he began to put pressure on Austria through a more southern route by besieging the castle of Kanije. The Turkish slaves in the castle exploded the powder magazines and very badly damaged the walls. But the castle still did not surrender and an army of 20,000 soldiers commanded by Philippe Emanuel arrived to the assistance of the besieged. However, the Ottoman Army finally defeated both of the armies and the castle surrendered. Tiryaki Hasan Pasha was appointed as the governor of the newly conquered city.
Kanije was transformed into the center of new Ottoman attacks in Central Europe. In September 1601, an attempt by a huge Austrian army to take back the castle was thwarted by the governor Tiryaki Hasan Pasha. Damat İbrahim Pasha died the same year. Esztergom was retaken by the Ottoman Empire in 1605.
Damad Ibrahim Pasha see Ibrahim Pasha, Damad
Damad Ibrahim see Ibrahim Pasha, Damad
Damat Ibrahim Pasha see Ibrahim Pasha, Damad
"The Conqueror of Eger" see Ibrahim Pasha, Damad
Ibrahim Pasha, Nevshehirli
Ibrahim Pasha, Nevshehirli (Nevshehirli Ibrahim Pasha) (Nevşehirli Damat İbrahim Pasha) (d. October 16, 1730) Ottoman Grand Vizier. His vizierate began in 1718 and is known as “The Tulip Period.”
Nevşehirli Damat İbrahim Pasha was married to the daughter of the sultan, Princess Hatice, who was reported to have a certain degree on influence on both him and her father; some sources even called her the real ruler of the Tulip Era.
The abilities of Sultan Ahmed’s Grand Vizier Ibrahim, who directed the government from 1718 to 1730, preserved an unusual internal peace in the empire, though the frontier provinces were often the scenes of disorder and revolt. This was repeatedly the case in Egypt and Arabia, and still more frequently in the districts northward and eastward of the Black Sea, especially among the fierce Noghai tribes of the Kuban. The state of the countries between the Black Sea and the Caspian Sea was rendered still more unsettled by the rival claims of Russia and the Porte; it was difficult to define a boundary between the two empires in pursuance of the partition treaty of 1723.
Nevşehirli Damat İbrahim Pasha was executed in 1730 during the Patrona Halil rebellion.
The epithet "Nevşehirli" (meaning "from Nevşehir") is used to distinguish this Grand Vizier from another, Damat İbrahim Pasha (died 1601).
Nevshehirli Ibrahim Pasha see Ibrahim Pasha, Nevshehirli
Nevşehirli Damat İbrahim Pasha see Ibrahim Pasha, Nevshehirli
Nevşehirli Damat İbrahim Pasha was married to the daughter of the sultan, Princess Hatice, who was reported to have a certain degree on influence on both him and her father; some sources even called her the real ruler of the Tulip Era.
The abilities of Sultan Ahmed’s Grand Vizier Ibrahim, who directed the government from 1718 to 1730, preserved an unusual internal peace in the empire, though the frontier provinces were often the scenes of disorder and revolt. This was repeatedly the case in Egypt and Arabia, and still more frequently in the districts northward and eastward of the Black Sea, especially among the fierce Noghai tribes of the Kuban. The state of the countries between the Black Sea and the Caspian Sea was rendered still more unsettled by the rival claims of Russia and the Porte; it was difficult to define a boundary between the two empires in pursuance of the partition treaty of 1723.
Nevşehirli Damat İbrahim Pasha was executed in 1730 during the Patrona Halil rebellion.
The epithet "Nevşehirli" (meaning "from Nevşehir") is used to distinguish this Grand Vizier from another, Damat İbrahim Pasha (died 1601).
Nevshehirli Ibrahim Pasha see Ibrahim Pasha, Nevshehirli
Nevşehirli Damat İbrahim Pasha see Ibrahim Pasha, Nevshehirli
Ibrahim, Samira
Samira Ibrahim (Arabic: سميرة إبراهيم) (born c. 1987) is an Egyptian activist who came to prominence during the Egyptian revolution .
On March 9, 2011, she participated in a sit-in at Tahrir Square in Cairo. The military violently dispersed protest participants, and Samira and other women were beaten, given electric shocks, strip searched, and videotaped by the soldiers. They were also subjected to virginity tests. The tests were allegedly carried out to protect the soldiers from claims of rape.
After succeeding in placing the case in front of a civilian court, a court order was issued in December 2011 to stop the practice of “virginity tests”. However in March 2012, a military court exonerated Dr. Adel El Mogy from charges laid in connection with the virginity testing of Ibrahim.
Ibrahim vowed to take her case to the international courts.
In early March 2013, Ibrahim came under criticism after Samuel Tadros, writing in The Weekly Standard, accused her of posting anti-Semitic and anti-American statements on her Twitter account. These statements included quoting Adolf Hitler, writing: "I have discovered with the passage of days, that no act contrary to morality, no crime against society, takes place, except with the Jews having a hand in it. Hitler.” In reaction to a suicide bombing of a bus of Israelis in Bulgaria, she wrote "Today is a very sweet day with a lot of very sweet news.” In 2012, on the anniversary of the September 11 terrorist attacks, she tweeted "Today is the anniversary of 9/11. May every year come with America burning".
The United States State Department subsequently announced that it would not be giving the International Women of Courage Award to Samira Ibrahim in light of these comments.
Initially, Ibrahim claimed that her Twitter account had been "previously stolen" and that "any tweet on racism and hatred is not me”. However, she later stated "I refuse to apologize to the Zionist lobby in America regarding my previous anti-Zionist statements under pressure from American government therefore they withdrew the award." The United States State Department later stated that Ibrahim had since left the United States to return to Egypt.
On March 8, 2013, a spokeswoman for the United States State Department stated that "Upon further review, the department has decided not to present her with the award" as American officials "didn't consider some of the public statements that she had made appropriate. They didn't comport with our values" while adding that "There were obviously some problems in our review process, and we're going to do some forensics on how that happened."
Ibrahim Shah Sharqi
Ibrahim Shah Sharqi. Ruler of the dynasty of the Sharqi Sultans of Jawnpur (r.1402-1440). He was a patron of art and letters and graced his capital with many fine buildings.
Shamsuddin Ibrahim Shah Sharqi was the Sultan of the Sharqi dynasty in South Asia.
Sultan Shamsuddin Ibrahim Shah Sharqi, the most noted ruler of this dynasty was a patron of Islamic learning and established a number of colleges for this purpose. A large number of scholarly works on Islamic theology and law was produced during his reign. He constructed a number of monuments in a new regional style of architecture known as the Sharqi. During his reign, Sultan Nasiruddin Mahmud Shah II Tughluq took refuge in Jaunpur in order to get rid of the control of Mallu Iqbal Khan over him. However, Sultan Shamsuddin Ibrahim Shah Sharqi did not treat Sultan Mahmud Shah well. As a result, his relations with the Sultan became bitter and Mahmud Shah occupied Kanauj. In 1407, Sultan Shamsuddin Ibrahim Shah Sharqi tried to recover Kanauj but failed. Sultan Shamsuddin Ibrahim Shah Sharqi attempts to conquer Bengal also failed. Sultan Shamsuddin Ibrahim Shah Sharqi was succeeded by his son Sultan Saifuddin Mahmud Shah Sharqi after his death.
The Jaunpur sultanate was ruled by the Sharqi dynasty. The Khwajah-i-Jahan Malik Sarwar, the first ruler of the dynasty was a Wazir (minister) under Sultan Nasiruddin Muhammad Shah III Tughluq (1390 – 1394 CE). In 1394 CE, he established himself as an independent ruler of Jaunpur and extended his authority over Awadh and a large part of Ganga-Yamuna doab. The dynasty founded by him was named so because of his title Malik-us-Sharq (the ruler of the east). The most acclaimed ruler of this dynasty was Ibrahim Shah. The last ruler Hussain Shah was overthrown by Bahlul Lodi, and Jaunpur sultanate was permanently annexed to Delhi sultanate by Sikandar Lodi.
Sharqi, Ibrahim Shah see Ibrahim Shah Sharqi.
Shamsuddin Ibrahim Shah Sharqi see Ibrahim Shah Sharqi.
Sharqi, Shamsuddin Ibrahim Shah see Ibrahim Shah Sharqi.
Ibrahim Shah Sharqi. Ruler of the dynasty of the Sharqi Sultans of Jawnpur (r.1402-1440). He was a patron of art and letters and graced his capital with many fine buildings.
Shamsuddin Ibrahim Shah Sharqi was the Sultan of the Sharqi dynasty in South Asia.
Sultan Shamsuddin Ibrahim Shah Sharqi, the most noted ruler of this dynasty was a patron of Islamic learning and established a number of colleges for this purpose. A large number of scholarly works on Islamic theology and law was produced during his reign. He constructed a number of monuments in a new regional style of architecture known as the Sharqi. During his reign, Sultan Nasiruddin Mahmud Shah II Tughluq took refuge in Jaunpur in order to get rid of the control of Mallu Iqbal Khan over him. However, Sultan Shamsuddin Ibrahim Shah Sharqi did not treat Sultan Mahmud Shah well. As a result, his relations with the Sultan became bitter and Mahmud Shah occupied Kanauj. In 1407, Sultan Shamsuddin Ibrahim Shah Sharqi tried to recover Kanauj but failed. Sultan Shamsuddin Ibrahim Shah Sharqi attempts to conquer Bengal also failed. Sultan Shamsuddin Ibrahim Shah Sharqi was succeeded by his son Sultan Saifuddin Mahmud Shah Sharqi after his death.
The Jaunpur sultanate was ruled by the Sharqi dynasty. The Khwajah-i-Jahan Malik Sarwar, the first ruler of the dynasty was a Wazir (minister) under Sultan Nasiruddin Muhammad Shah III Tughluq (1390 – 1394 CE). In 1394 CE, he established himself as an independent ruler of Jaunpur and extended his authority over Awadh and a large part of Ganga-Yamuna doab. The dynasty founded by him was named so because of his title Malik-us-Sharq (the ruler of the east). The most acclaimed ruler of this dynasty was Ibrahim Shah. The last ruler Hussain Shah was overthrown by Bahlul Lodi, and Jaunpur sultanate was permanently annexed to Delhi sultanate by Sikandar Lodi.
Sharqi, Ibrahim Shah see Ibrahim Shah Sharqi.
Shamsuddin Ibrahim Shah Sharqi see Ibrahim Shah Sharqi.
Sharqi, Shamsuddin Ibrahim Shah see Ibrahim Shah Sharqi.
Ibshihi, al-
Ibshihi, al- (1388-c.1446). Egyptian author of one of the most famous anthologies of Arabic literature.
Ibshihi, al- (1388-c.1446). Egyptian author of one of the most famous anthologies of Arabic literature.
Idi Amin
Idi Amin (Idi Amin Dada Oumee) (1924/1925, Koboko, Uganda - August 16, 2003, Jiddah, Saudi Arabia). President of Uganda (1971-1979). Born in Koboko of Muslim parents, Amin received a primary education before joining the British colonial army in 1946. He was one of only two native officers in Uganda’s military forces when the country became independent in 1962. A supporter of President Milton Obote, Amin rose quickly through the ranks and was promoted to major general and commander of the armed forces in 1968. However, in January 1971, Amin overthrew Obote. As president, Amin followed an erratic, tyrannical, and increasingly bloody course that left the country in shambles. He expelled some 50,000 Asians in 1972, nationalized foreign companies, and had up to 300,000 Ugandans killed. The economy collapsed, and in 1979, Amin was overthrown by an invasion force from Tanzania supported by Ugandan rebels. Amin found refuge in Saudi Arabia.
A member of the small Kakwa ethnic group of northwestern Uganda, Amin had little formal education and joined the King’s African Rifles of the British colonial army in 1946 as an assistant cook. He quickly rose through the ranks, serving in the Allied forces’ Burma (Myanmar) campaign during World War II and in the British action against the Mau Mau revolt in Kenya (1952–56). Amin was one of the few Ugandan soldiers elevated to officer rank before Ugandan independence in 1962, and he became closely associated with the new nation’s prime minister and president, Milton Obote. He was made chief of the army and air force (1966–70). Conflict with Obote arose, however, and on January 25, 1971, Amin staged a successful military coup. He became president and chief of the armed forces in 1971, field marshal in 1975, and life president in 1976.
Amin ruled directly, shunning the delegation of power. He was noted for his abrupt changes of mood, from buffoonery to shrewdness, from gentleness to tyranny. He was often extreme in his nationalism. He expelled all Asians from Uganda in 1972, an action that led to the breakdown of Uganda’s economy, and he publicly insulted Great Britain and the United States as well as numerous world leaders. A Muslim, he reversed Uganda’s amicable relations with Israel and befriended Libya and the Palestinians. In July 1976 he was personally involved in the hijacking of a French airliner to Entebbe. He also took tribalism, a long-standing problem in Uganda, to its extreme by allegedly ordering the persecution of Acholi, Lango, and other ethnic groups. Amin came to be known as the “Butcher of Uganda” for his brutality, and it is believed that some 300,000 people were killed and countless others tortured during his presidency.
In October 1978 Amin ordered an attack on Tanzania. Aided by Ugandan nationalists, Tanzanian troops eventually overpowered the Ugandan army. As the Tanzanian-led forces neared Kampala, Uganda’s capital, on April 13, 1979, Amin fled the city. Escaping first to Libya, he finally settled in Saudi Arabia.
Amin stayed for a number of years on the top two floors of the Novotel Hotel on Palestine Road in Jeddah. Having covered the war for the BBC as chief Africa correspondent, in 1980 Brian Barron, in partnership with cameraman Mohammed Amin of Visnews in Nairobi, located Amin and secured the first interview with him since his deposition.
Amin held that Uganda needed him and never expressed remorse for the nature of his regime. In 1989, he attempted to return to Uganda, apparently to lead an armed group organized by Colonel Juma Oris. He reached Kinshasa, Zaire (now the Democratic Republic of the Congo), before Zairian President Mobutu forced him to return to Saudi Arabia.
On July 20, 2003, one of Amin's wives, Madina, reported that he was in a coma and near death at King Faisal Specialist Hospital in Jeddah, Saudi Arabia. She pleaded with Ugandan President Yoweri Museveni to allow him to return to die in Uganda. Museveni replied that Amin would have to "answer for his sins the moment he was brought back." Amin died in Saudi Arabia on August 16, 2003. He was buried in Ruwais Cemetery in Jeddah.
A polygamist, Idi Amin married at least six women, three of whom he divorced. He married his first and second wives, Malyamu and Kay, in 1966. The next year, he married Nora and then Nalongo Madina in 1972. On March 26, 1974, he announced on Radio Uganda that he had divorced Malyamu, Nora and Kay. Malyamu was arrested in Tororo on the Kenyan border in April 1974 and accused of attempting to smuggle a bolt of fabric into Kenya. She later moved to London. Kay died on August 13, 1974. Her body was found dismembered. In August 1975, during the Organisation of African Unity (OAU) summit meeting in Kampala, Amin married Sarah Kyolaba. Sarah's boyfriend, whom she had been living with before she met Amin, vanished and was never heard from again. According to The Monitor, Amin married again a few months before his death in 2003.
Sources differ widely on the number of children Amin fathered; most say that he had 30 to 45. Until 2003, Taban Amin, Idi Amin's eldest son, was the leader of West Nile Bank Front (WNBF), a rebel group opposed to the government of Yoweri Museveni. In 2005, he was offered amnesty by Museveni, and in 2006, he was appointed Deputy Director General of the Internal Security Organisation. Another of Amin’s sons, Haji Ali Amin, ran for election as Chairman (i.e. mayor) of Njeru Town Council in 2002 but was not elected. In early 2007, the award-winning film The Last King of Scotland prompted one of his sons, Jaffar Amin, to speak out in his father's defense. Jaffar Amin said he was writing a book to rehabilitate his father's reputation.
On August 3, 2007, Faisal Wangita, one of Amin's sons, was convicted for playing a role in a murder in London.
Idi Amin has been featured in a number of films, documentaries and books including the following:
Films
* Victory at Entebbe (1976), a TV film about Operation Entebbe. Julius Harris plays Amin in a comic, almost vaudeville-type, manner. Godfrey Cambridge had originally been cast as Amin in the production, but died of a heart attack on the set.
* Raid on Entebbe (1977), a film depicting the events of Operation Entebbe. Yaphet Kotto plays Amin as a charismatic, but short-tempered, political and military leader.
* Mivtsa Yonatan (1977) (also known as Operation Thunderbolt), an Israeli film about Operation Entebbe. Jamaican-born British actor Mark Heath plays Amin who first appears angered at the German terrorists for the airplane hijacking and setting up their base at Entebbe Airport, but he later changes his mood to supporting them over news of Israel's agreement to the hijackers' demands.
* Rise and Fall of Idi Amin (1981), a film recreating Idi Amin's atrocities. Amin is played by Kenyan actor Joseph Olita.
* The Naked Gun (1988), a comedy film which begins portraying Idi Amin (played by Prince Hughes) along with characters depicting other world leaders such as Yasser Arafat, Fidel Castro, Mikhail Gorbachev, Ruhollah Khomeini, and Muammar al-Gaddafi who are meeting in Beirut, Lebanon to conspire a plan to attack the United States.
* Mississippi Masala (1991), a film depicting the resettlement of an Indian family after the expulsion of Asians from Uganda by Idi Amin. Joseph Olita again plays Amin in a cameo.
* The Last King of Scotland (2006), a film adaptation of Giles Foden's 1998 fictional novel of the same name. For his portrayal of Idi Amin in this film, actor Forest Whitaker won the Academy Award for Best Actor, a BAFTA, the Screen Actors' Guild award for Best Actor (Drama), and a Golden Globe.
* In the 1989 Indian TV film, In Which Annie Gives It Those Ones, the character Kasozi sometimes makes an unusual noise while sleeping. There is a legend in the hostel that he did that when he was dreaming about Idi Amin, who 'had killed his pop or something...'
Documentaries
* General Idi Amin Dada: A Self Portrait (1974), directed by French filmmaker Barbet Schroeder.
* Idi Amin: Monster in Disguise (1997), a television documentary directed by Greg Baker.
* The Man Who Ate His Archbishop's Liver? (2004), a television documentary written, produced and directed by Elizabeth C. Jones for Associated-Rediffusion and Channel 4.
* The Man Who Stole Uganda (1971), World In Action first broadcast April 5, 1971.
* Inside Idi Amin's Terror Machine (1979), World In Action first broadcast June 13, 1979.
Books
* State of Blood: The Inside Story of Idi Amin (1977) by Henry Kyemba
* The General Is Up by Peter Nazareth
* Ghosts of Kampala: The Rise and Fall of Idi Amin (1980) by George Ivan Smith
* The Last King of Scotland (1998) by Giles Foden (fictional)
* Idi Amin Dada: Hitler in Africa (1977) by Thomas Patrick Melady
* General Amin (1975) by David Martin
* The Collected Bulletins of Idi Amin (1974) and Further Bulletins of President Idi Amin (1975) by Alan Coren, portraying Amin as an amiable, if murderous, buffoon in charge of a tin-pot dictatorship. Alan was also responsible in part for a music release - "The Collected Broadcasts of Idi Amin". It was a British comedy album parodying Ugandan dictator Idi Amin, released in 1975 on Transatlantic Records. It was performed by John Bird and written by Alan Coren, based on columns he wrote for Punch magazine.
* I Love Idi Amin: The Story of Triumph under Fire in the Midst of Suffering and Persecution in Uganda (1977) by Festo Kivengere
* Impassioned for Freedom: Uganda, Struggle Against Idi Amin (2006) by Eriya Kategaya
* The Feast of the Nine Virgins (2001) by Jameela Siddiqi
* Bombay Gardens (2006) by Jameela Siddiqi
* A Distant Grief (1979) by F. Kefa Sempangi
* Kahawa (1981) by Donald E. Westlake
* Confessions of Idi Amin: The chilling, explosive expose of Africa's most evil man - in his own words (1977) compiled by Trevor Donald
* Child of Dandelions, Governor General Award Finalist (2008) Shenaaz Nanji
Idi Amin Dada Oumee see Idi Amin
Oumee, Idi Amin Dada see Idi Amin
Idi Amin (Idi Amin Dada Oumee) (1924/1925, Koboko, Uganda - August 16, 2003, Jiddah, Saudi Arabia). President of Uganda (1971-1979). Born in Koboko of Muslim parents, Amin received a primary education before joining the British colonial army in 1946. He was one of only two native officers in Uganda’s military forces when the country became independent in 1962. A supporter of President Milton Obote, Amin rose quickly through the ranks and was promoted to major general and commander of the armed forces in 1968. However, in January 1971, Amin overthrew Obote. As president, Amin followed an erratic, tyrannical, and increasingly bloody course that left the country in shambles. He expelled some 50,000 Asians in 1972, nationalized foreign companies, and had up to 300,000 Ugandans killed. The economy collapsed, and in 1979, Amin was overthrown by an invasion force from Tanzania supported by Ugandan rebels. Amin found refuge in Saudi Arabia.
A member of the small Kakwa ethnic group of northwestern Uganda, Amin had little formal education and joined the King’s African Rifles of the British colonial army in 1946 as an assistant cook. He quickly rose through the ranks, serving in the Allied forces’ Burma (Myanmar) campaign during World War II and in the British action against the Mau Mau revolt in Kenya (1952–56). Amin was one of the few Ugandan soldiers elevated to officer rank before Ugandan independence in 1962, and he became closely associated with the new nation’s prime minister and president, Milton Obote. He was made chief of the army and air force (1966–70). Conflict with Obote arose, however, and on January 25, 1971, Amin staged a successful military coup. He became president and chief of the armed forces in 1971, field marshal in 1975, and life president in 1976.
Amin ruled directly, shunning the delegation of power. He was noted for his abrupt changes of mood, from buffoonery to shrewdness, from gentleness to tyranny. He was often extreme in his nationalism. He expelled all Asians from Uganda in 1972, an action that led to the breakdown of Uganda’s economy, and he publicly insulted Great Britain and the United States as well as numerous world leaders. A Muslim, he reversed Uganda’s amicable relations with Israel and befriended Libya and the Palestinians. In July 1976 he was personally involved in the hijacking of a French airliner to Entebbe. He also took tribalism, a long-standing problem in Uganda, to its extreme by allegedly ordering the persecution of Acholi, Lango, and other ethnic groups. Amin came to be known as the “Butcher of Uganda” for his brutality, and it is believed that some 300,000 people were killed and countless others tortured during his presidency.
In October 1978 Amin ordered an attack on Tanzania. Aided by Ugandan nationalists, Tanzanian troops eventually overpowered the Ugandan army. As the Tanzanian-led forces neared Kampala, Uganda’s capital, on April 13, 1979, Amin fled the city. Escaping first to Libya, he finally settled in Saudi Arabia.
Amin stayed for a number of years on the top two floors of the Novotel Hotel on Palestine Road in Jeddah. Having covered the war for the BBC as chief Africa correspondent, in 1980 Brian Barron, in partnership with cameraman Mohammed Amin of Visnews in Nairobi, located Amin and secured the first interview with him since his deposition.
Amin held that Uganda needed him and never expressed remorse for the nature of his regime. In 1989, he attempted to return to Uganda, apparently to lead an armed group organized by Colonel Juma Oris. He reached Kinshasa, Zaire (now the Democratic Republic of the Congo), before Zairian President Mobutu forced him to return to Saudi Arabia.
On July 20, 2003, one of Amin's wives, Madina, reported that he was in a coma and near death at King Faisal Specialist Hospital in Jeddah, Saudi Arabia. She pleaded with Ugandan President Yoweri Museveni to allow him to return to die in Uganda. Museveni replied that Amin would have to "answer for his sins the moment he was brought back." Amin died in Saudi Arabia on August 16, 2003. He was buried in Ruwais Cemetery in Jeddah.
A polygamist, Idi Amin married at least six women, three of whom he divorced. He married his first and second wives, Malyamu and Kay, in 1966. The next year, he married Nora and then Nalongo Madina in 1972. On March 26, 1974, he announced on Radio Uganda that he had divorced Malyamu, Nora and Kay. Malyamu was arrested in Tororo on the Kenyan border in April 1974 and accused of attempting to smuggle a bolt of fabric into Kenya. She later moved to London. Kay died on August 13, 1974. Her body was found dismembered. In August 1975, during the Organisation of African Unity (OAU) summit meeting in Kampala, Amin married Sarah Kyolaba. Sarah's boyfriend, whom she had been living with before she met Amin, vanished and was never heard from again. According to The Monitor, Amin married again a few months before his death in 2003.
Sources differ widely on the number of children Amin fathered; most say that he had 30 to 45. Until 2003, Taban Amin, Idi Amin's eldest son, was the leader of West Nile Bank Front (WNBF), a rebel group opposed to the government of Yoweri Museveni. In 2005, he was offered amnesty by Museveni, and in 2006, he was appointed Deputy Director General of the Internal Security Organisation. Another of Amin’s sons, Haji Ali Amin, ran for election as Chairman (i.e. mayor) of Njeru Town Council in 2002 but was not elected. In early 2007, the award-winning film The Last King of Scotland prompted one of his sons, Jaffar Amin, to speak out in his father's defense. Jaffar Amin said he was writing a book to rehabilitate his father's reputation.
On August 3, 2007, Faisal Wangita, one of Amin's sons, was convicted for playing a role in a murder in London.
Idi Amin has been featured in a number of films, documentaries and books including the following:
Films
* Victory at Entebbe (1976), a TV film about Operation Entebbe. Julius Harris plays Amin in a comic, almost vaudeville-type, manner. Godfrey Cambridge had originally been cast as Amin in the production, but died of a heart attack on the set.
* Raid on Entebbe (1977), a film depicting the events of Operation Entebbe. Yaphet Kotto plays Amin as a charismatic, but short-tempered, political and military leader.
* Mivtsa Yonatan (1977) (also known as Operation Thunderbolt), an Israeli film about Operation Entebbe. Jamaican-born British actor Mark Heath plays Amin who first appears angered at the German terrorists for the airplane hijacking and setting up their base at Entebbe Airport, but he later changes his mood to supporting them over news of Israel's agreement to the hijackers' demands.
* Rise and Fall of Idi Amin (1981), a film recreating Idi Amin's atrocities. Amin is played by Kenyan actor Joseph Olita.
* The Naked Gun (1988), a comedy film which begins portraying Idi Amin (played by Prince Hughes) along with characters depicting other world leaders such as Yasser Arafat, Fidel Castro, Mikhail Gorbachev, Ruhollah Khomeini, and Muammar al-Gaddafi who are meeting in Beirut, Lebanon to conspire a plan to attack the United States.
* Mississippi Masala (1991), a film depicting the resettlement of an Indian family after the expulsion of Asians from Uganda by Idi Amin. Joseph Olita again plays Amin in a cameo.
* The Last King of Scotland (2006), a film adaptation of Giles Foden's 1998 fictional novel of the same name. For his portrayal of Idi Amin in this film, actor Forest Whitaker won the Academy Award for Best Actor, a BAFTA, the Screen Actors' Guild award for Best Actor (Drama), and a Golden Globe.
* In the 1989 Indian TV film, In Which Annie Gives It Those Ones, the character Kasozi sometimes makes an unusual noise while sleeping. There is a legend in the hostel that he did that when he was dreaming about Idi Amin, who 'had killed his pop or something...'
Documentaries
* General Idi Amin Dada: A Self Portrait (1974), directed by French filmmaker Barbet Schroeder.
* Idi Amin: Monster in Disguise (1997), a television documentary directed by Greg Baker.
* The Man Who Ate His Archbishop's Liver? (2004), a television documentary written, produced and directed by Elizabeth C. Jones for Associated-Rediffusion and Channel 4.
* The Man Who Stole Uganda (1971), World In Action first broadcast April 5, 1971.
* Inside Idi Amin's Terror Machine (1979), World In Action first broadcast June 13, 1979.
Books
* State of Blood: The Inside Story of Idi Amin (1977) by Henry Kyemba
* The General Is Up by Peter Nazareth
* Ghosts of Kampala: The Rise and Fall of Idi Amin (1980) by George Ivan Smith
* The Last King of Scotland (1998) by Giles Foden (fictional)
* Idi Amin Dada: Hitler in Africa (1977) by Thomas Patrick Melady
* General Amin (1975) by David Martin
* The Collected Bulletins of Idi Amin (1974) and Further Bulletins of President Idi Amin (1975) by Alan Coren, portraying Amin as an amiable, if murderous, buffoon in charge of a tin-pot dictatorship. Alan was also responsible in part for a music release - "The Collected Broadcasts of Idi Amin". It was a British comedy album parodying Ugandan dictator Idi Amin, released in 1975 on Transatlantic Records. It was performed by John Bird and written by Alan Coren, based on columns he wrote for Punch magazine.
* I Love Idi Amin: The Story of Triumph under Fire in the Midst of Suffering and Persecution in Uganda (1977) by Festo Kivengere
* Impassioned for Freedom: Uganda, Struggle Against Idi Amin (2006) by Eriya Kategaya
* The Feast of the Nine Virgins (2001) by Jameela Siddiqi
* Bombay Gardens (2006) by Jameela Siddiqi
* A Distant Grief (1979) by F. Kefa Sempangi
* Kahawa (1981) by Donald E. Westlake
* Confessions of Idi Amin: The chilling, explosive expose of Africa's most evil man - in his own words (1977) compiled by Trevor Donald
* Child of Dandelions, Governor General Award Finalist (2008) Shenaaz Nanji
Idi Amin Dada Oumee see Idi Amin
Oumee, Idi Amin Dada see Idi Amin
Idris
Idris (Idriz) (Enoch) (Nabiyullah Idris). Non-biblical figure mentioned twice in the Qur‘an at Suras 19:57-58 and 21:85-86. Idris has been identified both with the biblical prophet Enoch and with Hermes of mythological fame. Hermes, in turn, was sometimes linked to Idris/Enoch by pseudo-scientific medieval Muslim commentators. Other times, Idris/Hermes was linked to a person who allegedly appeared in Babylonia after the flood and revived the study of talismanic and other esoteric sciences before migrating to Egypt. Idris/Hermes sparked the imagination of numerous Muslim writers and, through them, some early Renaissance scholars.
Enoch is a figure in the Generations of Adam. Enoch is described as Adam's greatx4 grandson, through Seth, and the text reads--uniquely in the Generations--that Enoch "walked with God: and he was not; for God took him," avoiding the mortal death ascribed to Adam's other descendants. Additionally, Enoch is described as the father of Methuselah and great-grandfather of Noah (Genesis 5:22-29).
Despite the brief descriptions of him, Enoch is one of the main two focal points for much of the 1st millennium BC Jewish mysticism, notably in the Book of Enoch.
In Islam, he is usually referred to as Idris and is regarded as a prophet. Additionally, Enoch is important in some Christian denominations: he features in the Latter Day Saint Movement, and is commemorated as one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church and the Armenian Catholic Church on July 26.
The Qur'an refers to Enoch as Idris, meaning the instructor, regarding him as a man of truth and a prophet, as well as a model of patience. Popular Muslim traditions credit Idris as inventor of astronomy, writing, and arithmetic. Idris is often described as having been compelled to defend his life with the sword, against the depraved children of earth. Among his lesser inventions, in popular Muslim tradition, were said to be scales, to enable just weights, and tailoring.
He is mentioned twice in the Quran in the following verses:
19:56-57
21:85-86
The person whom the Qur’an mentions twice under the name Idris or Idriz is most frequently identified with the seventh patriarch in the book of Genesis, more rarely with Elijah or al-Khidr. Astrologers and alchemists identified him with Hermes (in Arabic, Hirmis).
Idris, or Idriz, is a prophet of Islam. There are four verses related to the Prophet Idris in the Qur'an. These are found as consecutive verses in the surahs Maryam (Mary) and Al-Anbiya (The Prophets).
In a hadith Idris is mentioned as one of the earlier prophets that spoke with the Prophet Muhammed in one of the heavens during Mi'raj.
In Islamic tradition, Idris is a predecessor prophet before Noah (Arabic: Nuh). Idris is credited with learning many useful skills or inventing things which humans now use such as writing, mathematics, astronomy, etc". According to Islamic tradition, his time was one when many people had forgotten God, and the world was thus punished with a drought. However, Idris prayed for them, and it began to rain, ending the drought.
In Islamic tradition, according to the book The Prophet of God Enoch: Nabiyullah Idris, Idris and Enoch are the same person. He is mentioned in the Qur'an as being so preferred by God that God raised Idris to Heaven. (In the Enoch book of the bible preserved by the Ethiopian church, we also read that he was raised up by God). Idris is said to have come back from heaven in the area of Gizan (current day Giza in Egypt) where he taught people writing, and he described how he saw in his journey the sources of water (i.e. the Snow caps of mountains, especially in the polar areas) and the reasons behind astronomy. He described different skies where he saw imprisoned devils and Jinns tormented by the angels, some of whom are awaiting punishment, and some awaiting release. Idris is a prominent prophet between Adam and Noah for Muslims.
One non-traditional explanation for the building of the pyramids is that they were built in reverence to him, since it is the area where he was said to have ascended back to heaven.
Enoch see Idris
Idriz see Idris
Nabiyullah Idris see Idris
Idris (Idriz) (Enoch) (Nabiyullah Idris). Non-biblical figure mentioned twice in the Qur‘an at Suras 19:57-58 and 21:85-86. Idris has been identified both with the biblical prophet Enoch and with Hermes of mythological fame. Hermes, in turn, was sometimes linked to Idris/Enoch by pseudo-scientific medieval Muslim commentators. Other times, Idris/Hermes was linked to a person who allegedly appeared in Babylonia after the flood and revived the study of talismanic and other esoteric sciences before migrating to Egypt. Idris/Hermes sparked the imagination of numerous Muslim writers and, through them, some early Renaissance scholars.
Enoch is a figure in the Generations of Adam. Enoch is described as Adam's greatx4 grandson, through Seth, and the text reads--uniquely in the Generations--that Enoch "walked with God: and he was not; for God took him," avoiding the mortal death ascribed to Adam's other descendants. Additionally, Enoch is described as the father of Methuselah and great-grandfather of Noah (Genesis 5:22-29).
Despite the brief descriptions of him, Enoch is one of the main two focal points for much of the 1st millennium BC Jewish mysticism, notably in the Book of Enoch.
In Islam, he is usually referred to as Idris and is regarded as a prophet. Additionally, Enoch is important in some Christian denominations: he features in the Latter Day Saint Movement, and is commemorated as one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church and the Armenian Catholic Church on July 26.
The Qur'an refers to Enoch as Idris, meaning the instructor, regarding him as a man of truth and a prophet, as well as a model of patience. Popular Muslim traditions credit Idris as inventor of astronomy, writing, and arithmetic. Idris is often described as having been compelled to defend his life with the sword, against the depraved children of earth. Among his lesser inventions, in popular Muslim tradition, were said to be scales, to enable just weights, and tailoring.
He is mentioned twice in the Quran in the following verses:
19:56-57
21:85-86
The person whom the Qur’an mentions twice under the name Idris or Idriz is most frequently identified with the seventh patriarch in the book of Genesis, more rarely with Elijah or al-Khidr. Astrologers and alchemists identified him with Hermes (in Arabic, Hirmis).
Idris, or Idriz, is a prophet of Islam. There are four verses related to the Prophet Idris in the Qur'an. These are found as consecutive verses in the surahs Maryam (Mary) and Al-Anbiya (The Prophets).
In a hadith Idris is mentioned as one of the earlier prophets that spoke with the Prophet Muhammed in one of the heavens during Mi'raj.
In Islamic tradition, Idris is a predecessor prophet before Noah (Arabic: Nuh). Idris is credited with learning many useful skills or inventing things which humans now use such as writing, mathematics, astronomy, etc". According to Islamic tradition, his time was one when many people had forgotten God, and the world was thus punished with a drought. However, Idris prayed for them, and it began to rain, ending the drought.
In Islamic tradition, according to the book The Prophet of God Enoch: Nabiyullah Idris, Idris and Enoch are the same person. He is mentioned in the Qur'an as being so preferred by God that God raised Idris to Heaven. (In the Enoch book of the bible preserved by the Ethiopian church, we also read that he was raised up by God). Idris is said to have come back from heaven in the area of Gizan (current day Giza in Egypt) where he taught people writing, and he described how he saw in his journey the sources of water (i.e. the Snow caps of mountains, especially in the polar areas) and the reasons behind astronomy. He described different skies where he saw imprisoned devils and Jinns tormented by the angels, some of whom are awaiting punishment, and some awaiting release. Idris is a prominent prophet between Adam and Noah for Muslims.
One non-traditional explanation for the building of the pyramids is that they were built in reverence to him, since it is the area where he was said to have ascended back to heaven.
Enoch see Idris
Idriz see Idris
Nabiyullah Idris see Idris
Idris
Idris (1849-1916). Sultan of Perak. He was the son of a bendahara (chief minister) and great-grandson of a sultan of Perak, Idris at first supported his cousin, Sultan Abdullah, against James W. W. Birch, a British officer who had been appointed as an “adviser” to Perak, but did not join the Perak rising in November 1875. Idris later served on the State Council and as judge of the Supreme Court. In 1887, although he was not in direct line according to the Perak custom of rotation, Idris succeeded his father-in-law, Yusuf, to the throne. A staunch believer in British “protection,” Idris was much respected by the British, but at the 1903 durbar (official reception), he deprecated the increasing centralization of the Federated Malay States.
Idris (1849-1916). Sultan of Perak. He was the son of a bendahara (chief minister) and great-grandson of a sultan of Perak, Idris at first supported his cousin, Sultan Abdullah, against James W. W. Birch, a British officer who had been appointed as an “adviser” to Perak, but did not join the Perak rising in November 1875. Idris later served on the State Council and as judge of the Supreme Court. In 1887, although he was not in direct line according to the Perak custom of rotation, Idris succeeded his father-in-law, Yusuf, to the throne. A staunch believer in British “protection,” Idris was much respected by the British, but at the 1903 durbar (official reception), he deprecated the increasing centralization of the Federated Malay States.
Idris I
Idris I (Idris ibn Abdullah) (al-Akbar) (d. 793). Founder of the Idrisid dynasty (r.788-793). Of ‘Alid descent, he escaped the massacre at Fakhkh in 786 and settled at Walila (Volubilis), from where he consolidated his authority in the valley of the Wargha.
Proclaimed imam by Berber tribes in northern Morocco, Idris I extended his territory as far as Tlemcen in 789 and founded Fez. Poisoned in 793, probably at the instigation of Harun al-Rashid, he is regarded as the national saint of Morocco. His son, Idris II (r. 793-828, ruling imam from 804) settled more and more Andalusian and Tunisians, developed Fez into the capital, and consolidated political power. When the son of Idris II, Muhammad (828-836), divided the realm between his eight brothers in 836, the dynasty fell apart, and was destroyed by internal power struggles.
In 788, Idris I became involved in an anti-‘Abbasid revolt near Mecca and was forced into exile to escape the persecution of Harun al-Rashid, the ‘Abbasid caliph of Baghdad. Idris sought refuge in present day Morocco, which some fifty years earlier had shaken caliphal rule. There he was welcomed by a recently converted Berber tribe, the Banu Awrabah. These Berbers were impressed with the idea of having a descendant of the Prophet to lead them and soon made Idris their chief. He rapidly united the Berber tribes of the area into a confederacy, and from this union emerged the first independent Islamic dynasty in Morocco.
Idris’s rule was short-lived. He was poisoned in 793 by an agent of Harun al-Rashid. Idris left no male heir at the time of his death, but he did leave behind a pregnant concubine, and it was her child, Idris II, who was to continue his father’s work.
Akbar, al- see Idris I
Idris ibn Abdullah see Idris I
Idris I (Idris ibn Abdullah) (al-Akbar) (d. 793). Founder of the Idrisid dynasty (r.788-793). Of ‘Alid descent, he escaped the massacre at Fakhkh in 786 and settled at Walila (Volubilis), from where he consolidated his authority in the valley of the Wargha.
Proclaimed imam by Berber tribes in northern Morocco, Idris I extended his territory as far as Tlemcen in 789 and founded Fez. Poisoned in 793, probably at the instigation of Harun al-Rashid, he is regarded as the national saint of Morocco. His son, Idris II (r. 793-828, ruling imam from 804) settled more and more Andalusian and Tunisians, developed Fez into the capital, and consolidated political power. When the son of Idris II, Muhammad (828-836), divided the realm between his eight brothers in 836, the dynasty fell apart, and was destroyed by internal power struggles.
In 788, Idris I became involved in an anti-‘Abbasid revolt near Mecca and was forced into exile to escape the persecution of Harun al-Rashid, the ‘Abbasid caliph of Baghdad. Idris sought refuge in present day Morocco, which some fifty years earlier had shaken caliphal rule. There he was welcomed by a recently converted Berber tribe, the Banu Awrabah. These Berbers were impressed with the idea of having a descendant of the Prophet to lead them and soon made Idris their chief. He rapidly united the Berber tribes of the area into a confederacy, and from this union emerged the first independent Islamic dynasty in Morocco.
Idris’s rule was short-lived. He was poisoned in 793 by an agent of Harun al-Rashid. Idris left no male heir at the time of his death, but he did leave behind a pregnant concubine, and it was her child, Idris II, who was to continue his father’s work.
Akbar, al- see Idris I
Idris ibn Abdullah see Idris I
Idris I
Idris I (Sayyid Muhammad Idris bin Sayyid Muhammad al-Mahdi al-Senussi) (March 12, 1890 – May 25, 1983). King of Libya from 1951 until the coup of 1969. Idris was born on March 13, 1890, in Jarabub, Cyrenaica. In 1902, he succeeded his father as leader of the Sufi brotherhood Sanusiyya in Cyrenaica. Due to his being underage, the active rule rested with his cousin, Ahmadu ash-Sharif.
In 1916, Idris became the ruler of the Sanusiyya, and in 1917, with the agreement of Arcoma with the Italians, Idris obtained support for his rule in inland Cyrenaica.
In 1919, a Cyrenaican parliament was established, and Idris began to receive financial support from the Italians. In 1922, Idris went into exile in Egypt, after the Italians had started to wage military campaigns against the Libyan hinterland. From Egypt, Idris directed his followers.
In 1942, Idris returned to Libya after Great Britain had occupied Libya. Idris then formed an official government. In December 1951, after representatives from Tripolitania, Cyrenaica, and Fezzan had decided to establish a constitutional monarchy, Idris became king of Libya. Libya then declared its independence.
On September 1, 1969, while Idris was in Turkey for medical treatment, he was deposed by the Libyan army under the leadership of Colonel Gadhafi in a bloodless coup. Idris eventually went into exile in Egypt.
In 1974, Idris was convicted in absentia for corruption by a Libyan court.
On May 25, 1983, Idris died in Cairo, Egypt.
Idris‘ politics were very conservative, and he was not active in the pan-Arab identification and with Arab nationalism, ideologies that were very strong during this period.
The political structures under Idris were based upon tribal structures. Townsmen and tribal leaders were strong in each of their regions, but they all supported the king. Stability was further helped by political and military support from his Western allies.
Sayyid Muhammad Idris bin Sayyid Muhammad al-Mahdi al-Senussi see Idris I
Idris I (Sayyid Muhammad Idris bin Sayyid Muhammad al-Mahdi al-Senussi) (March 12, 1890 – May 25, 1983). King of Libya from 1951 until the coup of 1969. Idris was born on March 13, 1890, in Jarabub, Cyrenaica. In 1902, he succeeded his father as leader of the Sufi brotherhood Sanusiyya in Cyrenaica. Due to his being underage, the active rule rested with his cousin, Ahmadu ash-Sharif.
In 1916, Idris became the ruler of the Sanusiyya, and in 1917, with the agreement of Arcoma with the Italians, Idris obtained support for his rule in inland Cyrenaica.
In 1919, a Cyrenaican parliament was established, and Idris began to receive financial support from the Italians. In 1922, Idris went into exile in Egypt, after the Italians had started to wage military campaigns against the Libyan hinterland. From Egypt, Idris directed his followers.
In 1942, Idris returned to Libya after Great Britain had occupied Libya. Idris then formed an official government. In December 1951, after representatives from Tripolitania, Cyrenaica, and Fezzan had decided to establish a constitutional monarchy, Idris became king of Libya. Libya then declared its independence.
On September 1, 1969, while Idris was in Turkey for medical treatment, he was deposed by the Libyan army under the leadership of Colonel Gadhafi in a bloodless coup. Idris eventually went into exile in Egypt.
In 1974, Idris was convicted in absentia for corruption by a Libyan court.
On May 25, 1983, Idris died in Cairo, Egypt.
Idris‘ politics were very conservative, and he was not active in the pan-Arab identification and with Arab nationalism, ideologies that were very strong during this period.
The political structures under Idris were based upon tribal structures. Townsmen and tribal leaders were strong in each of their regions, but they all supported the king. Stability was further helped by political and military support from his Western allies.
Sayyid Muhammad Idris bin Sayyid Muhammad al-Mahdi al-Senussi see Idris I
Idris II
Idris II (al-Ashgar) (al-Azhar) (793-828). Ruler of the Idrisid dynasty of North Africa, and especially Morocco. He attempted to end the Berber predominance near Fez. He refounded the city of Fez and began to unify the Maghrib under Islam. His tomb in the mosque of the Chorfa remains the object of veneration.
Proclaimed imam by Berber tribes in northern Morocco, Idris I extended his territory as far as Tlemcen in 789 and founded Fez. Poisoned in 793, probably at the instigation of Harun al-Rashid, he is regarded as the national saint of Morocco. His son, Idris II (r. 793-828, ruling imam from 804) settled more and more Andalusian and Tunisians, developed Fez into the capital, and consolidated political power. When the son of Idris II, Muhammad (828-836), divided the realm between his eight brothers in 836, the dynasty fell apart, and was destroyed by internal power struggles.
In 788, Idris I became involved in an anti-‘Abbasid revolt near Mecca and was forced into exile to escape the persecution of Harun al-Rashid, the ‘Abbasid caliph of Baghdad. Idris sought refuge in present day Morocco, which some fifty years earlier had shaken caliphal rule. There he was welcomed by a recently converted Berber tribe, the Banu Awrabah. These Berbers were impressed with the idea of having a descendant of the Prophet to lead them and soon made Idris their chief. He rapidly united the Berber tribes of the area into a confederacy, and from this union emerged the first independent Islamic dynasty in Morocco.
Idris’s rule was short-lived. He was poisoned in 793 by an agent of Harun al-Rashid. Idris left no male heir at the time of his death, but he did leave behind a pregnant concubine, and it was her child, Idris II, who was to continue his father’s work.
Idris II was the true founder of the modern Moroccan state. Although his father had subjugated and converted many tribes adhering to Christianity, Judaism, or indigenous religions, he still remained dependent on the Awrabah tribe. Idris II stressed the Islamic-Arab character of Morocco in an attempt to detach himself from the Awrabah, inviting Arab chiefs and warriors from Spain to his court. In 809, Idris II achieved what could be considered one of the most durable and important results of the dynasty – the refounding of the city of Fez. Originally founded in 789 by Idris I, Fez was still a Berber market town when Idris II decided to establish his authority independently from the Awrabah and make Fez his capital city. The arrival of several waves of immigrants, first from Cordoba and later from Tunisia, gave Fez a definitive Arab character.
Among his political achievements, Idris II managed to consolidate under his rule most of what is today northern Morocco. To stabilize the government he organized Morocco’s first true makhzan (central government), an Arabic concept hitherto unknown to the Berber tribes of the region. In addition, the construction of the Qarawiyin and Andalus mosques as well as the Qarawiyin University, the oldest in the Muslim world, helped make Fez an important cultural and religious center.
Idris II was succeeded by his son Muhammad II. While retaining the title of imam and rule over the capital, Muhammad divided his father’s kingdom among his brothers, demonstrating a departure from the political sagacity that had been evident in both his father and grandfather. This also effectively undermined centralized control held by the Idrisids, as sections of the royal family and tribal groups engaged in a long struggle for power that characterized later Idrisid rule. Although a strong centralized state was not established in the Idrisid era, the political role of the sharifs was confirmed and has remained a significant element in Moroccan politics ever since. {See also Idrisids.}
Idris II (791 - 828 AD) was son of Idris I, the founder of the Idrisid dynasty in North Africa. He was born in Volubilis (nowadays in Morocco) two months after the death of his father.
[edit] History
The death of Idris I, and the resulting destabilisation of the fledgling Idrisid dynasty state, delighted the Caliph in Baghdad. However, two months later, Kenza, the wife of Idris I who was the daughter of Ishaq ben Mohammed the chief of the Awarba tribe, gave birth to Idriss II, who became a quick prodigy. In reference to Idris II, the historian Rom Landau, says: "In the lore of the Moroccans, Idris II was a being of almost magical attributes. An exceptional young man he certainly must have been. At many points we are reminded of one of the greatest sages of Islam, Ibn Sina or Avicenna. At the age of four, Idris apparently could read, at five write, at eight he knew the Koran by heart, and by then is said to have mastered the wisdom of all the outstanding savants. He was of real physical strength as well, and when he became officially sovereign in 805 at the age of thirteen, he had already accomplished feats of endurance that men twice his age could not emulate. His profound Islamic faith enhanced all these advantages and increased the veneration accorded him."
Twenty years after his father had done so, Idris II refounded the city Fez on the left bank of the River Fez, opposite to where his father had founded it on the right bank. From there, Idris II began to unify Magreb under Islam, establishing its firm allegiance to the belief. After spending 19 years pursuing such purposes, this prodigy died at 35 in 828. For twelve hundred years after, the tradition of monarchy, established by Idris I and II, were continued. Idris II, who married a descendant of Suleyman the sultan of Tlemcen (a brother of Idriss I) was the father of twelve sons: Muhammed, Abdullah, Aïssa, Idriss, Ahmed, Jaâfar, Yahia, Qassim, Omar, Ali, Daoud and Hamza.
Preceded by
Idris I Idrisid dynasty
802–828 Succeeded by
Muhammad ibn Idris
Stub icon This Moroccan biogra
Ashgar, al- see Idris II
Azhar, al- see Idris II
Idris II (al-Ashgar) (al-Azhar) (793-828). Ruler of the Idrisid dynasty of North Africa, and especially Morocco. He attempted to end the Berber predominance near Fez. He refounded the city of Fez and began to unify the Maghrib under Islam. His tomb in the mosque of the Chorfa remains the object of veneration.
Proclaimed imam by Berber tribes in northern Morocco, Idris I extended his territory as far as Tlemcen in 789 and founded Fez. Poisoned in 793, probably at the instigation of Harun al-Rashid, he is regarded as the national saint of Morocco. His son, Idris II (r. 793-828, ruling imam from 804) settled more and more Andalusian and Tunisians, developed Fez into the capital, and consolidated political power. When the son of Idris II, Muhammad (828-836), divided the realm between his eight brothers in 836, the dynasty fell apart, and was destroyed by internal power struggles.
In 788, Idris I became involved in an anti-‘Abbasid revolt near Mecca and was forced into exile to escape the persecution of Harun al-Rashid, the ‘Abbasid caliph of Baghdad. Idris sought refuge in present day Morocco, which some fifty years earlier had shaken caliphal rule. There he was welcomed by a recently converted Berber tribe, the Banu Awrabah. These Berbers were impressed with the idea of having a descendant of the Prophet to lead them and soon made Idris their chief. He rapidly united the Berber tribes of the area into a confederacy, and from this union emerged the first independent Islamic dynasty in Morocco.
Idris’s rule was short-lived. He was poisoned in 793 by an agent of Harun al-Rashid. Idris left no male heir at the time of his death, but he did leave behind a pregnant concubine, and it was her child, Idris II, who was to continue his father’s work.
Idris II was the true founder of the modern Moroccan state. Although his father had subjugated and converted many tribes adhering to Christianity, Judaism, or indigenous religions, he still remained dependent on the Awrabah tribe. Idris II stressed the Islamic-Arab character of Morocco in an attempt to detach himself from the Awrabah, inviting Arab chiefs and warriors from Spain to his court. In 809, Idris II achieved what could be considered one of the most durable and important results of the dynasty – the refounding of the city of Fez. Originally founded in 789 by Idris I, Fez was still a Berber market town when Idris II decided to establish his authority independently from the Awrabah and make Fez his capital city. The arrival of several waves of immigrants, first from Cordoba and later from Tunisia, gave Fez a definitive Arab character.
Among his political achievements, Idris II managed to consolidate under his rule most of what is today northern Morocco. To stabilize the government he organized Morocco’s first true makhzan (central government), an Arabic concept hitherto unknown to the Berber tribes of the region. In addition, the construction of the Qarawiyin and Andalus mosques as well as the Qarawiyin University, the oldest in the Muslim world, helped make Fez an important cultural and religious center.
Idris II was succeeded by his son Muhammad II. While retaining the title of imam and rule over the capital, Muhammad divided his father’s kingdom among his brothers, demonstrating a departure from the political sagacity that had been evident in both his father and grandfather. This also effectively undermined centralized control held by the Idrisids, as sections of the royal family and tribal groups engaged in a long struggle for power that characterized later Idrisid rule. Although a strong centralized state was not established in the Idrisid era, the political role of the sharifs was confirmed and has remained a significant element in Moroccan politics ever since. {See also Idrisids.}
Idris II (791 - 828 AD) was son of Idris I, the founder of the Idrisid dynasty in North Africa. He was born in Volubilis (nowadays in Morocco) two months after the death of his father.
[edit] History
The death of Idris I, and the resulting destabilisation of the fledgling Idrisid dynasty state, delighted the Caliph in Baghdad. However, two months later, Kenza, the wife of Idris I who was the daughter of Ishaq ben Mohammed the chief of the Awarba tribe, gave birth to Idriss II, who became a quick prodigy. In reference to Idris II, the historian Rom Landau, says: "In the lore of the Moroccans, Idris II was a being of almost magical attributes. An exceptional young man he certainly must have been. At many points we are reminded of one of the greatest sages of Islam, Ibn Sina or Avicenna. At the age of four, Idris apparently could read, at five write, at eight he knew the Koran by heart, and by then is said to have mastered the wisdom of all the outstanding savants. He was of real physical strength as well, and when he became officially sovereign in 805 at the age of thirteen, he had already accomplished feats of endurance that men twice his age could not emulate. His profound Islamic faith enhanced all these advantages and increased the veneration accorded him."
Twenty years after his father had done so, Idris II refounded the city Fez on the left bank of the River Fez, opposite to where his father had founded it on the right bank. From there, Idris II began to unify Magreb under Islam, establishing its firm allegiance to the belief. After spending 19 years pursuing such purposes, this prodigy died at 35 in 828. For twelve hundred years after, the tradition of monarchy, established by Idris I and II, were continued. Idris II, who married a descendant of Suleyman the sultan of Tlemcen (a brother of Idriss I) was the father of twelve sons: Muhammed, Abdullah, Aïssa, Idriss, Ahmed, Jaâfar, Yahia, Qassim, Omar, Ali, Daoud and Hamza.
Preceded by
Idris I Idrisid dynasty
802–828 Succeeded by
Muhammad ibn Idris
Stub icon This Moroccan biogra
Ashgar, al- see Idris II
Azhar, al- see Idris II
Idris Aloma
Idris Aloma (c. 1542-1619[?]). Ruler of the Kanuri Empire of Bornu. He rebuilt the declining state, introduced new military administrative tactics, and encouraged the spread of Islam. He is the most famous mai (ruler) in the 1000 year history of the Sefawa dynasty of Kanem-Bornu, largely because he had his own chronicler, Imam Ahmed ibn Fartua, who recorded an “official” history.
Idris‘ father, mai ‘Ali, had died after ruling only one year (c.1545). The throne then passed to another branch of the family. Idris‘ mother was a princess of the Bulala people who had driven the Kanuri out of Kanem years before. Fearing that the reigning mai would make an attempt on Idris‘ life, she sent him to her family at Kanem to be raised. According to Kanuri tradition, the throne finally fell to a woman Aisa Kili Ngirmaramma who, although from the other branch of the family, handed over the crown to Idris around 1570.
Idris ascended during a difficult period. Externally, the Bulala remained strong antagonists, the Hausa states regularly raided Bornu, and Taureg and Tega nomads harassed the northern frontiers of the empire. Internally, Bornu was recovering from a long famine, and there was a continuing threat of interdynastic strife. Idris solved his problems by building a strong army. Early in his reign, he made the pilgrimage to Mecca, where he was impressed with firearms. After his return, he brought Turkish musketeers into his army to train an elite corps. He also built up a large infantry and a cavalry of the nobility, impressively uniformed. For long range expeditions, he created a special camel cavalry. Idris personally led many military campaigns and was generally successful. His most important victory was against the Bulala of Kanem. Although he was unable to reintegrate Kanem into the empire, Bornu became suzerain over it, and formal boundaries were established.
Idris’s administrative reforms reduced the possibility of revolt. The territories outside his immediate control were ruled by trustworthy appointees, rather than by relatives who might try to break away, as had happened earlier in the history of the empire. He financed the state through taxes, tribute, and the slave trade. Although he did not design his administration to conform with Islamic law, his chronicler depicts him as a devout Muslim who instituted an Islamic judicial system, built mosques, and established a hostel in Mecca. He made diplomatic contacts with the sultans of Turkey and Morocco, apparently to obtain aid in defending Bornu’s northern borders. Scholars have placed his death at various times between 1603 and 1619. It is believed that he died while putting down a revolt. He was succeeded by three of his sons.
Aloma, Idris see Idris Aloma
Idris Aloma (c. 1542-1619[?]). Ruler of the Kanuri Empire of Bornu. He rebuilt the declining state, introduced new military administrative tactics, and encouraged the spread of Islam. He is the most famous mai (ruler) in the 1000 year history of the Sefawa dynasty of Kanem-Bornu, largely because he had his own chronicler, Imam Ahmed ibn Fartua, who recorded an “official” history.
Idris‘ father, mai ‘Ali, had died after ruling only one year (c.1545). The throne then passed to another branch of the family. Idris‘ mother was a princess of the Bulala people who had driven the Kanuri out of Kanem years before. Fearing that the reigning mai would make an attempt on Idris‘ life, she sent him to her family at Kanem to be raised. According to Kanuri tradition, the throne finally fell to a woman Aisa Kili Ngirmaramma who, although from the other branch of the family, handed over the crown to Idris around 1570.
Idris ascended during a difficult period. Externally, the Bulala remained strong antagonists, the Hausa states regularly raided Bornu, and Taureg and Tega nomads harassed the northern frontiers of the empire. Internally, Bornu was recovering from a long famine, and there was a continuing threat of interdynastic strife. Idris solved his problems by building a strong army. Early in his reign, he made the pilgrimage to Mecca, where he was impressed with firearms. After his return, he brought Turkish musketeers into his army to train an elite corps. He also built up a large infantry and a cavalry of the nobility, impressively uniformed. For long range expeditions, he created a special camel cavalry. Idris personally led many military campaigns and was generally successful. His most important victory was against the Bulala of Kanem. Although he was unable to reintegrate Kanem into the empire, Bornu became suzerain over it, and formal boundaries were established.
Idris’s administrative reforms reduced the possibility of revolt. The territories outside his immediate control were ruled by trustworthy appointees, rather than by relatives who might try to break away, as had happened earlier in the history of the empire. He financed the state through taxes, tribute, and the slave trade. Although he did not design his administration to conform with Islamic law, his chronicler depicts him as a devout Muslim who instituted an Islamic judicial system, built mosques, and established a hostel in Mecca. He made diplomatic contacts with the sultans of Turkey and Morocco, apparently to obtain aid in defending Bornu’s northern borders. Scholars have placed his death at various times between 1603 and 1619. It is believed that he died while putting down a revolt. He was succeeded by three of his sons.
Aloma, Idris see Idris Aloma
Idrisi, Abu ‘Abd Allah al-
Idrisi, Abu ‘Abd Allah al-(Abu ‘Abd Allah al-Idrisi) (al-Sharif al-Idrisi) (Abu Abdullah Muhammad ibn Muhammad ibn Abdullah ibn Idres Ash-Sharif) (Abu Abd Allah Muhammad al-Idrisi al-Qurtubi al-Hasani al-Sabti) (al-Sharif al-Idrisi al-Qurtubi) (Dreses) (1100-1165/1166). Arab geographer, scientist, and author of one of the greatest geographic works of the medieval world.
Widely travelled throughout the Mediterranean region, he joined the court of Roger II of Sicily in about 1145 and worked in Palermo the remainder of his life. His major works include a silver planisphere showing a world map, a sectional map of the world, and a geography text (the Book of Roger) that contains information about his own travels and reports from persons sent from Sicily to obtain new information.
Al-Idrisi owes his fame to The Book of Roger, which he produced in 1154 on the orders of Roger II, the Norman king of Sicily. Al-Idrisi is best known in the West as a geographer, who made a globe of silver -- a sphere weighing 400 kilograms for King Roger II of Sicily. Some scholars regard him as the greatest geographer and cartographer of the Middle Ages. He also made original contributions in the study of medicinal plants.
Abu Abdullah Muhammad ibn Muhammad ibn Abdullah ibn Idres Ash-Sharif was born in 1100 in Ceuta (North Africa) but he was raised and educated in Cordova in Spain. He is also known by his short name al-Sharif al-Idrisi al-Qurtubi.
Al-Idrisi was educated in Cordova. As was common with Muslim geographers, he traveled to many distant places, including Europe, to gather geographical data. The Muslim geographers by his time had already made accurate measurements of the Earth’s surface, and several maps of the whole world were available. Al-Idrisi added this available knowledge to his own findings. It is for this comprehensive knowledge of all parts of the known world that he became famous and began to get the attention of European sea navigators and military planners.
Al-Idrisi’s fame and competence eventually led to the attention of Roger II, the Norman King of Sicily, who invited him to produce an up-to-date world map. Sicily was under Muslim rule before King Roger, and Muslim works were freely available for transmission to Europe through the Latin West. Al-Idrisi procured a ball of silver weighing approximately 400 kilograms and meticulously recorded on it the known continents with trade routes, lakes and rivers, major cities, and plains and mountains. His globe was accompanied by his book Al-Kitab al-Rujari (Roger’s Book). He also made a representation of the known world on a disk.
Al-Idrisi’s book Nuzhat al-Mushtaq fi Ikhtiraq al-Afaq (The Delight of Him Who Desires to Journey Through the Climates) is a geographical encyclopedia which contains detailed maps and information on European countries, Africa and Asia. Later, he compiled a more comprehensive encyclopedia, entitled Rawd-Unnas wa-Nuzhat al-Nafs (Pleasure of Men and Delight of Souls). Al-Idrisi’s knowledge of the Niger above Timbuktu, the Sudan, and of the head waters of the Nile was remarkable for its accuracy.
Al-Idrisi also made major contributions in the science of medicinal plants and wrote several books. The most popular among them is entitled Kitab al-Jami-li-Sifat Ashtat al-Nabatat. He reviewed and synthesized all the literature on the subject of medicinal plants and associated drugs available to him from Muslim scientists and added to it his research collected from his travels. He contributed this material to the subject of botany with emphasis on medicinal plants. He describes the names of the drugs in several languages including Berber, Syriac, Persian, Hindi, Greek, and Latin. Idrisi also wrote on zoology and fauna.
Al-Idrisi became famous in Europe more than other Muslim geographers because ships and navigators from the North Sea, the Atlantic and the Mediterranenan frequented Sicily, which is located near the middle of the Mediterranean. Several of al-Idrisi’s books were translated into Latin and his books on geography were popular for several centuries. The translation of one of his books was published in 1619 in Rome. This translation was an abridged edition and the translator did not give credit to al-Idrisi. It is interesting that Europe took several centuries to make use of his globe and the world map. Christopher Columbus used the map which was originally taken from al-Idrisi’s work.
Al-Idrisi wrote about the empires of the western and central Sudanic regions of Africa and the east African city-states in his most famous work of world geography, The Book of Roger. The work, named for its commissioner Roger II, the Norman king of Sicily, was completed in 1154. Al-Idrisi was the first Arabic author to impute a European origin to the Sudanic states, perhaps because he wrote shortly after the conquests of Ghana by the north African Muslim Almoravids. He incorrectly reported that the Niger River flowed to the west, thereby creating much confusion among later geographers and explorers.
A world traveler, al-Idrisi’s collaboration with the Norman king of Sicily, Roger II, produced a major geography and several significant maps of the medieval world. These works served as models for productions in the field for more than five hundred years.
Al-Idrisi, whose full name was Abu ‘Abd Allah Muhammad ibn Muhammad ‘Abd Allah ibn Idris al-Hammudi al-Hasani al-Idrisi, was born in 1100 in Sabtah (now Ceuta), Morocco. As his full name indicates, he was a Shi‘a Muslim, descended from the Prophet Muhammad, of the noble house of Alavi Idris, claimants to the caliphate. His family had migrated from Malaga and Algeciras in Spain to Sabtah and Tangiers in the eleventh century, and al-Idrisi studied in Cordoba, the capital of Islamic Spain.
Al-Idrisi was a student of medicine, a poet, a world traveler, and a merchant-adventurer. His wanderings, which began at age sixteen, eventually took al-Idrisi on the routes of many of the historic Muslim conquests. He traveled far and wide across much of the known world -- west to Madeira and the Canary Islands, north to France and England, and east to Asia Minor and Central Asia -- meticulously gathering information along the way about what he saw and what lay beyond.
A natural curiosity about the world, along with the wealth and freedom to satisfy it, was probably the principal motivation behind these journeys. Al-Idrisi’s identity as a great noble and a descendant of Muhammad periodically put his life in danger from assassins hired by rival Islamic noble houses or religious factions. This ever present danger probably kept him on the move. Whatever the cause of his wanderings, they gradually gained for him the reputation of a worldly-wise and learned man. Under the pretext of offering him protection from his enemies, but probably because of his growing fame as a scholar and traveler, in 1140 the Norman Christian king of Sicily, Roger II, invited al-Idrisi to join his court. Al-Idrisi’s acceptance of the offer led to a twenty-year stay at the Sicilian court and initiated a fifteen-year geographic and cartographic collaboration with Roger.
Sicily had been granted to Roger II and the Normans under the Treaty of Saint-Germain in 1139, and he promptly made Palermo his capital. Before the coming of the Normans, Palermo also had been the capital of Islamic Sicily. During the Middle Ages, under both the Muslims and the Normans, Palermo was a major crossroads of the Mediterranean world. It was a traditional meeting place for sailors, merchants, pilgrims, crusaders, scholars, adventurers, and other travelers.
During Roger’s reign, Palermo also became an intellectual center of medieval Europe. Roger was interested in fostering learning of any kind, and he was generous with his patronage. Perhaps for pragmatic reasons of expansionism and trade, Roger was devoted to geography. Undoubtedly, he believed that al-Idrisi’s princely status might help him further his own political aims. In any case, he seems to have been dissatisfied with the existing Arabic and Greek works on geography and cartography. Thus, one of the major reasons for the summons to al-Idrisi.
At Roger’s court, al-Idrisi was honored as a noble, scholar, and traveler, and it was there that his real fame as a geographer and cartographer came. During the fifteen years of their collaboration, al-Idrisi produced a celestial globe, a disk-shaped 1.5 by 3.5 meter tablet map of the known world, and many other maps. The globe and the world map were made of solid silver, weighing 450 Roman pounds. The globe and map in turn were based on al-Idrisi’s encyclopedic geography, Kitab nuzhat al-mushtaq fi ikhtiraq al-afaq (The Book of the Pleasure Excursion of One Who is Eager to Traverse the Regions of the World -- 1154, also known as Kitab ar-Rujari, or Book of Roger), which was completed under Roger’s patronage.
The world map and presumably also the globe fell into the hands of a mob in 1160 and were smashed, but many of the seventy manuscript maps made by al-Idrisi from the world map shortly before Roger’s death in 1154 luckily survived. Sadly, no complete version of Kitab nuzhat al-mushtaq fi ikhtiraq al-afaq survives in any language. It first appeared in the West in Rome in an abridged version in1592 and was translated into Latin in Paris in 1619, but no full translation into English ever has been made.
After the death of Roger, al-Idrisi continued to work for his son and successor, King William I (William the Bad), and wrote another geographic treatise. No complete version of this second book survives either, but a shortened version, a seventy-three map atlas, remains.
In about 1160, al-Idrisi left Sicily for his native Morocco to live out his life, where sometime between 1164 and 1166 he died, probably near Sabtah.
Al-Idrisi’s great world map was a monument to medieval Islamic geography and cartography, but today it exists only in several reconstructions created by scholars from the surviving fragments of his works. It was divided into seven horizontal climatic zones (probably derived from the classical Greco-Roman worldview and the works of Ptolemy), each divided vertically into eleven sections to create a primitive grid, a system of longitude and latitude for more accurate place location. The map also contained a wealth of information, an abundance of detail, and a degree of clarity rarely achieved previously. It was most accurate for the Mediterranean region: perhaps understandably, Sicily is shown as an exceptionally large island. Its accuracy and detail also extended elsewhere. For example, al-Idrisi showed the source of the Nile River as an unnamed lake in Central Africa. Yet, while his maps were drawn very correctly for the time, they were not drawn mathematically.
On al-Idrisi’s world map, the Islamic and Norman worlds were joined. In preparation for the creation of al-Idrisi’s maps and geographies, Roger had sent out reliable agents and draftsmen to collect data from many lands. Al-Idrisi relied heavily on classic Muslim sources, such as the works of al-Khwarizmi and al-Masudi, and classic Greek, Roman, and Hellenistic sources, such as the works of Ptolemy, the father of modern geography and cartography. Al-Idrisi’s grid system (but not his projections) probably was based on those of Ptolemy and a copy of Ptolemy’s altered version of the world map of Marinus of Tyre. As his great world map demonstrates, however, al-Idrisi was often much more than a mere modifier of Ptolemy. Al-Idrisi also utilized Indian astronomical studies. Yet, perhaps most important, he relied heavily on his own journeys and those of other travelers for reliable information.
Al-Idrisi’s work was far more influential than Ptolemy’s in the East, but less so in Europe. Still, his maps opened European eyes to some of what the Muslims knew about Africa and Asia in the Middle Ages. Perhaps because he spent much of his adult life in the service of the Christian kings of Sicily, for centuries -- even into the twentieth century -- al-Idrisi and his achievements were ignored by Muslim scholars. In so doing, they deprived their Western counterparts of a fuller understanding of him as well. Only recently has al-Idrisi’s full impact begun to be realized, especially within the context of the study of the history of science and the history of cartography.
In short, al-Idrisi represents by far the best example of Islamic-Christian scientific collaboration in the Middle Ages in geography. Kitab nuzhat al-mushtaq fi ikhtiraq al-afaq was the most important geographic work of the period, and in its various forms it served as a major European and Muslim textbook for several centuries. Maps clearly based on those of al-Idrisi were produced well into the seventeenth century. He applied scientific methodology and precision to the heretofore largely imaginative arts of geography and cartography. Al-Idrisi truly deserved the epithet “Strabo of the Arabs,” which was applied to him in his own lifetime.
Abu 'Abd Allah al-Idrisi see Idrisi, Abu ‘Abd Allah al-
Qurtubi, al-Sharif al-Idrisi al- see Idrisi, Abu ‘Abd Allah al-
Abu Abdullah Muhammad ibn Muhammad ibn Abdullah ibn Idres Ash-Sharif see Idrisi, Abu ‘Abd Allah al-
Sharif al-Idrisi al-Qurtubi, al- see Idrisi, Abu ‘Abd Allah al-
Dreses see Idrisi, Abu ‘Abd Allah al-
Strabo of the Arabs see Idrisi, Abu ‘Abd Allah al-
Idrisi, Abu ‘Abd Allah al-(Abu ‘Abd Allah al-Idrisi) (al-Sharif al-Idrisi) (Abu Abdullah Muhammad ibn Muhammad ibn Abdullah ibn Idres Ash-Sharif) (Abu Abd Allah Muhammad al-Idrisi al-Qurtubi al-Hasani al-Sabti) (al-Sharif al-Idrisi al-Qurtubi) (Dreses) (1100-1165/1166). Arab geographer, scientist, and author of one of the greatest geographic works of the medieval world.
Widely travelled throughout the Mediterranean region, he joined the court of Roger II of Sicily in about 1145 and worked in Palermo the remainder of his life. His major works include a silver planisphere showing a world map, a sectional map of the world, and a geography text (the Book of Roger) that contains information about his own travels and reports from persons sent from Sicily to obtain new information.
Al-Idrisi owes his fame to The Book of Roger, which he produced in 1154 on the orders of Roger II, the Norman king of Sicily. Al-Idrisi is best known in the West as a geographer, who made a globe of silver -- a sphere weighing 400 kilograms for King Roger II of Sicily. Some scholars regard him as the greatest geographer and cartographer of the Middle Ages. He also made original contributions in the study of medicinal plants.
Abu Abdullah Muhammad ibn Muhammad ibn Abdullah ibn Idres Ash-Sharif was born in 1100 in Ceuta (North Africa) but he was raised and educated in Cordova in Spain. He is also known by his short name al-Sharif al-Idrisi al-Qurtubi.
Al-Idrisi was educated in Cordova. As was common with Muslim geographers, he traveled to many distant places, including Europe, to gather geographical data. The Muslim geographers by his time had already made accurate measurements of the Earth’s surface, and several maps of the whole world were available. Al-Idrisi added this available knowledge to his own findings. It is for this comprehensive knowledge of all parts of the known world that he became famous and began to get the attention of European sea navigators and military planners.
Al-Idrisi’s fame and competence eventually led to the attention of Roger II, the Norman King of Sicily, who invited him to produce an up-to-date world map. Sicily was under Muslim rule before King Roger, and Muslim works were freely available for transmission to Europe through the Latin West. Al-Idrisi procured a ball of silver weighing approximately 400 kilograms and meticulously recorded on it the known continents with trade routes, lakes and rivers, major cities, and plains and mountains. His globe was accompanied by his book Al-Kitab al-Rujari (Roger’s Book). He also made a representation of the known world on a disk.
Al-Idrisi’s book Nuzhat al-Mushtaq fi Ikhtiraq al-Afaq (The Delight of Him Who Desires to Journey Through the Climates) is a geographical encyclopedia which contains detailed maps and information on European countries, Africa and Asia. Later, he compiled a more comprehensive encyclopedia, entitled Rawd-Unnas wa-Nuzhat al-Nafs (Pleasure of Men and Delight of Souls). Al-Idrisi’s knowledge of the Niger above Timbuktu, the Sudan, and of the head waters of the Nile was remarkable for its accuracy.
Al-Idrisi also made major contributions in the science of medicinal plants and wrote several books. The most popular among them is entitled Kitab al-Jami-li-Sifat Ashtat al-Nabatat. He reviewed and synthesized all the literature on the subject of medicinal plants and associated drugs available to him from Muslim scientists and added to it his research collected from his travels. He contributed this material to the subject of botany with emphasis on medicinal plants. He describes the names of the drugs in several languages including Berber, Syriac, Persian, Hindi, Greek, and Latin. Idrisi also wrote on zoology and fauna.
Al-Idrisi became famous in Europe more than other Muslim geographers because ships and navigators from the North Sea, the Atlantic and the Mediterranenan frequented Sicily, which is located near the middle of the Mediterranean. Several of al-Idrisi’s books were translated into Latin and his books on geography were popular for several centuries. The translation of one of his books was published in 1619 in Rome. This translation was an abridged edition and the translator did not give credit to al-Idrisi. It is interesting that Europe took several centuries to make use of his globe and the world map. Christopher Columbus used the map which was originally taken from al-Idrisi’s work.
Al-Idrisi wrote about the empires of the western and central Sudanic regions of Africa and the east African city-states in his most famous work of world geography, The Book of Roger. The work, named for its commissioner Roger II, the Norman king of Sicily, was completed in 1154. Al-Idrisi was the first Arabic author to impute a European origin to the Sudanic states, perhaps because he wrote shortly after the conquests of Ghana by the north African Muslim Almoravids. He incorrectly reported that the Niger River flowed to the west, thereby creating much confusion among later geographers and explorers.
A world traveler, al-Idrisi’s collaboration with the Norman king of Sicily, Roger II, produced a major geography and several significant maps of the medieval world. These works served as models for productions in the field for more than five hundred years.
Al-Idrisi, whose full name was Abu ‘Abd Allah Muhammad ibn Muhammad ‘Abd Allah ibn Idris al-Hammudi al-Hasani al-Idrisi, was born in 1100 in Sabtah (now Ceuta), Morocco. As his full name indicates, he was a Shi‘a Muslim, descended from the Prophet Muhammad, of the noble house of Alavi Idris, claimants to the caliphate. His family had migrated from Malaga and Algeciras in Spain to Sabtah and Tangiers in the eleventh century, and al-Idrisi studied in Cordoba, the capital of Islamic Spain.
Al-Idrisi was a student of medicine, a poet, a world traveler, and a merchant-adventurer. His wanderings, which began at age sixteen, eventually took al-Idrisi on the routes of many of the historic Muslim conquests. He traveled far and wide across much of the known world -- west to Madeira and the Canary Islands, north to France and England, and east to Asia Minor and Central Asia -- meticulously gathering information along the way about what he saw and what lay beyond.
A natural curiosity about the world, along with the wealth and freedom to satisfy it, was probably the principal motivation behind these journeys. Al-Idrisi’s identity as a great noble and a descendant of Muhammad periodically put his life in danger from assassins hired by rival Islamic noble houses or religious factions. This ever present danger probably kept him on the move. Whatever the cause of his wanderings, they gradually gained for him the reputation of a worldly-wise and learned man. Under the pretext of offering him protection from his enemies, but probably because of his growing fame as a scholar and traveler, in 1140 the Norman Christian king of Sicily, Roger II, invited al-Idrisi to join his court. Al-Idrisi’s acceptance of the offer led to a twenty-year stay at the Sicilian court and initiated a fifteen-year geographic and cartographic collaboration with Roger.
Sicily had been granted to Roger II and the Normans under the Treaty of Saint-Germain in 1139, and he promptly made Palermo his capital. Before the coming of the Normans, Palermo also had been the capital of Islamic Sicily. During the Middle Ages, under both the Muslims and the Normans, Palermo was a major crossroads of the Mediterranean world. It was a traditional meeting place for sailors, merchants, pilgrims, crusaders, scholars, adventurers, and other travelers.
During Roger’s reign, Palermo also became an intellectual center of medieval Europe. Roger was interested in fostering learning of any kind, and he was generous with his patronage. Perhaps for pragmatic reasons of expansionism and trade, Roger was devoted to geography. Undoubtedly, he believed that al-Idrisi’s princely status might help him further his own political aims. In any case, he seems to have been dissatisfied with the existing Arabic and Greek works on geography and cartography. Thus, one of the major reasons for the summons to al-Idrisi.
At Roger’s court, al-Idrisi was honored as a noble, scholar, and traveler, and it was there that his real fame as a geographer and cartographer came. During the fifteen years of their collaboration, al-Idrisi produced a celestial globe, a disk-shaped 1.5 by 3.5 meter tablet map of the known world, and many other maps. The globe and the world map were made of solid silver, weighing 450 Roman pounds. The globe and map in turn were based on al-Idrisi’s encyclopedic geography, Kitab nuzhat al-mushtaq fi ikhtiraq al-afaq (The Book of the Pleasure Excursion of One Who is Eager to Traverse the Regions of the World -- 1154, also known as Kitab ar-Rujari, or Book of Roger), which was completed under Roger’s patronage.
The world map and presumably also the globe fell into the hands of a mob in 1160 and were smashed, but many of the seventy manuscript maps made by al-Idrisi from the world map shortly before Roger’s death in 1154 luckily survived. Sadly, no complete version of Kitab nuzhat al-mushtaq fi ikhtiraq al-afaq survives in any language. It first appeared in the West in Rome in an abridged version in1592 and was translated into Latin in Paris in 1619, but no full translation into English ever has been made.
After the death of Roger, al-Idrisi continued to work for his son and successor, King William I (William the Bad), and wrote another geographic treatise. No complete version of this second book survives either, but a shortened version, a seventy-three map atlas, remains.
In about 1160, al-Idrisi left Sicily for his native Morocco to live out his life, where sometime between 1164 and 1166 he died, probably near Sabtah.
Al-Idrisi’s great world map was a monument to medieval Islamic geography and cartography, but today it exists only in several reconstructions created by scholars from the surviving fragments of his works. It was divided into seven horizontal climatic zones (probably derived from the classical Greco-Roman worldview and the works of Ptolemy), each divided vertically into eleven sections to create a primitive grid, a system of longitude and latitude for more accurate place location. The map also contained a wealth of information, an abundance of detail, and a degree of clarity rarely achieved previously. It was most accurate for the Mediterranean region: perhaps understandably, Sicily is shown as an exceptionally large island. Its accuracy and detail also extended elsewhere. For example, al-Idrisi showed the source of the Nile River as an unnamed lake in Central Africa. Yet, while his maps were drawn very correctly for the time, they were not drawn mathematically.
On al-Idrisi’s world map, the Islamic and Norman worlds were joined. In preparation for the creation of al-Idrisi’s maps and geographies, Roger had sent out reliable agents and draftsmen to collect data from many lands. Al-Idrisi relied heavily on classic Muslim sources, such as the works of al-Khwarizmi and al-Masudi, and classic Greek, Roman, and Hellenistic sources, such as the works of Ptolemy, the father of modern geography and cartography. Al-Idrisi’s grid system (but not his projections) probably was based on those of Ptolemy and a copy of Ptolemy’s altered version of the world map of Marinus of Tyre. As his great world map demonstrates, however, al-Idrisi was often much more than a mere modifier of Ptolemy. Al-Idrisi also utilized Indian astronomical studies. Yet, perhaps most important, he relied heavily on his own journeys and those of other travelers for reliable information.
Al-Idrisi’s work was far more influential than Ptolemy’s in the East, but less so in Europe. Still, his maps opened European eyes to some of what the Muslims knew about Africa and Asia in the Middle Ages. Perhaps because he spent much of his adult life in the service of the Christian kings of Sicily, for centuries -- even into the twentieth century -- al-Idrisi and his achievements were ignored by Muslim scholars. In so doing, they deprived their Western counterparts of a fuller understanding of him as well. Only recently has al-Idrisi’s full impact begun to be realized, especially within the context of the study of the history of science and the history of cartography.
In short, al-Idrisi represents by far the best example of Islamic-Christian scientific collaboration in the Middle Ages in geography. Kitab nuzhat al-mushtaq fi ikhtiraq al-afaq was the most important geographic work of the period, and in its various forms it served as a major European and Muslim textbook for several centuries. Maps clearly based on those of al-Idrisi were produced well into the seventeenth century. He applied scientific methodology and precision to the heretofore largely imaginative arts of geography and cartography. Al-Idrisi truly deserved the epithet “Strabo of the Arabs,” which was applied to him in his own lifetime.
Abu 'Abd Allah al-Idrisi see Idrisi, Abu ‘Abd Allah al-
Qurtubi, al-Sharif al-Idrisi al- see Idrisi, Abu ‘Abd Allah al-
Abu Abdullah Muhammad ibn Muhammad ibn Abdullah ibn Idres Ash-Sharif see Idrisi, Abu ‘Abd Allah al-
Sharif al-Idrisi al-Qurtubi, al- see Idrisi, Abu ‘Abd Allah al-
Dreses see Idrisi, Abu ‘Abd Allah al-
Strabo of the Arabs see Idrisi, Abu ‘Abd Allah al-
Idrisids
Idrisids (Adarisa). First independent dynasty in Morocco (r.788-974). Their main capitals were Walila, and from 807, Fez. The Idrisids were founded by Idris I ibn Abdallah (r. 788-793), a descendant of the Prophet’s grandson, al-Hasan, who survived the massacre of the Abbasids following a revolt in Ali’s family in 786 and fled to Walila (Morocco). The Idrisids were thus connected with the line of the Shi‘a Imams.
Proclaimed imam by Berber tribes in northern Morocco, Idris I extended his territory as far as Tlemcen in 789 and founded Fez. Poisoned in 793, probably at the instigation of Harun al-Rashid, he is regarded as the national saint of Morocco. His son, Idris II (r. 793-828, ruling imam from 804) settled more and more Andalusian and Tunisians, developed Fez into the capital, and consolidated political power. When the son of Idris II, Muhammad (828-836), divided the realm between his eight brothers in 836, the dynasty fell apart, and was destroyed by internal power struggles.
In 788, Idris I became involved in an anti-‘Abbasid revolt near Mecca and was forced into exile to escape the persecution of Harun al-Rashid, the ‘Abbasid caliph of Baghdad. Idris sought refuge in present day Morocco, which some fifty years earlier had shaken caliphal rule. There he was welcomed by a recently converted Berber tribe, the Banu Awrabah. These Berbers were impressed with the idea of having a descendant of the Prophet to lead them and soon made Idris their chief. He rapidly united the Berber tribes of the area into a confederacy, and from this union emerged the first independent Islamic dynasty in Morocco.
Idris’s rule was short-lived. He was poisoned in 793 by an agent of Harun al-Rashid. Idris left no male heir at the time of his death, but he did leave behind a pregnant concubine, and it was her child, Idris II, who was to continue his father’s work.
Idris II was the true founder of the modern Moroccan state. Although his father had subjugated and converted many tribes adhering to Christianity, Judaism, or indigenous religions, he still remained dependent on the Awrabah tribe. Idris II stressed the Islamic-Arab character of Morocco in an attempt to detach himself from the Awrabah, inviting Arab chiefs and warriors from Spain to his court. In 809, Idris II achieved what could be considered one of the most durable and important results of the dynasty – the refounding of the city of Fez. Originally founded in 789 by Idris I, Fez was still a Berber market town when Idris II decided to establish his authority independently from the Awrabah and make Fez his capital city. The arrival of several waves of immigrants, first from Cordoba and later from Tunisia, gave Fez a definitive Arab character.
Among his political achievements, Idris II managed to consolidate under his rule most of what is today northern Morocco. To stabilize the government he organized Morocco’s first true makhzan (central government), an Arabic concept hitherto unknown to the Berber tribes of the region. In addition, the construction of the Qarawiyin and Andalus mosques as well as the Qarawiyin University, the oldest in the Muslim world, helped make Fez an important cultural and religious center.
Idris II was succeeded by his son Muhammad II. While retaining the title of imam and rule over the capital, Muhammad divided his father’s kingdom among his brothers, demonstrating a departure from the political sagacity that had been evident in both his father and grandfather. This also effectively undermined centralized control held by the Idrisids, as sections of the royal family and tribal groups engaged in a long struggle for power that characterized later Idrisid rule. Although a strong centralized state was not established in the Idrisid era, the political role of the sharifs was confirmed and has remained a significant element in Moroccan politics ever since.
Yahya I ibn Muhammad (r. 849-863) founded in 859 the two great mosques of Fez, that of the Qarawiyyin and that of al-Andalus.
After 917, the Idrisids fell first under the sovereignty of the Fatimids and from 932 of the Spanish Umayyads, who attacked Morocco on numerous occasions and forced the Idrisids from power. After various attempts at retreiving poltical freedom, the last Idrisids were captured by the troops of the Spanish Umayyads in the Rif and northwest Morocco in 974 and then deported to Cordoba, where the last ruler died in 985.
The Idrisid legacy was a foundation for independent Moroccan monarchic rule and sharifian political power.
A branch of the puritanical Idrisiya brotherhood arose in Yemen. Ahmad al-Idrisi, ruled from 1911 to 1934 over the highlands of Asir (on the Red Sea coast between the Hijaz and Yemen), until the highlands were annexed by Saudi Arabia.
A list of the Idrisid rulers includes:
* Idriss I - (788-791)
* Idris II - (791-828)
* Muhammad ibn Idris - (828-836)
* Ali ibn Idris, known as "Ali I" - (836-848)
* Yahya ibn Muhammad, known as "Yahya I" - (848-864)
* Yahya ibn Yahya, known as "Yahya II" - (864-874)
* Ali ibn Umar, known as "Ali II" - (874-883)
* Yahya ibn Al-Qassim, known as "Yahya III" - (883-904)
* Yahya ibn Idris ibn Umar, known as "Yahya IV" - (904-917)
* Fatimid overlordship - (922-925)
* Al-Hajjam al-Hasan ibn Muhammad ibn al-Qassim - (925-927)
* Fatimid overlordship - (927-937)
* Al Qasim Guennoun - (937-948)
* Abu l-Aish Ahmad - (948-954)
* Al-Hasan ibn Guennoun, known as "Hassan II" - (954-974)
* Ali, Caliph of Cordoba in 1016
Adarisa see Idrisids
Idrisids (Adarisa). First independent dynasty in Morocco (r.788-974). Their main capitals were Walila, and from 807, Fez. The Idrisids were founded by Idris I ibn Abdallah (r. 788-793), a descendant of the Prophet’s grandson, al-Hasan, who survived the massacre of the Abbasids following a revolt in Ali’s family in 786 and fled to Walila (Morocco). The Idrisids were thus connected with the line of the Shi‘a Imams.
Proclaimed imam by Berber tribes in northern Morocco, Idris I extended his territory as far as Tlemcen in 789 and founded Fez. Poisoned in 793, probably at the instigation of Harun al-Rashid, he is regarded as the national saint of Morocco. His son, Idris II (r. 793-828, ruling imam from 804) settled more and more Andalusian and Tunisians, developed Fez into the capital, and consolidated political power. When the son of Idris II, Muhammad (828-836), divided the realm between his eight brothers in 836, the dynasty fell apart, and was destroyed by internal power struggles.
In 788, Idris I became involved in an anti-‘Abbasid revolt near Mecca and was forced into exile to escape the persecution of Harun al-Rashid, the ‘Abbasid caliph of Baghdad. Idris sought refuge in present day Morocco, which some fifty years earlier had shaken caliphal rule. There he was welcomed by a recently converted Berber tribe, the Banu Awrabah. These Berbers were impressed with the idea of having a descendant of the Prophet to lead them and soon made Idris their chief. He rapidly united the Berber tribes of the area into a confederacy, and from this union emerged the first independent Islamic dynasty in Morocco.
Idris’s rule was short-lived. He was poisoned in 793 by an agent of Harun al-Rashid. Idris left no male heir at the time of his death, but he did leave behind a pregnant concubine, and it was her child, Idris II, who was to continue his father’s work.
Idris II was the true founder of the modern Moroccan state. Although his father had subjugated and converted many tribes adhering to Christianity, Judaism, or indigenous religions, he still remained dependent on the Awrabah tribe. Idris II stressed the Islamic-Arab character of Morocco in an attempt to detach himself from the Awrabah, inviting Arab chiefs and warriors from Spain to his court. In 809, Idris II achieved what could be considered one of the most durable and important results of the dynasty – the refounding of the city of Fez. Originally founded in 789 by Idris I, Fez was still a Berber market town when Idris II decided to establish his authority independently from the Awrabah and make Fez his capital city. The arrival of several waves of immigrants, first from Cordoba and later from Tunisia, gave Fez a definitive Arab character.
Among his political achievements, Idris II managed to consolidate under his rule most of what is today northern Morocco. To stabilize the government he organized Morocco’s first true makhzan (central government), an Arabic concept hitherto unknown to the Berber tribes of the region. In addition, the construction of the Qarawiyin and Andalus mosques as well as the Qarawiyin University, the oldest in the Muslim world, helped make Fez an important cultural and religious center.
Idris II was succeeded by his son Muhammad II. While retaining the title of imam and rule over the capital, Muhammad divided his father’s kingdom among his brothers, demonstrating a departure from the political sagacity that had been evident in both his father and grandfather. This also effectively undermined centralized control held by the Idrisids, as sections of the royal family and tribal groups engaged in a long struggle for power that characterized later Idrisid rule. Although a strong centralized state was not established in the Idrisid era, the political role of the sharifs was confirmed and has remained a significant element in Moroccan politics ever since.
Yahya I ibn Muhammad (r. 849-863) founded in 859 the two great mosques of Fez, that of the Qarawiyyin and that of al-Andalus.
After 917, the Idrisids fell first under the sovereignty of the Fatimids and from 932 of the Spanish Umayyads, who attacked Morocco on numerous occasions and forced the Idrisids from power. After various attempts at retreiving poltical freedom, the last Idrisids were captured by the troops of the Spanish Umayyads in the Rif and northwest Morocco in 974 and then deported to Cordoba, where the last ruler died in 985.
The Idrisid legacy was a foundation for independent Moroccan monarchic rule and sharifian political power.
A branch of the puritanical Idrisiya brotherhood arose in Yemen. Ahmad al-Idrisi, ruled from 1911 to 1934 over the highlands of Asir (on the Red Sea coast between the Hijaz and Yemen), until the highlands were annexed by Saudi Arabia.
A list of the Idrisid rulers includes:
* Idriss I - (788-791)
* Idris II - (791-828)
* Muhammad ibn Idris - (828-836)
* Ali ibn Idris, known as "Ali I" - (836-848)
* Yahya ibn Muhammad, known as "Yahya I" - (848-864)
* Yahya ibn Yahya, known as "Yahya II" - (864-874)
* Ali ibn Umar, known as "Ali II" - (874-883)
* Yahya ibn Al-Qassim, known as "Yahya III" - (883-904)
* Yahya ibn Idris ibn Umar, known as "Yahya IV" - (904-917)
* Fatimid overlordship - (922-925)
* Al-Hajjam al-Hasan ibn Muhammad ibn al-Qassim - (925-927)
* Fatimid overlordship - (927-937)
* Al Qasim Guennoun - (937-948)
* Abu l-Aish Ahmad - (948-954)
* Al-Hasan ibn Guennoun, known as "Hassan II" - (954-974)
* Ali, Caliph of Cordoba in 1016
Adarisa see Idrisids
Idrisiyah
Idrisiyah. The thought and teachings of Ahmad ibn Idris (1749/50-1837) gave rise to a spiritual tradition and various Sufi orders. The term Idrisiyah is used here in two senses: (1) to refer to various Sufi brotherhoods and schools established by his students, and (2) to the tariqah established by his descendants over a generation after Ibn Idris’s death.
In its first sense, Idrisiyah may be used to describe the geographically very widespread and multi-faceted tradition derived from Ahmad ibn Idris through his numerous students. By no means have all the branches of this tradition been fully charted. Within the Idrisiyah tradition, one can distinguish a group of students, direct and indirect, including the Egyptians ‘Ali ‘Abd al-Haqq al-Qusi (1788-1877) and Muhammad Nur al-Din al-Husayni (1813-1887), who spread knowledge of Ibn Idris’s prayers and litanies in Egypt and the Balkans. There were several such figures within the Ottoman Empire. Similar figures elsewhere include the noted Sudanese teacher Muhammad al-Majdhub (d. 1832) from the Majadhib holy clan. Most of these figures did not attempt to establish tariqahs as such.
Ahmad ibn Idris himself did not attempt to found any form of organized brotherhood. Although earlier writers have described a conflict over spiritual succession following the master’s death, in reality his students seem each to have gone his own way. His senior students Muhammad ibn ‘Ali al-Sanusi, and Muhammad ‘Uthman al-Mirghani worked to establish their own orders, the Sanusiyah and Khatmiyah, respectively. A Sudanese student, Ibrahim al-Rashid al-Duwayhi (1813-1874), seems to have been recognized at least by Ibn Idris’s sons as their father’s spiritual heir. He established a tariqah called the Idrisiyah, but later known as the Rashidiyah. This order spread in the Hejaz, India, Somalia, and the Sudan.
After his death in Mecca, Ibrahim al-Rashid’s nephew al-Shaykh ibn Muhammad al-Duwayhi (c. 1845-1919) took over the order, which became known as the Salihiyah. The Salihiyah spread widely in Somalia, where one of its most active proponents was the Somali leader Muhammad ‘Abd Allah Hasan (1864-1920), the so-called “Mad Mullah” who led Somali resistance to the British, Italians, and Ethiopians. From Somalia, the Salihiyah tariqah spread along the East African coast as far as Zanzibar. Much less is known of the diffusion of the Idrisiyah, Salihiyah (and later, the Dandarawiyah) tariqah to Malaysia, Thailand, and Indonesia from about the 1880s onward, presumably by pilgrims returning from the holy cities. There is now a considerable literature on this tradition in the various Malay languages, including translations of Ibn Idris’s prayers.
An important and vigorous offshoot of the Salihiyah was established by the Egyptian Muhammad Ahmad al-Dandarawi (d. 1910/11) and his son, Abu al-‘Abbas (d. 1953). The Dandarawiyah spread in Egypt, where it has become one of the most active and influential brotherhoods, as well as in Syria, Somalia and East Africa, Europe, and Malaysia. Several scholars within the Dandarawiyah tradition, including the Egyptian Muhammad ibn Khalil al-Hajrasi (d. 1910) and the Syrian Muhammad Baha‘ al-Din al-Baytar (d. 1910), wrote extensive commentaries on the prayers and litanies of Ibn Idris.
Ibn Idris’s eldest son, known as Muhammad al-Qutb (1803/04-1889), lived his long life in seclusion in Yemen. It was a younger son, ‘Abd al-‘Al (otherwise ‘Abd al-Muta ‘al, 1830/31-1878), who worked actively to propagate his father’s way in Egypt and the Sudan. Educated by al-Sanusi, whom he accompanied to Cyrenaica, ‘Abd al-‘Al left the Sanusiyah after al-Sanusi’s death in 1859. He settled first in Egypt at al-Zayniyya (Luxor) where his father had lived from 1813 to 1816. Until today, this has remained the center of the Idrisiyah family and order in Egypt. He then traveled in the northern Sudan, where he married several times. He died and was buried in Dongola. It was ‘Abd al-‘Al’s son Muhammad al-Sharif (1866/67-1937) and his son Mirghani al-Idrisi (d. 1959) who consolidated the Idrisiyah in both Upper Egypt and the Sudan.
In contrast to the Khatmiyah and Sanusiyah, the Idrisiyah of Egypt and the Sudan have never played a particularly overt political role. Membership has remained small and confined to particular tribes or regions. Generally a “silent” dhikr is practiced, and no attempt has been made to “modernize” the order. In Egypt, there is a small offshoot founded by Salih ibn Muhammad al-Ja‘fari (d. 1981), and al-Azhar ‘alim who published numerous works by or on Ibn Idris.
An exception to this political quietism was the career of Ibn Idris’s great-grandson Muhammad ibn ‘Ali al-Idrisi (1876-1923). Sometimes called “al-Yamani,” he was often referred to in contemporary European sources as “The Idrisi.” Born in Asir, he studied in Mecca, at al-Azhar in Cairo, and with the Sanusiyah in Libya before spending a period with his Idrisi relatives in Egypt and the Sudan. In 1905/06 he returned to Asir and in the following year led a successful revolt against the local Turkish administration. Between 1908 and 1932, the Idrisi state of Asir was a factor of some importance in the politics of Arabia. Al-Idrisi negotiated with the Italians, the Young Turks, and the British, published a proclamation denouncing the Ottoman state and urging Arab independence, and built up a local army. After his death, the state rapidly declined and was peacefully absorbed into the Saudi state in 1932.
Idrisiyah. The thought and teachings of Ahmad ibn Idris (1749/50-1837) gave rise to a spiritual tradition and various Sufi orders. The term Idrisiyah is used here in two senses: (1) to refer to various Sufi brotherhoods and schools established by his students, and (2) to the tariqah established by his descendants over a generation after Ibn Idris’s death.
In its first sense, Idrisiyah may be used to describe the geographically very widespread and multi-faceted tradition derived from Ahmad ibn Idris through his numerous students. By no means have all the branches of this tradition been fully charted. Within the Idrisiyah tradition, one can distinguish a group of students, direct and indirect, including the Egyptians ‘Ali ‘Abd al-Haqq al-Qusi (1788-1877) and Muhammad Nur al-Din al-Husayni (1813-1887), who spread knowledge of Ibn Idris’s prayers and litanies in Egypt and the Balkans. There were several such figures within the Ottoman Empire. Similar figures elsewhere include the noted Sudanese teacher Muhammad al-Majdhub (d. 1832) from the Majadhib holy clan. Most of these figures did not attempt to establish tariqahs as such.
Ahmad ibn Idris himself did not attempt to found any form of organized brotherhood. Although earlier writers have described a conflict over spiritual succession following the master’s death, in reality his students seem each to have gone his own way. His senior students Muhammad ibn ‘Ali al-Sanusi, and Muhammad ‘Uthman al-Mirghani worked to establish their own orders, the Sanusiyah and Khatmiyah, respectively. A Sudanese student, Ibrahim al-Rashid al-Duwayhi (1813-1874), seems to have been recognized at least by Ibn Idris’s sons as their father’s spiritual heir. He established a tariqah called the Idrisiyah, but later known as the Rashidiyah. This order spread in the Hejaz, India, Somalia, and the Sudan.
After his death in Mecca, Ibrahim al-Rashid’s nephew al-Shaykh ibn Muhammad al-Duwayhi (c. 1845-1919) took over the order, which became known as the Salihiyah. The Salihiyah spread widely in Somalia, where one of its most active proponents was the Somali leader Muhammad ‘Abd Allah Hasan (1864-1920), the so-called “Mad Mullah” who led Somali resistance to the British, Italians, and Ethiopians. From Somalia, the Salihiyah tariqah spread along the East African coast as far as Zanzibar. Much less is known of the diffusion of the Idrisiyah, Salihiyah (and later, the Dandarawiyah) tariqah to Malaysia, Thailand, and Indonesia from about the 1880s onward, presumably by pilgrims returning from the holy cities. There is now a considerable literature on this tradition in the various Malay languages, including translations of Ibn Idris’s prayers.
An important and vigorous offshoot of the Salihiyah was established by the Egyptian Muhammad Ahmad al-Dandarawi (d. 1910/11) and his son, Abu al-‘Abbas (d. 1953). The Dandarawiyah spread in Egypt, where it has become one of the most active and influential brotherhoods, as well as in Syria, Somalia and East Africa, Europe, and Malaysia. Several scholars within the Dandarawiyah tradition, including the Egyptian Muhammad ibn Khalil al-Hajrasi (d. 1910) and the Syrian Muhammad Baha‘ al-Din al-Baytar (d. 1910), wrote extensive commentaries on the prayers and litanies of Ibn Idris.
Ibn Idris’s eldest son, known as Muhammad al-Qutb (1803/04-1889), lived his long life in seclusion in Yemen. It was a younger son, ‘Abd al-‘Al (otherwise ‘Abd al-Muta ‘al, 1830/31-1878), who worked actively to propagate his father’s way in Egypt and the Sudan. Educated by al-Sanusi, whom he accompanied to Cyrenaica, ‘Abd al-‘Al left the Sanusiyah after al-Sanusi’s death in 1859. He settled first in Egypt at al-Zayniyya (Luxor) where his father had lived from 1813 to 1816. Until today, this has remained the center of the Idrisiyah family and order in Egypt. He then traveled in the northern Sudan, where he married several times. He died and was buried in Dongola. It was ‘Abd al-‘Al’s son Muhammad al-Sharif (1866/67-1937) and his son Mirghani al-Idrisi (d. 1959) who consolidated the Idrisiyah in both Upper Egypt and the Sudan.
In contrast to the Khatmiyah and Sanusiyah, the Idrisiyah of Egypt and the Sudan have never played a particularly overt political role. Membership has remained small and confined to particular tribes or regions. Generally a “silent” dhikr is practiced, and no attempt has been made to “modernize” the order. In Egypt, there is a small offshoot founded by Salih ibn Muhammad al-Ja‘fari (d. 1981), and al-Azhar ‘alim who published numerous works by or on Ibn Idris.
An exception to this political quietism was the career of Ibn Idris’s great-grandson Muhammad ibn ‘Ali al-Idrisi (1876-1923). Sometimes called “al-Yamani,” he was often referred to in contemporary European sources as “The Idrisi.” Born in Asir, he studied in Mecca, at al-Azhar in Cairo, and with the Sanusiyah in Libya before spending a period with his Idrisi relatives in Egypt and the Sudan. In 1905/06 he returned to Asir and in the following year led a successful revolt against the local Turkish administration. Between 1908 and 1932, the Idrisi state of Asir was a factor of some importance in the politics of Arabia. Al-Idrisi negotiated with the Italians, the Young Turks, and the British, published a proclamation denouncing the Ottoman state and urging Arab independence, and built up a local army. After his death, the state rapidly declined and was peacefully absorbed into the Saudi state in 1932.
Idris Katagarmabe
Idris Katagarmabe (d. c. 1526). Ruler of the Kanuri state of Bornu from around 1503 to around 1526. His father, ‘Ali Gaji, had ended a long period of strife between two families within the Sefawa royal dynasty. Idris thus felt strong enough to march against the Bulala people, who had forced the Kanuri to abandon Kanem for Bornu in the late 14th century. He defeated the Bulala in two campaigns, and briefly reoccupied the old Kanem capital. Despite these victories, the Bulala state remained more powerful than Bornu according to Leo Africanus.
Katagarmabe, Idris see Idris Katagarmabe
Idris Katagarmabe (d. c. 1526). Ruler of the Kanuri state of Bornu from around 1503 to around 1526. His father, ‘Ali Gaji, had ended a long period of strife between two families within the Sefawa royal dynasty. Idris thus felt strong enough to march against the Bulala people, who had forced the Kanuri to abandon Kanem for Bornu in the late 14th century. He defeated the Bulala in two campaigns, and briefly reoccupied the old Kanem capital. Despite these victories, the Bulala state remained more powerful than Bornu according to Leo Africanus.
Katagarmabe, Idris see Idris Katagarmabe
Ifran, Banu
Ifran, Banu (Banu Ifran) (Banou Ifran) (Ifran) (Ifranid) . Most important branch of the large Berber tribe of the Zanata, whose presence in Tripolitania, Wargla, Ifriqiya, the Maghrib and Spain is recorded from the seventh century onwards.
The Banu Ifran or Ifran or Ifranid, a Berber tribe, prominent in the history of pre-Islamic and early Islamic North Africa. Tlemcen in present-day Algeria was a capital of the Kingdom of Banu Ifran (790 - 1068).
The Banu Ifran, the children of the Afri resisted or revolted against the foreign occupiers of their Africa -(Romans, Vandals, Byzantines). In the 7th century, they sided with Kahina in her resistance against the Muslim Umayyad invaders. In the 8th century, they mobilized around the dogma of Sufri in revolting against the Arab Umayyads and Abbasids. In the 10th century, they founded a dynasty opposed to the Fatimids, the Zirids, the Umayyads, the Hammadids and the Maghraoua. The Banu Ifran was defeated by the Almoravids and the invading Yemeni Arabs Banu Hilal and the Banu Sulaym - Hammadid to the end of the 11th century. The Ifranid dynasty was recognized as the only dynasty that defended the indigenous people of the Maghreb, and, by the Romans, were referred to as the Africani.
In 11th century Iberia, the Banou Ifran conquered and built the city of Ronda in Andalusia and governed from Cordoba for several centuries.
The Roman name Africa means Land of the Afri, the indigenous inhabitants of North Africa. Ifran is a plural for Afar, Efri or Ifri, and ifri means cave in Berber and was also the name of a cave goddess.
The Banu Ifran were one of the four major tribes of the Zenata or Gaetulia confederation. Their name probably derives from ifri, a Berber word meaning cave. They first came to notice when their chief Abu Qurra rebuilt the city of Tlemcen in Algeria in 765 (formerly it was a Roman city named Pomaria). They opposed the Egyptian Fatimid Caliphate, aligning themselves with the Maghrawa tribe and the Umayyad Caliphate of Córdoba, although they themselves became Kharijites. Led by Abu Yazid, they surged east and attacked Kairouan in 945. Another leader, Ya'la ibn Muhammad captured Oran and constructed a new capital, Ifgan, near Mascara. The Fatimids struck back hard. Their able general Jawhar killed Ya'la in battle in 954 and destroyed Ifgan, and for some time afterward the Banu Ifran reverted to being scattered nomads in perpetual competition with their Sanhaja neighbors. Some went to Spain, where they settled in Malaga and other places. Others, led by Hammama, managed to gain control of the Moroccan province of Tadla. Later, led by Abu al-Kamāl, they established a new capital at Salé on the Atlantic coast. During this period they began conflict with the Barghawata tribes on the seaboard.
During the 11th century the Banu Ifran contested with the Maghrawa tribe for the sovereignty over the former Idrisid Kingdom of Fes. Ya'la's son Yaddū took Fes by surprise in January 993 and held it for some months until the Maghrawa ruler Ziri ibn Atiyya returned from Spain and regained control after some bloody battles.
In May or June of 1033, Fes was recaptured by Ya'la's grandson Tamīm. Fanatically devoted to religion, he began a persecution of the Berber Jews, and is said to have killed 6000 of their men while confiscating their wealth and women . Sometime in the period 1038-1040 the Maghrawa tribe re-took Fes, forcing Tamīm to flee to Salé.
Soon after that time, the Almoravids began their rise to power and effectively eliminated and exterminated both the Banu Ifran and their brother-rivals the Maghrawa.
The leaders of the Banu Ifran have included:
* Abu Qurra Tlemcen 736 - 790.
o Abou Yazid Tozeur 873 - 947
+ Abd-Allah-Ibn-Bekkar Tlemcen
# Yala Ibn Mohamed Ifgan near Mascara 950 - 958
* Yeddou 958 - Fez 993
o Habbous 993 - Fez 1029
+ Temim Ibn Ziri 1029 Salé - 1035
# Abou -l- Kemal 1036 Salé - 1054
# Yocuf 1055-1056
# Hammad 1056- 1066
# Mohamed 1066
Banu Ifran see Ifran, Banu
Ifran see Ifran, Banu
Ifranid see Ifran, Banu
Banou Ifran see Ifran, Banu
Ifran, Banu (Banu Ifran) (Banou Ifran) (Ifran) (Ifranid) . Most important branch of the large Berber tribe of the Zanata, whose presence in Tripolitania, Wargla, Ifriqiya, the Maghrib and Spain is recorded from the seventh century onwards.
The Banu Ifran or Ifran or Ifranid, a Berber tribe, prominent in the history of pre-Islamic and early Islamic North Africa. Tlemcen in present-day Algeria was a capital of the Kingdom of Banu Ifran (790 - 1068).
The Banu Ifran, the children of the Afri resisted or revolted against the foreign occupiers of their Africa -(Romans, Vandals, Byzantines). In the 7th century, they sided with Kahina in her resistance against the Muslim Umayyad invaders. In the 8th century, they mobilized around the dogma of Sufri in revolting against the Arab Umayyads and Abbasids. In the 10th century, they founded a dynasty opposed to the Fatimids, the Zirids, the Umayyads, the Hammadids and the Maghraoua. The Banu Ifran was defeated by the Almoravids and the invading Yemeni Arabs Banu Hilal and the Banu Sulaym - Hammadid to the end of the 11th century. The Ifranid dynasty was recognized as the only dynasty that defended the indigenous people of the Maghreb, and, by the Romans, were referred to as the Africani.
In 11th century Iberia, the Banou Ifran conquered and built the city of Ronda in Andalusia and governed from Cordoba for several centuries.
The Roman name Africa means Land of the Afri, the indigenous inhabitants of North Africa. Ifran is a plural for Afar, Efri or Ifri, and ifri means cave in Berber and was also the name of a cave goddess.
The Banu Ifran were one of the four major tribes of the Zenata or Gaetulia confederation. Their name probably derives from ifri, a Berber word meaning cave. They first came to notice when their chief Abu Qurra rebuilt the city of Tlemcen in Algeria in 765 (formerly it was a Roman city named Pomaria). They opposed the Egyptian Fatimid Caliphate, aligning themselves with the Maghrawa tribe and the Umayyad Caliphate of Córdoba, although they themselves became Kharijites. Led by Abu Yazid, they surged east and attacked Kairouan in 945. Another leader, Ya'la ibn Muhammad captured Oran and constructed a new capital, Ifgan, near Mascara. The Fatimids struck back hard. Their able general Jawhar killed Ya'la in battle in 954 and destroyed Ifgan, and for some time afterward the Banu Ifran reverted to being scattered nomads in perpetual competition with their Sanhaja neighbors. Some went to Spain, where they settled in Malaga and other places. Others, led by Hammama, managed to gain control of the Moroccan province of Tadla. Later, led by Abu al-Kamāl, they established a new capital at Salé on the Atlantic coast. During this period they began conflict with the Barghawata tribes on the seaboard.
During the 11th century the Banu Ifran contested with the Maghrawa tribe for the sovereignty over the former Idrisid Kingdom of Fes. Ya'la's son Yaddū took Fes by surprise in January 993 and held it for some months until the Maghrawa ruler Ziri ibn Atiyya returned from Spain and regained control after some bloody battles.
In May or June of 1033, Fes was recaptured by Ya'la's grandson Tamīm. Fanatically devoted to religion, he began a persecution of the Berber Jews, and is said to have killed 6000 of their men while confiscating their wealth and women . Sometime in the period 1038-1040 the Maghrawa tribe re-took Fes, forcing Tamīm to flee to Salé.
Soon after that time, the Almoravids began their rise to power and effectively eliminated and exterminated both the Banu Ifran and their brother-rivals the Maghrawa.
The leaders of the Banu Ifran have included:
* Abu Qurra Tlemcen 736 - 790.
o Abou Yazid Tozeur 873 - 947
+ Abd-Allah-Ibn-Bekkar Tlemcen
# Yala Ibn Mohamed Ifgan near Mascara 950 - 958
* Yeddou 958 - Fez 993
o Habbous 993 - Fez 1029
+ Temim Ibn Ziri 1029 Salé - 1035
# Abou -l- Kemal 1036 Salé - 1054
# Yocuf 1055-1056
# Hammad 1056- 1066
# Mohamed 1066
Banu Ifran see Ifran, Banu
Ifran see Ifran, Banu
Ifranid see Ifran, Banu
Banou Ifran see Ifran, Banu
Ikhwan, al-
Ikhwan, al- (“The Brothers”). Refers to the sedentarized bedouin soldiers for Ibn Saud. The term applies to the Arab tribesmen who joined a religious and military movement between 1912 and 1930 under the rule of ‘Abd al-‘Aziz al Sa‘ud. The movement, which was inspired by the resurgence of Wahhabism and spread rapidly, was characterized by religious fervor and the settlement of nomadic tribesmen in military cantonments. ‘Abd al-‘Aziz‘s intention was to supersede the tribal tie with that of religion. Thanks to the prowess of the Ikhwan, most of the Arabian Peninsula was brought under the sway of ‘Abd al-‘Aziz. However, they at last revolted against their sovereign who checked and confined them. Ikhwan also refers to members of the Society of the Muslim Brothers.
The Ikhwan was the Islamic religious militia which formed the main military force of the Arabian ruler Ibn Saud and played a key role in establishing him as ruler of most of the Arabian Peninsula, in his new state of Saudi Arabia. The Ikhwan were made up of Bedouin tribes. According to Wilfred Thesiger, this militant religious brotherhood declared that they were dedicated to the purification and the unification of Islam. This movement had aimed at breaking up the tribes and settling the Bedu around the wells and oases. They felt that the nomadic life was incompatible with strict conformity with Islam. Ibn Saud had risen to power on this movement. Later the Ikhwan rebelled when they accused Ibn Saud of religious laxity when he forbade them to raid into neighboring states. After the conquest of the Hejaz in 1926 brought all of the current Saudi state under Ibn Saud's control, the monarch found himself in some conflict with elements of the Ikhwan. He crushed their power at the Battle of Sabilla in 1930, following which the militia was reorganized into the Saudi Arabian National Guard.
The Ikhwan, being irregular tribesmen, relied mainly on traditional weapons such as lances and swords and sometimes old fashioned firearms. Usually, they attacked in the forms of raids which is a style Bedouins had always used in the deserts of Arabia. Those raiders traveled mainly on camels and some horses. Their savage raids on others in and around Najd were merciless. Typically, every male captured was put to death by cutting his throat.
In August 1924, the Ikhwan militia traveled 1600 kilometers (1000 miles) from Najd in modern day Saudi Arabia to attack Transjordan; now Jordan which was at that time under British mandate. Just 15 kilometers off Amman, the raiders were spotted by the British RAF which in turn attacked the Ikhwan using airplanes. The Ikhwan army suffered heavy casualties. It is reported that out of the 1500 raiders, only 100 escaped. Without the help of the RAF, Amman would most likely have been captured by the Ikhwans.
Other raids include, the Ikhwan raid on Southern Iraq in November 1927, and on Kuwait in January 1928 in which they looted camels and sheep. On both occasions, though they raided brutally, they suffered heavy retaliations from RAF and Kuwaitis.
The Brothers see Ikhwan, al-
Society of the Muslim Brothers see Ikhwan, al-
Ikhwan, al- (“The Brothers”). Refers to the sedentarized bedouin soldiers for Ibn Saud. The term applies to the Arab tribesmen who joined a religious and military movement between 1912 and 1930 under the rule of ‘Abd al-‘Aziz al Sa‘ud. The movement, which was inspired by the resurgence of Wahhabism and spread rapidly, was characterized by religious fervor and the settlement of nomadic tribesmen in military cantonments. ‘Abd al-‘Aziz‘s intention was to supersede the tribal tie with that of religion. Thanks to the prowess of the Ikhwan, most of the Arabian Peninsula was brought under the sway of ‘Abd al-‘Aziz. However, they at last revolted against their sovereign who checked and confined them. Ikhwan also refers to members of the Society of the Muslim Brothers.
The Ikhwan was the Islamic religious militia which formed the main military force of the Arabian ruler Ibn Saud and played a key role in establishing him as ruler of most of the Arabian Peninsula, in his new state of Saudi Arabia. The Ikhwan were made up of Bedouin tribes. According to Wilfred Thesiger, this militant religious brotherhood declared that they were dedicated to the purification and the unification of Islam. This movement had aimed at breaking up the tribes and settling the Bedu around the wells and oases. They felt that the nomadic life was incompatible with strict conformity with Islam. Ibn Saud had risen to power on this movement. Later the Ikhwan rebelled when they accused Ibn Saud of religious laxity when he forbade them to raid into neighboring states. After the conquest of the Hejaz in 1926 brought all of the current Saudi state under Ibn Saud's control, the monarch found himself in some conflict with elements of the Ikhwan. He crushed their power at the Battle of Sabilla in 1930, following which the militia was reorganized into the Saudi Arabian National Guard.
The Ikhwan, being irregular tribesmen, relied mainly on traditional weapons such as lances and swords and sometimes old fashioned firearms. Usually, they attacked in the forms of raids which is a style Bedouins had always used in the deserts of Arabia. Those raiders traveled mainly on camels and some horses. Their savage raids on others in and around Najd were merciless. Typically, every male captured was put to death by cutting his throat.
In August 1924, the Ikhwan militia traveled 1600 kilometers (1000 miles) from Najd in modern day Saudi Arabia to attack Transjordan; now Jordan which was at that time under British mandate. Just 15 kilometers off Amman, the raiders were spotted by the British RAF which in turn attacked the Ikhwan using airplanes. The Ikhwan army suffered heavy casualties. It is reported that out of the 1500 raiders, only 100 escaped. Without the help of the RAF, Amman would most likely have been captured by the Ikhwans.
Other raids include, the Ikhwan raid on Southern Iraq in November 1927, and on Kuwait in January 1928 in which they looted camels and sheep. On both occasions, though they raided brutally, they suffered heavy retaliations from RAF and Kuwaitis.
The Brothers see Ikhwan, al-
Society of the Muslim Brothers see Ikhwan, al-
Ikhwan al-Muslimun, al-
Ikhwan al-Muslimun, al- (“The Muslim Brethren”) (The Muslim Brotherhood) (The Society of the Muslim Brothers). Muslim movement both religious and political, founded in Egypt by Hasan al-Banna‘ in 1928. Dedicated to the service of Islam, the Brethren’s main objective was the struggle against western invasion in all its forms and the creation of an authentically Muslim state. Their ideas are still widely spread.
The al-Ikhwān al-Muslimūn (the Muslim Brotherhood) was religio-political organization founded in 1928 at Ismailia, Egypt, by Ḥasan al-Bannāʾ. It advocated a return to the Qurʾān and the Hadith as guidelines for a healthy modern Islamic society. The Brotherhood spread rapidly throughout Egypt, Sudan, Syria, Palestine, Lebanon, and North Africa. Although figures of Brotherhood membership are variable, it is estimated that at its height in the late 1940s it may have had some 500,000 members.
Initially centered on religious and educational programs, the Muslim Brotherhood was seen as providing much-needed social services, and in the 1930s its membership grew swiftly. In the late 1930s the Brotherhood began to politicize its outlook, and, as an opponent of Egypt’s ruling Wafd party, during World War II it organized popular protests against the government. An armed branch organized in the early 1940s was subsequently linked to a number of violent acts, including bombings and political assassinations, and it appears that the armed element of the group began to escape Ḥasan al-Bannāʾ’s control. The Brotherhood responded to the government’s attempts to dissolve the group by assassinating Prime Minister Maḥmūd Fahmī al-Nuqrāshī in December 1948. Ḥasan al-Bannāʾ himself was assassinated shortly thereafter; many believe his death was at the behest of the government.
With the advent of the revolutionary regime in Egypt in 1952, the Brotherhood retreated underground. An attempt to assassinate Egyptian President Gamal Abdel Nasser in Alexandria on October 26, 1954, led to the Muslim Brotherhood’s forcible suppression. Six of its leaders were tried and executed for treason, and many others were imprisoned. Among those imprisoned was writer Sayyid Quṭb, who authored a number of books during the course of his imprisonment; among these works was Signposts in the Road, which would become a template for modern Sunni militancy. Although he was released from prison in 1964, he was arrested again the following year and executed shortly thereafter. In the 1960s and ’70s the Brotherhood’s activities remained largely clandestine.
In the 1980s the Muslim Brotherhood experienced a renewal as part of the general upsurge of religious activity in Islamic countries. The Brotherhood’s new adherents aimed to reorganize society and government according to Islamic doctrines, and they were vehemently anti-Western. An uprising by the Brotherhood in the Syrian city of Ḥamāh in February 1982 was crushed by the government of Ḥafiz al-Assad at a cost of perhaps 25,000 lives. The Brotherhood revived in Egypt and Jordan in the same period, and, beginning in the late 1980s, it emerged to compete in legislative elections in those countries.
In Egypt, the participation of the Muslim Brotherhood in parliamentary elections there in the 1980s was followed by its boycott of the elections of 1990, when it joined most of the country’s opposition in protesting electoral strictures. Although the group itself remained formally banned, in the 2000 elections Brotherhood supporters running as independent candidates were able to win 17 seats, making it the largest opposition bloc in the parliament. In 2005, again running as independents, the Brotherhood and its supporters captured 88 seats in spite of efforts by President Ḥosnī Mubārak’s administration to restrict voting in the group’s strongholds. Its unexpected success in 2005 was met with additional restrictions and arrests, and the Brotherhood opted to boycott the 2008 local elections. In the 2010 parliamentary elections the Mubārak administration continued to restrict the Muslim Brotherhood by arresting members and barring voters in areas where the organization had strong support. After Mubārak’s National Democratic Party won 209 out of 211 seats in the first round of voting, effectively eliminating the Muslim Brotherhood from the parliament, the organization boycotted the second round.
In January 2011 a non-religious youth protest movement against the Mubārak regime appeared in Egypt. After hesitating briefly, the Muslim Brotherhood’s senior leadership endorsed the movement and called on its members to participate in demonstrations. When protests forced Mubārak to step down as president in February, leaving a transitional military administration in control of the country, the Muslim Brotherhood signaled that it intended to begin officially participating in Egyptian politics. The Muslim Brotherhood announced that it would apply to become a recognized political party as soon as constitutional amendments allowing wider political participation were completed but stated that it did not intend to nominate a candidate for the presidential elections.
In late April 2011 the Muslim Brotherhood took further steps toward open participation in Egyptian politics, founding a political party called the Freedom and Justice Party and applying for official recognition from the Egyptian interim government. Leaders of the Freedom and Justice Party stated that the party’s policies would be grounded in Islamic principles but that the party, whose members included women and Christians, would be non-confessional. The party received official recognition in June, allowing it to enter candidates in upcoming elections.
The Muslim Brethren see Ikhwan al-Muslimun, al-
The Society of the Muslim Brothers see Ikhwan al-Muslimun, al-
The Muslim Brotherhood see Ikhwan al-Muslimun, al-
Ikhwan al-Muslimun, al- (“The Muslim Brethren”) (The Muslim Brotherhood) (The Society of the Muslim Brothers). Muslim movement both religious and political, founded in Egypt by Hasan al-Banna‘ in 1928. Dedicated to the service of Islam, the Brethren’s main objective was the struggle against western invasion in all its forms and the creation of an authentically Muslim state. Their ideas are still widely spread.
The al-Ikhwān al-Muslimūn (the Muslim Brotherhood) was religio-political organization founded in 1928 at Ismailia, Egypt, by Ḥasan al-Bannāʾ. It advocated a return to the Qurʾān and the Hadith as guidelines for a healthy modern Islamic society. The Brotherhood spread rapidly throughout Egypt, Sudan, Syria, Palestine, Lebanon, and North Africa. Although figures of Brotherhood membership are variable, it is estimated that at its height in the late 1940s it may have had some 500,000 members.
Initially centered on religious and educational programs, the Muslim Brotherhood was seen as providing much-needed social services, and in the 1930s its membership grew swiftly. In the late 1930s the Brotherhood began to politicize its outlook, and, as an opponent of Egypt’s ruling Wafd party, during World War II it organized popular protests against the government. An armed branch organized in the early 1940s was subsequently linked to a number of violent acts, including bombings and political assassinations, and it appears that the armed element of the group began to escape Ḥasan al-Bannāʾ’s control. The Brotherhood responded to the government’s attempts to dissolve the group by assassinating Prime Minister Maḥmūd Fahmī al-Nuqrāshī in December 1948. Ḥasan al-Bannāʾ himself was assassinated shortly thereafter; many believe his death was at the behest of the government.
With the advent of the revolutionary regime in Egypt in 1952, the Brotherhood retreated underground. An attempt to assassinate Egyptian President Gamal Abdel Nasser in Alexandria on October 26, 1954, led to the Muslim Brotherhood’s forcible suppression. Six of its leaders were tried and executed for treason, and many others were imprisoned. Among those imprisoned was writer Sayyid Quṭb, who authored a number of books during the course of his imprisonment; among these works was Signposts in the Road, which would become a template for modern Sunni militancy. Although he was released from prison in 1964, he was arrested again the following year and executed shortly thereafter. In the 1960s and ’70s the Brotherhood’s activities remained largely clandestine.
In the 1980s the Muslim Brotherhood experienced a renewal as part of the general upsurge of religious activity in Islamic countries. The Brotherhood’s new adherents aimed to reorganize society and government according to Islamic doctrines, and they were vehemently anti-Western. An uprising by the Brotherhood in the Syrian city of Ḥamāh in February 1982 was crushed by the government of Ḥafiz al-Assad at a cost of perhaps 25,000 lives. The Brotherhood revived in Egypt and Jordan in the same period, and, beginning in the late 1980s, it emerged to compete in legislative elections in those countries.
In Egypt, the participation of the Muslim Brotherhood in parliamentary elections there in the 1980s was followed by its boycott of the elections of 1990, when it joined most of the country’s opposition in protesting electoral strictures. Although the group itself remained formally banned, in the 2000 elections Brotherhood supporters running as independent candidates were able to win 17 seats, making it the largest opposition bloc in the parliament. In 2005, again running as independents, the Brotherhood and its supporters captured 88 seats in spite of efforts by President Ḥosnī Mubārak’s administration to restrict voting in the group’s strongholds. Its unexpected success in 2005 was met with additional restrictions and arrests, and the Brotherhood opted to boycott the 2008 local elections. In the 2010 parliamentary elections the Mubārak administration continued to restrict the Muslim Brotherhood by arresting members and barring voters in areas where the organization had strong support. After Mubārak’s National Democratic Party won 209 out of 211 seats in the first round of voting, effectively eliminating the Muslim Brotherhood from the parliament, the organization boycotted the second round.
In January 2011 a non-religious youth protest movement against the Mubārak regime appeared in Egypt. After hesitating briefly, the Muslim Brotherhood’s senior leadership endorsed the movement and called on its members to participate in demonstrations. When protests forced Mubārak to step down as president in February, leaving a transitional military administration in control of the country, the Muslim Brotherhood signaled that it intended to begin officially participating in Egyptian politics. The Muslim Brotherhood announced that it would apply to become a recognized political party as soon as constitutional amendments allowing wider political participation were completed but stated that it did not intend to nominate a candidate for the presidential elections.
In late April 2011 the Muslim Brotherhood took further steps toward open participation in Egyptian politics, founding a political party called the Freedom and Justice Party and applying for official recognition from the Egyptian interim government. Leaders of the Freedom and Justice Party stated that the party’s policies would be grounded in Islamic principles but that the party, whose members included women and Christians, would be non-confessional. The party received official recognition in June, allowing it to enter candidates in upcoming elections.
The Muslim Brethren see Ikhwan al-Muslimun, al-
The Society of the Muslim Brothers see Ikhwan al-Muslimun, al-
The Muslim Brotherhood see Ikhwan al-Muslimun, al-
Ikhwan al-Safa‘, al-
Ikhwan al-Safa‘, al- (The Brethren of Purity) (The Brethren of Sincerity). Arabic phrase meaning “brethren of purity.” Al-Ikhwan al-Safa‘ was a secret philosophical-religious society which arose in the tenth century at Basra, in Iraq. They were associated with the Batini Isma‘ilis, who had engaged in secret political propaganda since the death of their imam, Isma‘il ibn Ja‘far al-Sadiq, in 760. The Brethren injected into this propaganda a new scientific and philosophical spirit and dedicated themselves to enlightening and spiritually purifying themselves. They propagated their ideas in various parts of the Islamic empire and produced fifty-two philosophical epistles and a compendium of their teachings. The so-called Epistles of
the Brethren of Purity conceal the identity of the brethren. Of Isma‘ili inspiration, the Epistles were composed in Basra around 960, and should be regarded as an attempt to reunite the non-Fatimid Isma‘ilis on a common doctrinal basis countering the ideological offensive of the Fatimids.
The Ikhwān aṣ-Ṣafāʾ(Brethren of Purity) was a secret Arab confraternity, founded at Basra, Iraq, that produced a philosophical and religious encyclopaedia, Rasāʾil ikhwān aṣ-ṣafāʾ wa khillān al-wafāʾ (“Epistles of the Brethren of Purity and Loyal Friends”), sometime in the second half of the 10th century of the Christian calendar.
Neither the identity nor the period of the Ikhwān aṣ-Ṣafāʾ has been definitively established, but the various authors of the Rasāʾil do seem to reflect the doctrinal position of the Ismāʿīlīyah, a radical Shīʿī Muslim sect influenced by Manichaeism and Neoplatonism, which preached an esoteric interpretation of the Qurʾān open only to initiates. The Ikhwān aṣ-Ṣafāʾ, like all other Islāmic philosophers, attempted to naturalize Greek philosophy in a way of their own. They chose to follow a fairly orthodox Neoplatonic position and admitted Hermetic, Gnostic, astrological, and occult sciences on a large scale in the belief that their absorption of ancient wisdom enabled them to fathom the esoteric meaning of revelation.
According to the Ikhwān aṣ-Ṣafāʾ, individual human souls emanate from the universal soul and rejoin it after death; the universal soul in its turn will be united with God on the day of the Last Judgment. The Rasāʾil are thus intended to purify the soul of misconceptions and lead it to a clear view of the essence of reality, which in turn will provide for happiness in the next life. To accomplish this enlightenment, the Rasāʾil are structured theoretically to lead the soul from concrete to abstract knowledge. There is also an important summary of the whole encyclopaedia, ar-Risālah al-jāmiʿah.
The Brethren of Purity see Ikhwan al-Safa‘, al-
The Brethren of Sincerity see Ikhwan al-Safa‘, al-
The Ikhwān aṣ-Ṣafāʾ(Brethren of Purity) was a secret Arab confraternity, founded at Basra, Iraq, that produced a philosophical and religious encyclopaedia, Rasāʾil ikhwān aṣ-ṣafāʾ wa khillān al-wafāʾ (“Epistles of the Brethren of Purity and Loyal Friends”), sometime in the second half of the 10th century of the Christian calendar.
Neither the identity nor the period of the Ikhwān aṣ-Ṣafāʾ has been definitively established, but the various authors of the Rasāʾil do seem to reflect the doctrinal position of the Ismāʿīlīyah, a radical Shīʿī Muslim sect influenced by Manichaeism and Neoplatonism, which preached an esoteric interpretation of the Qurʾān open only to initiates. The Ikhwān aṣ-Ṣafāʾ, like all other Islāmic philosophers, attempted to naturalize Greek philosophy in a way of their own. They chose to follow a fairly orthodox Neoplatonic position and admitted Hermetic, Gnostic, astrological, and occult sciences on a large scale in the belief that their absorption of ancient wisdom enabled them to fathom the esoteric meaning of revelation.
According to the Ikhwān aṣ-Ṣafāʾ, individual human souls emanate from the universal soul and rejoin it after death; the universal soul in its turn will be united with God on the day of the Last Judgment. The Rasāʾil are thus intended to purify the soul of misconceptions and lead it to a clear view of the essence of reality, which in turn will provide for happiness in the next life. To accomplish this enlightenment, the Rasāʾil are structured theoretically to lead the soul from concrete to abstract knowledge. There is also an important summary of the whole encyclopaedia, ar-Risālah al-jāmiʿah.
The Brethren of Purity see Ikhwan al-Safa‘, al-
The Brethren of Sincerity see Ikhwan al-Safa‘, al-
‘Ikrima
‘Ikrima (643-723). Successor and one of the main transmitters of the traditional interpretation of the Qur‘an, attributed to Ibn ‘Abbas.
‘Ikrima (643-723). Successor and one of the main transmitters of the traditional interpretation of the Qur‘an, attributed to Ibn ‘Abbas.
No comments:
Post a Comment