Ubaydallah
Ubaydallah (Ubayd Allah al-Mahdi Billah). Founder of the Fatimid dynasty. Ubaydallah had his capital at Mahdiyah, near modern Tunis. Ubaydallah was called “the Mahdi” (the rightly guided) by his followers.
Ubayd Allah al-Mahdi Billah (r. 909-934) is the founder of the Fatimid dynasty, the only major Shi'ite caliphate in Islam. Ubaydallah established Fatimid rule throughout much of North Africa.
After establishing himself as the first Imam of the Fatimid dynasty he made claim to genealogic origins dating as far back as Fatimah, the daughter of the Prophet of Islam, Muhammad, through Husayn, Fatimah's son, and Ismail.
He began his conquest by establishing his headquarters at Salamiyah and began riding towards north-western Africa, which at the time was under Aghlabid rule, following the propagandist success of his chief dai', Abu 'Abdullah Al-Husayn Al-Shi'i. Al-Shi'i, along with laying claim to being the precursor to the Mahdi, was instrumental in sowing the seeds of sedition among the Berber tribes of North Africa, specifically the Kutamah tribe.
It was Al-Shi'i's success which was the signal to Sa'id who set off from Salamyah disguised as a merchant. However, he was captured by the Aghlabid ruler Ziyadat-Allah and thrown into a dungeon in Sijilmasah. Al-Shi'i was then required to rescue Sa'id in 909 after which the Aghlabid dynasty, the last stronghold of Sunni Islam in North Africa, was expelled from region.
'Ubaydallah Al-Mahdi, as Sa'id was now to be known, established himself at the former Aghlabid residence at Raqqadah, a suburb of Al-Qayrawan in Tunisia. Two years after he achieved power, 'Abdullah had his missionary-commander Al-Shi'i executed. After that his power only grew. At the time of his death he had extended his reign to Morocco of the Idrisids, as well as Egypt itself. In 920, 'Abdullah took up residence at the newly established capital of the empire, Al-Mahdiyyah, which he founded on the Tunisian coast sixteen miles south-east of Al-Qayrawan, and which he named after himself.
After his death, 'Abdullah was succeeded by his son, Abu Al-Qasim Muhammad Al-Qaim, who continued his expansionist policy.
Ubayd Allah al-Mahdi Billah see Ubaydallah
Ubayd Allah al-Mahdi Billah (r. 909-934) is the founder of the Fatimid dynasty, the only major Shi'ite caliphate in Islam. Ubaydallah established Fatimid rule throughout much of North Africa.
After establishing himself as the first Imam of the Fatimid dynasty he made claim to genealogic origins dating as far back as Fatimah, the daughter of the Prophet of Islam, Muhammad, through Husayn, Fatimah's son, and Ismail.
He began his conquest by establishing his headquarters at Salamiyah and began riding towards north-western Africa, which at the time was under Aghlabid rule, following the propagandist success of his chief dai', Abu 'Abdullah Al-Husayn Al-Shi'i. Al-Shi'i, along with laying claim to being the precursor to the Mahdi, was instrumental in sowing the seeds of sedition among the Berber tribes of North Africa, specifically the Kutamah tribe.
It was Al-Shi'i's success which was the signal to Sa'id who set off from Salamyah disguised as a merchant. However, he was captured by the Aghlabid ruler Ziyadat-Allah and thrown into a dungeon in Sijilmasah. Al-Shi'i was then required to rescue Sa'id in 909 after which the Aghlabid dynasty, the last stronghold of Sunni Islam in North Africa, was expelled from region.
'Ubaydallah Al-Mahdi, as Sa'id was now to be known, established himself at the former Aghlabid residence at Raqqadah, a suburb of Al-Qayrawan in Tunisia. Two years after he achieved power, 'Abdullah had his missionary-commander Al-Shi'i executed. After that his power only grew. At the time of his death he had extended his reign to Morocco of the Idrisids, as well as Egypt itself. In 920, 'Abdullah took up residence at the newly established capital of the empire, Al-Mahdiyyah, which he founded on the Tunisian coast sixteen miles south-east of Al-Qayrawan, and which he named after himself.
After his death, 'Abdullah was succeeded by his son, Abu Al-Qasim Muhammad Al-Qaim, who continued his expansionist policy.
Ubayd Allah al-Mahdi Billah see Ubaydallah
‘Ubayd Allah ibn Ziyad
‘Ubayd Allah ibn Ziyad (d.686). Umayyad governor. A son of Ziyad ibn Abihi, he was appointed governor of Khurasan and advanced as far as Bukhara. In 675, he became governor of Basra, where he subdued the Kharijites, and in 679 also of Kufa. It was he who sent troops against al-Husayn ibn ‘Ali, who lost his life at the battle of Karbala’ in 683. ‘Ubayd Allah had to flee from Kufa and went to Syria. At the battle of Marj Rahit in 684, he commanded the left wing of the Umayyad Caliph Marwan I ibn al-Hakam and in the following year he was sent to Qarqisiya in order to subdue Iraq. In 686, he suffered near Mosul a disastrous defeat against al-Mukhtar ibn Abi ‘Ubayd al-Thaqafi.
Ubayd Allah ibn Ziyad was a son of Ziyad ibn Abi Sufyan after whose death in 673 he became the Governor of Kufa and Basra and later Khurasan. He also minted coinage, which survives to this day. In 674 he crossed the Amu Darya and defeated the forces of Bukhar Khuda of Bukhara in what would become the first known invasion of the city by Muslim Arabs.
In 680, Yazid I ordered Ubayd Allah to keep order in Kufa as a reaction to the popularity there of the grandson of the Prophet, Husayn ibn Ali. Ubayd Allah appointed his brother Uthman as deputy and marched to Kufa. Ubayd Allah executed Hussain ibn Ali’s cousin Muslim ibn Aqeel and put out the right eye of Hussain ibn Ali’s supporter Al-Mukhtar. He was also one of the leaders of the army of Yazid I during the battle of Karbala.
Yazid left a vacuum in Iraq upon his death in 683. Ubayd Allah abdicated the governor's mansion in Basra and took up shelter with Mas'ud ibn Amr al-Azdi. The Azd were a Yemenite tribe who then supported the Umayyads against the rebellion of Abd Allah ibn al-Zubayr. But Basra's new governor Abd Allah ibn al-Harith sided with Ibn al-Zubayr, and had Mas'ud killed the following spring. Some traditions add, probably accurately, that Ubayd Allah and Mas'ud had complained about Ibn al-Harith's corruption (again, probably accurately - but the Basrans did not then care) with a view to regaining for Ubayd Allah his command. Ubayd Allah fled the city for Syria - leaving his wife and family behind.
While Ubayd Allah was in Syria, he persuaded Marwan ibn al-Hakam not to recognize Ibn al-Zubayr. Meanwhile the messianic rebel Al-Mukhtar wrested Kufa from Ibn al-Zubayr in 685. Seeing his chance, or so he thought, Ubayd Allah sent an army against Mukhtar. Mukhtar met [Ubayd Allah] Ibn Ziyad's legions with a militia composed of 13,000 lightly-armed freedmen on foot at the river Khazir near Nineveh. Ubayd Allah died in that battle.
‘Ubayd Allah ibn Ziyad (d.686). Umayyad governor. A son of Ziyad ibn Abihi, he was appointed governor of Khurasan and advanced as far as Bukhara. In 675, he became governor of Basra, where he subdued the Kharijites, and in 679 also of Kufa. It was he who sent troops against al-Husayn ibn ‘Ali, who lost his life at the battle of Karbala’ in 683. ‘Ubayd Allah had to flee from Kufa and went to Syria. At the battle of Marj Rahit in 684, he commanded the left wing of the Umayyad Caliph Marwan I ibn al-Hakam and in the following year he was sent to Qarqisiya in order to subdue Iraq. In 686, he suffered near Mosul a disastrous defeat against al-Mukhtar ibn Abi ‘Ubayd al-Thaqafi.
Ubayd Allah ibn Ziyad was a son of Ziyad ibn Abi Sufyan after whose death in 673 he became the Governor of Kufa and Basra and later Khurasan. He also minted coinage, which survives to this day. In 674 he crossed the Amu Darya and defeated the forces of Bukhar Khuda of Bukhara in what would become the first known invasion of the city by Muslim Arabs.
In 680, Yazid I ordered Ubayd Allah to keep order in Kufa as a reaction to the popularity there of the grandson of the Prophet, Husayn ibn Ali. Ubayd Allah appointed his brother Uthman as deputy and marched to Kufa. Ubayd Allah executed Hussain ibn Ali’s cousin Muslim ibn Aqeel and put out the right eye of Hussain ibn Ali’s supporter Al-Mukhtar. He was also one of the leaders of the army of Yazid I during the battle of Karbala.
Yazid left a vacuum in Iraq upon his death in 683. Ubayd Allah abdicated the governor's mansion in Basra and took up shelter with Mas'ud ibn Amr al-Azdi. The Azd were a Yemenite tribe who then supported the Umayyads against the rebellion of Abd Allah ibn al-Zubayr. But Basra's new governor Abd Allah ibn al-Harith sided with Ibn al-Zubayr, and had Mas'ud killed the following spring. Some traditions add, probably accurately, that Ubayd Allah and Mas'ud had complained about Ibn al-Harith's corruption (again, probably accurately - but the Basrans did not then care) with a view to regaining for Ubayd Allah his command. Ubayd Allah fled the city for Syria - leaving his wife and family behind.
While Ubayd Allah was in Syria, he persuaded Marwan ibn al-Hakam not to recognize Ibn al-Zubayr. Meanwhile the messianic rebel Al-Mukhtar wrested Kufa from Ibn al-Zubayr in 685. Seeing his chance, or so he thought, Ubayd Allah sent an army against Mukhtar. Mukhtar met [Ubayd Allah] Ibn Ziyad's legions with a militia composed of 13,000 lightly-armed freedmen on foot at the river Khazir near Nineveh. Ubayd Allah died in that battle.
‘Ubayd Zakani, Nizam al-Din
‘Ubayd Zakani, Nizam al-Din (Nizam al-Din ‘Ubayd Zakani) (Nezam od-Din Ubeydollah Zâkâni) (Ubayd-i Zākāni) ('Ubayd Zakani) (1300-1370/1371). Persian poet from Qazwin. He was a satirical and erotic poet, who wrote such works as The Morals of Aristocracy and The Book of the Beard, a dialogue between the poet and the beard, regarded as a destroyer of youthful beauty.
'Ubayd Zākāni was a Persian poet and satirist of the 14th century (Timurid Period) from the city of Qazvin. He studied in Shiraz, Iran under the best masters of his day, but eventually moved back to his native town of Qazvin. He however preferred Shiraz to Qazvin, as he was a court poet in Shiraz for Shah Abu Ishaq, where a young Hafez was present as well.
His work is noted for its satire and obscene verses, often political or bawdy, and often cited in debates involving homosexual practices. He wrote the Resaleh-ye Delgosha, as well as Akhlaq al-Ashraf ("Ethics of the Aristocracy") and the famous humorous fable Masnavi Mush-O-Gorbeh (Mouse and Cat), which was a political satire. His non-satirical serious classical verses have also been regarded as very well written, in league with the other great works of Persian literature. He is one of the most remarkable poets, satirists and social critics of Iran (Persia), whose works have not received proper attention in the past. His books are translated into Russian, Danish, Italian, English, and German.
While pursuing his studies in Shiraz, Ubayd became one of the most accomplished men of letters and learning of his time, acquiring complete proficiency in every art, and compiling books and treatises thereon. He subsequently returned to Qazvin, where he had the honor of being appointed to a judgeship and was chosen as the tutor and teacher of sundry young gentlemen. At that time the Turks in Persia had left no prohibited or vicious act undone, and the character of the Persian people, by reasons of association and intercourse with them, had become so changed and corrupted that 'Ubayd-i-Zakani, disgusted at the contemplation thereof, sought by every means to make known and bring home to them the true conditions of affairs. Therefore, as an example of the corrupt morals of the age and its people, he composed the treatise known as Akhlaq-i-Ashraf (Ethics of the Aristocracy), which was not intended as mere ribaldry, but as a satire containing serious reflections and wise warnings. So, likewise, in order to depict the level of intelligence and degree of knowledge of the leading men of Qazwin each one of whom was a mass of stupidity and ignorance, he included in his Risala-i-Dilqusha (Joyous Treatise) many anecdotes of which each contains a lesson for persons of discernment.
As a measure of his accomplishments, experience, learning and worldly wisdom, his Risala-i-Sad (Tract of a Hundred Counsels) and his Ta'rifat (Definitions) are a sufficient proof. Moreover he composed a treatise 'Ilm-i-Ma'ni u Bayan (Rhetoric) which he desired to present to the King. The courtiers and favorites, however, told him that the King had no need for such rubbish. Then he composed a fine panegyric, which he desired to recite, but they informed him that His Majesty did not like to be mocked with the lies, exaggerations and fulsome flattery of poets. Thereupon 'Ubayd-i-Zakani said, 'In that case I, too, will pursue the path of impudence, so that by these means I may obtain access to the King's most intimate society, and may become one of his courtiers and favorites', which he accordingly did.
Then he began recklessly to utter the most shameless sayings and the most unseemly and extravagant jests, whereby he obtained innumerable gifts and presents, which none dared to pose and contend with him. Thus 'Ubayd-i-Zakani a serious writer, a moralist and a panegyrist was compelled by circumstances to become a ribald satirist.
The most striking feature of the serious poems of 'Ubayd-i-Zakani is the constant references to Fars and its capital Shiraz, which evidently held the affection of the poet far more than his native city of Qazvin.
Ubayd wrote religious poems, praise of God, the Prophet and the Four Rashidun Caliphs; but he neither claimed nor desired to lead a virtuous life.
Poverty and debt were the usual lots of 'Ubayd.
Because of the ribald and often homoerotic quality of his verse, 'Ubayd was widely censored.
Nizam al-Din ‘Ubayd Zakani see ‘Ubayd Zakani, Nizam al-Din
Nezam od-Din Ubeydollah Zâkâni see ‘Ubayd Zakani, Nizam al-Din
Ubayd-i Zākāni see ‘Ubayd Zakani, Nizam al-Din
'Ubayd Zakani see ‘Ubayd Zakani, Nizam al-Din
‘Ubayd Zakani, Nizam al-Din (Nizam al-Din ‘Ubayd Zakani) (Nezam od-Din Ubeydollah Zâkâni) (Ubayd-i Zākāni) ('Ubayd Zakani) (1300-1370/1371). Persian poet from Qazwin. He was a satirical and erotic poet, who wrote such works as The Morals of Aristocracy and The Book of the Beard, a dialogue between the poet and the beard, regarded as a destroyer of youthful beauty.
'Ubayd Zākāni was a Persian poet and satirist of the 14th century (Timurid Period) from the city of Qazvin. He studied in Shiraz, Iran under the best masters of his day, but eventually moved back to his native town of Qazvin. He however preferred Shiraz to Qazvin, as he was a court poet in Shiraz for Shah Abu Ishaq, where a young Hafez was present as well.
His work is noted for its satire and obscene verses, often political or bawdy, and often cited in debates involving homosexual practices. He wrote the Resaleh-ye Delgosha, as well as Akhlaq al-Ashraf ("Ethics of the Aristocracy") and the famous humorous fable Masnavi Mush-O-Gorbeh (Mouse and Cat), which was a political satire. His non-satirical serious classical verses have also been regarded as very well written, in league with the other great works of Persian literature. He is one of the most remarkable poets, satirists and social critics of Iran (Persia), whose works have not received proper attention in the past. His books are translated into Russian, Danish, Italian, English, and German.
While pursuing his studies in Shiraz, Ubayd became one of the most accomplished men of letters and learning of his time, acquiring complete proficiency in every art, and compiling books and treatises thereon. He subsequently returned to Qazvin, where he had the honor of being appointed to a judgeship and was chosen as the tutor and teacher of sundry young gentlemen. At that time the Turks in Persia had left no prohibited or vicious act undone, and the character of the Persian people, by reasons of association and intercourse with them, had become so changed and corrupted that 'Ubayd-i-Zakani, disgusted at the contemplation thereof, sought by every means to make known and bring home to them the true conditions of affairs. Therefore, as an example of the corrupt morals of the age and its people, he composed the treatise known as Akhlaq-i-Ashraf (Ethics of the Aristocracy), which was not intended as mere ribaldry, but as a satire containing serious reflections and wise warnings. So, likewise, in order to depict the level of intelligence and degree of knowledge of the leading men of Qazwin each one of whom was a mass of stupidity and ignorance, he included in his Risala-i-Dilqusha (Joyous Treatise) many anecdotes of which each contains a lesson for persons of discernment.
As a measure of his accomplishments, experience, learning and worldly wisdom, his Risala-i-Sad (Tract of a Hundred Counsels) and his Ta'rifat (Definitions) are a sufficient proof. Moreover he composed a treatise 'Ilm-i-Ma'ni u Bayan (Rhetoric) which he desired to present to the King. The courtiers and favorites, however, told him that the King had no need for such rubbish. Then he composed a fine panegyric, which he desired to recite, but they informed him that His Majesty did not like to be mocked with the lies, exaggerations and fulsome flattery of poets. Thereupon 'Ubayd-i-Zakani said, 'In that case I, too, will pursue the path of impudence, so that by these means I may obtain access to the King's most intimate society, and may become one of his courtiers and favorites', which he accordingly did.
Then he began recklessly to utter the most shameless sayings and the most unseemly and extravagant jests, whereby he obtained innumerable gifts and presents, which none dared to pose and contend with him. Thus 'Ubayd-i-Zakani a serious writer, a moralist and a panegyrist was compelled by circumstances to become a ribald satirist.
The most striking feature of the serious poems of 'Ubayd-i-Zakani is the constant references to Fars and its capital Shiraz, which evidently held the affection of the poet far more than his native city of Qazvin.
Ubayd wrote religious poems, praise of God, the Prophet and the Four Rashidun Caliphs; but he neither claimed nor desired to lead a virtuous life.
Poverty and debt were the usual lots of 'Ubayd.
Because of the ribald and often homoerotic quality of his verse, 'Ubayd was widely censored.
Nizam al-Din ‘Ubayd Zakani see ‘Ubayd Zakani, Nizam al-Din
Nezam od-Din Ubeydollah Zâkâni see ‘Ubayd Zakani, Nizam al-Din
Ubayd-i Zākāni see ‘Ubayd Zakani, Nizam al-Din
'Ubayd Zakani see ‘Ubayd Zakani, Nizam al-Din
‘Udhra, Banu
‘Udhra, Banu (Banu ‘Udhra) is an Arab tribe belonging to the great subdivision of the Quda‘a and established in the north of the Hejaz in the Wadi’l-Qura. They exercised control over the road between the Hejaz and Syria. In 623, the Prophet sent them a letter and in 630 they dispatched an official embassy to Medina. The played no part in politics and did not give any personage of note to the history of Islam. They achieved however a fame without equal for their love of poetry, giving their name to the so-called “Udhri love.”
Banu 'Udhra see ‘Udhra, Banu
‘Udhra, Banu (Banu ‘Udhra) is an Arab tribe belonging to the great subdivision of the Quda‘a and established in the north of the Hejaz in the Wadi’l-Qura. They exercised control over the road between the Hejaz and Syria. In 623, the Prophet sent them a letter and in 630 they dispatched an official embassy to Medina. The played no part in politics and did not give any personage of note to the history of Islam. They achieved however a fame without equal for their love of poetry, giving their name to the so-called “Udhri love.”
Banu 'Udhra see ‘Udhra, Banu
Uighur
Uighur (Uyghur) (Weiwu’er) (Uygur). Turkic people of northwestern China, who ruled a large and sophisticated kingdom in the eighth and ninth centuries.
Uighurs are a Sunni Muslim Turkic-speaking people inhabiting northwestern China in Xinjiang, the largest province in the People’s Republic of China. The Uighurs rate among the four most important Turkic populations in the world. They are the largest non-Chinese nationality existing within China’s borders. The Uighurs have a long tradition of scholarship and high culture that continues to this day. In the past, they have served as a bridge between East and West; in modern times they have been a cultural mediator between the cultures of South Asia and Europe and Russia.
The first mention of Uighurs in written sources occurs in the third century of the Christian calendar, when they were one of the many nomadic tribes to migrate from northern Mongolia to Inner Asia. With the founding of an empire in 744, the Uighurs consolidated their ethnic identity. The second emperor, Moyanchuo, built a capital city and an imperial palace beside the Orkhon River.
Prior to the establishment of their empire, the Uighurs practiced their autochthonous religion. After Sogdian traders became influential at the Uighur court, the official religion of the Uighurs became Manichaeism, although many were Buddhists. In the tenth century, a Uighur prince, Sadiq Burhan al-Din, converted to Islam, but not until the fourteenth century did Islam become the primary Uighur religion.
During their imperial period the Uighurs developed their own language and script by adapting the Sogdian alphabet. At this time the Uighurs abandoned the entirely nomadic existence of their ancestors for a more sedentary urban life in which commerce and agriculture were important. When the Mongol Khans ruled Central Asia, they borrowed the Uighur alphabet and adapted it to Mongolian phonetics. In the eleventh and twelfth centureies the Uighur script was gradually replaced with the Arabic alphabet.
Before the consolidation of their empire, the Uighurs already had a traditional alliance with the Chinese. Uighur emperors sent horsemen and archers to help the Chinese put down several rebellions as well as an invasion by Tibetan nomads. Since the Chinese treated their Uighur allies as barbarians, and since the Uighurs exploited their power over the Chinese by looting and pillaging rebel held Chinese cities after battle, the relationship between the two peoples was full of resentment. The trade of Chinese silk for Uighur horses was the basis of their commercial relationship.
After the empire fell to the Kirghiz in 840, the Uighurs migrated to the southern part of the Tarim Basin and settled in the Turfan Oasis. Here they established the Kocho kingdom, which became a vassal state of the Karakhanids in the twelfth century. The Karakhanids were ousted by Jenghiz Khan and the Mongols in the thirteenth century. In the fifteenth century, Uighuristan made up a part of Mogulistan. In 1566, one of the first in a series of Khoja khans took over the area. These Muslim prelates, who came out of Bukhara and Samarkand, claimed direct descent from the Prophet Muhammad.
In 1760 the Chinese claimed the Uighur state as a part of China and named the area Xinjiang, or New Dominion. As a result of the oppression of their Chinese rulers, Muslim warlords were able to lead several rebellions, yet all were crushed by China’s armies.
Not only the Chinese wanted to control Eastern Turkestan, as it was called by the Europeans. At the end of the nineteenth century Germany, England, Russian, and even the United States were seeking to establish their power in the area. The Russians and the British were the most aggressive, spurred on by the reports of gold in the cities of Yarkand and Khotan as well as the strategic importance of Xinjiang. After the Russian Revolution, the Soviets sought to extend their revolutionary ideals into Central Asia. In the early 1930s, Uighur nationalists, with Soviet backing, founded the independent Eastern Turkestan Republic. This was quickly taken over by Chinese warlords. Since most Western publications available to Uighurs at the time came out of Russia, the Russians also had a great cultural influenc. Mao’s armies defeated the Guomindang (Kuomintang) troops stationed in Xinjiang in 1949, and the Xinjian-Uighur Autonomous Region was formed in 1955.
Today most Uighurs live in the Xinjiang-Uighur Autonomous Region of China. This area is China’s main site for oil and minerla production and as such is a sensitive area.
In Xinjiang, China has greatly imrpved the irrigation systems and created a transportation network of railroad and air travel. As of 1985, Xinjiang operated its own airline. A thriving commerce based on agriculture, animal husbandry, and the extraction and refinement of oil and minerals has increased the standard of living of the average Uighur. In the early 1980s the Chinese opened the area to tourists.
The Chinese government has reformed many of the restrictions on the Uighur people that grew out of the Cultural Revolution. The rich literary and musical heritage of the Uighur people continues today. Uighurs publish books in their own language, from ancient historical epics to modern comedies. Urumqi houses the Uighur National Opera. Traditional Uighur musicians and dancers travel to Europe and the United States.
In late 1985, Uighur students staged demonstrations in Beijing, Shanghai, and Urumqi, calling for an end to nuclear testing in Xinjiang, the relaxation of family planning regulations, and increased minority rights.
The Chinese government has often referred to Uyghur nationalists as "terrorists" and received more global support for what it claims to be the Chinese contribution to the "war on terror". Human Rights Watch alleged that China was taking advantage of a "post-9/11 environment" to suppress peaceful cultural and religious messages in Xinjiang. Rebiya Kadeer, a Uyghur nationalist leader, advocated a separate state for Uyghurs in Xinjiang. The Chinese government accused her of masterminding the July 2009 Ürümqi riots to this end. Nine Uyghur detainees in Guantanamo Bay also feared a backlash from China because of their separatist sympathies, so the United States resettled them in a third country rather than back to China.
Many Uyghurs in the diaspora supported Pan-Turkic groups. Several organizations such as the East Turkestan Party provided support for the Turkic Uyghurs. Some Uyghur political groups supported peaceful Uyghur nationalism and independence. However, the Chinese Government claimed two separatist groups: the East Turkestan Islamic Movement, blamed for 200 attacks between 1990 and 2001, and the recent and still disputed East Turkestan Liberation Organization.
Uyghur see Uighur
Weiwu'er see Uighur
Uygur see Uighur
Uighur (Uyghur) (Weiwu’er) (Uygur). Turkic people of northwestern China, who ruled a large and sophisticated kingdom in the eighth and ninth centuries.
Uighurs are a Sunni Muslim Turkic-speaking people inhabiting northwestern China in Xinjiang, the largest province in the People’s Republic of China. The Uighurs rate among the four most important Turkic populations in the world. They are the largest non-Chinese nationality existing within China’s borders. The Uighurs have a long tradition of scholarship and high culture that continues to this day. In the past, they have served as a bridge between East and West; in modern times they have been a cultural mediator between the cultures of South Asia and Europe and Russia.
The first mention of Uighurs in written sources occurs in the third century of the Christian calendar, when they were one of the many nomadic tribes to migrate from northern Mongolia to Inner Asia. With the founding of an empire in 744, the Uighurs consolidated their ethnic identity. The second emperor, Moyanchuo, built a capital city and an imperial palace beside the Orkhon River.
Prior to the establishment of their empire, the Uighurs practiced their autochthonous religion. After Sogdian traders became influential at the Uighur court, the official religion of the Uighurs became Manichaeism, although many were Buddhists. In the tenth century, a Uighur prince, Sadiq Burhan al-Din, converted to Islam, but not until the fourteenth century did Islam become the primary Uighur religion.
During their imperial period the Uighurs developed their own language and script by adapting the Sogdian alphabet. At this time the Uighurs abandoned the entirely nomadic existence of their ancestors for a more sedentary urban life in which commerce and agriculture were important. When the Mongol Khans ruled Central Asia, they borrowed the Uighur alphabet and adapted it to Mongolian phonetics. In the eleventh and twelfth centureies the Uighur script was gradually replaced with the Arabic alphabet.
Before the consolidation of their empire, the Uighurs already had a traditional alliance with the Chinese. Uighur emperors sent horsemen and archers to help the Chinese put down several rebellions as well as an invasion by Tibetan nomads. Since the Chinese treated their Uighur allies as barbarians, and since the Uighurs exploited their power over the Chinese by looting and pillaging rebel held Chinese cities after battle, the relationship between the two peoples was full of resentment. The trade of Chinese silk for Uighur horses was the basis of their commercial relationship.
After the empire fell to the Kirghiz in 840, the Uighurs migrated to the southern part of the Tarim Basin and settled in the Turfan Oasis. Here they established the Kocho kingdom, which became a vassal state of the Karakhanids in the twelfth century. The Karakhanids were ousted by Jenghiz Khan and the Mongols in the thirteenth century. In the fifteenth century, Uighuristan made up a part of Mogulistan. In 1566, one of the first in a series of Khoja khans took over the area. These Muslim prelates, who came out of Bukhara and Samarkand, claimed direct descent from the Prophet Muhammad.
In 1760 the Chinese claimed the Uighur state as a part of China and named the area Xinjiang, or New Dominion. As a result of the oppression of their Chinese rulers, Muslim warlords were able to lead several rebellions, yet all were crushed by China’s armies.
Not only the Chinese wanted to control Eastern Turkestan, as it was called by the Europeans. At the end of the nineteenth century Germany, England, Russian, and even the United States were seeking to establish their power in the area. The Russians and the British were the most aggressive, spurred on by the reports of gold in the cities of Yarkand and Khotan as well as the strategic importance of Xinjiang. After the Russian Revolution, the Soviets sought to extend their revolutionary ideals into Central Asia. In the early 1930s, Uighur nationalists, with Soviet backing, founded the independent Eastern Turkestan Republic. This was quickly taken over by Chinese warlords. Since most Western publications available to Uighurs at the time came out of Russia, the Russians also had a great cultural influenc. Mao’s armies defeated the Guomindang (Kuomintang) troops stationed in Xinjiang in 1949, and the Xinjian-Uighur Autonomous Region was formed in 1955.
Today most Uighurs live in the Xinjiang-Uighur Autonomous Region of China. This area is China’s main site for oil and minerla production and as such is a sensitive area.
In Xinjiang, China has greatly imrpved the irrigation systems and created a transportation network of railroad and air travel. As of 1985, Xinjiang operated its own airline. A thriving commerce based on agriculture, animal husbandry, and the extraction and refinement of oil and minerals has increased the standard of living of the average Uighur. In the early 1980s the Chinese opened the area to tourists.
The Chinese government has reformed many of the restrictions on the Uighur people that grew out of the Cultural Revolution. The rich literary and musical heritage of the Uighur people continues today. Uighurs publish books in their own language, from ancient historical epics to modern comedies. Urumqi houses the Uighur National Opera. Traditional Uighur musicians and dancers travel to Europe and the United States.
In late 1985, Uighur students staged demonstrations in Beijing, Shanghai, and Urumqi, calling for an end to nuclear testing in Xinjiang, the relaxation of family planning regulations, and increased minority rights.
The Chinese government has often referred to Uyghur nationalists as "terrorists" and received more global support for what it claims to be the Chinese contribution to the "war on terror". Human Rights Watch alleged that China was taking advantage of a "post-9/11 environment" to suppress peaceful cultural and religious messages in Xinjiang. Rebiya Kadeer, a Uyghur nationalist leader, advocated a separate state for Uyghurs in Xinjiang. The Chinese government accused her of masterminding the July 2009 Ürümqi riots to this end. Nine Uyghur detainees in Guantanamo Bay also feared a backlash from China because of their separatist sympathies, so the United States resettled them in a third country rather than back to China.
Many Uyghurs in the diaspora supported Pan-Turkic groups. Several organizations such as the East Turkestan Party provided support for the Turkic Uyghurs. Some Uyghur political groups supported peaceful Uyghur nationalism and independence. However, the Chinese Government claimed two separatist groups: the East Turkestan Islamic Movement, blamed for 200 attacks between 1990 and 2001, and the recent and still disputed East Turkestan Liberation Organization.
Uyghur see Uighur
Weiwu'er see Uighur
Uygur see Uighur
‘ulama’
‘ulama’ (ulema). The learned of Islam, i.e., the religious teachers, canon lawyers, judges, and high state religious officials like the Shaykh al-Islam. They came to have, in a wide and vague fashion, the ultimate decision on all questions of constitution, canon law and theology. They might be government functionaries, either controlled by the government or keeping the government in a certain awe; or they might be private and independent students of canon law and theology.
The Arabic word ‘ulama’ is the plural of the word ‘alim. The word ‘alim means “one who knows, an expert, or a scholar.” The term ‘ulama’ is the collective designation for Muslim religious scholars, “those who possess [right] knowledge (‘ilm)” and thus are authorities for all aspects of Islamic life. Apparently from the beginning of Islam, Muslims looked for direction to those men and women noted for their competence in the quadrivium of Islamic learning. The quadrivium of Islamic learning consists of: (1) Arabic language (grammar and lexicology), (2) Qur’an and Qur’anic studies, (3) hadith and hadith studies, and (4) fiqh (religious law). Often the foci of pious opposition to political authority perceived as unjust, the ‘ulama’ were also those to whom rulers and administrators turned for guidance and for legitimation. What began, however, as the informal and consensual role of the most learned -- as custodians of the sunna and critics of its neglect -- gradually became institutionalized, so that the ‘ulama’ became a recognized professional class. So uniform did their role throughout Islam become that a fourteenth century ‘alim could move from Andalusia to Egypt or even India and be accepted and employed at once. In many areas they formed an aristocratic and sometimes endogamous social class.
There were two major factors in this transformation to a professional role. (1) The crystallization of religious law (fiqh), through which ‘ilm became less a personal quality and more a mastery of particular data and methods. The ‘ulama’ became the arbiters of the now authoritative ijma’ as well as conservators of the tradition of Qur’an and hadith interpretation and perpetuators of taqlid -- the system of binding legal precedent. (2) The increasingly important role of the ‘ulama’ in society. Particularly after the tenth century decline of stable central government, the ‘ulama’ came to be powerful both as representatives of the universally acknowledged sharia and as mediators of lawsuits, administrators of inheritances and endowments, large property holders, teachers, preachers, and judges. The elaboration of the madrasa system of education consolidated their position and standardized their training.
It is not then surprising that the renascent central authorities of the Ottomans, Safavids, and Mughals attempted to control or suppress the ‘ulama’. The Ottomans, for example, organized them into a regimented hierarchy. Those who wanted official position were promoted through standard grades and, in the madrasas, ranked by status. All ‘ulama’ came under direction of the Shaikh al-Islam, the supreme judiciary authority of the empire, who had power to judge the legitimacy of civil law by recourse to the broader and higher standards of the sharia.
Despite governmental efforts to control the, the ‘ulama’ remain today a kind of fulcrum between the people and their rulers. This is most evident in Shi‘ite Iran, where the ‘ulama’ are uniquely powerful. The events there during the 1970s present the classical model of the ‘ulama’ uniting a demoralized people to repudiate an oppressive civil authority in the name of Islamic ideals.
‘Ulama’ is a term in Islam meaning the community of learned men. The direct translation would be “the ones possessing knowledge.” ‘Ulama’ is a plural term, and the singular is ‘alim. The term ‘alim can be translated into “learned, knowing man.”
Normally, ‘ulama’ is used for the group of men with religious education and religiously related professions. ‘Ulama’ is the group of men expressing the true content of Islam towards both the people and the rulers. Men belonging to ulama have education in the Qur’an, the Sunna, and sharia.
The ulama has considerable power in many Muslim countries, but their influence on the society often depends on how strong the secular authorities are. In most cases, the ulama cooperates with the rulers and plays often the role of defending or silently accepting the government’s politics.
The ulama has great influence on most Muslims, but this influence is easily destroyed when the ulama loses its credibility. The credibility of the ulama depends very much on their level of independence. If there is too much cooperation with the rulers, people will turn away from the ulama to find their religious guidance somewhere else, resulting in an ulama without power. An ulama which do not cooperate at all with the governments will face suppression and economic difficulties. There are cases where the ulama has overthrown the governments, as did happen in 1979 in Iran.
The growth of modern state structures in the Muslim world have weakened the ulama. While the ulama under weak rulers practised many activities normally connected to a state. The juridical ones, the modern state have limited the range of activities of the ulama. Because of this, the modern ulama are more than ever spiritual leaders.
Ulama, also spelt ulema, refers to the educated class of Muslim legal scholars engaged in the several fields of Islamic studies. They are best known as the arbiters of shari‘a law. While the ulama are well versed in legal jurisprudence being Islamic lawyers, some of them also go on to specialize in other fields, such as philosophy, dialectical theology or Quranic hermeneutics or explanation. The fields studied, and the importance given them, will vary from tradition to tradition, or even from seminary to seminary.
In a broader sense, the term ulama is used to describe the body of Muslim clergy who have completed several years of training and study of Islamic sciences, such as a mufti, qadi, faqih, or muhaddith. Some Muslims include under this term the village mullahs, imams, and maulvis—who have attained only the lowest rungs on the ladder of Islamic scholarship. Other Muslims would say that clerics must meet higher standards to be considered ulama.
ulema see ‘ulama’
‘ulama’ (ulema). The learned of Islam, i.e., the religious teachers, canon lawyers, judges, and high state religious officials like the Shaykh al-Islam. They came to have, in a wide and vague fashion, the ultimate decision on all questions of constitution, canon law and theology. They might be government functionaries, either controlled by the government or keeping the government in a certain awe; or they might be private and independent students of canon law and theology.
The Arabic word ‘ulama’ is the plural of the word ‘alim. The word ‘alim means “one who knows, an expert, or a scholar.” The term ‘ulama’ is the collective designation for Muslim religious scholars, “those who possess [right] knowledge (‘ilm)” and thus are authorities for all aspects of Islamic life. Apparently from the beginning of Islam, Muslims looked for direction to those men and women noted for their competence in the quadrivium of Islamic learning. The quadrivium of Islamic learning consists of: (1) Arabic language (grammar and lexicology), (2) Qur’an and Qur’anic studies, (3) hadith and hadith studies, and (4) fiqh (religious law). Often the foci of pious opposition to political authority perceived as unjust, the ‘ulama’ were also those to whom rulers and administrators turned for guidance and for legitimation. What began, however, as the informal and consensual role of the most learned -- as custodians of the sunna and critics of its neglect -- gradually became institutionalized, so that the ‘ulama’ became a recognized professional class. So uniform did their role throughout Islam become that a fourteenth century ‘alim could move from Andalusia to Egypt or even India and be accepted and employed at once. In many areas they formed an aristocratic and sometimes endogamous social class.
There were two major factors in this transformation to a professional role. (1) The crystallization of religious law (fiqh), through which ‘ilm became less a personal quality and more a mastery of particular data and methods. The ‘ulama’ became the arbiters of the now authoritative ijma’ as well as conservators of the tradition of Qur’an and hadith interpretation and perpetuators of taqlid -- the system of binding legal precedent. (2) The increasingly important role of the ‘ulama’ in society. Particularly after the tenth century decline of stable central government, the ‘ulama’ came to be powerful both as representatives of the universally acknowledged sharia and as mediators of lawsuits, administrators of inheritances and endowments, large property holders, teachers, preachers, and judges. The elaboration of the madrasa system of education consolidated their position and standardized their training.
It is not then surprising that the renascent central authorities of the Ottomans, Safavids, and Mughals attempted to control or suppress the ‘ulama’. The Ottomans, for example, organized them into a regimented hierarchy. Those who wanted official position were promoted through standard grades and, in the madrasas, ranked by status. All ‘ulama’ came under direction of the Shaikh al-Islam, the supreme judiciary authority of the empire, who had power to judge the legitimacy of civil law by recourse to the broader and higher standards of the sharia.
Despite governmental efforts to control the, the ‘ulama’ remain today a kind of fulcrum between the people and their rulers. This is most evident in Shi‘ite Iran, where the ‘ulama’ are uniquely powerful. The events there during the 1970s present the classical model of the ‘ulama’ uniting a demoralized people to repudiate an oppressive civil authority in the name of Islamic ideals.
‘Ulama’ is a term in Islam meaning the community of learned men. The direct translation would be “the ones possessing knowledge.” ‘Ulama’ is a plural term, and the singular is ‘alim. The term ‘alim can be translated into “learned, knowing man.”
Normally, ‘ulama’ is used for the group of men with religious education and religiously related professions. ‘Ulama’ is the group of men expressing the true content of Islam towards both the people and the rulers. Men belonging to ulama have education in the Qur’an, the Sunna, and sharia.
The ulama has considerable power in many Muslim countries, but their influence on the society often depends on how strong the secular authorities are. In most cases, the ulama cooperates with the rulers and plays often the role of defending or silently accepting the government’s politics.
The ulama has great influence on most Muslims, but this influence is easily destroyed when the ulama loses its credibility. The credibility of the ulama depends very much on their level of independence. If there is too much cooperation with the rulers, people will turn away from the ulama to find their religious guidance somewhere else, resulting in an ulama without power. An ulama which do not cooperate at all with the governments will face suppression and economic difficulties. There are cases where the ulama has overthrown the governments, as did happen in 1979 in Iran.
The growth of modern state structures in the Muslim world have weakened the ulama. While the ulama under weak rulers practised many activities normally connected to a state. The juridical ones, the modern state have limited the range of activities of the ulama. Because of this, the modern ulama are more than ever spiritual leaders.
Ulama, also spelt ulema, refers to the educated class of Muslim legal scholars engaged in the several fields of Islamic studies. They are best known as the arbiters of shari‘a law. While the ulama are well versed in legal jurisprudence being Islamic lawyers, some of them also go on to specialize in other fields, such as philosophy, dialectical theology or Quranic hermeneutics or explanation. The fields studied, and the importance given them, will vary from tradition to tradition, or even from seminary to seminary.
In a broader sense, the term ulama is used to describe the body of Muslim clergy who have completed several years of training and study of Islamic sciences, such as a mufti, qadi, faqih, or muhaddith. Some Muslims include under this term the village mullahs, imams, and maulvis—who have attained only the lowest rungs on the ladder of Islamic scholarship. Other Muslims would say that clerics must meet higher standards to be considered ulama.
ulema see ‘ulama’
Ulama
Ulama. In Brazil, a highly respected Islamic teacher among Muslim slaves.
Ulama. In Brazil, a highly respected Islamic teacher among Muslim slaves.
Uleebalang
Uleebalang. Term which refers to an intermediary administrative official in the Malayan Sultanates.
Uleebalang. Term which refers to an intermediary administrative official in the Malayan Sultanates.
Uli
Uli (Uli I) (Ouli) (Ali) (Wali). Thirteenth century ruler of the Mali Empire. He succeeded his father, the famous Sundjata. The Arab historian Ibn Khaldun described him as one of the greatest kings of Mali and noted that he performed the pilgrimage to Mecca. It was probably during his rule that Mali captured the important trading cities of Timbuktu, Gao and Walata. He was succeeded by a brother, Wati.
Mansa Uli (French: Ouli), also known as Ali or Wali in Arab sources, was the second mansa of the Mali Empire.
Born under the name Yérélinkon, he was the only biological son of the legendary Sundiata Keita. The mansas that followed Uli, Ouati and Khalifa, were the children of Mandinka generals and adopted by the emperor to be raised as members of the Keita clan.
According to oral sources Sundiata's brother, Manding Bory (alias Abubakari I), was supposed to ascend to the throne since Uli was too young to ascend the throne at the time of his father's death. Instead, the ambitious prince seized the throne for himself in 1255 and began a campaign of territorial expansion into West Africa.
Mansa Uli Keita also significantly increased the empire's agricultural production. On an economic and political level, Uli set a precedent by making the Hajj to Mecca during his reign. Unlike his father, Mansa Uli had no blood heirs leaving the throne to be fought over by his adopted brothers. During the ensuing power struggle, Ouati Keita seized the throne sidelining Manding Bory again.
Ouli see Uli
Ali see Uli
Wali see Uli
Uli (Uli I) (Ouli) (Ali) (Wali). Thirteenth century ruler of the Mali Empire. He succeeded his father, the famous Sundjata. The Arab historian Ibn Khaldun described him as one of the greatest kings of Mali and noted that he performed the pilgrimage to Mecca. It was probably during his rule that Mali captured the important trading cities of Timbuktu, Gao and Walata. He was succeeded by a brother, Wati.
Mansa Uli (French: Ouli), also known as Ali or Wali in Arab sources, was the second mansa of the Mali Empire.
Born under the name Yérélinkon, he was the only biological son of the legendary Sundiata Keita. The mansas that followed Uli, Ouati and Khalifa, were the children of Mandinka generals and adopted by the emperor to be raised as members of the Keita clan.
According to oral sources Sundiata's brother, Manding Bory (alias Abubakari I), was supposed to ascend to the throne since Uli was too young to ascend the throne at the time of his father's death. Instead, the ambitious prince seized the throne for himself in 1255 and began a campaign of territorial expansion into West Africa.
Mansa Uli Keita also significantly increased the empire's agricultural production. On an economic and political level, Uli set a precedent by making the Hajj to Mecca during his reign. Unlike his father, Mansa Uli had no blood heirs leaving the throne to be fought over by his adopted brothers. During the ensuing power struggle, Ouati Keita seized the throne sidelining Manding Bory again.
Ouli see Uli
Ali see Uli
Wali see Uli
Ullah, Mohib
Mohib Ullah (b. Mohammed Mohib Ullah, 1975, Maungdaw Township, Burma - d. September 29, 2021, Kutupalong, Bangladesh) was a Rohingya community leader who believed in the power of data to confront the brutality of ethnic cleansing.
Mohammed Mohib Ullah was born to Fazal Ahmed and Ummel Fazal in a village in Maungdaw Township, a Rohingya-majority sliver of land abutting Bangladesh. His father was a teacher, and Mohib Ullah followed in his footsteps, teaching science. He was part of a generation of middle-class Rohingya who could still take part in Myanmar life. He studied botany at a college in Yangon, the country’s largest city, which is home to a sizable Muslim population.
In Maungdaw, a bustling town of markets and mosques, Mohib Ullah took another job as an administrator. The work earned him the skepticism of some in the Rohingya community, who wondered if he was collaborating with the state oppressors. He countered that progress could come only through some sort of engagement.
Mohib Ullah escaped Myanmar in 2017, when his village, like hundreds of others, was torched by the Myanmar military in a violent campaign that United Nations investigators said bore the hallmarks of genocide. He had barely settled in his tarp shelter before he began trying to document the Myanmar soldiers’ crimes. For years he painstakingly knocked on the doors of refugees, compiling a list of the dead, checking and cross-referencing each life lost. The aim was to provide evidence for international courts to one day prosecute the Myanmar military for genocide and war crimes.
When the Rohingya wanted to mark the anniversary of the August 2017 massacres that catalyzed their largest exodus into Bangladesh, Mr. Mohib Ullah tackled the logistics of organizing rallies that took place against the wishes of Bangladeshi security forces. He started an N.G.O. called the Arakan Rohingya Society for Peace and Human Rights, using another name for Rakhine State, the home of the Rohingya in western Myanmar.
Mohib Ullah traveled to Europe and the United States to raise awareness of the plight of Rohingya Muslims, who have endured decades of state persecution in Myanmar. Many had their citizenship essentially stripped from them after a xenophobic military dictatorship targeted ethnic minorities. By the 2000s, once-vibrant Rohingya communities were depleted, as the authorities limited their worship, education and health care. The Myanmar authorities mandated that Rohingya women control the number of children they bore so that the Muslim population of Rakhine State would not compete with the Buddhist one.
After a civilian government began sharing power with the military in 2015, the pogroms against the Rohingya intensified. Elected leaders and military officers alike maintained that no such group called the Rohingya existed, referring to them instead as Bengalis, to imply that they were interlopers from Bangladesh rather than an ethnic group that called Myanmar home.
In a speech before the United Nations Human Rights Council in Geneva in 2019, Mohib Ullah tried to describe all the ways in which the Rohingya were denied their humanity, from their citizenship to their very name. He was cut off after two minutes under council rules.
Mohib Ullah visited the White House that same year and met President Donald Trump as part of a gathering of persecuted religious minorities from all over the world. Although he could have tried to claim asylum while in the United States or Europe, Mohib Ullah instead returned to the refugee camp, with its filthy latrines, crowded shelters and deadly landslides and fires.
In August 2017, Rohingya militants from the Arakan Rohingya Salvation Army (ARSA) attacked police posts and a military base in Rakhine State, killing about a dozen security forces. The response, girded by a troop surge in Rakhine weeks before, was ferocious. Soldiers, sometimes abetted by civilian mobs, rampaged through Rohingya villages, shooting children and raping women. Entire communities were burned to the ground. A United Nations human rights chief called it a “textbook case of ethnic cleansing.”
More than 750,000 Rohingya fled their homes in a matter of months, deluging Bangladesh. Mohib Ullah, his wife, Naseema Begum, and their nine children were among them. As plan after plan for repatriation fizzled, he continued to call for both Bangladesh and Myanmar, along with the United Nations, to try harder.
In the refugee camps, discontent simmered. Joblessness surged. The Bangladeshi government moved forward with a plan to relocate some Rohingya to a cyclone-prone silt island that some consider unfit for habitation. Security forces unrolled spools of barbed wire to confine the camps. ARSA militants searched for new recruits. Drug cartels canvassed for willing runners. Families worried that their little girls or boys would be kidnapped as child brides or servants.
Mohib Ullah spoke out against ARSA militancy, illicit networks and the dehumanizing treatment by Bangladeshi officialdom. For his safety, he sometimes had to be hidden in safe houses in Cox’s Bazar, the nearest city to the camps.
Mohib Ullah died on September 29, 2021 after being shot by gunmen in a bamboo and tarp shelter in Kutupalong, Bangladesh, the world’s biggest refugee camp. He was 46.
Mohammed Mohib Ullah see Ullah, Mohib
Mohib Ullah see Ullah, Mohib Ullah, Mohammed Mohib see Ullah, Mohib
Ulugh Beg
Ulugh Beg (Muhammad Turghay Ulugh Beg) (Muhammad Targai Ulugh Beg) (Ulug Beg)Ulugh Beg (Mīrzā Muhammad Tāriq bin Shāhrukh Uluġ Beg) (b. 1393/1394, Solṭānīyeh (Sultaniyeh), Timurid Iran (Persia) - d. October 27, 1449, Samarkand, Timurid empire [now in Uzbekistan]). Timurid ruler in Samarkand (r.1447-1449). A son of Shah Rukh Mirza, he became governor of a part of Khurasan and Mazandaran in 1407, and in 1408 of Turkestan. But he was first of all a man of letters, an artist and a poet. Being able to recite the Qur’an by heart according to all seven “readings,” he was also a great bibliophile and a learned mathematician, fond of poetry and history. He enriched Samarkand with superb buildings. Above all he was an astronomer, who built an observatory and invented new and powerful instruments for researches he carried out with other astronomers. He sought to correct Ptolemy’s computations, and compiled an astronomical almanac, known as “the new almanac of the sultan,” which became celebrated in Europe in the seventeenth century. Less happy in war and politics, he had to fight his son ‘Abd al-Latif, who in the end defeated his father and had him executed.
Ulugh Beg was a grandson of Timur (known in the West as Tamerlane), a Tartar prince and ruler of Turkestan. He was an exceptional astronomer and mathematician of the fifteenth century. Ulugh Beg was the son of the Timurid king Shah Rukh and was born in 1393 at Sultaniyya in Central Asia. He was a Hafiz -- someone who can recite the Qur’an by heart.
Ulugh Beg made Samarkand famous as one of the leading cities of Muslim civilization. In 1424, he constructed a madrasa, an institution of higher learning, where astronomy was taught. Later in 1428, Ulugh Beg began the construction of a magnificent three story observatory in Samarkand. It was more than two hundred fifty feet in diameter and one hundred twenty feet high. He appointed Ali-Kudsi, a Muslim astronomer as the director of the Observatory. Several well-known mathematicians and astronomers including al-Kashi and Kadizada worked there.
He equipped it with the best and most accurate astronomical instruments available then. The observatory included a Fakhri sextant (made of marble) which was used for determining the inclination of the ecliptic to the equator, the point of the vernal equinox, the length of the tropical year, and other astronomical constants measured from observation of the sun. It also included a quadrant so large that part of the ground was removed to allow it to fit in the Observatory. Other instruments included a triquetram and an armillary sphere.
In 1437, Ulugh Beg published his most famous and enduring work, a new catalogue of stars entitled Zidj-i Djadid Sultani. In it, he revisited the positions and magnitudes of stars observed by Ptolemy. He found many errors in the computations of Ptolemy. It includes a diverse collection of observations and computations, the position of the fixed stars, the course of the stars, and the knowledge of time. An English translation of this work was published in 1917.
Ulugh Beg computed the length of the year as 365 years, 5 hours, 49 minutes, 15 seconds, a fairly accurate value. In addition, he prepared Tables of Planetary Motions which were very popular and in demand throughout the astronomical community. Ulugh Beg studied the yearly movements of the five bright planets: Saturn, Jupiter, Mars, Venus and Mercury. His data is still considered very accurate. In 1437, Ulugh Beg also compiled a star catalog giving the positions of 992 stars. His compilation of tables of sines and tangents at one degree intervals are accurate to eight decimal places.
Ulugh Beg was a cultivated and scholarly man. His capital, Samarkand, became a great center of Islamic culture under his patronage. He embellished the city with numerous architectural monuments, among them a madrasa bearing his name and an astronomical observatory regarded by contemporaries as one of the wonders of the world. Keenly interested in mathematics and astronomy, he assembled around him the best astronomers of his day and compiled a new set of astronomical tables in which he sought to correct Ptolemy’s computations and which became famous in Europe. His rule, however, saw the growth of religious reaction led by a faction of the Naqshbandi order, as well as the encroachment of the nomadic Uzbeks. His death in 1449, at the hands of his son, Abd al-Latif, ushered in a new period of internecine struggles within the Timurid dynasty.
Ulugh Beg was assassinated in 1449 in Samarkand after a brief reign as ruler of Turkestan for three years. This catastrophe led to the neglect of the observatory and Samarkand slowly phased out as the leading center of astronomy. The observatory was eventually destroyed and its location was confirmed in 1908 by Russian archaeologists. Beer and Madler in their famous work Der Mond (1837) named a surface feature of the moon after Ulugh Beg. It is the name of a prominent elliptical ring.
Under the brief rule of Ulugh Beg, the Timurid dynasty of Iran reached its cultural peak. His father, Shāh Rokh, captured the city of Samarkand and gave it to Ulūgh Beg, who made it a center of Muslim culture. There he wrote poetry and history and studied the Qurʾān. His greatest interest was astronomy, and he built an observatory (begun in 1428) at Samarkand. In his observations he discovered a number of errors in the computations of the 2nd-century Alexandrian astronomer Ptolemy, whose figures were still being used.
Ulūgh Beg was a failure in more mundane affairs. On his father’s death in 1447 he was unable to consolidate his power, though he was Shāh Rokh’s sole surviving son. Other Timurid princes profited from his lack of action, and he was put to death at the instigation of his son, ʿAbd al-Laṭīf.
Muhammad Turghay Ulugh Beg see Ulugh Beg
Muhammad Targai Ulugh Beg see Ulugh Beg
Ulug Beg see Ulugh Beg
Mīrzā Muhammad Tāriq bin Shāhrukh Uluġ Beg see Ulugh Beg
Ulugh Beg (Muhammad Turghay Ulugh Beg) (Muhammad Targai Ulugh Beg) (Ulug Beg)Ulugh Beg (Mīrzā Muhammad Tāriq bin Shāhrukh Uluġ Beg) (b. 1393/1394, Solṭānīyeh (Sultaniyeh), Timurid Iran (Persia) - d. October 27, 1449, Samarkand, Timurid empire [now in Uzbekistan]). Timurid ruler in Samarkand (r.1447-1449). A son of Shah Rukh Mirza, he became governor of a part of Khurasan and Mazandaran in 1407, and in 1408 of Turkestan. But he was first of all a man of letters, an artist and a poet. Being able to recite the Qur’an by heart according to all seven “readings,” he was also a great bibliophile and a learned mathematician, fond of poetry and history. He enriched Samarkand with superb buildings. Above all he was an astronomer, who built an observatory and invented new and powerful instruments for researches he carried out with other astronomers. He sought to correct Ptolemy’s computations, and compiled an astronomical almanac, known as “the new almanac of the sultan,” which became celebrated in Europe in the seventeenth century. Less happy in war and politics, he had to fight his son ‘Abd al-Latif, who in the end defeated his father and had him executed.
Ulugh Beg was a grandson of Timur (known in the West as Tamerlane), a Tartar prince and ruler of Turkestan. He was an exceptional astronomer and mathematician of the fifteenth century. Ulugh Beg was the son of the Timurid king Shah Rukh and was born in 1393 at Sultaniyya in Central Asia. He was a Hafiz -- someone who can recite the Qur’an by heart.
Ulugh Beg made Samarkand famous as one of the leading cities of Muslim civilization. In 1424, he constructed a madrasa, an institution of higher learning, where astronomy was taught. Later in 1428, Ulugh Beg began the construction of a magnificent three story observatory in Samarkand. It was more than two hundred fifty feet in diameter and one hundred twenty feet high. He appointed Ali-Kudsi, a Muslim astronomer as the director of the Observatory. Several well-known mathematicians and astronomers including al-Kashi and Kadizada worked there.
He equipped it with the best and most accurate astronomical instruments available then. The observatory included a Fakhri sextant (made of marble) which was used for determining the inclination of the ecliptic to the equator, the point of the vernal equinox, the length of the tropical year, and other astronomical constants measured from observation of the sun. It also included a quadrant so large that part of the ground was removed to allow it to fit in the Observatory. Other instruments included a triquetram and an armillary sphere.
In 1437, Ulugh Beg published his most famous and enduring work, a new catalogue of stars entitled Zidj-i Djadid Sultani. In it, he revisited the positions and magnitudes of stars observed by Ptolemy. He found many errors in the computations of Ptolemy. It includes a diverse collection of observations and computations, the position of the fixed stars, the course of the stars, and the knowledge of time. An English translation of this work was published in 1917.
Ulugh Beg computed the length of the year as 365 years, 5 hours, 49 minutes, 15 seconds, a fairly accurate value. In addition, he prepared Tables of Planetary Motions which were very popular and in demand throughout the astronomical community. Ulugh Beg studied the yearly movements of the five bright planets: Saturn, Jupiter, Mars, Venus and Mercury. His data is still considered very accurate. In 1437, Ulugh Beg also compiled a star catalog giving the positions of 992 stars. His compilation of tables of sines and tangents at one degree intervals are accurate to eight decimal places.
Ulugh Beg was a cultivated and scholarly man. His capital, Samarkand, became a great center of Islamic culture under his patronage. He embellished the city with numerous architectural monuments, among them a madrasa bearing his name and an astronomical observatory regarded by contemporaries as one of the wonders of the world. Keenly interested in mathematics and astronomy, he assembled around him the best astronomers of his day and compiled a new set of astronomical tables in which he sought to correct Ptolemy’s computations and which became famous in Europe. His rule, however, saw the growth of religious reaction led by a faction of the Naqshbandi order, as well as the encroachment of the nomadic Uzbeks. His death in 1449, at the hands of his son, Abd al-Latif, ushered in a new period of internecine struggles within the Timurid dynasty.
Ulugh Beg was assassinated in 1449 in Samarkand after a brief reign as ruler of Turkestan for three years. This catastrophe led to the neglect of the observatory and Samarkand slowly phased out as the leading center of astronomy. The observatory was eventually destroyed and its location was confirmed in 1908 by Russian archaeologists. Beer and Madler in their famous work Der Mond (1837) named a surface feature of the moon after Ulugh Beg. It is the name of a prominent elliptical ring.
Under the brief rule of Ulugh Beg, the Timurid dynasty of Iran reached its cultural peak. His father, Shāh Rokh, captured the city of Samarkand and gave it to Ulūgh Beg, who made it a center of Muslim culture. There he wrote poetry and history and studied the Qurʾān. His greatest interest was astronomy, and he built an observatory (begun in 1428) at Samarkand. In his observations he discovered a number of errors in the computations of the 2nd-century Alexandrian astronomer Ptolemy, whose figures were still being used.
Ulūgh Beg was a failure in more mundane affairs. On his father’s death in 1447 he was unable to consolidate his power, though he was Shāh Rokh’s sole surviving son. Other Timurid princes profited from his lack of action, and he was put to death at the instigation of his son, ʿAbd al-Laṭīf.
Muhammad Turghay Ulugh Beg see Ulugh Beg
Muhammad Targai Ulugh Beg see Ulugh Beg
Ulug Beg see Ulugh Beg
Mīrzā Muhammad Tāriq bin Shāhrukh Uluġ Beg see Ulugh Beg
Uluj ‘Ali
Uluj ‘Ali (Ochialy) (Uluc Ali Reis) (Uluç Ali Paşa) (Kılıç Ali Paşa) (Occhiali) (Uchali) (Giovanni Dionigi Galeni) (1519 - June 21, 1587). Turkish corsair and admiral. Born in Calabria, he was captured and became a galley slave. Having converted to Islam, he was lieutenant to the Turkish admiral Turghud ‘Ali Pasha (d. 1565) during Charles V’s expedition against the island of Jerba, became Turghud’s successor as viceroy of Tripolis and later of Algiers. He took part in maritime expeditions against the Venetians and the Maltese, and commanded the left wing of the Ottoman fleet at the battle of Lepanto in 1571. He brought a part of the fleet safely back to Istanbul and became Grand Admiral until his death.
Uluj Ali was a Muslim corsair of Italian origin, who converted to Islam and later became an Ottoman admiral (Reis) and Chief Admiral (Kaptan-ı Derya) of the Ottoman Fleet in the 16th century.
He was also known by several other names in the Christian countries of the Mediterranean, and in the literature also appears under various names. He was often, especially in Italy, referred to as Occhiali, and Miguel de Cervantes called him Uchali in chapter XXXIX of his Don Quixote de la Mancha. Elsewhere he was simply called Ali Pasha. John Wolf, in his The Barbary Coast, refers to him as Euldj Ali.
Uluj Ali was born as Giovanni Dionigi Galeni, the son of seaman Birno Galeni and his wife Pippa de Cicco, in the village of Le Castella (near modern Isola Capo Rizzuto) in Calabria, Southern Italy. His father wanted him to receive a religious education, but on April 29, 1536, Giovanni was captured by Ali Ahmed, one of the corsair captains of Barbarossa Hayreddin Pasha, and was forced to serve as a galley slave. After several years, he converted to Islam and joined the corsairs. This was by no means unusual. Many Muslim corsairs in this period were converts from Christian lands.
Uluj Ali was a very able mariner and soon rose in the ranks, gaining sufficient prize booty to buy a share in a corsair brigantine sailing out of Algiers. Further success soon enabled him to become the captain and owner of a galley, and he gained a reputation as one of the boldest corsair reis on the Barbary Coast. He joined Turgut Reis, who was then the most feared corsair in the Mediterranean as well as an Ottoman admiral and Bey of Tripoli. Sailing with Turgut Reis, he also impressed the Ottoman admiral Piyale Pasha, with whom Turgut joined forces on a number of occasions. Due to his success in battles, the administration of the island of Samos in the Aegean Sea was awarded to him in 1550. In 1565 he was promoted to the rank of Beylerbey (Chief Governor) of Alexandria. The same year he joined the Siege of Malta with the Ottoman Egyptian fleet, and when Turgut Reis was killed during the siege, Piyale Pasha appointed Uluj Ali to become Turgut's successor as Bey of Tripoli. Uluj took Turgut's body to Tripoli for burial, assumed control of the province, and was subsequently confirmed as Pasha of Tripoli by Sultan Suleiman I. In the following years, he conducted numerous raids on the coasts of Sicily, Calabria and Naples.
In March 1568, the vice-regency of Algiers fell vacant, and upon the recommendation of Piyale Pasha, Sultan Selim II appointed Uluj Ali to become the Pasha and Beylerbey of Algiers, the most powerful of the increasingly semi-independent corsair states in North Africa. In October 1569 he turned upon the Hafsid Sultan Hamid of Tunis, who had been restored to his throne by Spain. Marching overland with an army of some 5000, he quickly sent Hamid and his forces fleeing and made himself ruler of Tunis. Hamid found refuge in the Spanish fort at La Goulette outside Tunis.
In July 1570, while ostensibly en route to Istanbul to ask the Sultan for more ships and men in order to evict the Spaniards from all of North Africa, Uluj Ali encountered five Maltese galleys, commanded by Francisco de Sant Clement, then the captain-general of the Order's galleys, near Cape Passaro in Sicily and captured four of them. (Sant Clement escaped, but on returning to Malta was condemned, strangled and his body put in a sack and dumped into the harbor.) This victory caused Uluj to change his mind and return to Algiers in order to celebrate. There, in early 1571, he was faced with a mutiny of the janissaries who demanded overdue pay. He decided to put to sea, leaving the mutinous soldiers to take their pay from anyone they could find and rob. Having learned of the presence of a large Turkish fleet at Coron in the Morea, he decided to join it. It was the fleet commanded by Müezzinzade Ali Pasha that was to meet disaster at Lepanto a few months later.
On October 7, 1571, Uluj Ali commanded the left flank of Ali Pasha's fleet in the Battle of Lepanto. He kept his squadron together in the melee, outmaneuvered his direct opponent, Gian Andrea Doria, and captured the flagship of the Maltese Knights with its great banner. When the Turkish defeat became obvious, he succeeded in extricating his ships, and gathered up the scattered remaining ships of the Ottoman fleet (some forty galleys and fustas) and others along the way to Istanbul, where he arrived with 87 vessels. There he presented the great flag of the Maltese Knights to the Sultan who gave him the honorary title of Kılıç (Sword) and on October 29, 1571 appointed him as Kaptan-ı Derya (Chief Admiral) and Beylerbey of the Isles. He was subsequently known as Kilic Ali Pasha (Turkish: Kılıç Ali Paşa).
Piyale Pasha and Kilic Ali Pasha almost immediately began to rebuild the Ottoman fleet. Kilic Ali placed special emphasis on the construction of a number of heavier ships modeled upon the Venetian galleasses, heavier artillery for the galleys, and firearms for the soldiers on board. In June 1572, now Chief Admiral, he set out with 250 galleys and a large number of smaller ships to seek revenge for Lepanto. He found the Christian fleet anchored in an inlet of Morea, but his strategy of trying to lure the enemy out and inflicting damage through repeated quick thrusts meant that a full-fledged battle never materialized, because the Christian fleet was too cautious to be trapped and encircled.
In 1573 Kilic Ali Pasha commanded the naval campaign on the coasts of Italy. In that same year, the regency of Algiers was transferred to Arab Ahmed, and Don Juan of Austria, the victor of Lepanto, recaptured Tunis. In 1574 Kilic Ali sailed to Tunis with a fleet of 250 galleys and a large army under the command of Cigalazade Sinan Pasha, captured the port fortress of La Goleta on August 25 and city of Tunis on September 13. He then proceeded to Morocco and on July 26, 1574 constructed a Turkish castle on the coastline facing Spain. In 1576 he raided Calabria and in 1578 put down another mutiny of the janissaries at Algiers who had assassinated Arab Ahmed. In 1584 he commanded a naval expedition to Crimea. In 1585 he put down revolts in Syria and Lebanon with the Ottoman Egyptian fleet based in Alexandria.
Kilic Ali Pasha died on June 21, 1587 in Istanbul. He is buried at the Kılıç Ali Paşa Mosque (1580), designed by the architect Mimar Sinan.
Part of the legacy of Ulij Ali (Kilic Ali Pasa) include:
* Construction of the Kılıç Ali Paşa Mosque (1580) and Baths (1583) in Istanbul.
* Several warships and submarines of the Turkish Navy being named after him.
* A statue in the center square of Le Castella in Calabria, Italy, where he was born.
Ochialy see Uluj ‘Ali
Uluc Ali Reis see Uluj ‘Ali
Uluc Ali Pasa see Uluj ‘Ali
Kilic Ali Pasa see Uluj ‘Ali
Giovanni Dionigi Galeni see Uluj ‘Ali
Galeni, Giovanni Dionigi see Uluj ‘Ali
Uluj ‘Ali (Ochialy) (Uluc Ali Reis) (Uluç Ali Paşa) (Kılıç Ali Paşa) (Occhiali) (Uchali) (Giovanni Dionigi Galeni) (1519 - June 21, 1587). Turkish corsair and admiral. Born in Calabria, he was captured and became a galley slave. Having converted to Islam, he was lieutenant to the Turkish admiral Turghud ‘Ali Pasha (d. 1565) during Charles V’s expedition against the island of Jerba, became Turghud’s successor as viceroy of Tripolis and later of Algiers. He took part in maritime expeditions against the Venetians and the Maltese, and commanded the left wing of the Ottoman fleet at the battle of Lepanto in 1571. He brought a part of the fleet safely back to Istanbul and became Grand Admiral until his death.
Uluj Ali was a Muslim corsair of Italian origin, who converted to Islam and later became an Ottoman admiral (Reis) and Chief Admiral (Kaptan-ı Derya) of the Ottoman Fleet in the 16th century.
He was also known by several other names in the Christian countries of the Mediterranean, and in the literature also appears under various names. He was often, especially in Italy, referred to as Occhiali, and Miguel de Cervantes called him Uchali in chapter XXXIX of his Don Quixote de la Mancha. Elsewhere he was simply called Ali Pasha. John Wolf, in his The Barbary Coast, refers to him as Euldj Ali.
Uluj Ali was born as Giovanni Dionigi Galeni, the son of seaman Birno Galeni and his wife Pippa de Cicco, in the village of Le Castella (near modern Isola Capo Rizzuto) in Calabria, Southern Italy. His father wanted him to receive a religious education, but on April 29, 1536, Giovanni was captured by Ali Ahmed, one of the corsair captains of Barbarossa Hayreddin Pasha, and was forced to serve as a galley slave. After several years, he converted to Islam and joined the corsairs. This was by no means unusual. Many Muslim corsairs in this period were converts from Christian lands.
Uluj Ali was a very able mariner and soon rose in the ranks, gaining sufficient prize booty to buy a share in a corsair brigantine sailing out of Algiers. Further success soon enabled him to become the captain and owner of a galley, and he gained a reputation as one of the boldest corsair reis on the Barbary Coast. He joined Turgut Reis, who was then the most feared corsair in the Mediterranean as well as an Ottoman admiral and Bey of Tripoli. Sailing with Turgut Reis, he also impressed the Ottoman admiral Piyale Pasha, with whom Turgut joined forces on a number of occasions. Due to his success in battles, the administration of the island of Samos in the Aegean Sea was awarded to him in 1550. In 1565 he was promoted to the rank of Beylerbey (Chief Governor) of Alexandria. The same year he joined the Siege of Malta with the Ottoman Egyptian fleet, and when Turgut Reis was killed during the siege, Piyale Pasha appointed Uluj Ali to become Turgut's successor as Bey of Tripoli. Uluj took Turgut's body to Tripoli for burial, assumed control of the province, and was subsequently confirmed as Pasha of Tripoli by Sultan Suleiman I. In the following years, he conducted numerous raids on the coasts of Sicily, Calabria and Naples.
In March 1568, the vice-regency of Algiers fell vacant, and upon the recommendation of Piyale Pasha, Sultan Selim II appointed Uluj Ali to become the Pasha and Beylerbey of Algiers, the most powerful of the increasingly semi-independent corsair states in North Africa. In October 1569 he turned upon the Hafsid Sultan Hamid of Tunis, who had been restored to his throne by Spain. Marching overland with an army of some 5000, he quickly sent Hamid and his forces fleeing and made himself ruler of Tunis. Hamid found refuge in the Spanish fort at La Goulette outside Tunis.
In July 1570, while ostensibly en route to Istanbul to ask the Sultan for more ships and men in order to evict the Spaniards from all of North Africa, Uluj Ali encountered five Maltese galleys, commanded by Francisco de Sant Clement, then the captain-general of the Order's galleys, near Cape Passaro in Sicily and captured four of them. (Sant Clement escaped, but on returning to Malta was condemned, strangled and his body put in a sack and dumped into the harbor.) This victory caused Uluj to change his mind and return to Algiers in order to celebrate. There, in early 1571, he was faced with a mutiny of the janissaries who demanded overdue pay. He decided to put to sea, leaving the mutinous soldiers to take their pay from anyone they could find and rob. Having learned of the presence of a large Turkish fleet at Coron in the Morea, he decided to join it. It was the fleet commanded by Müezzinzade Ali Pasha that was to meet disaster at Lepanto a few months later.
On October 7, 1571, Uluj Ali commanded the left flank of Ali Pasha's fleet in the Battle of Lepanto. He kept his squadron together in the melee, outmaneuvered his direct opponent, Gian Andrea Doria, and captured the flagship of the Maltese Knights with its great banner. When the Turkish defeat became obvious, he succeeded in extricating his ships, and gathered up the scattered remaining ships of the Ottoman fleet (some forty galleys and fustas) and others along the way to Istanbul, where he arrived with 87 vessels. There he presented the great flag of the Maltese Knights to the Sultan who gave him the honorary title of Kılıç (Sword) and on October 29, 1571 appointed him as Kaptan-ı Derya (Chief Admiral) and Beylerbey of the Isles. He was subsequently known as Kilic Ali Pasha (Turkish: Kılıç Ali Paşa).
Piyale Pasha and Kilic Ali Pasha almost immediately began to rebuild the Ottoman fleet. Kilic Ali placed special emphasis on the construction of a number of heavier ships modeled upon the Venetian galleasses, heavier artillery for the galleys, and firearms for the soldiers on board. In June 1572, now Chief Admiral, he set out with 250 galleys and a large number of smaller ships to seek revenge for Lepanto. He found the Christian fleet anchored in an inlet of Morea, but his strategy of trying to lure the enemy out and inflicting damage through repeated quick thrusts meant that a full-fledged battle never materialized, because the Christian fleet was too cautious to be trapped and encircled.
In 1573 Kilic Ali Pasha commanded the naval campaign on the coasts of Italy. In that same year, the regency of Algiers was transferred to Arab Ahmed, and Don Juan of Austria, the victor of Lepanto, recaptured Tunis. In 1574 Kilic Ali sailed to Tunis with a fleet of 250 galleys and a large army under the command of Cigalazade Sinan Pasha, captured the port fortress of La Goleta on August 25 and city of Tunis on September 13. He then proceeded to Morocco and on July 26, 1574 constructed a Turkish castle on the coastline facing Spain. In 1576 he raided Calabria and in 1578 put down another mutiny of the janissaries at Algiers who had assassinated Arab Ahmed. In 1584 he commanded a naval expedition to Crimea. In 1585 he put down revolts in Syria and Lebanon with the Ottoman Egyptian fleet based in Alexandria.
Kilic Ali Pasha died on June 21, 1587 in Istanbul. He is buried at the Kılıç Ali Paşa Mosque (1580), designed by the architect Mimar Sinan.
Part of the legacy of Ulij Ali (Kilic Ali Pasa) include:
* Construction of the Kılıç Ali Paşa Mosque (1580) and Baths (1583) in Istanbul.
* Several warships and submarines of the Turkish Navy being named after him.
* A statue in the center square of Le Castella in Calabria, Italy, where he was born.
Ochialy see Uluj ‘Ali
Uluc Ali Reis see Uluj ‘Ali
Uluc Ali Pasa see Uluj ‘Ali
Kilic Ali Pasa see Uluj ‘Ali
Giovanni Dionigi Galeni see Uluj ‘Ali
Galeni, Giovanni Dionigi see Uluj ‘Ali
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