Muslim
Muslim. Person who submits to God’s will. A Muslim is anyone who believes that God revealed the Qur’an to Muhammed. The Arabic word “muslim” means “one who surrenders.” A Muslim is an adherent of Islam -- one who accepts Muhammad as God’s prophet and the Qur’an as God’s word. Such a believer will pattern all of his or her life on the guidelines elaborated in the shari‘a and upheld by other Muslims.
Muslim is a term which refers to a person belonging to Islam -- a person who believes in God and submits to his will as it is described in the Qur’an. The literal meaning of Muslim is a person who “submits” to the will of God. There is a bit of creed in the name “Muslim,” as it tells that the true believer is one who do not challenge God and his will, and who tries to live his/her life according the rules without questioning them.
The word “Muslim” use the same root as “Islam”: s-l-m. By many Muslim thinkers and theologians, the word Muslim is considered as a quality that not all inhabitants in the Muslim world can claim. A majority of the people are considered as believers (mu’min), which is less than being a Muslim. A Muslim is a person who is active in trying to lead his/her life according to God’s will, while the mu’min is one who chooses the easier path, and lets his/her needs control the actions.
Most Muslims use the term “true Muslim” for the really devout, which involves that all people belonging to Islam are considred as being Muslims, even if they are not active. My own research in Tunisia in 1994 showed that about forty percent of the population are very active Muslims, while the fifty percent only particpate in central holidays. Slightly less than ten percent were not active at all.
Atheists exist in all Muslim countries, and while this group seldom exceeds one to three percent of the population, they often call themselves Muslims, since they belong to the Muslim culture and world view.
Muslim is a term which refers to a person belonging to Islam -- a person who believes in God and submits to his will as it is described in the Qur’an. The literal meaning of Muslim is a person who “submits” to the will of God. There is a bit of creed in the name “Muslim,” as it tells that the true believer is one who do not challenge God and his will, and who tries to live his/her life according the rules without questioning them.
The word “Muslim” use the same root as “Islam”: s-l-m. By many Muslim thinkers and theologians, the word Muslim is considered as a quality that not all inhabitants in the Muslim world can claim. A majority of the people are considered as believers (mu’min), which is less than being a Muslim. A Muslim is a person who is active in trying to lead his/her life according to God’s will, while the mu’min is one who chooses the easier path, and lets his/her needs control the actions.
Most Muslims use the term “true Muslim” for the really devout, which involves that all people belonging to Islam are considred as being Muslims, even if they are not active. My own research in Tunisia in 1994 showed that about forty percent of the population are very active Muslims, while the fifty percent only particpate in central holidays. Slightly less than ten percent were not active at all.
Atheists exist in all Muslim countries, and while this group seldom exceeds one to three percent of the population, they often call themselves Muslims, since they belong to the Muslim culture and world view.
Muslim ibn al-Hajjaj
Muslim ibn al-Hajjaj (Abul Husayn Muslim ibn al-Hajjaj Qushayri al-Nishapuri) (817/821-875). One of the outstanding early collectors of Prophetic traditions. Muslim ibn al-Hajjaj was the author of al-Jami’ al-Sahih – “The Authentic Collection.” Al-Jami’ al-Sahih, along with the like named work of Bukhari, is renowned in Islam as the most authoritative source of reliable hadith. Ranked by some Muslims even over Bukhari’s collection, Ibn al-Hajjaj’s work is in fact superior in its attention to details of isnad and careful arrangement of material under the topical headings. Known for knowledge of fiqh as well as hadith, Ibn al-Hajjaj, like Bukhari, traveled widely in search of learning.
Abul Husayn Muslim ibn al-Hajjaj Qushayri al-Nishapuri, is the author of the second most widely recognized collection of Hadith in Sunni Islam, Sahih Muslim. He was born in the town of Nishapur located in present day northeastern Iran. He was the son of Hajjaj.
Among the author's teachers were included Harmala ibn Yahya, Sa'id ibn Mansur, Abd-Allah ibn Maslamah al-Qa'nabi, al-Dhuhali, al-Bukhari, Ibn Ma'in, Yahya ibn Yahya al-Nishaburi al-Tamimi, and others. Among his students were al-Tirmidhi, Ibn Abi Hatim al-Razi, and Ibn Khuzaymah, each of which wrote works on hadith as well. After many studies throughout the Arabian Peninsula, Egypt, Iraq and Syria, he settled down in his hometown of Nishapur where he first met Bukhari, with whom he would have a friendship until his death.
He died in 875 CE in Nishapur, where he was also buried.
His book is considered among Sunni Muslims the most authentic collections of hadith, second only to Sahih Bukhari.
Estimates on how many hadiths are in his books vary widely from 12,000 to 3,033 depending on whether they remove the duplicates, and consider only the text or the isnad as well. The book is said to share about 1900 hadiths with Bukhari's Sahih.
Abul Husayn Muslim ibn al-Hajjaj Qushayri al-Nishapuri see Muslim ibn al-Hajjaj
Muslim ibn al-Hajjaj (Abul Husayn Muslim ibn al-Hajjaj Qushayri al-Nishapuri) (817/821-875). One of the outstanding early collectors of Prophetic traditions. Muslim ibn al-Hajjaj was the author of al-Jami’ al-Sahih – “The Authentic Collection.” Al-Jami’ al-Sahih, along with the like named work of Bukhari, is renowned in Islam as the most authoritative source of reliable hadith. Ranked by some Muslims even over Bukhari’s collection, Ibn al-Hajjaj’s work is in fact superior in its attention to details of isnad and careful arrangement of material under the topical headings. Known for knowledge of fiqh as well as hadith, Ibn al-Hajjaj, like Bukhari, traveled widely in search of learning.
Abul Husayn Muslim ibn al-Hajjaj Qushayri al-Nishapuri, is the author of the second most widely recognized collection of Hadith in Sunni Islam, Sahih Muslim. He was born in the town of Nishapur located in present day northeastern Iran. He was the son of Hajjaj.
Among the author's teachers were included Harmala ibn Yahya, Sa'id ibn Mansur, Abd-Allah ibn Maslamah al-Qa'nabi, al-Dhuhali, al-Bukhari, Ibn Ma'in, Yahya ibn Yahya al-Nishaburi al-Tamimi, and others. Among his students were al-Tirmidhi, Ibn Abi Hatim al-Razi, and Ibn Khuzaymah, each of which wrote works on hadith as well. After many studies throughout the Arabian Peninsula, Egypt, Iraq and Syria, he settled down in his hometown of Nishapur where he first met Bukhari, with whom he would have a friendship until his death.
He died in 875 CE in Nishapur, where he was also buried.
His book is considered among Sunni Muslims the most authentic collections of hadith, second only to Sahih Bukhari.
Estimates on how many hadiths are in his books vary widely from 12,000 to 3,033 depending on whether they remove the duplicates, and consider only the text or the isnad as well. The book is said to share about 1900 hadiths with Bukhari's Sahih.
Abul Husayn Muslim ibn al-Hajjaj Qushayri al-Nishapuri see Muslim ibn al-Hajjaj
Muslim ibn al-Walid al-Ansari
Muslim ibn al-Walid al-Ansari (c. 747-823). Arab poet. He wrote odes, elegies, satires and drinking songs which describe society and social life in the towns.
Muslim ibn al-Walid al-Ansari (c. 747-823). Arab poet. He wrote odes, elegies, satires and drinking songs which describe society and social life in the towns.
Muslim ibn ‘Aqil ibn Abi Talib
Muslim ibn ‘Aqil ibn Abi Talib (Muslim ibn Aqeel ibn Abu Talib) (d. 680). Leading supporter of al-Husayn ibn ‘Ali. He was killed at Kufa by order of ‘Ubayd Allah ibn Ziyad.
Muslim ibn Aqeel, or Muslim ibn Aqil, was the cousin of the third Shi’a Imam, Husayn ibn Ali, and the son of Aqeel ibn Abu Talib. Muslim ibn Aqeel was sent ahead as an envoy to Kufa to see if the people could be trusted to be loyal to the Imam Husayn. He sent word back saying that the people of Kufa were loyal. Muslim ibn Aqeel, with his two children Muhammad ibn Muslim and Ibraheem ibn Muslim, was murdered in the city of Kufa by the new governor, Ibn Ziyad, who was loyal to Yazid ibn Muawiyah.
Husayn ibn Ali received thousands of letters from people of Kufa stating that they were rejecting their governor and asking him to come and serve as their Imam. One letter in particular contained these words: “We invite you to come to Kufa as we have no Imam to guide us. Through you Allah will unite us on the path of truth.” A few days later, the people of Kufa sent an emissary, a special messenger, to Husayn ibn Ali to persuade him to go to Kufa. There followed hundreds of other letters and many special emissaries from the people of Kufa to Husayn ibn Ali.
Receiving so many petitions and messages from Kufa, Husayn ibn Ali decided to send Muslim ibn Aqeel, who was a famous warrior, as his emissary to Kufa to study the situation there and report to Husayn ibn Ali.
He wrote a letter to the people of Kufa and gave it to Muslim ibn Aqeel. In this letter Husayn ibn Ali said, “I am sending my cousin and one of the most trusted ones from my family, Muslim ibn Aqeel, to report to me about your affairs. If his report agrees with what you have written I will soon be with you. You must be clear of the fact that the Imam is the only one who follows the book of Allah, and serves Allah in all matters and affairs with justice, honesty and truth.”
Husayn ibn Ali also said to Muslim ibn Aqeel: “Muslim, the whole world knows that you are one of the bravest warriors. It is just possible that seeing you in Kufa some people may think that our intention is to fight Yazid. Take your two sons Muhammad and Ibrahim with you. When they see you with such young children, they will know that our intentions are peaceful.”
According to reports, Muslim ibn Aqeel’s sons were so young, that they could not even tie up the buttons of their shirts.
The Imam sent three people with Muslim: Qays Ibn Mash'ar, 'Imarah Inb 'Abdullah al-Saluli, and 'Abdul Rahman Ibn 'Abdullah al-Azd, in addition to the messenger from Kufa.
This group set off from Mecca on the 15th of Ramadan. His first destination was Medina, where he left his family and hired two people to guide him on his way. The guides, however, lost their way in the desert and were too weak from lack of water to continue on. However, in their weakened physical state, they managed to show Muslim the right direction before they both died of thirst. Muslim saw this as a bad omen and wrote to al-Husayn asking to be relieved of his mission. Al-Husayn sent back a sharp note accusing Muslim of being cowardly and ordering him to continue to Kufa.
Muslim arrived in Kufa on July 9, 680. He went first to the house of al-Mukhtar ibn Abu 'Ubayd al-Thaqafi, who was highly respected among his people and was a very generous and ambitious man.
More than eighteen thousand people appeared before Muslim ibn Aqeel and enthusiastically pledged their allegiance to Husayn ibn Ali as their Imam and pledged to support Husayn even with their lives. Muslim ibn Aqeel, encouraged by this response, reported to Husayn ibn Ali by letter that he should proceed to Kufa.
The governor of Kufa, al-Nu'man Ibn Bashir, was told of Muslim's arrival, but refused to attack him. Bashir was a mild man and did not want to harm the members of the family of the Prophet, so he did nothing to stop Muslim. Many of the supporters of Yazid saw this lack of action as a sign of weakness and encouraged the caliph to replace Bashir with a stronger man. Yazid then deposed Bashir and replaced him with Ubayd Allah ibn Ziyad. Ibn Ziyad was a resourceful and often cruel politician who spared nothing in order to attain political ends. His strong and ruthless character was exactly what the caliph was looking for in order to gain control in Kufa. Yazid wrote to him, "Go to Kufa, capture Muslim ibn 'Aqil and see what is appropriate to imprison him, send him to exile or kill him."
The morning of his arrival in Kufa, Ibn Ziyad gathered the people at the grand mosque. There he delivered a speech warning them against mutiny and promised them generous rewards for conforming. He said, "Anyone found to be sheltering one of those who scheme against the authority of the commander of the faithful and who does not hand him over will be crucified on the door of his own house".
When Muslim heard of Ibn Ziyad's arrival, he left the house that he was staying at and went to the home of Hani ibn Urwa. Hani was reluctant to let him stay because Muslim was a wanted man, but still treated him with all due respect and hospitality. Sharik ibn al-A'war, a great supporter of 'Ali in addition to enjoying Ibn Ziyad's confidence, was also staying at the home of Hani'. While they were staying there, Sharik fell sick and Sharik knew that Ibn Ziyad would come to pay him a visit during his time of sickness. Sharik devised a plan to assassinate Ibn Ziyad by having Muslim hide in the storage room until the governor felt comfortable in the household and then coming out to kill him when he was at his leisure. When the governor was announced at the door during his visit, Muslim entered the storage room and remained there throughout the duration of the visit. Sharik became very frustrated with Muslim for not following through with the plan. After Ibn Ziyad departed, Sharik and Hani questioned Muslim about his inaction to which he had two reasons. The first is the hadith of Muhammad narrated by 'Ali which says, "Faith stops where murder begins; a faithful man does not murder others". The other reason was the opposition by Hani's wife, who pleaded that he not commit murder in her household. Sharik died three days later.
During this time, ibn Ziyad was working diligently to discover the hiding place of Muslim. He knew that the Shi'as were meeting secretly, but he was not able to figure out the location. Ibn Ziyad decided that the best way to find Muslim would be to infiltrate his inner circle. He called upon his servant, Ma'qil, to meet him. He gave Ma'qil three thousand dirhams and ordered him to meet with the Shi'as. He was to tell them that he was a Syrian slave who had just arrived in the country and wanted to hand deliver a donation to Muslim. Ma'qil entered the grand mosque and was introduced to Muslim. Ma'qil then delieved the money and swore allegiance to him. This servant continued to meet with Muslim in the coming days. No secrets were kept from him, so he kept gathering information, which he then reported back to Ibn Ziyad in the evenings.
With the information from Ma'qil, Ibn Ziyad was able to figure out that Muslim was staying at the house of Hani. The governor gathered some of the friends of Hani and asked why he had not visited in quite a while. They made excuses for him, saying that he had been sick and other similar things. Hani then summoned the governor who accused him of harboring Muslim in his house. Hani denied this claim and things got heated. Ibn Ziyad then called in Ma'qil and had him corroborate the story that Ibn Ziyad was trying to paint. At this point, Hani was arrested. Hani was beaten in the face with an iron-tipped cane, and thrown into prison. Most of the friends of Hani heard that he had been killed from this beating.
When Muslim learned about what happened to Hani, he decided to take action. Muslim ibn Aqeel and his two sons left Hani's house leaving the children with Qadhi Shurayb, a judge, and began to revolt openly. He ordered 'Abdullah ibn Hazim to call upon his men, who lived in the surrounding houses, to gather together. Four thousand men assembled and began chanting the slogan of the Muslims at the battle of Badr, "O Supported One! Annihilate them!" Muslim split them up into four groups, placed them in military formation with himself at the front of the groups, and they began their march towards the governor's mansion.
Ibn Ziyad heard about the march of people who were coming after him just as he was finishing leading prayers at the mosque. He barely had time to escape to the mansion which stood close by before the angry crowd surrounded the place. Ibn Ziyad locked himself in the fortress with thirty of his sympathizers. As the crowd drew near, the people within the mansion knew that they would not be able to resist such a large group. They warned of the evil consequences of their actions and prevailed upon them to change. They shouted that there were reinforcements from the capital Damascus that were on their way. This greatly frightened the rioters and the number quickly dropped to three hundred men. By the time that Muslim went to evening prayers at the great mosque, he was accompanied by only thirty men. By the end of his prayer, all the men had abandoned him. He roamed around the streets of Kufa aimlessly, not knowing where to go. His uprising had failed and he no longer had any supporters.
On the eighth (the day when Husayn ibn Ali converted his pilgrimage (Hajj) into off-seasonal Pilgrimage (Umra) and started his journey from Mecca towards Iraq so to save the sanctity and honor of this sacred place (Kaaba), tired, hungry and exhausted Muslim ibn Aqeel stood in the middle of the street. The owner of one of the houses there was a woman named Taw'ah who had a son named Bilal. Muslim requested for a little water to quench his thirst. The lady, when she learned who he was, invited him in and offered him shelter for the night as she was a lover of Muhammad’s progeny. But when her son, Balil, learned that the man Ibn Ziyad was looking for was in his mother's house, he, in greed of reward, gave the information to a captain in Ibn Ziyad's army.
Early the next morning, five hundred soldiers surrounded the house and demanded Muslim's surrender. Muslim, realizing that he was surrounded, came out with his sword drawn and was ready to live up to his reputation as a fierce fighter. Muslim inflicted serious losses on the attackers, killing many of their men. He was so strong that he would take hold of one man and hurl him on the rooftop!
Muslim came to blows with Bakir ibn Hamran. Bakir injured Muslim by hitting his upper lip and breaking two of his lower teeth. Ibn Aqeel struck back by striking Bakir on the head and again on the shoulder muscle, almost killing him.
After this, the attackers began chucking rocks at Muslim from the house's rooftop. They also set fire to reed bales and threw them off the roof. Muslim's wounds were severe and he was bleeding profusely, but he swore not to be killed except as a free man.
At this point, Ibn Ash'ath gave him a guarantee of security. With this guarantee, Muslim, exhausted, gave himself up and was arrested.
Muslim was taken to the governor's mansion to plead his case before ibn Ziyad. At the gates of the mansion where he was waiting to be summoned in, Muslim saw a urn full of water. He was very thirsty and asked for a glass of water. A slave filled a cup for him and brought it to Muslim. He tried to take a drink, but the cup became full of blood from the wounds in his mouth. During his third attempt to drink a cup of water, his front two teeth fell into the cup, so he gave up on the notion of drinking water. He said, "Had it been prescribed in destiny for me to drink it, I would have drunk it."
Muslim was then escorted into the chambers of Ibn Ziyad, but Muslim did not greet the governor. Muslim refused to acknowledge ibn Ziyad as his leader. To this, ibn Ziyad laughed and said, "Whether you greet or not, you shall be killed."
Ibn Ziyad then asked him if he had any last wishes. Muslim asked to convey his will to some of his people. He was granted permission and chose Umar ibn Sa'd to tell his secrets to. Muslim ibn Aqeel said to Ibn Sa'd: “I owe a debt which should be discharged by selling off my sword and armor. Secondly I want my body to be given a proper burial. Thirdly, I want a message sent to Husayn ibn Ali advising him not to come to Kufa.” Umar ibn Sa'd stood up and walked over to Ibn Ziyad to reveal the secret with which he had been entrusted by Muslim. The governor reproached Ibn Sa'd for not keeping his cousin's secret, but then shared these requests with the court and agreed to the first request while refusing the last two. He then ordered Muslim ibn Aqeel to be taken to the roof of the palace to be executed.
Ibn Ziyad put Bakir in charge of Muslim's execution because he had been badly wounded by Muslim in the fight. They went to the top of the fortress, Muslim was decapitated in front of the people, his head was thrown down first and then followed by his body. Hani was also executed. They were executed in this way in order to intimidate the populace. Ibn Ziyad ordered that the bodies of these two men be dragged by their feet through the streets and marketplaces in Kufa. Muslim's body was then crucified upside down and the heads of Muslim and Hani were sent to Yazid to be displayed on the streets of Damascus.
Muslim bin Aqeel’s two sons, Mohammad and Ibrahim, also were killed in Kufa.
While Muslim was not killed at Karbala, he is counted as the one of the martyrs of the battle.
The Shi'is recommend visiting his grave in Kufa and there are certain prayrers that are to be recited there.
Muslim ibn Aqeel ibn Abu Talib see Muslim ibn ‘Aqil ibn Abi Talib
Muslim ibn ‘Aqil ibn Abi Talib (Muslim ibn Aqeel ibn Abu Talib) (d. 680). Leading supporter of al-Husayn ibn ‘Ali. He was killed at Kufa by order of ‘Ubayd Allah ibn Ziyad.
Muslim ibn Aqeel, or Muslim ibn Aqil, was the cousin of the third Shi’a Imam, Husayn ibn Ali, and the son of Aqeel ibn Abu Talib. Muslim ibn Aqeel was sent ahead as an envoy to Kufa to see if the people could be trusted to be loyal to the Imam Husayn. He sent word back saying that the people of Kufa were loyal. Muslim ibn Aqeel, with his two children Muhammad ibn Muslim and Ibraheem ibn Muslim, was murdered in the city of Kufa by the new governor, Ibn Ziyad, who was loyal to Yazid ibn Muawiyah.
Husayn ibn Ali received thousands of letters from people of Kufa stating that they were rejecting their governor and asking him to come and serve as their Imam. One letter in particular contained these words: “We invite you to come to Kufa as we have no Imam to guide us. Through you Allah will unite us on the path of truth.” A few days later, the people of Kufa sent an emissary, a special messenger, to Husayn ibn Ali to persuade him to go to Kufa. There followed hundreds of other letters and many special emissaries from the people of Kufa to Husayn ibn Ali.
Receiving so many petitions and messages from Kufa, Husayn ibn Ali decided to send Muslim ibn Aqeel, who was a famous warrior, as his emissary to Kufa to study the situation there and report to Husayn ibn Ali.
He wrote a letter to the people of Kufa and gave it to Muslim ibn Aqeel. In this letter Husayn ibn Ali said, “I am sending my cousin and one of the most trusted ones from my family, Muslim ibn Aqeel, to report to me about your affairs. If his report agrees with what you have written I will soon be with you. You must be clear of the fact that the Imam is the only one who follows the book of Allah, and serves Allah in all matters and affairs with justice, honesty and truth.”
Husayn ibn Ali also said to Muslim ibn Aqeel: “Muslim, the whole world knows that you are one of the bravest warriors. It is just possible that seeing you in Kufa some people may think that our intention is to fight Yazid. Take your two sons Muhammad and Ibrahim with you. When they see you with such young children, they will know that our intentions are peaceful.”
According to reports, Muslim ibn Aqeel’s sons were so young, that they could not even tie up the buttons of their shirts.
The Imam sent three people with Muslim: Qays Ibn Mash'ar, 'Imarah Inb 'Abdullah al-Saluli, and 'Abdul Rahman Ibn 'Abdullah al-Azd, in addition to the messenger from Kufa.
This group set off from Mecca on the 15th of Ramadan. His first destination was Medina, where he left his family and hired two people to guide him on his way. The guides, however, lost their way in the desert and were too weak from lack of water to continue on. However, in their weakened physical state, they managed to show Muslim the right direction before they both died of thirst. Muslim saw this as a bad omen and wrote to al-Husayn asking to be relieved of his mission. Al-Husayn sent back a sharp note accusing Muslim of being cowardly and ordering him to continue to Kufa.
Muslim arrived in Kufa on July 9, 680. He went first to the house of al-Mukhtar ibn Abu 'Ubayd al-Thaqafi, who was highly respected among his people and was a very generous and ambitious man.
More than eighteen thousand people appeared before Muslim ibn Aqeel and enthusiastically pledged their allegiance to Husayn ibn Ali as their Imam and pledged to support Husayn even with their lives. Muslim ibn Aqeel, encouraged by this response, reported to Husayn ibn Ali by letter that he should proceed to Kufa.
The governor of Kufa, al-Nu'man Ibn Bashir, was told of Muslim's arrival, but refused to attack him. Bashir was a mild man and did not want to harm the members of the family of the Prophet, so he did nothing to stop Muslim. Many of the supporters of Yazid saw this lack of action as a sign of weakness and encouraged the caliph to replace Bashir with a stronger man. Yazid then deposed Bashir and replaced him with Ubayd Allah ibn Ziyad. Ibn Ziyad was a resourceful and often cruel politician who spared nothing in order to attain political ends. His strong and ruthless character was exactly what the caliph was looking for in order to gain control in Kufa. Yazid wrote to him, "Go to Kufa, capture Muslim ibn 'Aqil and see what is appropriate to imprison him, send him to exile or kill him."
The morning of his arrival in Kufa, Ibn Ziyad gathered the people at the grand mosque. There he delivered a speech warning them against mutiny and promised them generous rewards for conforming. He said, "Anyone found to be sheltering one of those who scheme against the authority of the commander of the faithful and who does not hand him over will be crucified on the door of his own house".
When Muslim heard of Ibn Ziyad's arrival, he left the house that he was staying at and went to the home of Hani ibn Urwa. Hani was reluctant to let him stay because Muslim was a wanted man, but still treated him with all due respect and hospitality. Sharik ibn al-A'war, a great supporter of 'Ali in addition to enjoying Ibn Ziyad's confidence, was also staying at the home of Hani'. While they were staying there, Sharik fell sick and Sharik knew that Ibn Ziyad would come to pay him a visit during his time of sickness. Sharik devised a plan to assassinate Ibn Ziyad by having Muslim hide in the storage room until the governor felt comfortable in the household and then coming out to kill him when he was at his leisure. When the governor was announced at the door during his visit, Muslim entered the storage room and remained there throughout the duration of the visit. Sharik became very frustrated with Muslim for not following through with the plan. After Ibn Ziyad departed, Sharik and Hani questioned Muslim about his inaction to which he had two reasons. The first is the hadith of Muhammad narrated by 'Ali which says, "Faith stops where murder begins; a faithful man does not murder others". The other reason was the opposition by Hani's wife, who pleaded that he not commit murder in her household. Sharik died three days later.
During this time, ibn Ziyad was working diligently to discover the hiding place of Muslim. He knew that the Shi'as were meeting secretly, but he was not able to figure out the location. Ibn Ziyad decided that the best way to find Muslim would be to infiltrate his inner circle. He called upon his servant, Ma'qil, to meet him. He gave Ma'qil three thousand dirhams and ordered him to meet with the Shi'as. He was to tell them that he was a Syrian slave who had just arrived in the country and wanted to hand deliver a donation to Muslim. Ma'qil entered the grand mosque and was introduced to Muslim. Ma'qil then delieved the money and swore allegiance to him. This servant continued to meet with Muslim in the coming days. No secrets were kept from him, so he kept gathering information, which he then reported back to Ibn Ziyad in the evenings.
With the information from Ma'qil, Ibn Ziyad was able to figure out that Muslim was staying at the house of Hani. The governor gathered some of the friends of Hani and asked why he had not visited in quite a while. They made excuses for him, saying that he had been sick and other similar things. Hani then summoned the governor who accused him of harboring Muslim in his house. Hani denied this claim and things got heated. Ibn Ziyad then called in Ma'qil and had him corroborate the story that Ibn Ziyad was trying to paint. At this point, Hani was arrested. Hani was beaten in the face with an iron-tipped cane, and thrown into prison. Most of the friends of Hani heard that he had been killed from this beating.
When Muslim learned about what happened to Hani, he decided to take action. Muslim ibn Aqeel and his two sons left Hani's house leaving the children with Qadhi Shurayb, a judge, and began to revolt openly. He ordered 'Abdullah ibn Hazim to call upon his men, who lived in the surrounding houses, to gather together. Four thousand men assembled and began chanting the slogan of the Muslims at the battle of Badr, "O Supported One! Annihilate them!" Muslim split them up into four groups, placed them in military formation with himself at the front of the groups, and they began their march towards the governor's mansion.
Ibn Ziyad heard about the march of people who were coming after him just as he was finishing leading prayers at the mosque. He barely had time to escape to the mansion which stood close by before the angry crowd surrounded the place. Ibn Ziyad locked himself in the fortress with thirty of his sympathizers. As the crowd drew near, the people within the mansion knew that they would not be able to resist such a large group. They warned of the evil consequences of their actions and prevailed upon them to change. They shouted that there were reinforcements from the capital Damascus that were on their way. This greatly frightened the rioters and the number quickly dropped to three hundred men. By the time that Muslim went to evening prayers at the great mosque, he was accompanied by only thirty men. By the end of his prayer, all the men had abandoned him. He roamed around the streets of Kufa aimlessly, not knowing where to go. His uprising had failed and he no longer had any supporters.
On the eighth (the day when Husayn ibn Ali converted his pilgrimage (Hajj) into off-seasonal Pilgrimage (Umra) and started his journey from Mecca towards Iraq so to save the sanctity and honor of this sacred place (Kaaba), tired, hungry and exhausted Muslim ibn Aqeel stood in the middle of the street. The owner of one of the houses there was a woman named Taw'ah who had a son named Bilal. Muslim requested for a little water to quench his thirst. The lady, when she learned who he was, invited him in and offered him shelter for the night as she was a lover of Muhammad’s progeny. But when her son, Balil, learned that the man Ibn Ziyad was looking for was in his mother's house, he, in greed of reward, gave the information to a captain in Ibn Ziyad's army.
Early the next morning, five hundred soldiers surrounded the house and demanded Muslim's surrender. Muslim, realizing that he was surrounded, came out with his sword drawn and was ready to live up to his reputation as a fierce fighter. Muslim inflicted serious losses on the attackers, killing many of their men. He was so strong that he would take hold of one man and hurl him on the rooftop!
Muslim came to blows with Bakir ibn Hamran. Bakir injured Muslim by hitting his upper lip and breaking two of his lower teeth. Ibn Aqeel struck back by striking Bakir on the head and again on the shoulder muscle, almost killing him.
After this, the attackers began chucking rocks at Muslim from the house's rooftop. They also set fire to reed bales and threw them off the roof. Muslim's wounds were severe and he was bleeding profusely, but he swore not to be killed except as a free man.
At this point, Ibn Ash'ath gave him a guarantee of security. With this guarantee, Muslim, exhausted, gave himself up and was arrested.
Muslim was taken to the governor's mansion to plead his case before ibn Ziyad. At the gates of the mansion where he was waiting to be summoned in, Muslim saw a urn full of water. He was very thirsty and asked for a glass of water. A slave filled a cup for him and brought it to Muslim. He tried to take a drink, but the cup became full of blood from the wounds in his mouth. During his third attempt to drink a cup of water, his front two teeth fell into the cup, so he gave up on the notion of drinking water. He said, "Had it been prescribed in destiny for me to drink it, I would have drunk it."
Muslim was then escorted into the chambers of Ibn Ziyad, but Muslim did not greet the governor. Muslim refused to acknowledge ibn Ziyad as his leader. To this, ibn Ziyad laughed and said, "Whether you greet or not, you shall be killed."
Ibn Ziyad then asked him if he had any last wishes. Muslim asked to convey his will to some of his people. He was granted permission and chose Umar ibn Sa'd to tell his secrets to. Muslim ibn Aqeel said to Ibn Sa'd: “I owe a debt which should be discharged by selling off my sword and armor. Secondly I want my body to be given a proper burial. Thirdly, I want a message sent to Husayn ibn Ali advising him not to come to Kufa.” Umar ibn Sa'd stood up and walked over to Ibn Ziyad to reveal the secret with which he had been entrusted by Muslim. The governor reproached Ibn Sa'd for not keeping his cousin's secret, but then shared these requests with the court and agreed to the first request while refusing the last two. He then ordered Muslim ibn Aqeel to be taken to the roof of the palace to be executed.
Ibn Ziyad put Bakir in charge of Muslim's execution because he had been badly wounded by Muslim in the fight. They went to the top of the fortress, Muslim was decapitated in front of the people, his head was thrown down first and then followed by his body. Hani was also executed. They were executed in this way in order to intimidate the populace. Ibn Ziyad ordered that the bodies of these two men be dragged by their feet through the streets and marketplaces in Kufa. Muslim's body was then crucified upside down and the heads of Muslim and Hani were sent to Yazid to be displayed on the streets of Damascus.
Muslim bin Aqeel’s two sons, Mohammad and Ibrahim, also were killed in Kufa.
While Muslim was not killed at Karbala, he is counted as the one of the martyrs of the battle.
The Shi'is recommend visiting his grave in Kufa and there are certain prayrers that are to be recited there.
Muslim ibn Aqeel ibn Abu Talib see Muslim ibn ‘Aqil ibn Abi Talib
Muslim ibn Quraysh, Sharaf al-Dawla
Muslim ibn Quraysh, Sharaf al-Dawla (b. 1022). Most important ruler of the Bedouin Arab dynasty of the ‘Uqaylids (r.1042-1085). In 1066, he concluded an alliance with the Great Saljuq Alp Arslan, who granted him several towns in al-Jazira. With the help of Alp Arslan’s son, Malik Shah I, Muslim took Aleppo, Baghdad, Edessa and Harran. Later, however, he joined forces with the Fatimid Caliph al-Mustansir bi-‘llah. After his death, Turkish generals of the Saljuqs became the rulers of Syria and al-Jazira.
Sharaf al-Dawla Muslim ibn Quraysh see Muslim ibn Quraysh, Sharaf al-Dawla
Muslim ibn Quraysh, Sharaf al-Dawla (b. 1022). Most important ruler of the Bedouin Arab dynasty of the ‘Uqaylids (r.1042-1085). In 1066, he concluded an alliance with the Great Saljuq Alp Arslan, who granted him several towns in al-Jazira. With the help of Alp Arslan’s son, Malik Shah I, Muslim took Aleppo, Baghdad, Edessa and Harran. Later, however, he joined forces with the Fatimid Caliph al-Mustansir bi-‘llah. After his death, Turkish generals of the Saljuqs became the rulers of Syria and al-Jazira.
Sharaf al-Dawla Muslim ibn Quraysh see Muslim ibn Quraysh, Sharaf al-Dawla
Muslim ibn ‘Uqba
Muslim ibn ‘Uqba. Commander of the Umayyad Caliphs Mu‘awiya I and Yazid I during the seventh century. He led the expedition against Medina to bring the Helpers back to obedience, and died before reaching Mecca to deal with ‘Abd Allah ibn al-Zubayr.
Muslim ibn ‘Uqba. Commander of the Umayyad Caliphs Mu‘awiya I and Yazid I during the seventh century. He led the expedition against Medina to bring the Helpers back to obedience, and died before reaching Mecca to deal with ‘Abd Allah ibn al-Zubayr.
Mussurumin
Mussurumin. In Brazil, a black Islamic slave.
Mussurumin. In Brazil, a black Islamic slave.
Mustafa
Mustafa. Name of several princes belonging to the Ottoman dynasty. Among them may be mentioned Mustafa Celebi (d. 1422 or 1430), Duzme, the eldest son of Sultan Bayezid I and counter-sultan or pretender; Mustafa Celebi (d. 1423), Kucuk Mustafa, son of Sultan Muhammad I and counter-sultan; and Mustafa (1515-1553), son of Suleyman II, who was executed at the orders of his father.
Mustafa. Name of several princes belonging to the Ottoman dynasty. Among them may be mentioned Mustafa Celebi (d. 1422 or 1430), Duzme, the eldest son of Sultan Bayezid I and counter-sultan or pretender; Mustafa Celebi (d. 1423), Kucuk Mustafa, son of Sultan Muhammad I and counter-sultan; and Mustafa (1515-1553), son of Suleyman II, who was executed at the orders of his father.
Mustafa I
Mustafa I (Mustafa I Deli) (b. 1591/1592 in Manisa Palace – d. January 20, 1639 at Topkapi Palace, Istanbul). Ottoman sultan twice (r.1617-1618 and 1622-1623).
Mustafa was born in Manisa in what is today Turkey. In 1617, Mustafa was instated as sultan, but was unable to take personal control of the empire.
In 1618, Mustafa was removed from power, and the young but apt Osman II took over.
On May 19, 1622, afraid for their own position, the Janissaries had Osman removed and soon killed. With solely their own interests in mind, they put Mustafa back in the position of sultan and formal ruler.
In 1623, Mustafa did not remain in power long, and was removed for a second time. He was replaced by the eleven year old Murad IV.
On January 20, 1639, Mustafa died in Istanbul.
Mustafa I Deli, the son of Mehmed III, was the Sultan of the Ottoman Empire from 1617 to 1618 and from 1622 to 1623. His mother was Valide Sultan Handan Sultan, an ethnic Greek originally named Helena.
The brother of Ahmed I (1603–17), who died because of typhus at a young age, Mustafa I was reported to be mentally retarded or at least neurotic and was never more than a tool of court cliques at the Topkapı Palace. During the reign of his brother, he was confined to his room in virtual imprisonment, a system called Kafes, for fourteen years.
In 1618, after a short rule, he was deposed in favor of his young nephew Osman II (1618–22) and was sent back to Kafes. The conflict between the Janissaries and Osman II presented him with a second chance. After the assassination of Osman II in 1622 by Janisaries, he was placed back on the throne and held it for another year. He had the participants in the coup against Osman II executed and believed that Osman II was still alive. He was seen searching for him throughout the palace, knocking on doors and crying out to his nephew to relieve him from the burden of sovereignty. His inability to rule led to deposition and confinement by Osman II's younger half-brother, Murad IV (1623–40). He died sixteen years later.
Mustafa I Deli see Mustafa I
Mustafa I (Mustafa I Deli) (b. 1591/1592 in Manisa Palace – d. January 20, 1639 at Topkapi Palace, Istanbul). Ottoman sultan twice (r.1617-1618 and 1622-1623).
Mustafa was born in Manisa in what is today Turkey. In 1617, Mustafa was instated as sultan, but was unable to take personal control of the empire.
In 1618, Mustafa was removed from power, and the young but apt Osman II took over.
On May 19, 1622, afraid for their own position, the Janissaries had Osman removed and soon killed. With solely their own interests in mind, they put Mustafa back in the position of sultan and formal ruler.
In 1623, Mustafa did not remain in power long, and was removed for a second time. He was replaced by the eleven year old Murad IV.
On January 20, 1639, Mustafa died in Istanbul.
Mustafa I Deli, the son of Mehmed III, was the Sultan of the Ottoman Empire from 1617 to 1618 and from 1622 to 1623. His mother was Valide Sultan Handan Sultan, an ethnic Greek originally named Helena.
The brother of Ahmed I (1603–17), who died because of typhus at a young age, Mustafa I was reported to be mentally retarded or at least neurotic and was never more than a tool of court cliques at the Topkapı Palace. During the reign of his brother, he was confined to his room in virtual imprisonment, a system called Kafes, for fourteen years.
In 1618, after a short rule, he was deposed in favor of his young nephew Osman II (1618–22) and was sent back to Kafes. The conflict between the Janissaries and Osman II presented him with a second chance. After the assassination of Osman II in 1622 by Janisaries, he was placed back on the throne and held it for another year. He had the participants in the coup against Osman II executed and believed that Osman II was still alive. He was seen searching for him throughout the palace, knocking on doors and crying out to his nephew to relieve him from the burden of sovereignty. His inability to rule led to deposition and confinement by Osman II's younger half-brother, Murad IV (1623–40). He died sixteen years later.
Mustafa I Deli see Mustafa I
Mustafa II
Mustafa II (Mustafa II Ghazi) (Muṣṭafā-yi sānī) (February 6/June 5, 1664 – December 28/30, 1703). Ottoman sultan (r.1695-1703). In 1699, peace was concluded with Austria, Poland and Venice at Carlowicz. The sultan abdicated in 1703 and died in the same year. Under him, the imperial cipher (in Turkish, tughra) appeared for the first time on the Ottoman coins.
Mustafa II Ghazi was the Sultan of the Ottoman Empire from 1695 to 1703. He was born at Edirne Palace a son of sultan Mehmed IV (1648–87) and his mother Valide Sultan Mah-Para Ummatullah Rabia Gül-Nush, originally named Evemia, who was of Greek Cretan descent. Mustafa II abdicated in favor of his brother Ahmed III (1703–30) in 1703.
The most traumatic event of his reign was the loss of Hungary by the Treaty of Karlowitz in 1699. This event marked the beginning of the long decline of the Ottoman Empire.
At the end of his reign, Mustafa II sought to restore power to the Sultanate, which had been an increasingly symbolic position since the middle of the 17th century, when Mehmed IV had signed over his executive powers to the Grand Vizier. Mustafa II's strategy was to create an alternative base of power for himself by making the position of timars, the Ottoman cavalrymen, hereditary and thus loyal to him. The timars, however, were at this point increasingly an obsolete part of the Ottoman military machine.
The strategem (called the "Edirne event" by historians) failed, and Mustafa II was deposed in the same year, 1703. He died at Topkapi Palace, Istanbul.
He married twice, to Valide Sultan Saliha Sabkati, mother of Mahmud I, and to Valide Sultan Shehsuvar, mother of Osman III.
Mustafa II Ghazi see Mustafa II
Mustafa-yi sani see Mustafa II
Mustafa II (Mustafa II Ghazi) (Muṣṭafā-yi sānī) (February 6/June 5, 1664 – December 28/30, 1703). Ottoman sultan (r.1695-1703). In 1699, peace was concluded with Austria, Poland and Venice at Carlowicz. The sultan abdicated in 1703 and died in the same year. Under him, the imperial cipher (in Turkish, tughra) appeared for the first time on the Ottoman coins.
Mustafa II Ghazi was the Sultan of the Ottoman Empire from 1695 to 1703. He was born at Edirne Palace a son of sultan Mehmed IV (1648–87) and his mother Valide Sultan Mah-Para Ummatullah Rabia Gül-Nush, originally named Evemia, who was of Greek Cretan descent. Mustafa II abdicated in favor of his brother Ahmed III (1703–30) in 1703.
The most traumatic event of his reign was the loss of Hungary by the Treaty of Karlowitz in 1699. This event marked the beginning of the long decline of the Ottoman Empire.
At the end of his reign, Mustafa II sought to restore power to the Sultanate, which had been an increasingly symbolic position since the middle of the 17th century, when Mehmed IV had signed over his executive powers to the Grand Vizier. Mustafa II's strategy was to create an alternative base of power for himself by making the position of timars, the Ottoman cavalrymen, hereditary and thus loyal to him. The timars, however, were at this point increasingly an obsolete part of the Ottoman military machine.
The strategem (called the "Edirne event" by historians) failed, and Mustafa II was deposed in the same year, 1703. He died at Topkapi Palace, Istanbul.
He married twice, to Valide Sultan Saliha Sabkati, mother of Mahmud I, and to Valide Sultan Shehsuvar, mother of Osman III.
Mustafa II Ghazi see Mustafa II
Mustafa-yi sani see Mustafa II
Mustafa III
Mustafa III (Muṣṭafā-yi sālis) (January 18/28, 1717 – January 21, 1774) . Ottoman sultan (r.1757-1774). In 1768, a disastrous war with Russia broke out. Mustafa III is praised in the Turkish sources as a good ruler.
Mustafa III was the Sultan of the Ottoman Empire from 1757 to 1774. He was a son of Sultan Ahmed III (1703–30) and was succeeded by his brother Abdul Hamid I (1774–89). He was born in Edirne. His mother was Valide Sultan Amina Mihr-i Shah.
An energetic and perceptive ruler, Mustafa III sought to modernize the army and the internal state machinery to bring his empire in line with the Powers of Europe.
Unfortunately, the Ottoman state had declined so far that any general attempts at modernization were too little too late, while any major plans to change the administrative status quo immediately roused the conservative Janissaries and imams to the point of rebellion. Mustafa III did secure the services of foreign generals to initiate a reform of the infantry and artillery. The Sultan also ordered the founding of Academies for Mathematics, Navigation and the Sciences.
Well aware of his own military weakness, Mustafa III assiduously avoided war and was powerless to prevent the annexation of the Crimea by Catherine II of Russia (1762–96). However this action, combined with further Russian aggression in Poland compelled Mustafa III to declare war on Russia shortly before his death.
He died at Topkapi Palace, Istanbul.
Mustafa married Valide Sultan Mihr-i shah (originally from Genoa), and had two sons: Selim, son of Mihr-i shah, and Mohammed. He also had five daughters.
Mustafa-yi salis see Mustafa III
Mustafa III (Muṣṭafā-yi sālis) (January 18/28, 1717 – January 21, 1774) . Ottoman sultan (r.1757-1774). In 1768, a disastrous war with Russia broke out. Mustafa III is praised in the Turkish sources as a good ruler.
Mustafa III was the Sultan of the Ottoman Empire from 1757 to 1774. He was a son of Sultan Ahmed III (1703–30) and was succeeded by his brother Abdul Hamid I (1774–89). He was born in Edirne. His mother was Valide Sultan Amina Mihr-i Shah.
An energetic and perceptive ruler, Mustafa III sought to modernize the army and the internal state machinery to bring his empire in line with the Powers of Europe.
Unfortunately, the Ottoman state had declined so far that any general attempts at modernization were too little too late, while any major plans to change the administrative status quo immediately roused the conservative Janissaries and imams to the point of rebellion. Mustafa III did secure the services of foreign generals to initiate a reform of the infantry and artillery. The Sultan also ordered the founding of Academies for Mathematics, Navigation and the Sciences.
Well aware of his own military weakness, Mustafa III assiduously avoided war and was powerless to prevent the annexation of the Crimea by Catherine II of Russia (1762–96). However this action, combined with further Russian aggression in Poland compelled Mustafa III to declare war on Russia shortly before his death.
He died at Topkapi Palace, Istanbul.
Mustafa married Valide Sultan Mihr-i shah (originally from Genoa), and had two sons: Selim, son of Mihr-i shah, and Mohammed. He also had five daughters.
Mustafa-yi salis see Mustafa III
Mustafa ‘Abd al-Raziq
Mustafa ‘Abd al-Raziq (1882-1946). Egyptian journalist who became Rector of al-Azhar. He was a disciple of Muhammad ‘Abduh.
Raziq, Mustafa 'Abd al- see Mustafa ‘Abd al-Raziq
Mustafa ‘Abd al-Raziq (1882-1946). Egyptian journalist who became Rector of al-Azhar. He was a disciple of Muhammad ‘Abduh.
Raziq, Mustafa 'Abd al- see Mustafa ‘Abd al-Raziq
Mustafa ‘Ali
Mustafa ‘Ali (Gelibolulu Mustafa Âlî bin Ahmed bin Abdülmevlâ Çelebi</I) (b. 1541, Gallipoli - d. 1600 in Jeddah). One of the most outstanding representatives of Turkish literature of the sixteenth century. He owes his fame to a history of Islam, extremely valuable for the century in which he lived. Mustafa 'Ali was an Ottoman historian and bureaucrat of Croatian ancestry. He also wrote poetry and essays on religious and other subjects.
'Ali, Mustafa see Mustafa ‘Ali
Gelibolulu Mustafa Âlî bin Ahmed bin Abdülmevlâ Çelebi see Mustafa ‘Ali
Mustafa ‘Ali (Gelibolulu Mustafa Âlî bin Ahmed bin Abdülmevlâ Çelebi</I) (b. 1541, Gallipoli - d. 1600 in Jeddah). One of the most outstanding representatives of Turkish literature of the sixteenth century. He owes his fame to a history of Islam, extremely valuable for the century in which he lived. Mustafa 'Ali was an Ottoman historian and bureaucrat of Croatian ancestry. He also wrote poetry and essays on religious and other subjects.
'Ali, Mustafa see Mustafa ‘Ali
Gelibolulu Mustafa Âlî bin Ahmed bin Abdülmevlâ Çelebi see Mustafa ‘Ali
Mustafa Barzani, Mulla
Mustafa Barzani, Mulla (Mulla Mustafa Barzani) (Mustafa Barzani) (Mistefa Barzani) (Muṣṭafa al-Barzānī) (b. March 14, 1903, Barzān, Iraq — d. March 1, 1979, Washington, D.C., United States). Kurdish leader from Iraq. His father, Shaykh ‘Abd al-Salam was hanged in Mosul in 1915 for his defiance of the Ottoman state, and his brother Shaykh Ahmad was defeated by the Iraqi army with the help of the British Royal Air Force. In 1943, Mulla Mustafa raised a revolt in northern Iraq but was expelled into Persia, where the Kurdish Democratic Party (KDP) had been founded in Mahabad. In 1947, he was chased back into Iraq and escaped to the Soviet Union where he stayed until 1948. During his absence, the KPD was led by Ibrahim Ahmad, under whom it gradually developed into a political as distinct from a nationalist party, which led to a rift in the Kurdish movement in later years. After the Revolution of 1958, ‘Abd al-Karim Qasim invited Mulla Mustafa back to Iraq, but by 1961 relations with the government had greatly deteriorated and fighting began. In 1970, a Manifesto for Kurdish autonomy was announced, but by 1973 Mulla Mustafa had come to the conclusion that the Ba‘th government of Iraq did not have any serious intention of implementing it. He had resumed his relations with Persia and began a serious dialogue with the United States. In 1975, Saddam Hussein and the Shah of Iran signed the Algiers Agreement, which effectively ended Iranian support to the Kurds. Mulla Mustafa went into exile in Tehran, and eventually died in the United States. The leadership of the KPD passed to his son Mas‘ud. A new movement, the Patriotic Union of Kurdistan, was formed by Jalal Talabani.
Muṣṭafa al-Barzānī was the Kurdish military leader who for 50 years strove to create an independent nation for the millions of Kurds living on the borders of Iran, Iraq, and the Soviet Union.
The son of a landlord, Barzānī succeeded his elder brother, Shaykh Ahmad (Sheikh Ahmed), who led the Kurdish national struggle from World War I until the late 1930s. In 1946 Barzānī emerged as commander of the army of the short-lived Kurdish Mahabad Republic, which had been established with Soviet aid in northwestern Iran. After the Soviet forces withdrew in 1947, the republic was overrun by Iran’s army, and Barzānī took refuge in Soviet Azerbaijan, where he remained until he was allowed to return to Iraq after that country’s 1958 revolution. Barzānī rejected the Iraqi government’s subsequent offer of autonomy for the Kurdish area in northern Iraq, and in 1960 he escaped to the mountains and started a guerrilla war against the Iraqi forces. After 10 years of intermittent fighting, a cease-fire agreement was reached followed by a general amnesty for the insurgent Kurds, and in 1974 a law defining the Kurdish autonomous region was promulgated by Iraq. Barzānī found this compromise unacceptable and ordered his Pesh Merga (“Forward to Death”) Kurdish forces to resume fighting, this time with considerable support from Iran. When Iranian support ended in 1975, the Kurdish guerrillas were overrun by the Iraqi forces. Barzānī took up residence in Tehrān but then requested asylum in the United States. He went into exile in the United States, and died on March 1, 1979, in Georgetown Hospital in Washington, DC. He was buried just west of Mahabad, in Iranian Kurdistan.
In October, 1993, Barzani's remains were brought across the border from Iran to Iraqi Kurdistan, to be reburied in the land he fought for.
Barzani's son, Massoud Barzani, is the current leader of the KDP and was re-elected as the President of the Iraqi Kurdistan region by the Parliament of Iraqi Kurdistan in July 2009.
Barzani was the primary political and military leader of the Kurdish revolution until his death in March 1979. He led campaigns of armed struggle against both the Iraqi and Iranian governments. His family now dictates Iraqi Kurdistan and have been in power for more than 50 years.
Mulla Mustafa Barzani see Mustafa Barzani, Mulla
Barzani, Mulla Mustafa see Mustafa Barzani, Mulla
Mustafa Barzani see Mustafa Barzani, Mulla
Mistefa Barzani see Mustafa Barzani, Mulla
Mustafa al-Barzani see Mustafa Barzani, Mulla
Barzani, Mistefa see Mustafa Barzani, Mulla
Mustafa Barzani, Mulla (Mulla Mustafa Barzani) (Mustafa Barzani) (Mistefa Barzani) (Muṣṭafa al-Barzānī) (b. March 14, 1903, Barzān, Iraq — d. March 1, 1979, Washington, D.C., United States). Kurdish leader from Iraq. His father, Shaykh ‘Abd al-Salam was hanged in Mosul in 1915 for his defiance of the Ottoman state, and his brother Shaykh Ahmad was defeated by the Iraqi army with the help of the British Royal Air Force. In 1943, Mulla Mustafa raised a revolt in northern Iraq but was expelled into Persia, where the Kurdish Democratic Party (KDP) had been founded in Mahabad. In 1947, he was chased back into Iraq and escaped to the Soviet Union where he stayed until 1948. During his absence, the KPD was led by Ibrahim Ahmad, under whom it gradually developed into a political as distinct from a nationalist party, which led to a rift in the Kurdish movement in later years. After the Revolution of 1958, ‘Abd al-Karim Qasim invited Mulla Mustafa back to Iraq, but by 1961 relations with the government had greatly deteriorated and fighting began. In 1970, a Manifesto for Kurdish autonomy was announced, but by 1973 Mulla Mustafa had come to the conclusion that the Ba‘th government of Iraq did not have any serious intention of implementing it. He had resumed his relations with Persia and began a serious dialogue with the United States. In 1975, Saddam Hussein and the Shah of Iran signed the Algiers Agreement, which effectively ended Iranian support to the Kurds. Mulla Mustafa went into exile in Tehran, and eventually died in the United States. The leadership of the KPD passed to his son Mas‘ud. A new movement, the Patriotic Union of Kurdistan, was formed by Jalal Talabani.
Muṣṭafa al-Barzānī was the Kurdish military leader who for 50 years strove to create an independent nation for the millions of Kurds living on the borders of Iran, Iraq, and the Soviet Union.
The son of a landlord, Barzānī succeeded his elder brother, Shaykh Ahmad (Sheikh Ahmed), who led the Kurdish national struggle from World War I until the late 1930s. In 1946 Barzānī emerged as commander of the army of the short-lived Kurdish Mahabad Republic, which had been established with Soviet aid in northwestern Iran. After the Soviet forces withdrew in 1947, the republic was overrun by Iran’s army, and Barzānī took refuge in Soviet Azerbaijan, where he remained until he was allowed to return to Iraq after that country’s 1958 revolution. Barzānī rejected the Iraqi government’s subsequent offer of autonomy for the Kurdish area in northern Iraq, and in 1960 he escaped to the mountains and started a guerrilla war against the Iraqi forces. After 10 years of intermittent fighting, a cease-fire agreement was reached followed by a general amnesty for the insurgent Kurds, and in 1974 a law defining the Kurdish autonomous region was promulgated by Iraq. Barzānī found this compromise unacceptable and ordered his Pesh Merga (“Forward to Death”) Kurdish forces to resume fighting, this time with considerable support from Iran. When Iranian support ended in 1975, the Kurdish guerrillas were overrun by the Iraqi forces. Barzānī took up residence in Tehrān but then requested asylum in the United States. He went into exile in the United States, and died on March 1, 1979, in Georgetown Hospital in Washington, DC. He was buried just west of Mahabad, in Iranian Kurdistan.
In October, 1993, Barzani's remains were brought across the border from Iran to Iraqi Kurdistan, to be reburied in the land he fought for.
Barzani's son, Massoud Barzani, is the current leader of the KDP and was re-elected as the President of the Iraqi Kurdistan region by the Parliament of Iraqi Kurdistan in July 2009.
Barzani was the primary political and military leader of the Kurdish revolution until his death in March 1979. He led campaigns of armed struggle against both the Iraqi and Iranian governments. His family now dictates Iraqi Kurdistan and have been in power for more than 50 years.
Mulla Mustafa Barzani see Mustafa Barzani, Mulla
Barzani, Mulla Mustafa see Mustafa Barzani, Mulla
Mustafa Barzani see Mustafa Barzani, Mulla
Mistefa Barzani see Mustafa Barzani, Mulla
Mustafa al-Barzani see Mustafa Barzani, Mulla
Barzani, Mistefa see Mustafa Barzani, Mulla
Mustafa Kamil Pasha
Mustafa Kamil Pasha (b. August 14, 1874, Cairo, Egypt – d. February 10, 1908, Cairo, Egypt) (1874-1908). Leader of the second nationalist movement in Egypt. In 1894, he founded the second Egyptian nationalist party, the first being that of ‘Urabi Pasha who had been defeated by the British in 1882. The object was to induce Britain by appeals to justice to abandon the occupation and restore the complete independence of Egypt.
Muṣṭafā Kāmil Pasha was an Egyptian journalist and political figure. The son of an Egyptian army officer, Mustafa Kamil was trained as a lawyer at the French law school in Cairo and the Law Faculty at the University of Toulouse in France. He began his career as an Egyptian nationalist by collaborating with the French, the Ottoman sultan, and Khedive Abbas Hilmi II. As he matured, however, he gradually grew more independent of outside backers and appealed mainly to the Egyptian people to demand the withdrawal of the British army of occupation from Egypt. He also called on Khedive Abbas to grant constitutional government to his subjects.
He was strongly backed by one of Egypt's nobles "Pasha" Mohammad Farid, who spent his last penny on the Egyptian independence case even after Mustafa's death - as he became the leader of the National Party - and he was the one who made it possible for Kamil to visit France and Britain.
In 1900, Kamil founded the newspaper Al-Liwa' ("The Standard") as a platform for his views and utilized his skill as both a journalist and lawyer. He also founded a boys' school open to Egyptian Muslims, Christians, and Jews. His cause was aided by an atrocity known as the Dinshaway Incident (June 1906), in which four peasants were hastily tried and hanged for having assaulted uniformed British officers who were shooting pigeons in their village. He founded the National Party in December 1907, two months before his death. His funeral was the occasion for a massive demonstration of popular grief. He is remembered as a fervent patriot and an articulate advocate of Egyptian independence.
The mausoleum of Mustafa Kamil built in 1949-53 close to the Citadel of Cairo in neo-Mameluke style is now open to the public as a museum and holds in a side room a display of memorabilia related to him.
Two historical footnotes associated with Mustafa Kamil are:
- The current Egyptian national anthem (Bilady) is thought to have been inspired by one of Mustafa Kamil's speeches.
- "If I weren't an Egyptian, I would have wished to be an Egyptian," one of most famous quotes in Egyptian modern history, was said by Mustafa Kamil.
Kamil, Mustafa see Mustafa Kamil Pasha
Mustafa Kamil Pasha (b. August 14, 1874, Cairo, Egypt – d. February 10, 1908, Cairo, Egypt) (1874-1908). Leader of the second nationalist movement in Egypt. In 1894, he founded the second Egyptian nationalist party, the first being that of ‘Urabi Pasha who had been defeated by the British in 1882. The object was to induce Britain by appeals to justice to abandon the occupation and restore the complete independence of Egypt.
Muṣṭafā Kāmil Pasha was an Egyptian journalist and political figure. The son of an Egyptian army officer, Mustafa Kamil was trained as a lawyer at the French law school in Cairo and the Law Faculty at the University of Toulouse in France. He began his career as an Egyptian nationalist by collaborating with the French, the Ottoman sultan, and Khedive Abbas Hilmi II. As he matured, however, he gradually grew more independent of outside backers and appealed mainly to the Egyptian people to demand the withdrawal of the British army of occupation from Egypt. He also called on Khedive Abbas to grant constitutional government to his subjects.
He was strongly backed by one of Egypt's nobles "Pasha" Mohammad Farid, who spent his last penny on the Egyptian independence case even after Mustafa's death - as he became the leader of the National Party - and he was the one who made it possible for Kamil to visit France and Britain.
In 1900, Kamil founded the newspaper Al-Liwa' ("The Standard") as a platform for his views and utilized his skill as both a journalist and lawyer. He also founded a boys' school open to Egyptian Muslims, Christians, and Jews. His cause was aided by an atrocity known as the Dinshaway Incident (June 1906), in which four peasants were hastily tried and hanged for having assaulted uniformed British officers who were shooting pigeons in their village. He founded the National Party in December 1907, two months before his death. His funeral was the occasion for a massive demonstration of popular grief. He is remembered as a fervent patriot and an articulate advocate of Egyptian independence.
The mausoleum of Mustafa Kamil built in 1949-53 close to the Citadel of Cairo in neo-Mameluke style is now open to the public as a museum and holds in a side room a display of memorabilia related to him.
Two historical footnotes associated with Mustafa Kamil are:
- The current Egyptian national anthem (Bilady) is thought to have been inspired by one of Mustafa Kamil's speeches.
- "If I weren't an Egyptian, I would have wished to be an Egyptian," one of most famous quotes in Egyptian modern history, was said by Mustafa Kamil.
Kamil, Mustafa see Mustafa Kamil Pasha
Mustafa Kemal Ataturk
Mustafa Kemal Ataturk. See Ataturk.
Mustafa Kemal Ataturk. See Ataturk.
Mustafa Khayri Efendi, Urguplu
Mustafa Khayri Efendi, Urguplu (Urguplu Mustafa Khayri Efendi) (Hayri Ürgüplü Mustafa Efendi) (1867-1921). Shaykh al-Islam of the Ottoman Empire. In 1914, he issued the ill-famed fatwa sanctioning the “Great Holy War” against Russia, Great Britain, France and their allies.
Urguplu Mustafa Khayri Efendi see Mustafa Khayri Efendi, Urguplu
Hayri Ürgüplü Mustafa Efendi see Mustafa Khayri Efendi, Urguplu
Mustafa Khayri Efendi, Urguplu (Urguplu Mustafa Khayri Efendi) (Hayri Ürgüplü Mustafa Efendi) (1867-1921). Shaykh al-Islam of the Ottoman Empire. In 1914, he issued the ill-famed fatwa sanctioning the “Great Holy War” against Russia, Great Britain, France and their allies.
Urguplu Mustafa Khayri Efendi see Mustafa Khayri Efendi, Urguplu
Hayri Ürgüplü Mustafa Efendi see Mustafa Khayri Efendi, Urguplu
Mustafa Khaznadar
Mustafa Khaznadar (Mustapha Khaznadar) (Georgios Kalkias Stravelakis) (1817-1878). Tunisian official. He was successively Prime Minister to three Beys: Ahmad (r. 1837-1855); Muhammad (r. 1855-1859); and Muhammad al-Sadiq (r. 1859-1873).
Mustapha Khaznadar was Prime Minister of the Beylik of Tunis from 1837 to 1873. He was one of the most influential people in modern Tunisian history.
Mustapha Khaznadar was born of Greek ancestry as Georgios Kalkias Stravelakis on the island of Chios in 1817. In January 1822, the Greeks of Chios declared their independence from the Ottoman Empire, the Ottoman sultan soon sent an army of ten thousand to the island of Chios, where roughly twenty thousand Greek inhabitants were massacred and many women and children were taken into slavery. During the Chios massacre, Georgios's father Stephanis Kalkias Stravelakis was killed, Georgios along with his brother Yannis were captured and sold into slavery by the Ottomans. He was then taken to Smyrna and then Constantinople, where he was sold as a slave to an envoy of the Husainid Dynasty who were Beys of Tunis and originally of Greek origin.
Stravelakis converted to Islam and took the name Mustafa and was raised in the family by Mustapha Bey, then by his son Ahmad I Bey while he was still crown prince. Initially, he worked as the prince's private treasurer before becoming Ahmad I Bey's treasurer (khaznadar). He managed to climb to the highest offices of the Tunisian state and married Princess Lalla Kalthoum in 1839; was promoted to lieutenant-general of the army; made bey in 1840; and then president of the Grand Council from 1862 to 1878. In 1864, Mustapha Khaznadar, then Prime Minister, attempted to squeeze more taxes out of the Tunisian peasants, the countryside rebelled and rose in a revolt nearly overthrowing the regime. However, the government was swift to act and ultimately suppressed the uprising through a combination of brutality and guile. Mustafa Khaznadar retained memories of his Greek origin and contact with his native Greece, even sending ten thousand riyals from the state treasury to pay for his two Greek nephews who he was educating in Paris. Khaznadar died in 1878 and is buried in a mausoleum at Tourbet El Bey, in the heart of the Medina of Tunis.
Khaznadar, Mustafa see Mustafa Khaznadar
Mustapha Khaznadar see Mustafa Khaznadar
Khaznadar, Mustapha see Mustafa Khaznadar
Georgios Kalkias Stravelakis see Mustafa Khaznadar
Stravelakis, Georgios Kalkias see Mustafa Khaznadar
Stravelakis converted to Islam and took the name Mustafa and was raised in the family by Mustapha Bey, then by his son Ahmad I Bey while he was still crown prince. Initially, he worked as the prince's private treasurer before becoming Ahmad I Bey's treasurer (khaznadar). He managed to climb to the highest offices of the Tunisian state and married Princess Lalla Kalthoum in 1839; was promoted to lieutenant-general of the army; made bey in 1840; and then president of the Grand Council from 1862 to 1878. In 1864, Mustapha Khaznadar, then Prime Minister, attempted to squeeze more taxes out of the Tunisian peasants, the countryside rebelled and rose in a revolt nearly overthrowing the regime. However, the government was swift to act and ultimately suppressed the uprising through a combination of brutality and guile. Mustafa Khaznadar retained memories of his Greek origin and contact with his native Greece, even sending ten thousand riyals from the state treasury to pay for his two Greek nephews who he was educating in Paris. Khaznadar died in 1878 and is buried in a mausoleum at Tourbet El Bey, in the heart of the Medina of Tunis.
Khaznadar, Mustafa see Mustafa Khaznadar
Mustapha Khaznadar see Mustafa Khaznadar
Khaznadar, Mustapha see Mustafa Khaznadar
Georgios Kalkias Stravelakis see Mustafa Khaznadar
Stravelakis, Georgios Kalkias see Mustafa Khaznadar
Mustafa Pasha al-Nashshar
Mustafa Pasha al-Nashshar. Ottoman governor of Yemen (1540-1545 and 1551-1555). In 1542, he supplied troops and weapons to Ahmad Gran in Abyssinia. He is known for having instituted the first annual pilgrims’ caravan to Mecca from Ottoman Yemen.
Nashshar, Mustafa Pasha al- see Mustafa Pasha al-Nashshar.
Mustafa Pasha al-Nashshar. Ottoman governor of Yemen (1540-1545 and 1551-1555). In 1542, he supplied troops and weapons to Ahmad Gran in Abyssinia. He is known for having instituted the first annual pilgrims’ caravan to Mecca from Ottoman Yemen.
Nashshar, Mustafa Pasha al- see Mustafa Pasha al-Nashshar.
Mustafa Pasha, Bayraqdar
Mustafa Pasha, Bayraqdar (‘Alemdar) (Bayraqdar Mustafa Pasha) (Bayrakdar Mustafa Pasha) (Alemdar Mustafa Pasha) (Bairaktar Mustafa Pasha) (1765-1808). Ottoman Grand Vizier. He revived aspects of the modernization program envisaged by Sultan Selim III.
Alemdar Mustafa Pasha was an Ottoman military commander and a Grand Vizier born in Khotyn in Turkish-occupied Ukraine in 1765. Both alemdar and bairaktar mean "the standard bearer" and were the names given to the same rank in the Janissary corps.
He was originally the ayan (provincial notable) of Rusçuk, and one of the strongest ayans of his time. The deposition of the reformer Sultan Selim III in 1807, and his replacement with the reactionary Mustafa IV by the Janissaries and other opponents of reform, provoked Alemdar Mustafa Pasha to lead his army of Albanians and Bosnians to Istanbul in an attempt to reinstate Selim III and restore his reforms. After he arrived, Mustafa IV ordered Selim III and Mahmud II to be killed, he succeeded in getting the former killed. Alemdar Mustafa Pasha, seeing Selim III dead, showed fealty to Mahmud II (Selim's cousin), and he was instated the sultan, with Alemdar as his Grand Vizier. As vizier, Bayrakdar purged the soldiers who had rebelled against Selim, removed conservatives from governmental positions and replaced them with men sympathetic to reform. Bayrakdar modernized the army and navy and attempted to reform the Janissaries, but Mahmud, fearing a political backlash of the elite corps, halted such change. Bayrakdar's power and influence and his arrogance wielding it caused a rebellion against his position. In November 1808, the Janissairies attacked the Porte and laid siege to the stone powder magazine where he and his personal guard had taken refuge. As the Janissaries were about to break in the powder barrels exploded, killing Bayrakdar, his guard, and several hundred Janissaries. It is uncertain if the explosion was an accident or intentionally set off by Bayrakdar.
Alemdar Mustafa Pasha rose through the Janissary corps. After having been promoted to commandership, he took part in the wars against Austria and Russian Empire.
In 1808, when the Sultan Mustafa IV ascended the throne with the help of the reactionaries who opposed the reform efforts undertook by Selim III, and the deposed Selim III was imprisoned, Alemdar Mustafa Pasha was the governor of the city of Rusçuk (today "Rousse") in Bulgaria.
Alemdar Mustafa Pasha had always been a keen supporter of Sultan Selim III. With Mustafa IV on the throne and the reactionary rebels commanded by Kabakçı Mustafa in command of the Ottoman capital, Mustafa Pasha gathered a council in Rusçuk and the council decided to take action.
On June 21, 1808, Alemdar Mustafa Pasha and his army of about 15,000 men came to İstanbul. They easily took control of the situation and with the order of Alemdar Mustafa Pasha, the rebels were killed or exiled.
When Mustafa IV learned of the events, he decided to have his uncle, Selim III, as well as his younger brother, Prince Mahmut, killed in order to remain the only member of the imperial family. The executioners arrived first in the room of Selim III in the palace. Selim III, who was playing reed flute and had no weapons, resisted with his flute, but his efforts proved futile and he was strangled. His dead body was brought in front of Alemdar Mustafa Pasha, who began weeping, thinking that he had failed in all his objectives.
While he was weeping, his men warned him that Mustafa IV's men were going to kill Prince Mahmud as well. In fact, in those very moments, the executioners had raided the prince's room, the Prince was put to hiding on the roof by the servants. Alemdar Mustafa and his men arrived and broke the palace doors. They killed the rebels and eventually saved the prince.
Alemdar Mustafa Pasha declared prince Mahmud the new sultan with the name Sultan Mahmud II, and he became his grand vizier.
However, differences of opinion soon emerged between the two. First of all, he made an agreement with the rebel representative from Anatolian lands, which was named “Sened-i Ittifak”("The Alliance Treaty"). Sultan Mahmud thought that his authority was limited with that agreement and he lifted his support of the Pasha.
Secondly, he re-established the army of Nizam-ı Cedid under a different name: Sekban-ı Jedid. Nizam-i Jedid army was an alternative to the corps of Janissaries, therefore the Janissaries were hateful against this army. Pasha's opting for another name can be explained as an effort not to anger Janissaries. Furthermore, he conducted an investigation among the Janissary corps and he fired the men who were not in fact Janissaries but were receiving Janissary salaries all the same.
His steps would eventually lay the ground for further reforms in the Ottoman Empire. But in the meantime, the ruling elites were resentful of the Pasha. On November 15, 1808, about a thousand Janissaries raided Alemdar Mustafa Pasha's house. Realizing he could not survive the assault, he ignited the gunpowder reserves that were in place in the cellar of his house, killing himself and approximately 400 Janissaries in the ensuing explosion. Alemdar Mustafa Pasha was buried in the courtyard of the Zeynep Sultan Mosque in Istanbul.
'Alemdar see Mustafa Pasha, Bayraqdar
Bayraqdar Mustafa Pasha see Mustafa Pasha, Bayraqdar
Alemdar Mustafa Pasha see Mustafa Pasha, Bayraqdar
Bairaktar Mustafa Pasha see Mustafa Pasha, Bayraqdar
Bayrakdar Mustafa Pasha see Mustafa Pasha, Bayraqdar
Mustafa Pasha, Bayraqdar (‘Alemdar) (Bayraqdar Mustafa Pasha) (Bayrakdar Mustafa Pasha) (Alemdar Mustafa Pasha) (Bairaktar Mustafa Pasha) (1765-1808). Ottoman Grand Vizier. He revived aspects of the modernization program envisaged by Sultan Selim III.
Alemdar Mustafa Pasha was an Ottoman military commander and a Grand Vizier born in Khotyn in Turkish-occupied Ukraine in 1765. Both alemdar and bairaktar mean "the standard bearer" and were the names given to the same rank in the Janissary corps.
He was originally the ayan (provincial notable) of Rusçuk, and one of the strongest ayans of his time. The deposition of the reformer Sultan Selim III in 1807, and his replacement with the reactionary Mustafa IV by the Janissaries and other opponents of reform, provoked Alemdar Mustafa Pasha to lead his army of Albanians and Bosnians to Istanbul in an attempt to reinstate Selim III and restore his reforms. After he arrived, Mustafa IV ordered Selim III and Mahmud II to be killed, he succeeded in getting the former killed. Alemdar Mustafa Pasha, seeing Selim III dead, showed fealty to Mahmud II (Selim's cousin), and he was instated the sultan, with Alemdar as his Grand Vizier. As vizier, Bayrakdar purged the soldiers who had rebelled against Selim, removed conservatives from governmental positions and replaced them with men sympathetic to reform. Bayrakdar modernized the army and navy and attempted to reform the Janissaries, but Mahmud, fearing a political backlash of the elite corps, halted such change. Bayrakdar's power and influence and his arrogance wielding it caused a rebellion against his position. In November 1808, the Janissairies attacked the Porte and laid siege to the stone powder magazine where he and his personal guard had taken refuge. As the Janissaries were about to break in the powder barrels exploded, killing Bayrakdar, his guard, and several hundred Janissaries. It is uncertain if the explosion was an accident or intentionally set off by Bayrakdar.
Alemdar Mustafa Pasha rose through the Janissary corps. After having been promoted to commandership, he took part in the wars against Austria and Russian Empire.
In 1808, when the Sultan Mustafa IV ascended the throne with the help of the reactionaries who opposed the reform efforts undertook by Selim III, and the deposed Selim III was imprisoned, Alemdar Mustafa Pasha was the governor of the city of Rusçuk (today "Rousse") in Bulgaria.
Alemdar Mustafa Pasha had always been a keen supporter of Sultan Selim III. With Mustafa IV on the throne and the reactionary rebels commanded by Kabakçı Mustafa in command of the Ottoman capital, Mustafa Pasha gathered a council in Rusçuk and the council decided to take action.
On June 21, 1808, Alemdar Mustafa Pasha and his army of about 15,000 men came to İstanbul. They easily took control of the situation and with the order of Alemdar Mustafa Pasha, the rebels were killed or exiled.
When Mustafa IV learned of the events, he decided to have his uncle, Selim III, as well as his younger brother, Prince Mahmut, killed in order to remain the only member of the imperial family. The executioners arrived first in the room of Selim III in the palace. Selim III, who was playing reed flute and had no weapons, resisted with his flute, but his efforts proved futile and he was strangled. His dead body was brought in front of Alemdar Mustafa Pasha, who began weeping, thinking that he had failed in all his objectives.
While he was weeping, his men warned him that Mustafa IV's men were going to kill Prince Mahmud as well. In fact, in those very moments, the executioners had raided the prince's room, the Prince was put to hiding on the roof by the servants. Alemdar Mustafa and his men arrived and broke the palace doors. They killed the rebels and eventually saved the prince.
Alemdar Mustafa Pasha declared prince Mahmud the new sultan with the name Sultan Mahmud II, and he became his grand vizier.
However, differences of opinion soon emerged between the two. First of all, he made an agreement with the rebel representative from Anatolian lands, which was named “Sened-i Ittifak”("The Alliance Treaty"). Sultan Mahmud thought that his authority was limited with that agreement and he lifted his support of the Pasha.
Secondly, he re-established the army of Nizam-ı Cedid under a different name: Sekban-ı Jedid. Nizam-i Jedid army was an alternative to the corps of Janissaries, therefore the Janissaries were hateful against this army. Pasha's opting for another name can be explained as an effort not to anger Janissaries. Furthermore, he conducted an investigation among the Janissary corps and he fired the men who were not in fact Janissaries but were receiving Janissary salaries all the same.
His steps would eventually lay the ground for further reforms in the Ottoman Empire. But in the meantime, the ruling elites were resentful of the Pasha. On November 15, 1808, about a thousand Janissaries raided Alemdar Mustafa Pasha's house. Realizing he could not survive the assault, he ignited the gunpowder reserves that were in place in the cellar of his house, killing himself and approximately 400 Janissaries in the ensuing explosion. Alemdar Mustafa Pasha was buried in the courtyard of the Zeynep Sultan Mosque in Istanbul.
'Alemdar see Mustafa Pasha, Bayraqdar
Bayraqdar Mustafa Pasha see Mustafa Pasha, Bayraqdar
Alemdar Mustafa Pasha see Mustafa Pasha, Bayraqdar
Bairaktar Mustafa Pasha see Mustafa Pasha, Bayraqdar
Bayrakdar Mustafa Pasha see Mustafa Pasha, Bayraqdar
Mustafa Pasha, Bushatli
Mustafa Pasha, Bushatli (Bushatli Mustafa Pasha) (Mustafa Bushati) (1797-1860). Ottoman statesman of Albanian origin. He rebelled against the Ottoman power, was defeated in 1831, but rejoined the administration from 1846 onwards.
Mustafa (Pasha) Bushati was an Ottoman Pasha and a noble of the Bushati family in Ottoman controlled Albania. He ruled the Pashalik of Shkodra from 1774 until 1778, when he was succeeded by Kara Mahmud Bushati.
Bushatli Mustafa Pasha see Mustafa Pasha, Bushatli
Mustafa Bushati see Mustafa Pasha, Bushatli
Bushati, Mustafa see Mustafa Pasha, Bushatli
Mustafa Pasha, Bushatli (Bushatli Mustafa Pasha) (Mustafa Bushati) (1797-1860). Ottoman statesman of Albanian origin. He rebelled against the Ottoman power, was defeated in 1831, but rejoined the administration from 1846 onwards.
Mustafa (Pasha) Bushati was an Ottoman Pasha and a noble of the Bushati family in Ottoman controlled Albania. He ruled the Pashalik of Shkodra from 1774 until 1778, when he was succeeded by Kara Mahmud Bushati.
Bushatli Mustafa Pasha see Mustafa Pasha, Bushatli
Mustafa Bushati see Mustafa Pasha, Bushatli
Bushati, Mustafa see Mustafa Pasha, Bushatli
Mustafa Pasha, Lala
Mustafa Pasha, Lala (Lala Mustafa Pasha) (Lala Kara Mustafa Pasha) (c.1500-1580). Ottoman commander. He conquered Cyprus in 1570-1571 and campaigned in Georgia in 1578.
Lala Mustafa Pasha was an Ottoman Albanian general and statesman. He rose to the position of Beylerbey of Damascus and then to that of Fifth Vizier. He commanded the Ottoman land forces during the Siege of Malta in 1565, during the conquest of previously Venetian Cyprus in 1570/71, and in the campaign against Georgia in 1578. He later was (briefly) Grand Vizier from April 28 to August 7, 1580.
The honorific "Lala" means "tutor to the Sultan"; he had been tutor to the Sultan's sons. Mustafa was known for his cruelty towards vanquished opponents, a reputation that was amply borne out by his treatment of Marco Antonio Bragadin, the Venetian defender of Famagusta, whom he had skinned alive.
Lala Mustafa Pasha see Mustafa Pasha, Lala
Lala Kara Mustafa Pasha see Mustafa Pasha, Lala
Mustafa Pasha, Lala (Lala Mustafa Pasha) (Lala Kara Mustafa Pasha) (c.1500-1580). Ottoman commander. He conquered Cyprus in 1570-1571 and campaigned in Georgia in 1578.
Lala Mustafa Pasha was an Ottoman Albanian general and statesman. He rose to the position of Beylerbey of Damascus and then to that of Fifth Vizier. He commanded the Ottoman land forces during the Siege of Malta in 1565, during the conquest of previously Venetian Cyprus in 1570/71, and in the campaign against Georgia in 1578. He later was (briefly) Grand Vizier from April 28 to August 7, 1580.
The honorific "Lala" means "tutor to the Sultan"; he had been tutor to the Sultan's sons. Mustafa was known for his cruelty towards vanquished opponents, a reputation that was amply borne out by his treatment of Marco Antonio Bragadin, the Venetian defender of Famagusta, whom he had skinned alive.
Lala Mustafa Pasha see Mustafa Pasha, Lala
Lala Kara Mustafa Pasha see Mustafa Pasha, Lala
Mustafa, Shukri
Mustafa, Shukri (Shukri Mustafa) (1942-1978). Egyptian Islamist militant who worked for the moral reformation of society. The Islamist movement in Egypt is characterized by internal divisions. The Muslim Brotherhood represents the more accommodationist groups who work to reform the system by working within it. Al-Jihad is the most famous of the anti-regime elements while al-Takfir wa al-Hijrah epitomizes the anti-society Muslim groups. The last was founded in the early 1970s by Shukri Mustafa, who defected from the Muslim Brotherhood in protest over that group’s willingness to work with the secular regime. Mustafa and his group sought, instead, to focus on the reform of society first before attempting to revolutionize the state system. Society was seen by Mustafa as corrupt, decadent, and sinful and thus in need of a moral reformation.
Al-Takfir wa al-Hijrah is not the real name of the organization, formally the Society of Muslims. This informal title was given to it by the state and the Egyptian press. It suggests the group’s tactics. Takfir means, in essence, to excommunicate the infidels from society. Hijrah means “flight” and evokes the prophet Muhammad’s flight from Mecca to Medina to abandon the immoral society in order to establish the new, faithful order. Here, it referes to the way in which this contemporary group separated itself from Egyptian society and formed a communal living arrangement, living in caves in Upper Egypt and cramped flats in Cairo.
Shukri Mustafa was born in 1942 in Asyut Province in Upper Egypt. He attended Asyut University’s Faculty of Agriculture and in 1965 was arrested for distributing Muslim Brotherhood leaflets on campus. First incarcerated in Tura prison, he was transferred to Abu Za’bal concentration camp in 1967. He was released from prison in 1971 as part of President Anwar el-Sadat’s general amnesty of many Islamists in Sadat’s quest to garner their support against his leftist opponents.
Mustafa to Asyut University to complete his studies. He also began to build his Society of Muslims by preaching throughout the province. Impressed by Sayyid Qutb’s Signposts on the Road, which declared the whole of Egyptian society as Jahiliyah (a state of infidelity, decadence, and ignorance as in pre-Islamic Arabia), Mustafa built his Society of Muslims by preaching that Egyptian society must be declared to be unfaithful to God and Muhammad’s teachings. This Society of Muslims (i.e., true believers) must then withdraw, take flight, and separate itself from society as a whole. Mustafa attracted a following that eventually totaled a few thousand highly committed members.
Ostensibly, the group sought no confrontation with the state until it had won over and transformed society into a truly pious Islamic community. Then it would seek the immediate destruction of the secular system to establish the Islamic state reflective of the new Islamic society. But in transforming society and in attempting to prevent defections from its ranks, Mustafa used violence, and this brought him into conflict with the state. Mustafa felt that quitting his group was equivalent to quitting Islam, an apostasy punishable by death. In 1976, he led a raid against dissidents who had quit his group to join rival Islamists. Egyptian police caught many of his loyalists, but Mustafa escaped. In July 1977, his group kidnapped Muhammad al-Dhahabi, a former minister of awqaf (religious endowments; e.g., waqf), in order to exchange him for their captured brethren. With Sadat on a visit to Morocco, the political leaders left in charge failed to respond to the demands of Mustafa. Hearing no response, Mustafa had the ex-minister killed. The government now responded. A manhunt for Mustafa and other leaders of the group resulted in scores dead and wounded and hundreds arrested and tried. Mustafa and four other leaders of al-Takfir were sentenced to death. Others were imprisoned for five to twenty-five years. Shukri Mustafa was executed in 1978 at the age of thirty-seven.
Although the group apparently collapsed with the death of its leaders, many of the members of al-Takfir simply joined other anti-society and anti-regime groups, including al-Jihad, which became very active after 1977.
Shukri Mustafa see Mustafa, Shukri
Mustafa, Shukri (Shukri Mustafa) (1942-1978). Egyptian Islamist militant who worked for the moral reformation of society. The Islamist movement in Egypt is characterized by internal divisions. The Muslim Brotherhood represents the more accommodationist groups who work to reform the system by working within it. Al-Jihad is the most famous of the anti-regime elements while al-Takfir wa al-Hijrah epitomizes the anti-society Muslim groups. The last was founded in the early 1970s by Shukri Mustafa, who defected from the Muslim Brotherhood in protest over that group’s willingness to work with the secular regime. Mustafa and his group sought, instead, to focus on the reform of society first before attempting to revolutionize the state system. Society was seen by Mustafa as corrupt, decadent, and sinful and thus in need of a moral reformation.
Al-Takfir wa al-Hijrah is not the real name of the organization, formally the Society of Muslims. This informal title was given to it by the state and the Egyptian press. It suggests the group’s tactics. Takfir means, in essence, to excommunicate the infidels from society. Hijrah means “flight” and evokes the prophet Muhammad’s flight from Mecca to Medina to abandon the immoral society in order to establish the new, faithful order. Here, it referes to the way in which this contemporary group separated itself from Egyptian society and formed a communal living arrangement, living in caves in Upper Egypt and cramped flats in Cairo.
Shukri Mustafa was born in 1942 in Asyut Province in Upper Egypt. He attended Asyut University’s Faculty of Agriculture and in 1965 was arrested for distributing Muslim Brotherhood leaflets on campus. First incarcerated in Tura prison, he was transferred to Abu Za’bal concentration camp in 1967. He was released from prison in 1971 as part of President Anwar el-Sadat’s general amnesty of many Islamists in Sadat’s quest to garner their support against his leftist opponents.
Mustafa to Asyut University to complete his studies. He also began to build his Society of Muslims by preaching throughout the province. Impressed by Sayyid Qutb’s Signposts on the Road, which declared the whole of Egyptian society as Jahiliyah (a state of infidelity, decadence, and ignorance as in pre-Islamic Arabia), Mustafa built his Society of Muslims by preaching that Egyptian society must be declared to be unfaithful to God and Muhammad’s teachings. This Society of Muslims (i.e., true believers) must then withdraw, take flight, and separate itself from society as a whole. Mustafa attracted a following that eventually totaled a few thousand highly committed members.
Ostensibly, the group sought no confrontation with the state until it had won over and transformed society into a truly pious Islamic community. Then it would seek the immediate destruction of the secular system to establish the Islamic state reflective of the new Islamic society. But in transforming society and in attempting to prevent defections from its ranks, Mustafa used violence, and this brought him into conflict with the state. Mustafa felt that quitting his group was equivalent to quitting Islam, an apostasy punishable by death. In 1976, he led a raid against dissidents who had quit his group to join rival Islamists. Egyptian police caught many of his loyalists, but Mustafa escaped. In July 1977, his group kidnapped Muhammad al-Dhahabi, a former minister of awqaf (religious endowments; e.g., waqf), in order to exchange him for their captured brethren. With Sadat on a visit to Morocco, the political leaders left in charge failed to respond to the demands of Mustafa. Hearing no response, Mustafa had the ex-minister killed. The government now responded. A manhunt for Mustafa and other leaders of the group resulted in scores dead and wounded and hundreds arrested and tried. Mustafa and four other leaders of al-Takfir were sentenced to death. Others were imprisoned for five to twenty-five years. Shukri Mustafa was executed in 1978 at the age of thirty-seven.
Although the group apparently collapsed with the death of its leaders, many of the members of al-Takfir simply joined other anti-society and anti-regime groups, including al-Jihad, which became very active after 1977.
Shukri Mustafa see Mustafa, Shukri
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