Ha’iri
Ha’iri (Shaykh ‘Abd al-Karim Yazdi Ha’iri) (Abdolkarim Haeri Yazdi) (‘Abd al-Karī̄m al-Ḥa’irī̄ al-Yazdī</I>̄) (1859 — January 30, 1937). Persian religious leader. He argued that politics in the Muslim world were being controlled by Western powers and were consequently hostile to Islam. In order to prevent the extinction of Islam, therefore, a responsible religious leader must not interfere in politics. He trained many disciples who later on became religious leaders and who, unlike their master, undertook political activities, the best known example being Ruhollah (in Arabic, Ruh Allah) Khomeini.
Ha’iri was the most prominent teacher among the ‘ulama’ (community of religious scholars) in the city of Qom from 1921 to 1936. He received religious training in Iraq from Mirza Hasan Shirazi (d. 1896), Muhammad al-Fisharaki al-Isfahani (d. 1899), and Mulla Muhammad Kazim Khurasani (d. 1911). He persisted throughout his life in maintaining a position of strict non-involvement in political matters. Between 1900 and 1913, he moved between the western Iranian town of Arak, where he had established a center of learning, and Iraq in order to avoid being involved in political matters, such as the Persian Constitutional Revolution of 1905-1909 and the anti-British movement in Iraq. From Karbala, Iraq, he moved to Arak in 1913, and then to Qom in 1920. There, he founded a seminary called the Hawzah-yi ‘Ilmiyah, which became the premier institution of religious education in Iran.
Ha’iri maintained his policy of strict non-intervention in political affairs throughout his stay in Qom and until the end of his life in 1936. This is clear from his silence during the British expulsion of Shi‘a leaders from Iraq in 1923 and the insurrection by some Isfahan clergy in Iran in 1924 (over opium production) and in the case of the exiling of Ayatollah Muhammad Taqi Bafqi (owing to his criticism of the behavior of ladies of the royal court in the Qom shrine) in 1928. Apart from his wish not to invite military intervention by Reza Khan Pahlavi, which might hurt the Hawzah-yi ‘Ilmiyah, there was also the fact that he considered these activities as political. This position of political non-interference over the years was a cause of wonderment to many, but, according to one of his sons, was rooted in his natural disposition. During his stay in Qom, he became involved with political issues only twice, and even then only momentarily and against his better judgment. It was Ha’iri, together with Muhammad Husayn Na’ini (d. 1936) and Abu al-Hasan Isfahani (d. 1945), who convinced Reza Khan in 1924 to drop the idea of making Iran a republic. In 1932, Ha’iri sent a strongly worded message to Reza Shah in which he said that, although up to then he had not interfered in any political matters, certain new policies (the Dress Law of 1928 and the general curtailment of the social standing of the ‘ulama’) were contrary to Shi‘a law and that he was duty bound to inform the shah that his actions were intolerable.
Ha’iri did not press this and other issues and, out of concern for the long-term well-being of Islam in the clerical community, he did not exhort other ‘ulama’ or his followers to openly revolt against the government. He once publicly stated, “It is due to this security [brought by Reza Shah] that I can fulfill my durites to Islam and teach in this city,” and he exhorted all Iranians to follow their monarch. Ha’iri’s most famous student was Ayatollah Ruhollah Khomeini (d. 1989), who clearly disagreed with his teacher on the role of the marja‘ al-taqlid, the most distinguished rank among the religious leaders. Ha’iri advanced the notion that a Shi‘a could follow more than one marja‘ al-taqlid on different aspects of Islamic law, a position later supported by Ayatollah Murtaza Mutahhari (d. 1979), who was one of Khomeini’s most famous students and who believed that Islamic jurisprudence had grown too complex to be mastered by one individual in all its aspects.
Shaykh ‘Abd al-Karim Yazdi Ha’iri see Ha’iri
Abdolkarim Haeri Yazdi see Ha’iri
Yazdi, Abdolkarim Haeri see Ha’iri
'Abd al-Karim al-Ha'iri al-Yazdi see Ha’iri
Yazdi, 'Abd al-Karim al-Ha'iri al- see Ha’iri
Ha’iri (Shaykh ‘Abd al-Karim Yazdi Ha’iri) (Abdolkarim Haeri Yazdi) (‘Abd al-Karī̄m al-Ḥa’irī̄ al-Yazdī</I>̄) (1859 — January 30, 1937). Persian religious leader. He argued that politics in the Muslim world were being controlled by Western powers and were consequently hostile to Islam. In order to prevent the extinction of Islam, therefore, a responsible religious leader must not interfere in politics. He trained many disciples who later on became religious leaders and who, unlike their master, undertook political activities, the best known example being Ruhollah (in Arabic, Ruh Allah) Khomeini.
Ha’iri was the most prominent teacher among the ‘ulama’ (community of religious scholars) in the city of Qom from 1921 to 1936. He received religious training in Iraq from Mirza Hasan Shirazi (d. 1896), Muhammad al-Fisharaki al-Isfahani (d. 1899), and Mulla Muhammad Kazim Khurasani (d. 1911). He persisted throughout his life in maintaining a position of strict non-involvement in political matters. Between 1900 and 1913, he moved between the western Iranian town of Arak, where he had established a center of learning, and Iraq in order to avoid being involved in political matters, such as the Persian Constitutional Revolution of 1905-1909 and the anti-British movement in Iraq. From Karbala, Iraq, he moved to Arak in 1913, and then to Qom in 1920. There, he founded a seminary called the Hawzah-yi ‘Ilmiyah, which became the premier institution of religious education in Iran.
Ha’iri maintained his policy of strict non-intervention in political affairs throughout his stay in Qom and until the end of his life in 1936. This is clear from his silence during the British expulsion of Shi‘a leaders from Iraq in 1923 and the insurrection by some Isfahan clergy in Iran in 1924 (over opium production) and in the case of the exiling of Ayatollah Muhammad Taqi Bafqi (owing to his criticism of the behavior of ladies of the royal court in the Qom shrine) in 1928. Apart from his wish not to invite military intervention by Reza Khan Pahlavi, which might hurt the Hawzah-yi ‘Ilmiyah, there was also the fact that he considered these activities as political. This position of political non-interference over the years was a cause of wonderment to many, but, according to one of his sons, was rooted in his natural disposition. During his stay in Qom, he became involved with political issues only twice, and even then only momentarily and against his better judgment. It was Ha’iri, together with Muhammad Husayn Na’ini (d. 1936) and Abu al-Hasan Isfahani (d. 1945), who convinced Reza Khan in 1924 to drop the idea of making Iran a republic. In 1932, Ha’iri sent a strongly worded message to Reza Shah in which he said that, although up to then he had not interfered in any political matters, certain new policies (the Dress Law of 1928 and the general curtailment of the social standing of the ‘ulama’) were contrary to Shi‘a law and that he was duty bound to inform the shah that his actions were intolerable.
Ha’iri did not press this and other issues and, out of concern for the long-term well-being of Islam in the clerical community, he did not exhort other ‘ulama’ or his followers to openly revolt against the government. He once publicly stated, “It is due to this security [brought by Reza Shah] that I can fulfill my durites to Islam and teach in this city,” and he exhorted all Iranians to follow their monarch. Ha’iri’s most famous student was Ayatollah Ruhollah Khomeini (d. 1989), who clearly disagreed with his teacher on the role of the marja‘ al-taqlid, the most distinguished rank among the religious leaders. Ha’iri advanced the notion that a Shi‘a could follow more than one marja‘ al-taqlid on different aspects of Islamic law, a position later supported by Ayatollah Murtaza Mutahhari (d. 1979), who was one of Khomeini’s most famous students and who believed that Islamic jurisprudence had grown too complex to be mastered by one individual in all its aspects.
Shaykh ‘Abd al-Karim Yazdi Ha’iri see Ha’iri
Abdolkarim Haeri Yazdi see Ha’iri
Yazdi, Abdolkarim Haeri see Ha’iri
'Abd al-Karim al-Ha'iri al-Yazdi see Ha’iri
Yazdi, 'Abd al-Karim al-Ha'iri al- see Ha’iri
Haitham
Haitham (Abu Ali Hasan ibn al-Haitham) (Alhazen) (Al-Hazen) (Haithem, al-) (965-c.1039). Considered in the West to be the “Father of Modern Optics.” See Ibn al-Haytham.
Ptolemy the Second see Haitham
Ptolemaeus Secundus see Haitham
Basri, al- see Haitham
The Physicist see Haitham
Ibn al-Haitham see Haitham
Ibn al-Haytham see Haitham
Haitham (Abu Ali Hasan ibn al-Haitham) (Alhazen) (Al-Hazen) (Haithem, al-) (965-c.1039). Considered in the West to be the “Father of Modern Optics.” See Ibn al-Haytham.
Ptolemy the Second see Haitham
Ptolemaeus Secundus see Haitham
Basri, al- see Haitham
The Physicist see Haitham
Ibn al-Haitham see Haitham
Ibn al-Haytham see Haitham
Haji
Haji (Raja Haji) (Raja Haji Fisabililah) (r.1777-1784). Fourth Bugis yang di pertuan muda of Johor/Riau. Raja Haji controlled the state during the minority of Sultan Mahmud III. He is credited in the Tufhat al-Nafis (written by his grandson) with spreading the influence of Riau throughout the western part of the archipelago and with bringing Riau to a high point of economic prosperity. Fearing that he might unite the Malays against them, the Dutch attacked Riau in 1784. Breaking the siege, Raja Haji led an attack on Dutch Melaka. There, he was shot and killed, whereupon the Dutch sacked Riau and effectively destroyed the state.
Raja Haji see Haji
Raja Haji Fisabililah see Haji
Fisabililah, Raja Haji see Haji
Haji (Raja Haji) (Raja Haji Fisabililah) (r.1777-1784). Fourth Bugis yang di pertuan muda of Johor/Riau. Raja Haji controlled the state during the minority of Sultan Mahmud III. He is credited in the Tufhat al-Nafis (written by his grandson) with spreading the influence of Riau throughout the western part of the archipelago and with bringing Riau to a high point of economic prosperity. Fearing that he might unite the Malays against them, the Dutch attacked Riau in 1784. Breaking the siege, Raja Haji led an attack on Dutch Melaka. There, he was shot and killed, whereupon the Dutch sacked Riau and effectively destroyed the state.
Raja Haji see Haji
Raja Haji Fisabililah see Haji
Fisabililah, Raja Haji see Haji
Hajjaj
Hajjaj (al-Hajjaj ibn Yusuf al-Thaqafi) (Al-Ḥajjāj ibn Yūsuf) (Al-Ḥajjāj ibn Yūsuf al-Kulayb) (June 661-714). Most famous general and governor of the Umayyads and of ‘Abd al-Malik. He besieged the anti-caliph ‘Abd Allah ibn al-Zubayr at Mecca, had the Holy City bombarded and took it after seven months in 692. He then became governor of the Hejaz, the Yemen and the Yamama and had the Ka ‘ba restored. In 694, he was entrusted with the governorship of Iraq, in turmoil because of the intrigues of the Kharijites. The sermon with which he installed himself in Kufa has found its place in Arabic literature. Having removed the Kharijite danger in Iraq, he was appointed governor of Khurasan and Sijistan. When he was beleaguered in Basra by Ibn al-Ash‘ath, Syrian troops came to his rescue and the Iraqi Arabs were defeated. Having pacified the Kurdish and Daylami brigands, he built the fortified town of Wasit to isolate the Syrians from the Iraqis. The conquests of Transoxiana by Qutayba ibn Muslim, of Oman by Mujja‘a ibn Si‘r, and of India by Muhammad ibn al-Qasim al-Thaqafi during the caliphate of the Umayyad Caliph al-Walid I were the results of al-Hajjaj’s efforts. He sponsored a new text of the Qur’an, began to strike purely Arabic coins, and made efforts to improve agriculture. Al-Hajjaj is considered one of the greatest statesmen, not only of the Umayyads, but of the whole Islamic world.
al-Hajjaj ibn Yusuf al-Thaqafi see Hajjaj
Thaqafi, al-Hajjaj ibn Yusuf al- see Hajjaj
Al-Ḥajjāj ibn Yūsuf see Hajjaj
Al-Hajjaj ibn Yusuf al-Kulayb see Hajjaj
Kulayb, Al-Hajjaj ibn Yusuf al- see Hajjaj
Hajjaj (al-Hajjaj ibn Yusuf al-Thaqafi) (Al-Ḥajjāj ibn Yūsuf) (Al-Ḥajjāj ibn Yūsuf al-Kulayb) (June 661-714). Most famous general and governor of the Umayyads and of ‘Abd al-Malik. He besieged the anti-caliph ‘Abd Allah ibn al-Zubayr at Mecca, had the Holy City bombarded and took it after seven months in 692. He then became governor of the Hejaz, the Yemen and the Yamama and had the Ka ‘ba restored. In 694, he was entrusted with the governorship of Iraq, in turmoil because of the intrigues of the Kharijites. The sermon with which he installed himself in Kufa has found its place in Arabic literature. Having removed the Kharijite danger in Iraq, he was appointed governor of Khurasan and Sijistan. When he was beleaguered in Basra by Ibn al-Ash‘ath, Syrian troops came to his rescue and the Iraqi Arabs were defeated. Having pacified the Kurdish and Daylami brigands, he built the fortified town of Wasit to isolate the Syrians from the Iraqis. The conquests of Transoxiana by Qutayba ibn Muslim, of Oman by Mujja‘a ibn Si‘r, and of India by Muhammad ibn al-Qasim al-Thaqafi during the caliphate of the Umayyad Caliph al-Walid I were the results of al-Hajjaj’s efforts. He sponsored a new text of the Qur’an, began to strike purely Arabic coins, and made efforts to improve agriculture. Al-Hajjaj is considered one of the greatest statesmen, not only of the Umayyads, but of the whole Islamic world.
al-Hajjaj ibn Yusuf al-Thaqafi see Hajjaj
Thaqafi, al-Hajjaj ibn Yusuf al- see Hajjaj
Al-Ḥajjāj ibn Yūsuf see Hajjaj
Al-Hajjaj ibn Yusuf al-Kulayb see Hajjaj
Kulayb, Al-Hajjaj ibn Yusuf al- see Hajjaj
Hajji Bayram Wali
Hajji Bayram Wali (1352-1429). Patron saint of Ankara and the founder of the order of the Bayramiyya.
Wali, Hajji Bayram see Hajji Bayram Wali
Hajji Bayram Wali (1352-1429). Patron saint of Ankara and the founder of the order of the Bayramiyya.
Wali, Hajji Bayram see Hajji Bayram Wali
Hajji Giray
Hajji Giray (d. 1466). Founder of the Giray dynasty of khans of the Crimea.
Giray, Hajji see Hajji Giray
Hajji Giray (d. 1466). Founder of the Giray dynasty of khans of the Crimea.
Giray, Hajji see Hajji Giray
Hajji Khalfa
Hajji Khalfa. See Katib Celebi.
Khalfa, Hajji see Hajji Khalfa.
Hajji Khalfa. See Katib Celebi.
Khalfa, Hajji see Hajji Khalfa.
Hajji Pasha
Hajji Pasha (Jelal al-Din Hajji Pasha). Fifteenth century Turkish physician and the author of several medical texts.
Jelal al-Din Hajji Pasha see Hajji Pasha
Hajji Pasha (Jelal al-Din Hajji Pasha). Fifteenth century Turkish physician and the author of several medical texts.
Jelal al-Din Hajji Pasha see Hajji Pasha
Hajjiyya
Hajjiyya. Islamic title for a person that has performed the hajj, the pilgrimage to Mecca, or is in the course of performing it. The term hajjiyy (masculine) or hajjiyya (feminine) is added to the name of the person and is considered an honorable title. For many Muslims, earlier in Islamic history, going on hajj was an act that could only be performed once in a lifetime by the few, due to long distances, dangers and the costs. This percentage has increased in modern times, as better boats and overland transportation (as well as airplanes) have made distances less of a problem.
As more people (but still only a low number, below ten percent) go on the hajj, the importance of being a hajjiyy or hajjiyya, has been watered down. While the total time used on the hajj in old times could be years, now many Muslims manage to squeeze the full hajj into an extended holiday of three to six weeks.
Some of the old days’ grandeur is also lost with the ease and safety of the modern hajj. Medical personnel, accessibility to water, and the extension of the Great Mosque of Mecca has drastically reduced the number of people dying or getting hurt or sick while on the hajj.
hajjiyy see Hajjiyya.
Hajjiyya. Islamic title for a person that has performed the hajj, the pilgrimage to Mecca, or is in the course of performing it. The term hajjiyy (masculine) or hajjiyya (feminine) is added to the name of the person and is considered an honorable title. For many Muslims, earlier in Islamic history, going on hajj was an act that could only be performed once in a lifetime by the few, due to long distances, dangers and the costs. This percentage has increased in modern times, as better boats and overland transportation (as well as airplanes) have made distances less of a problem.
As more people (but still only a low number, below ten percent) go on the hajj, the importance of being a hajjiyy or hajjiyya, has been watered down. While the total time used on the hajj in old times could be years, now many Muslims manage to squeeze the full hajj into an extended holiday of three to six weeks.
Some of the old days’ grandeur is also lost with the ease and safety of the modern hajj. Medical personnel, accessibility to water, and the extension of the Great Mosque of Mecca has drastically reduced the number of people dying or getting hurt or sick while on the hajj.
hajjiyy see Hajjiyya.
Hajj ‘Umar Tal, al-
Hajj ‘Umar Tal, al- (al-Hajj 'Umar ibn Sa'id Tall) (El Hadj Umar ibn Sa'id Tall) (1797-1864). Celebrated Tukulor conqueror, who founded a short-lived kingdom in west Sudan. He became the khalifa of the Tijaniyya order for the Sudan and established himself in Futa Jallon in 1838, preaching Holy War against the Bambara kingdom of Segu and the Kaarta. He was defeated by the French in 1857. In 1861, he took the town of Segu, and Hamdallahi, the capital of the Fulani of Masina, and had the latter’s king Ahmadu-Ahmadu killed in 1862.
Umar Tall's name is spelled variously: in particular, his first name is commonly transliterated in French as Omar; the patronymic, ibn Sa'id, is often omitted; and the final element of his name, Tall, is spelt variously as Taal or Tal.
The honorific El Hadj (also al-Hajj or el-Hadj), reserved for a Muslim who has successfully made the Hajj to Mecca, almost always precedes Umar Tall's name.
Born Umar bin Sa'id in Halwar in the Kingdom of Fouta Tooro (present-day Senegal), Umar Tall attended a madrassa before embarking on the Hajj in 1820. In 1826, after many years of scholarship, Umar Tall returned with the title El Hadj and assumed the caliphate of the Tijaniyya sufi brotherhood in the Sudan.
Settling in Sokoto, he took several wives, one of whom was a daughter of the Fula Sultan of Sokoto, Muhammed Bello. In 1836, El Hajj Umar Tall moved to the Kingdom of Fouta Djallon and then to Dinguiraye, in present-day Guinea, where he began preparations for his jihad.
In 1848, El Hajj Umar Tall's Toucouleur army, equipped with European light arms, invaded several neighboring, non-Muslim, Malinké regions and met with immediate success. Umar Tall pressed on into what is today the region of Kayes in Mali, conquering a number of cities and building a tata (fortification) near the city of Kayes that is today a popular tourist destination.
In April 1857, Umar Tall declared war on the Khasso kingdom and besieged the French colonial army at Medina Fort. The siege failed on July 18 of the same year when Louis Faidherbe, French governor of Senegal, arrived with relief forces.
After his failure to defeat the French, El Hadj Umar Tall launched a series of assaults on the Bambara kingdoms of Kaarta and Ségou. The Kaarta capital of Nioro du Sahel fell quickly to Umar Tall's mujahideen, followed by Ségou on March 10, 1861.
While Umar Tall's wars thus far had been against the animist Bambara or the Christian French, he now turned his attention to the smaller Islamic states of the region. Installing his son Ahmadu Tall as imam of Ségou, Umar Tall marched down the Niger, on the Massina imamate of Hamdullahi. More than 70,000 died in the three battles that followed
until the final fall and destruction of Hamdullahi on March 16, 1862.
Now controlling the entire Middle Niger, Umar Tall moved against Timbuktu, only to be repulsed in 1863 by combined forces of the Tuaregs, Moors, and Fulani tribes. Meanwhile, a rebellion broke out in Hamdullahi under Balobo, brother of executed Massina monarch Amadu Amadu; in 1864, Balobo's combined force of Peuls and Kountas drove Umar Tall's army from the city and into Bandiagara, where Umar Tall died in an explosion of his gunpowder reserves on February 12. His nephew Tidiani Tall succeeded him as the Toucouleur emperor, though his son Ahmadu Seku did much of the work to keep the empire intact from Ségou. However, the French continued to advance, finally entering Ségou itself in 1890.
El Hadj Umar Tall remains a legendary figure in Senegal, Guinea, and Mali, though his legacy varies by country. Where the Senegalese tend to remember him as a hero of anti-French resistance, Malian sources tend to describe him as an invader who prepared the way for the French by weakening West Africa. Umar Tall also figures prominently in Maryse Condé's historical novel Segu.
al-Hajj 'Umar ibn Sa'id Tall see Hajj ‘Umar Tal, al-
El Hadj Umar ibn Sa'id Tall see Hajj ‘Umar Tal, al-
Hajj Umar Taal, al- see Hajj ‘Umar Tal, al-
Now controlling the entire Middle Niger, Umar Tall moved against Timbuktu, only to be repulsed in 1863 by combined forces of the Tuaregs, Moors, and Fulani tribes. Meanwhile, a rebellion broke out in Hamdullahi under Balobo, brother of executed Massina monarch Amadu Amadu; in 1864, Balobo's combined force of Peuls and Kountas drove Umar Tall's army from the city and into Bandiagara, where Umar Tall died in an explosion of his gunpowder reserves on February 12. His nephew Tidiani Tall succeeded him as the Toucouleur emperor, though his son Ahmadu Seku did much of the work to keep the empire intact from Ségou. However, the French continued to advance, finally entering Ségou itself in 1890.
El Hadj Umar Tall remains a legendary figure in Senegal, Guinea, and Mali, though his legacy varies by country. Where the Senegalese tend to remember him as a hero of anti-French resistance, Malian sources tend to describe him as an invader who prepared the way for the French by weakening West Africa. Umar Tall also figures prominently in Maryse Condé's historical novel Segu.
al-Hajj 'Umar ibn Sa'id Tall see Hajj ‘Umar Tal, al-
El Hadj Umar ibn Sa'id Tall see Hajj ‘Umar Tal, al-
Hajj Umar Taal, al- see Hajj ‘Umar Tal, al-
Hakam I
Hakam I (al-Hakam I ibn Hisham) (Al-Hakam ibn Hisham ibn Abd-ar-Rahman) (770-822). Umayyad amir of Cordoba (r.796-822). After one of the numerous rebellions by the neo-Muslims in Cordoba, he banished over 20,000 families from the country. About two thirds of them went to Egypt and later to Crete, the remainder going to Fez.
Al-Hakam ibn Hisham ibn Abd-ar-Rahman I was Umayyad Emir of Cordoba from 796 until 822 in the Al-Andalus (Moorish Iberia). During his reign he crushed a rebellion led by clerics in a suburb called al-Ribad on the south bank of the Guadalquivir river. He punished the inhabitants by exiling them by ship. They eventually reached Alexandria and dominated the city until 827, after which they were expelled. They sailed on to Crete, where they founded an independent emirate that survived until the Byzantine reconquest in 961.
Al-Hakam I died in 822 C.E. after having ruled for 26 years. He was a controversial figure. Some hailed him as a great warrior, and bestowed on him the title of Al-Muzaffar. Some regarded him as a ruthless tyrant and inconsiderate ruler. He used force where force was necessary and resorted to a policy of peace and conciliation where such a course was in the public interest. He was against the monopolization of power by the theologians and strove to maintain a proper equation between the State and the theologians. He consolidated Muslim rule in Spain and during his long reign the Muslims extended their conquests.
al-Hakam I ibn Hisham see Hakam I
Al-Hakam ibn Hisham ibn Abd-ar-Rahman see Hakam I
Hakam I (al-Hakam I ibn Hisham) (Al-Hakam ibn Hisham ibn Abd-ar-Rahman) (770-822). Umayyad amir of Cordoba (r.796-822). After one of the numerous rebellions by the neo-Muslims in Cordoba, he banished over 20,000 families from the country. About two thirds of them went to Egypt and later to Crete, the remainder going to Fez.
Al-Hakam ibn Hisham ibn Abd-ar-Rahman I was Umayyad Emir of Cordoba from 796 until 822 in the Al-Andalus (Moorish Iberia). During his reign he crushed a rebellion led by clerics in a suburb called al-Ribad on the south bank of the Guadalquivir river. He punished the inhabitants by exiling them by ship. They eventually reached Alexandria and dominated the city until 827, after which they were expelled. They sailed on to Crete, where they founded an independent emirate that survived until the Byzantine reconquest in 961.
Al-Hakam I died in 822 C.E. after having ruled for 26 years. He was a controversial figure. Some hailed him as a great warrior, and bestowed on him the title of Al-Muzaffar. Some regarded him as a ruthless tyrant and inconsiderate ruler. He used force where force was necessary and resorted to a policy of peace and conciliation where such a course was in the public interest. He was against the monopolization of power by the theologians and strove to maintain a proper equation between the State and the theologians. He consolidated Muslim rule in Spain and during his long reign the Muslims extended their conquests.
al-Hakam I ibn Hisham see Hakam I
Al-Hakam ibn Hisham ibn Abd-ar-Rahman see Hakam I
Hakam II
Hakam II ( al-Hakam II al-Mustansir ibn ‘Abd al-Rahman III) (Al-Hakam II ibn ʿAbd al-Raḥmān III) (January 13, 915 - October 16, 976). Umayyad Caliph of Cordoba (r.961-976). He enlarged and embellished the Great Mosque of Cordoba, and gradually became the suzerain of all the Christian princes of the north. In 966, the Normans made a new attempt to land in Spain. Al-Hakam’s reign was one of the most peaceful and fruitful of the Cordoban dynasty.
Al-Hakam II succeeded to the Caliphate after the death of his father Abd ar-Rahman III in 961. He secured peace with the Christian kingdoms of northern Iberia, and made use of the stability to develop agriculture through the construction of irrigation works. Economical development was also encouraged through the widening of streets and the building of markets.
He was fond of books and learning, and amassed a vast library with 400,000 books (this was sacked in the Berber siege of Cordoba in 1100). He even sent his agents to purchase 'first edition' books from the Muslim east, such as Kitab al-Aghani (Book of Songs) by Abu al-Faraj al-Isfahani.
During his reign, a massive translation effort was undertaken, and many books were translated from Latin and Greek into Arabic. He formed a joint committee of Arab Muslims and Iberian Mozarab Christians for this task.
His building works included an expansion of the main mosque of Cordoba (962-966), the Mezquita, and the completion of the Royal residence Medina Azahara (976), which Abd ar-Rahman III had begun in 936.
As well, the famous physician, scientist, and surgeon Abu al-Qasim (Abulcasis) was active in Al-Hakam's court during his reign.
Whilst the internal administration was left increasingly to the Vizir Al-Mushafi, General Ghalib was gradually gaining influence as leader of the army. He was chiefly pre-occupied with repulsing the last Norman attacks (966, 971), and with the struggle against the Zirids and the Fatimids in northern Morocco. The Fatimids were defeated in Morocco in 974, while Al-Hakam II was able to maintain the supremacy of the Caliphate over the Christian states of Navarre, Castile and Leon.
In his youth his loves seem to have been entirely homosexual. He was known to have openly kept a male harem. This exclusivity was a problem, since it was essential to produce an heir. A resolution was reached by his taking a concubine who dressed in boys' clothes and was give the masculine name of Jafar.
He was succeeded by his son, Hisham II al-Mu'ayad, who was a nominal ruler under the Hajib (Grand Vizier) al-Mansur Ibn Abi Aamir.
al-Hakam II al-Mustansir ibn ‘Abd al-Rahman III see Hakam II
Al-Hakam II ibn 'Abd al-Rahman III see Hakam II
Hakam II ( al-Hakam II al-Mustansir ibn ‘Abd al-Rahman III) (Al-Hakam II ibn ʿAbd al-Raḥmān III) (January 13, 915 - October 16, 976). Umayyad Caliph of Cordoba (r.961-976). He enlarged and embellished the Great Mosque of Cordoba, and gradually became the suzerain of all the Christian princes of the north. In 966, the Normans made a new attempt to land in Spain. Al-Hakam’s reign was one of the most peaceful and fruitful of the Cordoban dynasty.
Al-Hakam II succeeded to the Caliphate after the death of his father Abd ar-Rahman III in 961. He secured peace with the Christian kingdoms of northern Iberia, and made use of the stability to develop agriculture through the construction of irrigation works. Economical development was also encouraged through the widening of streets and the building of markets.
He was fond of books and learning, and amassed a vast library with 400,000 books (this was sacked in the Berber siege of Cordoba in 1100). He even sent his agents to purchase 'first edition' books from the Muslim east, such as Kitab al-Aghani (Book of Songs) by Abu al-Faraj al-Isfahani.
During his reign, a massive translation effort was undertaken, and many books were translated from Latin and Greek into Arabic. He formed a joint committee of Arab Muslims and Iberian Mozarab Christians for this task.
His building works included an expansion of the main mosque of Cordoba (962-966), the Mezquita, and the completion of the Royal residence Medina Azahara (976), which Abd ar-Rahman III had begun in 936.
As well, the famous physician, scientist, and surgeon Abu al-Qasim (Abulcasis) was active in Al-Hakam's court during his reign.
Whilst the internal administration was left increasingly to the Vizir Al-Mushafi, General Ghalib was gradually gaining influence as leader of the army. He was chiefly pre-occupied with repulsing the last Norman attacks (966, 971), and with the struggle against the Zirids and the Fatimids in northern Morocco. The Fatimids were defeated in Morocco in 974, while Al-Hakam II was able to maintain the supremacy of the Caliphate over the Christian states of Navarre, Castile and Leon.
In his youth his loves seem to have been entirely homosexual. He was known to have openly kept a male harem. This exclusivity was a problem, since it was essential to produce an heir. A resolution was reached by his taking a concubine who dressed in boys' clothes and was give the masculine name of Jafar.
He was succeeded by his son, Hisham II al-Mu'ayad, who was a nominal ruler under the Hajib (Grand Vizier) al-Mansur Ibn Abi Aamir.
al-Hakam II al-Mustansir ibn ‘Abd al-Rahman III see Hakam II
Al-Hakam II ibn 'Abd al-Rahman III see Hakam II
Hakim Ata
Hakim Ata (d. 1186). Turkish saint of Khwarazm and author of popular poems on mystic life. His works are very popular down to modern times in Turkestan and in the Volga basin.
Ata, Hakim see Hakim Ata
Hakim Ata (d. 1186). Turkish saint of Khwarazm and author of popular poems on mystic life. His works are very popular down to modern times in Turkestan and in the Volga basin.
Ata, Hakim see Hakim Ata
Hakim bi-amr Allah, al-
Hakim bi-amr Allah, al- (Abu ‘Ali Mansur Tāriqu l-Ḥākim) (Al-Hakim bi Amr al-Lāh - literally "Ruler by Allah's Command") (b.985 - February 12/13, 1021). Fatimid caliph (r. 996-1021). He was famous because of his excesses, his cruelty and his persecutions, particularly of the Christians. The divine character which certain of his supporters attributed to him is an article of faith with the Druzes. His end has always been a mystery. {See also Caliphs; Druze; and Fatimids.}
Abu ‘Ali Mansur Tāriqu l-Ḥākim was the sixth Fatimid caliph and 16th Ismaili imam (996–1021). Born in 985, Abu ‘Ali “Mansur” succeeded his father Abū Mansūr Nizār al-Azīz (975–996) at the age of eleven on October 14, 996 with the caliphal title of al-Hakim Bi-Amr Allah. He was the first Fatimid ruler to be born in Egypt.
Arguably the most controversial member of the Fatimid dynasty, Hakim confronted numerous difficulties and uprisings during his relatively long reign. While he did not lose any important territories in North Africa, the Ismaili communities there were attacked by Sunni fighters led by their influential Maliki jurists. Relations between the Fatimids and the Qarmatians of Bahrain also remained hostile. On the other hand, Hakim’s Syrian policy was successful as he managed to extend Fatimid hegemony to the emirate of Aleppo. Above all, the persistent rivalries between the various factions of the Fatimid armies, especially the Berbers and the Turks, overshadowed the other problems of Hakim’s caliphate.
Initially, Barjawan, his wasita (the equivalent of a vizier, as intermediary between ruler and subjects) acted as the virtual head of the Fatimid state. However, after the latter’s removal in 1000, Hakim held the reins of power in his own hands limiting the authority and terms of office of his wasitas and viziers, of whom there were more than 15 during the remaining 20 years of his caliphate. Also Al-Hakim is a central figure in the history of the Druze religious sect. For much of his reign, Hakim was hostile to religious minorities, most notably demonstrated in his destruction of the Church of the Holy Sepulchre in Jerusalem.
Al-Ḥākim was born in 985. His father, Caliph Abū Mansūr al-‘Azīz bil-Lāh, had two consorts. One was an umm al-walad who is only known by the title as-Sayyidah al-‘Azīziyyah or al-‘Azīzah (d. 995). She was a Melkite Christian whose two brothers were appointed patriarchs of the Melkite Church by Caliph al-‘Azīz. Different sources say either one of her brothers or her father was sent by al-‘Azīz as an ambassador to Sicily.
Al-‘Azīzah is considered to be the mother of Sitt al-Mulk, one of the most famous women in Islamic history, who had a stormy relationship with her half-brother al-Ḥākim and may have had him murdered. Some, such as the Crusader chronicler William of Tyre, claimed that this woman was also the mother of Caliph al-Ḥākim, though most historians dismiss this. William of Tyre went so far as to claim that al-Ḥākim's destruction of the Church of the Holy Sepulchre in 1009 was due to his eagerness to disprove taunts that he was a Christian born of a Christian woman. By contrast, the chronicler al-Musabbihi recounts that in 981, al-Ḥākim's Muslim mother sought the aid of an imprisoned Islamic sage named Ibn al-Washa and asked him to pray for her son who had fallen ill. The sage wrote the entire Qur'an in the inner surface of a bowl and bade her wash her son out of it. When al-Ḥākim recovered, she demanded the release of the sage in gratitude. Her request was granted and the sage and his associates were freed from prison.
Besides his son, al-Ḥākim had a daughter named Sitt Misr (d. 1063) who was said to be a generous patroness and of noble and good character.
In 996, al-Ḥākim's father Caliph al-‘Azīz began a trip to visit Syria (which was held by the Fatimid's only by force of arms and was under pressure from both Greeks and Turks). The Caliph fell ill at the beginning of the trip at Bilbeis and lay in sickbed for several days. He suffered from "stone with pains in the bowels." When he felt that his end was nearing he charged Qadi Muhammad ibn an-Nu‘man and General Abū Muhammad al-Hasan ibn ‘Ammar to take care of al-Ḥākim, who was then only eleven. He then spoke to his son.
On the following day he and his new court proceeded from Bilbays to Cairo. His father's body proceeded him. Borne on a camel the dead Caliph’s feet protruded from the litter. They arrived shortly before evening prayer and his father was buried the next evening next to the tomb of his predecessor al-Mu‘īzz. Al-Ḥākim was sworn in by Barjawan, a "white eunuch whom al-‘Azīz had appointed as Ustad's tutor.
Because it had been unclear whether he would inherit his father's position, this successful transfer of power was a demonstration of the stability of the Fatimid dynasty.
Al-Ḥākim's father had intended the eunuch Barjawan to act as regent until he was old enough to rule by himself. Ibn ‘Ammar and the Qadi Muhammad ibn Nu‘man were to assist in the guardianship of the new caliph. Instead, Ibn ‘Ammar (the leader of the Katama party) immediately seized the office of wasīta "chief minister" from ‘Īsa ibn Nestorius. At the time, the office of sifāra "secretary of state" was also combined within that office. Ibn ‘Ammar then took the title of Amīn ad-Dawla - "the one trusted in the empire". This was the first time that the term "empire" was associated with the Fatimid state.
Al-Ḥākim's most rigorous and consistent opponent was the Abbāsid Caliphate in Baghdad, which sought to halt the influence of Ismailism. This competition led to the Baghdad Manifesto of 1011, in which the Abbāsids claimed that the line al-Ḥākim represented did not legitimately descend from ‘Alī.
Al-Ḥākim also struggled with the Qarmatiyya rulers of Bahrain, an island in the Persian Gulf as well as territory in Eastern Arabia. His diplomatic and missionary vehicle was the Ismā'īlī da‘wah "Mission", with its organizational power center in Cairo.
Al-Ḥākim's reign was characterized by a general unrest. The Fatimid army was troubled by a rivalry between two opposing factions, the Turks and the Berbers. Tension grew between the Caliph and his viziers (called wasītas), and near the end of his reign the Druze movement, a religious sect centered around al-Ḥākim, began to form. It was the Druze who first referred to al-Ḥākim as "Ruler by God's Command" and members of that sect are reported to address prayers to al-Ḥākim, whom they regard as "a manifestation of God in His unity."
Alarmed by the expansion of the Fatimid dominion, the ‘Abbasid caliph Al-Qadir adopted retaliatory measures to halt the spread of Ismailism within the very seat of his realm. In particular, in 1011 he assembled a number of Sunni and Twelver Shiite scholars at his court and commanded them to declare in a written document that Hakim and his predecessors lacked genuine Ali and Fatima related ancestry. This so-called Baghdad Manifesto was read out in Friday mosques throughout the ‘Abbasid domains accusing the Fatimids of Jewish ancestry also because of Al-Hakim’s alleged Christian mother he was accused of over sympathizing with non-Muslims and that he gave them more privileges than they should have been given under Islamic rule such accusations where manifested through poetry criticizing the Fatimids and that eventually led to the persecution of non-Muslims from 1007 till 1012. Qadir also commissioned several refutations of Ismaili doctrines, including that written by the Mu‘tazili ‘Ali b. Sa‘id al-Istakri (1013).
Hakim maintained a keen interest in the organization and operation of the Fatimid Ismaili da‘wa (preaching) centered in Cairo. Under his reign it was systematically intensified outside the Fatimid dominions especially in Iraq and Persia. In Iraq, the da‘is concentrated their efforts on a number of local amirs and influential tribal chiefs with whose support they aimed to uproot the Abbasids. Foremost among the Fatimid da‘is of this period operating in the eastern provinces was Hamid al-Din Kirmani, the most accomplished Ismaili theologian-philosopher of the entire Fatimid period. The activities of Kirmani and other da‘is soon led to concrete results in Iraq. In 1010 the ruler of Mosul, Kufa and other towns acknowledged the suzerainty of Hakim.
In the area of education and learning, one of Hakim’s most important contributions was the founding in 1005 of the Dar al-‘ilm (House of Knowledge), sometimes also called Dar al-hikma. A wide range of subjects ranging from the Qur’an and hadith to philosophy and astronomy were taught at the Dar al-‘ilm, which was equipped with a vast library. Access to education was made available to the public and many Fatimid da‘is received at least part of their training in this major institution of learning which served the Ismaili da‘wa (mission) until the downfall of the Fatimid dynasty.
In 1013 he completed the mosque in Cairo begun by his father, the Masjid al-Hākim "Hākim's Mosque" whose official name is "Jame-ul-Anwar".
Hakim made the education of the Ismailis and the Fatimid da‘is a priority. In his time, various study sessions (majalis) were established in Cairo. Hakim provided financial support and endowments for these educational activities. The private ‘wisdom sessions’ (majalis al-hikma) devoted to esoteric Ismaili doctrines and reserved exclusively for initiates, became organized so as to be accessible to different categories of participants. Hakim himself often attended these sessions which were held at the Fatimid palace. The name (majalis al-hikma) is still adopted by the Druze as the name of the building in which their religious assembly and worship is carried. It is often abbreviated as Majlis (session).
Al-Ḥākim upheld diplomatic relations between the Fatimid Empire and many different countries. Skillful diplomacy was needed in establishing a friendly if not neutral basis of relations with the Byzantine Empire, which had expansionary goals in the early 11th century. Perhaps the farthest reaching diplomatic mission of al-Ḥākim's was to Song Dynasty era China. The Fatimid Egyptian sea captain known as Domiyat traveled to a Buddhist site of pilgrimage in Shandong in the year 1008. It was on this mission that he sought to present to the Chinese Emperor Zhenzong of Song gifts from his ruling Caliph al-Ḥākim. This re-established diplomatic relations between Egypt and China that had been lost during the collapse of the Tang Dynasty in 907.
According to the religious scholar Nissim Dana, al-Ḥākim's relationship with other monotheistic religions can be divided into three separate stages.
From 996 to 1006, when most of the executive functions of the Khalif were performed by his advisors, the Shiite al-Ḥākim behaved like the Shiite khalifs, who he succeeded, exhibiting a hostile attitude with respect to Sunni Muslims, whereas the attitude toward 'People of the Book' – Jews and Christians – was one of relative tolerance, in exchange for the jizya tax.
In 1005, al-Ḥākim ordered a public posting of curses against the first three Caliphs (Abū Bakr, ‘Umār and ‘Uthmān ibn ‘Affān) and against ‘Ā'isha (wife of Muhammad) all for opposing the claim of Muhammad's cousin and son-in-law ‘Alī, who had demanded the position of Caliph for himself and his descendants. The founder of the Umayyad caliphate, Mu‘awiyah I, and others among the Ṣaḥābah of Muhammad were also cursed. After only two years of posting the curses, al-Ḥākim ended the practice. During this era, al-Ḥākim ordered that the inclusion of the phrase as-salāh khayr min an-nawm - "prayer is preferable to sleep", which followed the morning prayer be stopped – he saw it as a Sunni addition. In its place he ordered that ḥayyi ‘alā khayr al-‘amal - "come to the best of deeds" - should be said after the summons was made. He further forbade the use of two prayers – Salāt at-Tarāwih and Salāt ad-Duha as they were believed to have been formulated by Sunni sages.
Al-Hakim disliked the influence of the Christian Church in Jerusalem. He ordered random arrests, executions, and the destruction of churches as early as 1001. His attitude towards Christians grew hostile by 1003 when he ordered a recently built church destroyed and replaced by a mosque and went on to turn two other churches into mosques. In 1004 he decreed that the Christians could no longer celebrate Epiphany or Easter. He also outlawed the use of wine (nabidh) and even other intoxicating drinks not made from grapes (fuqa) to both Muslims and non-Muslims alike. This produced a hardship for both Christians (who used wine in their religious rites) and Jews (who used it in their religious festivals).
In 1005, following the tradition of the caliphate, al-Ḥākim ordered that Jews and Christians follow ghiyār - "the law of differentiation" – in this case, the mintaq or zunnar "belt" and ‘imāmah "turban", both in black. In addition, Jews were to wear a wooden calf necklace and Christians an iron cross. In the public baths, Jews were to replace the calf with a bell. In addition, women of the Ahl al-Kitab had to wear two different colored shoes, one red and one black. These remained in place until 1014.
Al-Ḥākim engaged in other erratic behavior in 1005: he ordered the killing of all the dogs in Egypt and had them discarded in the desert. He also forced the inhabitants of Cairo to work at night and go to bed in the mornings and severely punished anyone caught violating his orders.
Following contemporary Shiite thinking, during this period al-Ḥākim also issued many other rigid restrictive ordinances (sijillat). These included outlawing entrance to a public bath with uncovered loins, forbidding women from appearing in public with their faces uncovered, and closing many clubs and places of entertainment.
From 1007 to 1012, there was a notably tolerant attitude toward the Sunnis and less zeal for Shiite Islam, while the attitude with regard to the 'People of the Book' was hostile. On October 18, 1009, al-Hakim ordered the destruction of the Holy Sepulchre and its associated buildings, apparently outraged by what he regarded as the fraud practiced by the monks in the "miraculous" Descent of the Holy Fire, celebrated annually at the church during the Easter Vigil. Processions were prohibited, and a few years later all of the convents and churches in Palestine were said to have been destroyed or confiscated. It was only in 1042 that the Byzantine Emperor Constantine IX undertook to reconstruct the Holy Sepulchre with the permission of Al-Hakim's successor.
From 1012 to 1021, al-Ḥākim became more tolerant toward the Jews and Christians and hostile toward the Sunnis. Ironically, he developed a particularly hostile attitude with regard to the Muslim Shiites. It was during this period, in the year 1017, that the unique religion of the Druze began to develop as an independent religion based on the revelation (Kashf) of al-Ḥākim as divine.
While it is clear that Hamza ibn Ahmad was the Caliph's chief dāʿī, there are claims that al-Ḥākim believed in his own divinity.
Other scholars disagree with this assertion of direct divinity, particularly the Druze themselves, noting that its proponent was ad-Darazi, who (according to some resources) al-Ḥākim executed for shirk. Letters show that ad-Darazi was trying to gain control of the Muwahhidun movement and this claim was an attempt to gain support from the Caliph, who instead found it heretical.
The Druze find this assertion offensive; they hold ad-Darazi as the first apostate of the sect and their beliefs regarding al-Ḥākim are complex. Following a typical Isma'ili pattern, they place a preeminent teacher at the innermost circle of divinely inspired persons. For the Druze, the exoteric is taught by the Prophet, the esoteric by his secret assistants, and the esoteric of the esoteric by Imām al-Ḥākim.
Confusion and slander by opponents of the Druze were generally left uncorrected as the teachings of the sect are secret and the Druze preferred taqiyya when independence was impossible.
In the final years of his reign, Hakim displayed a growing inclination toward asceticism and withdrew for meditation regularly. On the night of 12/13 February 1021 and at the age of 36, Hakim left for one of his night journeys to the al-Muqattam hills outside of Cairo, and never returned. A search found only his donkey and bloodstained garments. The disappearance has remained a mystery.
Al-Ḥākim was succeeded by his young son Ali az-Zahir under the regency of his sister Sitt al-Mulk.
Abu ‘Ali Mansur Tāriqu l-Ḥākim see Hakim bi-amr Allah, al-
Al-Hakim bi Amr al-Lāh see Hakim bi-amr Allah, al-
"Ruler by Allah's Command" see Hakim bi-amr Allah, al-
Hakim bi-amr Allah, al- (Abu ‘Ali Mansur Tāriqu l-Ḥākim) (Al-Hakim bi Amr al-Lāh - literally "Ruler by Allah's Command") (b.985 - February 12/13, 1021). Fatimid caliph (r. 996-1021). He was famous because of his excesses, his cruelty and his persecutions, particularly of the Christians. The divine character which certain of his supporters attributed to him is an article of faith with the Druzes. His end has always been a mystery. {See also Caliphs; Druze; and Fatimids.}
Abu ‘Ali Mansur Tāriqu l-Ḥākim was the sixth Fatimid caliph and 16th Ismaili imam (996–1021). Born in 985, Abu ‘Ali “Mansur” succeeded his father Abū Mansūr Nizār al-Azīz (975–996) at the age of eleven on October 14, 996 with the caliphal title of al-Hakim Bi-Amr Allah. He was the first Fatimid ruler to be born in Egypt.
Arguably the most controversial member of the Fatimid dynasty, Hakim confronted numerous difficulties and uprisings during his relatively long reign. While he did not lose any important territories in North Africa, the Ismaili communities there were attacked by Sunni fighters led by their influential Maliki jurists. Relations between the Fatimids and the Qarmatians of Bahrain also remained hostile. On the other hand, Hakim’s Syrian policy was successful as he managed to extend Fatimid hegemony to the emirate of Aleppo. Above all, the persistent rivalries between the various factions of the Fatimid armies, especially the Berbers and the Turks, overshadowed the other problems of Hakim’s caliphate.
Initially, Barjawan, his wasita (the equivalent of a vizier, as intermediary between ruler and subjects) acted as the virtual head of the Fatimid state. However, after the latter’s removal in 1000, Hakim held the reins of power in his own hands limiting the authority and terms of office of his wasitas and viziers, of whom there were more than 15 during the remaining 20 years of his caliphate. Also Al-Hakim is a central figure in the history of the Druze religious sect. For much of his reign, Hakim was hostile to religious minorities, most notably demonstrated in his destruction of the Church of the Holy Sepulchre in Jerusalem.
Al-Ḥākim was born in 985. His father, Caliph Abū Mansūr al-‘Azīz bil-Lāh, had two consorts. One was an umm al-walad who is only known by the title as-Sayyidah al-‘Azīziyyah or al-‘Azīzah (d. 995). She was a Melkite Christian whose two brothers were appointed patriarchs of the Melkite Church by Caliph al-‘Azīz. Different sources say either one of her brothers or her father was sent by al-‘Azīz as an ambassador to Sicily.
Al-‘Azīzah is considered to be the mother of Sitt al-Mulk, one of the most famous women in Islamic history, who had a stormy relationship with her half-brother al-Ḥākim and may have had him murdered. Some, such as the Crusader chronicler William of Tyre, claimed that this woman was also the mother of Caliph al-Ḥākim, though most historians dismiss this. William of Tyre went so far as to claim that al-Ḥākim's destruction of the Church of the Holy Sepulchre in 1009 was due to his eagerness to disprove taunts that he was a Christian born of a Christian woman. By contrast, the chronicler al-Musabbihi recounts that in 981, al-Ḥākim's Muslim mother sought the aid of an imprisoned Islamic sage named Ibn al-Washa and asked him to pray for her son who had fallen ill. The sage wrote the entire Qur'an in the inner surface of a bowl and bade her wash her son out of it. When al-Ḥākim recovered, she demanded the release of the sage in gratitude. Her request was granted and the sage and his associates were freed from prison.
Besides his son, al-Ḥākim had a daughter named Sitt Misr (d. 1063) who was said to be a generous patroness and of noble and good character.
In 996, al-Ḥākim's father Caliph al-‘Azīz began a trip to visit Syria (which was held by the Fatimid's only by force of arms and was under pressure from both Greeks and Turks). The Caliph fell ill at the beginning of the trip at Bilbeis and lay in sickbed for several days. He suffered from "stone with pains in the bowels." When he felt that his end was nearing he charged Qadi Muhammad ibn an-Nu‘man and General Abū Muhammad al-Hasan ibn ‘Ammar to take care of al-Ḥākim, who was then only eleven. He then spoke to his son.
On the following day he and his new court proceeded from Bilbays to Cairo. His father's body proceeded him. Borne on a camel the dead Caliph’s feet protruded from the litter. They arrived shortly before evening prayer and his father was buried the next evening next to the tomb of his predecessor al-Mu‘īzz. Al-Ḥākim was sworn in by Barjawan, a "white eunuch whom al-‘Azīz had appointed as Ustad's tutor.
Because it had been unclear whether he would inherit his father's position, this successful transfer of power was a demonstration of the stability of the Fatimid dynasty.
Al-Ḥākim's father had intended the eunuch Barjawan to act as regent until he was old enough to rule by himself. Ibn ‘Ammar and the Qadi Muhammad ibn Nu‘man were to assist in the guardianship of the new caliph. Instead, Ibn ‘Ammar (the leader of the Katama party) immediately seized the office of wasīta "chief minister" from ‘Īsa ibn Nestorius. At the time, the office of sifāra "secretary of state" was also combined within that office. Ibn ‘Ammar then took the title of Amīn ad-Dawla - "the one trusted in the empire". This was the first time that the term "empire" was associated with the Fatimid state.
Al-Ḥākim's most rigorous and consistent opponent was the Abbāsid Caliphate in Baghdad, which sought to halt the influence of Ismailism. This competition led to the Baghdad Manifesto of 1011, in which the Abbāsids claimed that the line al-Ḥākim represented did not legitimately descend from ‘Alī.
Al-Ḥākim also struggled with the Qarmatiyya rulers of Bahrain, an island in the Persian Gulf as well as territory in Eastern Arabia. His diplomatic and missionary vehicle was the Ismā'īlī da‘wah "Mission", with its organizational power center in Cairo.
Al-Ḥākim's reign was characterized by a general unrest. The Fatimid army was troubled by a rivalry between two opposing factions, the Turks and the Berbers. Tension grew between the Caliph and his viziers (called wasītas), and near the end of his reign the Druze movement, a religious sect centered around al-Ḥākim, began to form. It was the Druze who first referred to al-Ḥākim as "Ruler by God's Command" and members of that sect are reported to address prayers to al-Ḥākim, whom they regard as "a manifestation of God in His unity."
Alarmed by the expansion of the Fatimid dominion, the ‘Abbasid caliph Al-Qadir adopted retaliatory measures to halt the spread of Ismailism within the very seat of his realm. In particular, in 1011 he assembled a number of Sunni and Twelver Shiite scholars at his court and commanded them to declare in a written document that Hakim and his predecessors lacked genuine Ali and Fatima related ancestry. This so-called Baghdad Manifesto was read out in Friday mosques throughout the ‘Abbasid domains accusing the Fatimids of Jewish ancestry also because of Al-Hakim’s alleged Christian mother he was accused of over sympathizing with non-Muslims and that he gave them more privileges than they should have been given under Islamic rule such accusations where manifested through poetry criticizing the Fatimids and that eventually led to the persecution of non-Muslims from 1007 till 1012. Qadir also commissioned several refutations of Ismaili doctrines, including that written by the Mu‘tazili ‘Ali b. Sa‘id al-Istakri (1013).
Hakim maintained a keen interest in the organization and operation of the Fatimid Ismaili da‘wa (preaching) centered in Cairo. Under his reign it was systematically intensified outside the Fatimid dominions especially in Iraq and Persia. In Iraq, the da‘is concentrated their efforts on a number of local amirs and influential tribal chiefs with whose support they aimed to uproot the Abbasids. Foremost among the Fatimid da‘is of this period operating in the eastern provinces was Hamid al-Din Kirmani, the most accomplished Ismaili theologian-philosopher of the entire Fatimid period. The activities of Kirmani and other da‘is soon led to concrete results in Iraq. In 1010 the ruler of Mosul, Kufa and other towns acknowledged the suzerainty of Hakim.
In the area of education and learning, one of Hakim’s most important contributions was the founding in 1005 of the Dar al-‘ilm (House of Knowledge), sometimes also called Dar al-hikma. A wide range of subjects ranging from the Qur’an and hadith to philosophy and astronomy were taught at the Dar al-‘ilm, which was equipped with a vast library. Access to education was made available to the public and many Fatimid da‘is received at least part of their training in this major institution of learning which served the Ismaili da‘wa (mission) until the downfall of the Fatimid dynasty.
In 1013 he completed the mosque in Cairo begun by his father, the Masjid al-Hākim "Hākim's Mosque" whose official name is "Jame-ul-Anwar".
Hakim made the education of the Ismailis and the Fatimid da‘is a priority. In his time, various study sessions (majalis) were established in Cairo. Hakim provided financial support and endowments for these educational activities. The private ‘wisdom sessions’ (majalis al-hikma) devoted to esoteric Ismaili doctrines and reserved exclusively for initiates, became organized so as to be accessible to different categories of participants. Hakim himself often attended these sessions which were held at the Fatimid palace. The name (majalis al-hikma) is still adopted by the Druze as the name of the building in which their religious assembly and worship is carried. It is often abbreviated as Majlis (session).
Al-Ḥākim upheld diplomatic relations between the Fatimid Empire and many different countries. Skillful diplomacy was needed in establishing a friendly if not neutral basis of relations with the Byzantine Empire, which had expansionary goals in the early 11th century. Perhaps the farthest reaching diplomatic mission of al-Ḥākim's was to Song Dynasty era China. The Fatimid Egyptian sea captain known as Domiyat traveled to a Buddhist site of pilgrimage in Shandong in the year 1008. It was on this mission that he sought to present to the Chinese Emperor Zhenzong of Song gifts from his ruling Caliph al-Ḥākim. This re-established diplomatic relations between Egypt and China that had been lost during the collapse of the Tang Dynasty in 907.
According to the religious scholar Nissim Dana, al-Ḥākim's relationship with other monotheistic religions can be divided into three separate stages.
From 996 to 1006, when most of the executive functions of the Khalif were performed by his advisors, the Shiite al-Ḥākim behaved like the Shiite khalifs, who he succeeded, exhibiting a hostile attitude with respect to Sunni Muslims, whereas the attitude toward 'People of the Book' – Jews and Christians – was one of relative tolerance, in exchange for the jizya tax.
In 1005, al-Ḥākim ordered a public posting of curses against the first three Caliphs (Abū Bakr, ‘Umār and ‘Uthmān ibn ‘Affān) and against ‘Ā'isha (wife of Muhammad) all for opposing the claim of Muhammad's cousin and son-in-law ‘Alī, who had demanded the position of Caliph for himself and his descendants. The founder of the Umayyad caliphate, Mu‘awiyah I, and others among the Ṣaḥābah of Muhammad were also cursed. After only two years of posting the curses, al-Ḥākim ended the practice. During this era, al-Ḥākim ordered that the inclusion of the phrase as-salāh khayr min an-nawm - "prayer is preferable to sleep", which followed the morning prayer be stopped – he saw it as a Sunni addition. In its place he ordered that ḥayyi ‘alā khayr al-‘amal - "come to the best of deeds" - should be said after the summons was made. He further forbade the use of two prayers – Salāt at-Tarāwih and Salāt ad-Duha as they were believed to have been formulated by Sunni sages.
Al-Hakim disliked the influence of the Christian Church in Jerusalem. He ordered random arrests, executions, and the destruction of churches as early as 1001. His attitude towards Christians grew hostile by 1003 when he ordered a recently built church destroyed and replaced by a mosque and went on to turn two other churches into mosques. In 1004 he decreed that the Christians could no longer celebrate Epiphany or Easter. He also outlawed the use of wine (nabidh) and even other intoxicating drinks not made from grapes (fuqa) to both Muslims and non-Muslims alike. This produced a hardship for both Christians (who used wine in their religious rites) and Jews (who used it in their religious festivals).
In 1005, following the tradition of the caliphate, al-Ḥākim ordered that Jews and Christians follow ghiyār - "the law of differentiation" – in this case, the mintaq or zunnar "belt" and ‘imāmah "turban", both in black. In addition, Jews were to wear a wooden calf necklace and Christians an iron cross. In the public baths, Jews were to replace the calf with a bell. In addition, women of the Ahl al-Kitab had to wear two different colored shoes, one red and one black. These remained in place until 1014.
Al-Ḥākim engaged in other erratic behavior in 1005: he ordered the killing of all the dogs in Egypt and had them discarded in the desert. He also forced the inhabitants of Cairo to work at night and go to bed in the mornings and severely punished anyone caught violating his orders.
Following contemporary Shiite thinking, during this period al-Ḥākim also issued many other rigid restrictive ordinances (sijillat). These included outlawing entrance to a public bath with uncovered loins, forbidding women from appearing in public with their faces uncovered, and closing many clubs and places of entertainment.
From 1007 to 1012, there was a notably tolerant attitude toward the Sunnis and less zeal for Shiite Islam, while the attitude with regard to the 'People of the Book' was hostile. On October 18, 1009, al-Hakim ordered the destruction of the Holy Sepulchre and its associated buildings, apparently outraged by what he regarded as the fraud practiced by the monks in the "miraculous" Descent of the Holy Fire, celebrated annually at the church during the Easter Vigil. Processions were prohibited, and a few years later all of the convents and churches in Palestine were said to have been destroyed or confiscated. It was only in 1042 that the Byzantine Emperor Constantine IX undertook to reconstruct the Holy Sepulchre with the permission of Al-Hakim's successor.
From 1012 to 1021, al-Ḥākim became more tolerant toward the Jews and Christians and hostile toward the Sunnis. Ironically, he developed a particularly hostile attitude with regard to the Muslim Shiites. It was during this period, in the year 1017, that the unique religion of the Druze began to develop as an independent religion based on the revelation (Kashf) of al-Ḥākim as divine.
While it is clear that Hamza ibn Ahmad was the Caliph's chief dāʿī, there are claims that al-Ḥākim believed in his own divinity.
Other scholars disagree with this assertion of direct divinity, particularly the Druze themselves, noting that its proponent was ad-Darazi, who (according to some resources) al-Ḥākim executed for shirk. Letters show that ad-Darazi was trying to gain control of the Muwahhidun movement and this claim was an attempt to gain support from the Caliph, who instead found it heretical.
The Druze find this assertion offensive; they hold ad-Darazi as the first apostate of the sect and their beliefs regarding al-Ḥākim are complex. Following a typical Isma'ili pattern, they place a preeminent teacher at the innermost circle of divinely inspired persons. For the Druze, the exoteric is taught by the Prophet, the esoteric by his secret assistants, and the esoteric of the esoteric by Imām al-Ḥākim.
Confusion and slander by opponents of the Druze were generally left uncorrected as the teachings of the sect are secret and the Druze preferred taqiyya when independence was impossible.
In the final years of his reign, Hakim displayed a growing inclination toward asceticism and withdrew for meditation regularly. On the night of 12/13 February 1021 and at the age of 36, Hakim left for one of his night journeys to the al-Muqattam hills outside of Cairo, and never returned. A search found only his donkey and bloodstained garments. The disappearance has remained a mystery.
Al-Ḥākim was succeeded by his young son Ali az-Zahir under the regency of his sister Sitt al-Mulk.
Abu ‘Ali Mansur Tāriqu l-Ḥākim see Hakim bi-amr Allah, al-
Al-Hakim bi Amr al-Lāh see Hakim bi-amr Allah, al-
"Ruler by Allah's Command" see Hakim bi-amr Allah, al-
Hakim, Muhsin al-
Hakim, Muhsin al- (Muhsin al-Tabataba'i al-Hakim) (1889-1970). Most widely followed Shi ‘a mujtahid (interpreter of Islamic law) of the 1960s. Sayyid al-Hakim was born in Najaf, Iraq, into the religiously prominent Tabataba’i family of Iraq, Iran, Lebanon, and Pakistan. He was trained in Islamic law and theology in Najaf, studying with Ayatollah Muhammad Kazim Yazdi, Ayatollah Muhammad Husayn Na’ini, and others. Recognized as the leading teacher at the seminaries in Najaf, he became Shiism’s chief authority when Ayatollah Muhammad Husayn Borujerdi of Qom died in 1962. With the tithes of the faithful, forwarded to him by his clerical representatives around the Shi‘a world, Ayatollah al-Hakim administered the hawzah (theological center) of Najaf and provided for the financial needs of educational centers in Iraq and other countries. His hallmark was giving mosques and Islamic centers gifts of books and libraries.
Ayatollah al-Hakim was moderate in his theology. His initiatives were educational, and in his later years, political, as he led Shi‘a clerics in an offensive against communism. His relations with Iraq’s Hashemite government (1923-1958) were amiable, but Iraq’s subsequent governments he deemed to be religiously illegitimate. He sought to meet the challenge of secularism through a series of steps aimed at educating Muslims to the need for Islamic standards in government and society and through cooperation with practicing Sunni Muslims. Among his initiatives were the sponsorship of Jama‘at al-‘Ulama’ (Society of Religious Scholars) and endorsement of Hizb al-Da’wah (Party of the Call [to Islam]), clandestine groups that strove to educate Shi‘as to the need for government that meets minimum Islamic requirements. To this end, he dispatched politically activist clerics to Lebanon and elsewhere and sanctioned political assertiveness by Shi‘as, a major change from traditional Shi‘a quietism and a major contributor to subsequent political ferment in such countries as Iraq.
Ayatollah al-Hakim opposed the Iraqi Government of ‘Abd al-Karim Qasim (1958-1963) because it was secular and because its land reform involved confiscation of private property, considered to be protected by Islamic law. Alarmed by the appeal of “atheistic” communism to Muslims, he issued a fatwa (religious proclamation) in 1960 forbidding Shi‘is to have any connection with the Communist Party. He lent his name to a joint Shi‘a-Sunni political party during the brief period in 1960 when the Iraqi government allowed organized opposition. He also led the Shi‘a clergy in opposition to the Iraqi governments of ‘Abd al-Salam ‘Arif and ‘Abd al-Rahman ‘Arif (1963-1968), judging them to be sectarian, as well as secular and socialistic.
During the last two years of his life, Ayatollah al-Hakim was tormented by Iraq’s Ba‘thist Government. In 1969, when he declined to side with the government in its quarrel with the shah of Iran, he was placed under house arrest. His son Mahdi was sentenced to death and funds belonging to the hawzah were confiscated by the government. Ayatollah al-Hakim responded with a fatwa forbidding practicing Shi‘as from membership in the Ba‘th party.
Ayatollah al-Hakim fathered ten sons, many of whom, along with their sons, were executed by the Ba‘th government of Saddam Hussein during the 1980s.
Hakim, Muhsin al- (Muhsin al-Tabataba'i al-Hakim) (1889-1970). Most widely followed Shi ‘a mujtahid (interpreter of Islamic law) of the 1960s. Sayyid al-Hakim was born in Najaf, Iraq, into the religiously prominent Tabataba’i family of Iraq, Iran, Lebanon, and Pakistan. He was trained in Islamic law and theology in Najaf, studying with Ayatollah Muhammad Kazim Yazdi, Ayatollah Muhammad Husayn Na’ini, and others. Recognized as the leading teacher at the seminaries in Najaf, he became Shiism’s chief authority when Ayatollah Muhammad Husayn Borujerdi of Qom died in 1962. With the tithes of the faithful, forwarded to him by his clerical representatives around the Shi‘a world, Ayatollah al-Hakim administered the hawzah (theological center) of Najaf and provided for the financial needs of educational centers in Iraq and other countries. His hallmark was giving mosques and Islamic centers gifts of books and libraries.
Ayatollah al-Hakim was moderate in his theology. His initiatives were educational, and in his later years, political, as he led Shi‘a clerics in an offensive against communism. His relations with Iraq’s Hashemite government (1923-1958) were amiable, but Iraq’s subsequent governments he deemed to be religiously illegitimate. He sought to meet the challenge of secularism through a series of steps aimed at educating Muslims to the need for Islamic standards in government and society and through cooperation with practicing Sunni Muslims. Among his initiatives were the sponsorship of Jama‘at al-‘Ulama’ (Society of Religious Scholars) and endorsement of Hizb al-Da’wah (Party of the Call [to Islam]), clandestine groups that strove to educate Shi‘as to the need for government that meets minimum Islamic requirements. To this end, he dispatched politically activist clerics to Lebanon and elsewhere and sanctioned political assertiveness by Shi‘as, a major change from traditional Shi‘a quietism and a major contributor to subsequent political ferment in such countries as Iraq.
Ayatollah al-Hakim opposed the Iraqi Government of ‘Abd al-Karim Qasim (1958-1963) because it was secular and because its land reform involved confiscation of private property, considered to be protected by Islamic law. Alarmed by the appeal of “atheistic” communism to Muslims, he issued a fatwa (religious proclamation) in 1960 forbidding Shi‘is to have any connection with the Communist Party. He lent his name to a joint Shi‘a-Sunni political party during the brief period in 1960 when the Iraqi government allowed organized opposition. He also led the Shi‘a clergy in opposition to the Iraqi governments of ‘Abd al-Salam ‘Arif and ‘Abd al-Rahman ‘Arif (1963-1968), judging them to be sectarian, as well as secular and socialistic.
During the last two years of his life, Ayatollah al-Hakim was tormented by Iraq’s Ba‘thist Government. In 1969, when he declined to side with the government in its quarrel with the shah of Iran, he was placed under house arrest. His son Mahdi was sentenced to death and funds belonging to the hawzah were confiscated by the government. Ayatollah al-Hakim responded with a fatwa forbidding practicing Shi‘as from membership in the Ba‘th party.
Ayatollah al-Hakim fathered ten sons, many of whom, along with their sons, were executed by the Ba‘th government of Saddam Hussein during the 1980s.
Hakim, Tawfiq al-
Hakim, Tawfiq al- (Tawfiq el-Hakim) (Tawfik el-Hakim) (Aduu al Mar'a - "Enemy of woman") (October 9, 1898 - July 26, 1987). Egyptian dramatist and novelist. Hakim was born in Alexandria. He was principally a dramatist, but he also exercised a great deal of influence on the development of the Egyptian novel. As a dramatist, he was influenced by Europeans like Ibsen and Shaw. He was a master of lines. He dealt with problems in his dramas and was concerned with identity. In his early writings, the Pharaonism movement was prevailing in the cultural life of Egypt, claiming that there was an eternal Egypt which did not change even in difficult times. Hakim dealt with Egyptians, relations and attitudes towards the West, the conflict between the spiritual East and the material West. Of Hakim’s novels, Diary of a Prosecutor in the Provinces, is considered to be the best. It is based upon Hakim’s own experiences in public administration. Hakim’s most famous literary works include: The Return of the Spirit (1933 novel); The People of the Cave (1933 drama); Sharazad (Sherazade - 1934 novel); Diary of a Prosecutor in the Provinces (1937 novel); Pact with Satan (1938 short stories); and A Sparrow from the East (Bird from the East - 1938 novel).
Hakim was viewed as something of a misogynist in his younger years, having written a few misogynistic articles and remaining a bachelor for an unusually long period of time; he was given the laqab (i.e. epithet) of ('Aduu al Mar'a), meaning "Enemy of woman." However, he eventually married and had two children, a son and a daughter. His wife died in 1977; his son died in 1978 in a car accident. He was survived by his daughter after his death in 1987.
A more complete list of his works follows:
* A Bullet in the Heart, 1926 (Plays)
* Leaving Paradise, 1926 (Plays)
* The People of the Cave, 1933 (Play)
* The Return of the Spirit, 1933 (Novel)
* Sharazad, 1934 (Play)
* Muhammad the Prophet, 1936 (Biography)
* A Man without a Soul, 1937 (Play)
* Diary of a Prosecutor in the Provinces, 1937 (Novel)
* Pact with Satan, 1938 (Short stories)
* A Sparrow from the East, 1938 (Novel)
* Ash'ab, 1938 (Novel)
* The Devil's Era, 1938 (Philosophical Stories)
* My Donkey told me, 1938 (Philosophical Essays)
* Braxa/The problem of ruling, 1939 (Play)
* The Dancer of the Temple, 1939 (Short Stories)
* Pygmalion, 1942
* Solomon the Wise, 1943
* Boss Kudrez's Building, 1948
* King Oedipus, 1949
* Soft Hands, 1954
* Isis, 1955
* The Deal, 1956
* The Sultan's Dilemma, 1960
* The Tree Climber, 1966
* The Fate of a Cockroach, 1966
* Anxiety Bank, 1967
* The Return of Consciousness, 1974
Tawfiq el-Hakim see Hakim, Tawfiq al-
Tawfik el-Hakim see Hakim, Tawfiq al-
'Aduu al Mar'a see Hakim, Tawfiq al-
"Enemy of woman" see Hakim, Tawfiq al-
Hakim, Tawfiq al- (Tawfiq el-Hakim) (Tawfik el-Hakim) (Aduu al Mar'a - "Enemy of woman") (October 9, 1898 - July 26, 1987). Egyptian dramatist and novelist. Hakim was born in Alexandria. He was principally a dramatist, but he also exercised a great deal of influence on the development of the Egyptian novel. As a dramatist, he was influenced by Europeans like Ibsen and Shaw. He was a master of lines. He dealt with problems in his dramas and was concerned with identity. In his early writings, the Pharaonism movement was prevailing in the cultural life of Egypt, claiming that there was an eternal Egypt which did not change even in difficult times. Hakim dealt with Egyptians, relations and attitudes towards the West, the conflict between the spiritual East and the material West. Of Hakim’s novels, Diary of a Prosecutor in the Provinces, is considered to be the best. It is based upon Hakim’s own experiences in public administration. Hakim’s most famous literary works include: The Return of the Spirit (1933 novel); The People of the Cave (1933 drama); Sharazad (Sherazade - 1934 novel); Diary of a Prosecutor in the Provinces (1937 novel); Pact with Satan (1938 short stories); and A Sparrow from the East (Bird from the East - 1938 novel).
Hakim was viewed as something of a misogynist in his younger years, having written a few misogynistic articles and remaining a bachelor for an unusually long period of time; he was given the laqab (i.e. epithet) of ('Aduu al Mar'a), meaning "Enemy of woman." However, he eventually married and had two children, a son and a daughter. His wife died in 1977; his son died in 1978 in a car accident. He was survived by his daughter after his death in 1987.
A more complete list of his works follows:
* A Bullet in the Heart, 1926 (Plays)
* Leaving Paradise, 1926 (Plays)
* The People of the Cave, 1933 (Play)
* The Return of the Spirit, 1933 (Novel)
* Sharazad, 1934 (Play)
* Muhammad the Prophet, 1936 (Biography)
* A Man without a Soul, 1937 (Play)
* Diary of a Prosecutor in the Provinces, 1937 (Novel)
* Pact with Satan, 1938 (Short stories)
* A Sparrow from the East, 1938 (Novel)
* Ash'ab, 1938 (Novel)
* The Devil's Era, 1938 (Philosophical Stories)
* My Donkey told me, 1938 (Philosophical Essays)
* Braxa/The problem of ruling, 1939 (Play)
* The Dancer of the Temple, 1939 (Short Stories)
* Pygmalion, 1942
* Solomon the Wise, 1943
* Boss Kudrez's Building, 1948
* King Oedipus, 1949
* Soft Hands, 1954
* Isis, 1955
* The Deal, 1956
* The Sultan's Dilemma, 1960
* The Tree Climber, 1966
* The Fate of a Cockroach, 1966
* Anxiety Bank, 1967
* The Return of Consciousness, 1974
Tawfiq el-Hakim see Hakim, Tawfiq al-
Tawfik el-Hakim see Hakim, Tawfiq al-
'Aduu al Mar'a see Hakim, Tawfiq al-
"Enemy of woman" see Hakim, Tawfiq al-
Hakkari
Hakkari. Name of a Kurdish tribe and of a Turkish province in the extreme southeast of Turkey.
Hakkari. Name of a Kurdish tribe and of a Turkish province in the extreme southeast of Turkey.
Halabi, Burhan al-Din al-
Halabi, Burhan al-Din al- (Burhan al-Din al-Halabi) (d. 1549). Hanafi scholar from Aleppo. His handbook on Hanafi law met with great success. It was translated into Turkish and became authoritative in the Ottoman Empire.
Burhan al-Din al-Halabi see Halabi, Burhan al-Din al-
Halabi, Burhan al-Din al- (Burhan al-Din al-Halabi) (d. 1549). Hanafi scholar from Aleppo. His handbook on Hanafi law met with great success. It was translated into Turkish and became authoritative in the Ottoman Empire.
Burhan al-Din al-Halabi see Halabi, Burhan al-Din al-
Halabi, Nur al-Din al-
Halabi, Nur al-Din al- (Nur al-Din al-Halabi) (1567-1635). Arab author. He wrote a biography of the Prophet which found a wide circulation and was translated into Turkish.
Nur al-Din al-Halabi see Halabi, Nur al-Din al-
Halabi, Nur al-Din al- (Nur al-Din al-Halabi) (1567-1635). Arab author. He wrote a biography of the Prophet which found a wide circulation and was translated into Turkish.
Nur al-Din al-Halabi see Halabi, Nur al-Din al-
Halet Efendi
Halet Efendi (Mohamed-Sayd Halet Effendi) (1761—1822). Ottoman statesman. He used the Janissaries as an instrument to maintain his influence over the sultan, and for a time controlled nominations to the posts of Grand Vizier and Shaykh al-Islam. He played a part in the expedition against ‘Ali Pasha Tepedelenli, the governor of Jannina, which provoked the Greek revolt in the Morea in 1821.
Mohamed-Sayd Halet Effendi was an Ottoman Empire Foreign Minister and ambassador to Paris from 1802 to 1806. He was ambassador to the court of Napoleon I in 1806. He was succeeded in this role by Muhib Efendi, who was ambassador from 1806 to 1811.
In 1819, Halet Efendi brought the attention of Sultan Mahmud II to the power-grabbing activities of Ali Pasha in Ottoman Europe. As Mahmud II sent an army against Ali Pasha, the latter responded by encouraging a rebellion against Ottoman power in Greece. These events led to the catastrophic Greek insurrection in 1821. Halet Efendi was thus considered as partly responsible for the rebellion, and was strangled and beheaded in Konya in November 1822.
Efendi, Halet see Halet Efendi
Mohamed-Sayd Halet Effendi see Halet Efendi
Effendi, Mohamed-Sayd Halet see Halet Efendi
Halet Efendi (Mohamed-Sayd Halet Effendi) (1761—1822). Ottoman statesman. He used the Janissaries as an instrument to maintain his influence over the sultan, and for a time controlled nominations to the posts of Grand Vizier and Shaykh al-Islam. He played a part in the expedition against ‘Ali Pasha Tepedelenli, the governor of Jannina, which provoked the Greek revolt in the Morea in 1821.
Mohamed-Sayd Halet Effendi was an Ottoman Empire Foreign Minister and ambassador to Paris from 1802 to 1806. He was ambassador to the court of Napoleon I in 1806. He was succeeded in this role by Muhib Efendi, who was ambassador from 1806 to 1811.
In 1819, Halet Efendi brought the attention of Sultan Mahmud II to the power-grabbing activities of Ali Pasha in Ottoman Europe. As Mahmud II sent an army against Ali Pasha, the latter responded by encouraging a rebellion against Ottoman power in Greece. These events led to the catastrophic Greek insurrection in 1821. Halet Efendi was thus considered as partly responsible for the rebellion, and was strangled and beheaded in Konya in November 1822.
Efendi, Halet see Halet Efendi
Mohamed-Sayd Halet Effendi see Halet Efendi
Effendi, Mohamed-Sayd Halet see Halet Efendi
Haleti, ‘Azmi-zade Mustafa
Haleti, ‘Azmi-zade Mustafa (‘Azmi-zade Mustafa Haleti) (1570-1631). Ottoman poet and scholar. He is considered the master of the quatrain in Turkish literature.
‘Azmi-zade Mustafa Haleti see Haleti, ‘Azmi-zade Mustafa
Haleti, ‘Azmi-zade Mustafa (‘Azmi-zade Mustafa Haleti) (1570-1631). Ottoman poet and scholar. He is considered the master of the quatrain in Turkish literature.
‘Azmi-zade Mustafa Haleti see Haleti, ‘Azmi-zade Mustafa
Hali
Hali (Khwaja Altaf Husayn Hali) (1837-1914). Urdu poet. He revolutionized Urdu poetry by introducing the dynamics of Pan-Islamism and paved the way for Urdu and Indo-Persian political poems.
Altaf Husayn chose the pen name Hali (“contemporary”), which aptly expressed his deepest concerns. Born in Panipat, near Delhi, into a respected family, he ran away to Delhi at the age of seventeen and came under the influence of some of the best minds of the time, including the poet Mirza Asadullah Khan Ghalib. In 1871, Hali obtained an educational position in Lahore. Together with Muhammad Husain Azad and a group of liberal British educators, he was active in the Anjuman-e Punjab, a society dedicated to social and literary reform. During this period, he wrote poetry on patriotic and naturalistic themes. He returned to Delhi in 1875, became an active supporter of Sayyid Ahmad Khan’s reformist programs, and wrote his famous hortatory long poem Musaddas in 1879.
Retiring to Panipat in 1887, he wrote his most influential poetry and prose, including his Muqaddama (introduction to his divan, 1894), Yadgar-e Ghalib (a literary biography of the poet, 1897), Hayat-e javed (a biography of Sayyid Ahmad Khan, 1901), and Chup ki dad (1905), a moving poem on the silent suffering and noble qualities of Indian women. Hali attempted a Western interpretation of the nature of poetry and pleaded for a literature that was socially responsible, realistic, and “natural.”
Khwaja Altaf Husayn Hali see Hali
"contemporary" see Hali
Hali (Khwaja Altaf Husayn Hali) (1837-1914). Urdu poet. He revolutionized Urdu poetry by introducing the dynamics of Pan-Islamism and paved the way for Urdu and Indo-Persian political poems.
Altaf Husayn chose the pen name Hali (“contemporary”), which aptly expressed his deepest concerns. Born in Panipat, near Delhi, into a respected family, he ran away to Delhi at the age of seventeen and came under the influence of some of the best minds of the time, including the poet Mirza Asadullah Khan Ghalib. In 1871, Hali obtained an educational position in Lahore. Together with Muhammad Husain Azad and a group of liberal British educators, he was active in the Anjuman-e Punjab, a society dedicated to social and literary reform. During this period, he wrote poetry on patriotic and naturalistic themes. He returned to Delhi in 1875, became an active supporter of Sayyid Ahmad Khan’s reformist programs, and wrote his famous hortatory long poem Musaddas in 1879.
Retiring to Panipat in 1887, he wrote his most influential poetry and prose, including his Muqaddama (introduction to his divan, 1894), Yadgar-e Ghalib (a literary biography of the poet, 1897), Hayat-e javed (a biography of Sayyid Ahmad Khan, 1901), and Chup ki dad (1905), a moving poem on the silent suffering and noble qualities of Indian women. Hali attempted a Western interpretation of the nature of poetry and pleaded for a literature that was socially responsible, realistic, and “natural.”
Khwaja Altaf Husayn Hali see Hali
"contemporary" see Hali
Halima bint Abi Dhu’ayb
Halima bint Abi Dhu’ayb (Halimah bint Abdullah) (Halimah As-Sa'diyah). Foster mother of the Prophet.
Halimah bint Abi Dhu'ayb was the foster-mother and wetnurse of the Prophet Muhammad. Halimah and her husband were from the tribe of Sa'd b. Bakr, a subdivision of Hawazin (a large North Arabian tribe or group of tribes). Other transliterations or versions of her name are Halimah bint Abdullah and Halimah As-Sa'diyah.
She died in Cyprus at an old age when she fell from her mule during a siege of Larnaca. She was buried near the salt lake and her grave became a sacred shrine. The shrine, and later the mosque and the whole complex was named after her. According to Shi'a belief, her grave lies in Jannatul Baqi, Madinah (Medina), Saudi Arabia.
Halimah bint Abdullah see Halima bint Abi Dhu’ayb
Halimah As-Sa'diyah see Halima bint Abi Dhu’ayb
Halima bint Abi Dhu’ayb (Halimah bint Abdullah) (Halimah As-Sa'diyah). Foster mother of the Prophet.
Halimah bint Abi Dhu'ayb was the foster-mother and wetnurse of the Prophet Muhammad. Halimah and her husband were from the tribe of Sa'd b. Bakr, a subdivision of Hawazin (a large North Arabian tribe or group of tribes). Other transliterations or versions of her name are Halimah bint Abdullah and Halimah As-Sa'diyah.
She died in Cyprus at an old age when she fell from her mule during a siege of Larnaca. She was buried near the salt lake and her grave became a sacred shrine. The shrine, and later the mosque and the whole complex was named after her. According to Shi'a belief, her grave lies in Jannatul Baqi, Madinah (Medina), Saudi Arabia.
Halimah bint Abdullah see Halima bint Abi Dhu’ayb
Halimah As-Sa'diyah see Halima bint Abi Dhu’ayb
Halime, Hadje
Hadje Halime (b. 1930, Salamat, Chad - d. January 7, 2001) was a Chadian activist, educator, and politician called the "mother of the revolution". Hadjé Halimé Oumar was born in the town of Salamat in 1930 to a mother from Salamat and a father from Abeche. She became involved with the Parti Progressiste Tchadien (PPT) in 1950 while working as a Quranic instructor. She was able to bring in more women who did not know French due to her knowledge of Chadian Arabic. At the time she had only a limited grasp of French. She was particularly close to Gabriel Lisette, the founder of the party, and his wife, Lisette Yéyon. She became responsible for recruiting Northern women following the General Meeting of April 2, 1950. Halimé harshly criticized the colonial administration's poll tax, and declared that if the PPT secured a victory, the poll tax would be abolished for all despite the platform calling for ending the tax only on women. She declared that Lisette was the undisputed leader of the party, despite the rise of Southern Chadian politician Francois Tombalbaye, and traveled to France on Lisette's urging to meet with the French politician Rene Coty.
However, in 1959 and 1960, Tombalbaye gained power and Lisette was removed from power. Halimé became the target of repression soon after independence, unlike her PPT female colleague Kaltouma Nguembang. As part of a purge of those near to Lisette, Halimé's only son was murdered, and she was arrested in September 1963. At first, she was taken to Massenya in Chari-Baguirmi Region, then to a central prison in Chad's capital of N'Djamena, and finally to a dreaded prison at Kela. At the Kela prison, she was regularly tortured by guards through electrocution while French and Israeli army officers supervised. Her torture resulted in her losing all her fingernails and hair. Despite Tombalbaye wanting Halimé to be killed, a French officer spared her life. In an interview, she stated that only her faith was able to keep her going through the difficult circumstances of torture. She was finally released on April 28, 1975, days after the overthrow of Tombalbaye and his regime. Out of 600 people who were imprisoned during this purge, she was one of only 45 who lived.
Lisette, who had been exiled in France, helped bring her to Paris to receive medical treatment. Halimé spent time in a hospital in Cote d'Ivoire, where the president Felix Houphouet-Boigny mandated that her medical care be free. She later joined the National Liberation Front of Chad or FROLINAT, which was based in Libya. In 1978, she moved to Tripoli and returned to politics. FROLINAT members dubbed her "the mother of the revolution", and the party seized power in 1979. She also began educating girls in Libya and founded an Islamic school, the Rising New Generation, where she taught religion, home economics, and child care. She taught over 3600 girls at the school during her years there.
Halime returned to N'Djamena in 1980 with the Popular Armed Forces (FAP) leader Goukouni Oueddei. She was then the president of the women's faction of FROLINAT. After the election of Hissene Habre in 1982, she left with forces loyal to Oueddeï in Libya. While in Libya, Halimé taught military skills to exiled Chadian women. She returned to Chad in 1991, a year after the overthrow of Habré by Idriss Deby. Many people told Deby they would support him only if he received the backing of Halimé, which she eventually gave. Shortly after her return, she won a seat in Chad's parliament and served there until 1996.
In 1993, Halime participated in the National Sovereign Conference (CNS), and was one of the most fervent defenders of the Arabic language. In 1994, she created an association called Women Az-Zara. On behalf of the association, she was voted among ten women candidates to be a member of the Higher Council of Transition, staying four years. In June 1996, she ran for parliament as a member of the opposition National Front of Chad party, as it was impossible to run as an independent. She was defeated but maintained the election was rigged. Halimé afterwards cared for orphans whose parents were killed during the Habré regime. She also opened an Arabic school in N'Djamena.
Halime went on six pilgrimages to Mecca in her life, including one last trip in 2000. She died on January 7, 2001.
Halim Hafez
Halim Hafez (Abdul Halim Hafez) (Abd el-Halim Hafez) (Abdel Halim Ismail Shabana) (el-Andaleeb el-Asmar - "The Dark Nightingale") (June 21, 1929 - March 30, 1977). “Nightingale of the Nile.” In a society that generally reserves true respect for the old, it surprised everyone when Halim Hafez took over the musical arena in his early twenties to become the golden boy of the nationalist revolution of 1952. He came at the right time with short patriotic songs that pleased President Nasser as well as the young generation of the day who embraced him as their spokesperson. By the 1960s his new, short, light songs, with their distinct melodic style, gave way to a partnership with Mohamed Abd el-Wahaab and a return to the long classical form. He was ill with bilharzia almost all his life, and involved the nation in his ongoing fight for good health with a vulnerability that charmed the nation. For men, he offered a rather camp alternative role in an oppressively masculine society. His little boy lost image had women crooning to mother him. He died in 1977, perhaps the last superstar of the great artists’ era. {See also Nasser.}
Halim Hafez was one of the most popular Egyptian singers and actors not only in Egypt but throughout the Middle East from the 1950s to the 1970s. He is widely considered to be one of the four 'greats' of Egyptian and Arabic music,along with Umm Kulthum, Mohammed Abdel Wahab and Farid Al Attrach. Halim's music is still played on radio daily in Egypt and the Arab world. His name is sometimes written as 'Abd el-Halim Hafez, and he was also sometimes known as el-Andaleeb el-Asmar (the Dark Nightingale).
Halim was born in El-Halawat, in Ash Sharqiyah Governorate, 80 kilometres (50 miles) north of Cairo, Egypt. Halim was the fourth child of Sheikh Ali Ismail Shabana. He had two brothers, Ismail and Mohammed, and one sister, Aliah. Halim's mother died from complications after giving birth to him, and his father died five months later leaving Abdel Halim and his siblings orphaned at a young age. Abdel Halim was raised by his aunt and uncle in Cairo.
His musical abilities first became apparent while he was in primary school, and his older brother Ismail Shabana was his first music teacher. At the age of 11 he joined the Arabic Music Institute in Cairo and became known for singing the songs of Mohammed Abdel Wahab. He graduated from the Higher Theatrical Music Institute as an oboe player.
While singing in clubs in Cairo, Halim was drafted as a last-minute substitute when singer Karem Mahmoud was unable to sing a scheduled live radio performance in honor of the first anniversary of the 1952 Revolution, on June 18, 1953. Abdel Halim's performance was enormously popular with the live audience, and was heard by Hafez Abd El Wahab, supervisor of musical programming for Egyptian national radio, who decided to support the then unknown singer. Abdel Halim took 'Hafez', Abdel Wahab's first name, as his stage-surname in recognition of his patronage. His songs became so popular that arenas and stadiums could not handle the masses. He later began to perform in deserts, Roman coliseums, and outdoor arenas.
Abdel Halim went on to become one of the most popular singers and actors of his generation, and is considered one of the four greats of Egyptian and Arabic music, along with Umm Kulthum, Mohammed Abdel Wahab and Farid Al Attrach.
Abdel Halim never married, although rumors persist that he was secretly married to actress Soad Hosny for six years. What is known for certain is that Abdel Halim only truly fell in love once, in his youth. He fell in love with a young woman whose parents refused to allow them to marry. After four years, her parents finally approved, but the girl died of a chronic disease before the wedding. Abdel Halim never recovered from her loss, and dedicated many of his saddest songs to her memory, including Fi Youm, Fi Shahr, Fi Sana (In a Day, a Month, a Year) and the poignant Qariat el-Fingan (The Fortune-teller).
At the age of 11 Abdel Halim contracted Bilharzia — a parasitic water-born disease — and was periodically and painfully afflicted by it. During his lifetime, many artists and commentators accused Abdel Halim of using this to gain sympathy from female fans. His death from the disease put to rest such accusations.
Abdel Halim died on March 30, 1977, a few months short of his 48th birthday, while undergoing treatment for Bilharzia in King's College Hospital, London. His funeral (in Cairo) was attended by millions of people – more than any funeral in Egyptian history except those of President Nasser (1970) and Umm Kulthum (1975). Fourteen women committed suicide on hearing of his death. He is buried in Al Rifa'i Mosque in Cairo.
Abdel Halim's music is still popular across the Arab world, and he is widely regarded as one of the most famous and popular singers in the Arab world. His albums have sold more copies since his death than any other Arab artist except Umm Kulthum.
Abdel Halim Hafez's song Khosara enjoyed international fame in 1999 when producer Timbaland used elements (called "sampling") from it for Jay-Z's song "Big Pimpin'". Two complete bars from "Khosara" were re-recorded, not sampled, and used without permission from the song's producer and copyright holder, Magdi el-Amroussi. However, Jay-Z's use of a re-recording, rather than a sample allowed Jay-Z to avoid paying royalties for the use of the song.
His most famous songs include Ahwak ("I love you"), Khosara ("What a loss"), Gana El Hawa ("Love came to us"), Sawah ("Wanderer"), Zay el Hawa ("It feels like love"), and El Massih ("The Christ"), among the 260 songs that he recorded. His last, and perhaps most famous song, Qariat el-Fingan ("The fortune-teller"), featured lyrics by Nizar Qabbani and music by Mohammed Al-Mougy. He starred in sixteen films, including "Dalilah", which was Egypt's first color motion picture.
Along with Mohammed Abdel Wahab and Magdi el-Amroussi, Abdel Halim was a founder of the Egyptian recording company Soutelphan, which continues to operate to this day as a subsidiary of EMI Arabia. The company was founded in 1961.
In 2006 a feature film about his life, "Haleem", was released starring the late actor Ahmad Zaki in the title role, produced by the Good News Group.
The films of Abdel Halim Hafez include:
* Lahn El Wafa (The Song of Truth) as Galal
o Released: March 1, 1955
o Starring: Abdel Halim Hafez, Shadia
o Directed by: Ibrahim Amara
* Ayyamna al-Holwa (Our Beautiful Days) as Ali
o Released: March 1, 1955
o Starring: Abdel Halim Hafez, Faten Hamama, Omar Sharif, Ahmed Ramzy
o Directed by: Helmy Halim
* Ayam We Layali (Days and Nights)
o Released: September 8, 1955
o Starring: Abdel Halim Hafez, Eman
o Directed by: Henry Barakat
* Mawed Gharam (Promised Love) as Samir
o Released: January 3, 1956
o Starring: Abdel Halim Hafez, Faten Hamama
o Directed by: Henry Barakat
* Dalila (Dalila) as Ahmed
o October 20, 1956
o Starring: Abdel Halim Hafez, Shadia
o Directed by: Mohamad Karim
o Notes: This was the first Egyptian colored movie in Cinemascope.
* Banat El Yom (The Girls of Today) as Khaled
o Released: November 10, 1957
o Starring: Abdel Halim Hafez, Magda, Amal Farid
o Directed by: Henry Barakat
o Notes: In this movie, Abdel Halim Hafez the song "Ahwak" for the first time.
* Fata Ahlami (The Man Of My Dreams)
o Released: March 7, 1957
o Starring: Abdel Halim Hafez, Amal Farid
o Directed by: Helmi Rafleh
* Alwisada El Khalia (The Empty Pillow) as Salah
o Released: December 20, 1957
o Starring: Abdel Halim Hafez, Lubna Abed El Aziz
o Directed by: Salah Abu Yousef
* Share' El Hob (Love Street)
o Released: March 5, 1958
o Starring: Abdel Halim Hafez, Sabah
o Directed By: Ez El Deen Zol Faqar
* Hekayit Hob (A Love Story) as Ahmed Sami
o Released: January 12, 1959
o Starring: Abdel Halim Hafez, Mariam Fakher El Deen
o Directed by: Helmy Halim
* El Banat Wel Seif (Girls and Summer)
o Released: September 5, 1960
o Starring: Abdel Halim Hafez, Suad Husni, Zizi El Badrawi
o Directed by: Salah Abu Yousef, Ez El Deen Zol Faqar, Fateen Abed El Wahhab
o Notes: This movie consisted of 3 stories. Abdel Halim Hafez acted in one
* Yom Men Omri (A Day of My Life) as Salah
o Released: February 8, 1961
o Starring: Abdel Halim Hafez, Zubaida Tharwat
o Directed by: Atef Salem
* El Khataya (The Sins) as Hussien
o Released: November 12, 1962
o Starring: Abdel Halim Hafez, Madiha Yousri, Hasan Yousef, Nadia Lutfi
o Directed by: Hassan El Imam
o Songs: Wehyat Alby, Maghroor, Last Adry, Olly Haga, El Helwa
* Maabodat El Gamahir (The Beloved Diva) as Ibrahim Farid
o Released: January 13, 1963
o Starring: Abdel Halim Hafez, Shadia
o Directed by: Helmy Halim
o Songs: Haga Ghareeba, Balash Etaab, Last Kalby, Gabbar, Ahebek
* Abi Foq El Shagara (My Father Atop a Tree) as Adel
o Released: February 17, 1969
o Starring: Abdel Halim Hafez, Nadia Lutfi, Mervat Amin
o Directed by: Hussein Kamal
o Songs: Ady El Belag, El Hawa Hawaya, Ahdan El Habayeb, Ya Khali El Alb, Gana El Hawa
o Notes: This was the last film Abdel Halim Hafez acted in.
Abdul Halim Hafez see Halim Hafez
Abd el-Halim Hafez see Halim Hafez
Hafez, Halim see Halim Hafez
Hafez, Abdul Halim see Halim Hafez
Hafez, Abd el-Halim see Halim Hafez
“Nightingale of the Nile” see Halim Hafez
Halim Hafez (Abdul Halim Hafez) (Abd el-Halim Hafez) (Abdel Halim Ismail Shabana) (el-Andaleeb el-Asmar - "The Dark Nightingale") (June 21, 1929 - March 30, 1977). “Nightingale of the Nile.” In a society that generally reserves true respect for the old, it surprised everyone when Halim Hafez took over the musical arena in his early twenties to become the golden boy of the nationalist revolution of 1952. He came at the right time with short patriotic songs that pleased President Nasser as well as the young generation of the day who embraced him as their spokesperson. By the 1960s his new, short, light songs, with their distinct melodic style, gave way to a partnership with Mohamed Abd el-Wahaab and a return to the long classical form. He was ill with bilharzia almost all his life, and involved the nation in his ongoing fight for good health with a vulnerability that charmed the nation. For men, he offered a rather camp alternative role in an oppressively masculine society. His little boy lost image had women crooning to mother him. He died in 1977, perhaps the last superstar of the great artists’ era. {See also Nasser.}
Halim Hafez was one of the most popular Egyptian singers and actors not only in Egypt but throughout the Middle East from the 1950s to the 1970s. He is widely considered to be one of the four 'greats' of Egyptian and Arabic music,along with Umm Kulthum, Mohammed Abdel Wahab and Farid Al Attrach. Halim's music is still played on radio daily in Egypt and the Arab world. His name is sometimes written as 'Abd el-Halim Hafez, and he was also sometimes known as el-Andaleeb el-Asmar (the Dark Nightingale).
Halim was born in El-Halawat, in Ash Sharqiyah Governorate, 80 kilometres (50 miles) north of Cairo, Egypt. Halim was the fourth child of Sheikh Ali Ismail Shabana. He had two brothers, Ismail and Mohammed, and one sister, Aliah. Halim's mother died from complications after giving birth to him, and his father died five months later leaving Abdel Halim and his siblings orphaned at a young age. Abdel Halim was raised by his aunt and uncle in Cairo.
His musical abilities first became apparent while he was in primary school, and his older brother Ismail Shabana was his first music teacher. At the age of 11 he joined the Arabic Music Institute in Cairo and became known for singing the songs of Mohammed Abdel Wahab. He graduated from the Higher Theatrical Music Institute as an oboe player.
While singing in clubs in Cairo, Halim was drafted as a last-minute substitute when singer Karem Mahmoud was unable to sing a scheduled live radio performance in honor of the first anniversary of the 1952 Revolution, on June 18, 1953. Abdel Halim's performance was enormously popular with the live audience, and was heard by Hafez Abd El Wahab, supervisor of musical programming for Egyptian national radio, who decided to support the then unknown singer. Abdel Halim took 'Hafez', Abdel Wahab's first name, as his stage-surname in recognition of his patronage. His songs became so popular that arenas and stadiums could not handle the masses. He later began to perform in deserts, Roman coliseums, and outdoor arenas.
Abdel Halim went on to become one of the most popular singers and actors of his generation, and is considered one of the four greats of Egyptian and Arabic music, along with Umm Kulthum, Mohammed Abdel Wahab and Farid Al Attrach.
Abdel Halim never married, although rumors persist that he was secretly married to actress Soad Hosny for six years. What is known for certain is that Abdel Halim only truly fell in love once, in his youth. He fell in love with a young woman whose parents refused to allow them to marry. After four years, her parents finally approved, but the girl died of a chronic disease before the wedding. Abdel Halim never recovered from her loss, and dedicated many of his saddest songs to her memory, including Fi Youm, Fi Shahr, Fi Sana (In a Day, a Month, a Year) and the poignant Qariat el-Fingan (The Fortune-teller).
At the age of 11 Abdel Halim contracted Bilharzia — a parasitic water-born disease — and was periodically and painfully afflicted by it. During his lifetime, many artists and commentators accused Abdel Halim of using this to gain sympathy from female fans. His death from the disease put to rest such accusations.
Abdel Halim died on March 30, 1977, a few months short of his 48th birthday, while undergoing treatment for Bilharzia in King's College Hospital, London. His funeral (in Cairo) was attended by millions of people – more than any funeral in Egyptian history except those of President Nasser (1970) and Umm Kulthum (1975). Fourteen women committed suicide on hearing of his death. He is buried in Al Rifa'i Mosque in Cairo.
Abdel Halim's music is still popular across the Arab world, and he is widely regarded as one of the most famous and popular singers in the Arab world. His albums have sold more copies since his death than any other Arab artist except Umm Kulthum.
Abdel Halim Hafez's song Khosara enjoyed international fame in 1999 when producer Timbaland used elements (called "sampling") from it for Jay-Z's song "Big Pimpin'". Two complete bars from "Khosara" were re-recorded, not sampled, and used without permission from the song's producer and copyright holder, Magdi el-Amroussi. However, Jay-Z's use of a re-recording, rather than a sample allowed Jay-Z to avoid paying royalties for the use of the song.
His most famous songs include Ahwak ("I love you"), Khosara ("What a loss"), Gana El Hawa ("Love came to us"), Sawah ("Wanderer"), Zay el Hawa ("It feels like love"), and El Massih ("The Christ"), among the 260 songs that he recorded. His last, and perhaps most famous song, Qariat el-Fingan ("The fortune-teller"), featured lyrics by Nizar Qabbani and music by Mohammed Al-Mougy. He starred in sixteen films, including "Dalilah", which was Egypt's first color motion picture.
Along with Mohammed Abdel Wahab and Magdi el-Amroussi, Abdel Halim was a founder of the Egyptian recording company Soutelphan, which continues to operate to this day as a subsidiary of EMI Arabia. The company was founded in 1961.
In 2006 a feature film about his life, "Haleem", was released starring the late actor Ahmad Zaki in the title role, produced by the Good News Group.
The films of Abdel Halim Hafez include:
* Lahn El Wafa (The Song of Truth) as Galal
o Released: March 1, 1955
o Starring: Abdel Halim Hafez, Shadia
o Directed by: Ibrahim Amara
* Ayyamna al-Holwa (Our Beautiful Days) as Ali
o Released: March 1, 1955
o Starring: Abdel Halim Hafez, Faten Hamama, Omar Sharif, Ahmed Ramzy
o Directed by: Helmy Halim
* Ayam We Layali (Days and Nights)
o Released: September 8, 1955
o Starring: Abdel Halim Hafez, Eman
o Directed by: Henry Barakat
* Mawed Gharam (Promised Love) as Samir
o Released: January 3, 1956
o Starring: Abdel Halim Hafez, Faten Hamama
o Directed by: Henry Barakat
* Dalila (Dalila) as Ahmed
o October 20, 1956
o Starring: Abdel Halim Hafez, Shadia
o Directed by: Mohamad Karim
o Notes: This was the first Egyptian colored movie in Cinemascope.
* Banat El Yom (The Girls of Today) as Khaled
o Released: November 10, 1957
o Starring: Abdel Halim Hafez, Magda, Amal Farid
o Directed by: Henry Barakat
o Notes: In this movie, Abdel Halim Hafez the song "Ahwak" for the first time.
* Fata Ahlami (The Man Of My Dreams)
o Released: March 7, 1957
o Starring: Abdel Halim Hafez, Amal Farid
o Directed by: Helmi Rafleh
* Alwisada El Khalia (The Empty Pillow) as Salah
o Released: December 20, 1957
o Starring: Abdel Halim Hafez, Lubna Abed El Aziz
o Directed by: Salah Abu Yousef
* Share' El Hob (Love Street)
o Released: March 5, 1958
o Starring: Abdel Halim Hafez, Sabah
o Directed By: Ez El Deen Zol Faqar
* Hekayit Hob (A Love Story) as Ahmed Sami
o Released: January 12, 1959
o Starring: Abdel Halim Hafez, Mariam Fakher El Deen
o Directed by: Helmy Halim
* El Banat Wel Seif (Girls and Summer)
o Released: September 5, 1960
o Starring: Abdel Halim Hafez, Suad Husni, Zizi El Badrawi
o Directed by: Salah Abu Yousef, Ez El Deen Zol Faqar, Fateen Abed El Wahhab
o Notes: This movie consisted of 3 stories. Abdel Halim Hafez acted in one
* Yom Men Omri (A Day of My Life) as Salah
o Released: February 8, 1961
o Starring: Abdel Halim Hafez, Zubaida Tharwat
o Directed by: Atef Salem
* El Khataya (The Sins) as Hussien
o Released: November 12, 1962
o Starring: Abdel Halim Hafez, Madiha Yousri, Hasan Yousef, Nadia Lutfi
o Directed by: Hassan El Imam
o Songs: Wehyat Alby, Maghroor, Last Adry, Olly Haga, El Helwa
* Maabodat El Gamahir (The Beloved Diva) as Ibrahim Farid
o Released: January 13, 1963
o Starring: Abdel Halim Hafez, Shadia
o Directed by: Helmy Halim
o Songs: Haga Ghareeba, Balash Etaab, Last Kalby, Gabbar, Ahebek
* Abi Foq El Shagara (My Father Atop a Tree) as Adel
o Released: February 17, 1969
o Starring: Abdel Halim Hafez, Nadia Lutfi, Mervat Amin
o Directed by: Hussein Kamal
o Songs: Ady El Belag, El Hawa Hawaya, Ahdan El Habayeb, Ya Khali El Alb, Gana El Hawa
o Notes: This was the last film Abdel Halim Hafez acted in.
Abdul Halim Hafez see Halim Hafez
Abd el-Halim Hafez see Halim Hafez
Hafez, Halim see Halim Hafez
Hafez, Abdul Halim see Halim Hafez
Hafez, Abd el-Halim see Halim Hafez
“Nightingale of the Nile” see Halim Hafez
Haliqarnas Baliqcisi
Haliqarnas Baliqcisi (Haliqarnas Baliqcisi - "Fisherman of Halicarnassus") (Cevat Shakir Kabaagacli) (Kabaagacli Cevat Sakir) (b. April 17 1890, Crete - d. October 13 1973, Izmir). Turkish novelist and short story writer. He labored increasingly to develop the seaport of Bodrum where he had been banished for one of his publications.
Baliqcisi, Haliqarnas see Haliqarnas Baliqcisi
Cevat Shakir Kabaagacli see Haliqarnas Baliqcisi
Kabaagacli, Cevat Shakir see Haliqarnas Baliqcisi
"Fisherman of Halicarnassus" see Haliqarnas Baliqcisi
Kabaagacli Cevat Sakir see Haliqarnas Baliqcisi
Sakir, Kabaagacli Cevat see Haliqarnas Baliqcisi
Haliqarnas Baliqcisi (Haliqarnas Baliqcisi - "Fisherman of Halicarnassus") (Cevat Shakir Kabaagacli) (Kabaagacli Cevat Sakir) (b. April 17 1890, Crete - d. October 13 1973, Izmir). Turkish novelist and short story writer. He labored increasingly to develop the seaport of Bodrum where he had been banished for one of his publications.
Baliqcisi, Haliqarnas see Haliqarnas Baliqcisi
Cevat Shakir Kabaagacli see Haliqarnas Baliqcisi
Kabaagacli, Cevat Shakir see Haliqarnas Baliqcisi
"Fisherman of Halicarnassus" see Haliqarnas Baliqcisi
Kabaagacli Cevat Sakir see Haliqarnas Baliqcisi
Sakir, Kabaagacli Cevat see Haliqarnas Baliqcisi
Hallaj
Hallaj (Abu’l-Mughith al-Hallaj) (Husayn ibn Mansur al-Hallaj) (Mansur al-Hallaj) (Mansūr-e Hallāj) (Abū al-Mughīth Husayn Mansūr al-Hallāj) (c. 858 - March 26, 922). Arabic speaking mystic theologian of Persian origin. A monogamist and profoundly faithful to Sunnism, he led a fervently ascetic life. He made the pilgrimage to Mecca three times and travelled far and wide in the Islamic world. The main aim of his preaching was to enable everyone to find God within his or her own heart, but he was accused of deception, false miracles, magic and sorcery by Mu‘tazilites, Sufis and Shi ‘is. According to a hostile account of the grammarians of Basra, he proclaimed: “I am (God) the Truth.” Having been imprisoned in Baghdad for nine years, he finally was executed.
Al-Hallaj was the most famous and controversial Sufi figure in medieval Islam. Born in Fars, a cotton-carder -- an hallaj -- by trade, al-Hallaj pursued the mystical path under two spiritual masters, one of whom, Junayd, was lauded for his “sobriety.”
Al-Hallaj, however, has been viewed as the exemplar of “intoxication,” since he once declared: “Ana’l-Haqq” (“I am Truth!”). Since “Truth” is one of the names of God, this was considered blasphemy.
Al-Hallaj traveled widely, performing the pilgrimage -- the hajj -- three times, and making numerous enemies as well as friends in the Muslim communities of Central and Southern Asia.
A book of poetry and one of anecdotes are among the numerous writings ascribed to al-Hallaj. He never tired of talking about the relationship of love between man and God. For al-Hallaj, this relationship entails endless suffering, but it also brings a strange kind of joy, known only to the devotee.
Al-Hallaj became the first Sufi martyr -- the first shahid -- when he was executed by dismemberment, and his corpse was crucified (or hanged) and burned. Each act of his degradation has become a topic of his subsequent exaltation among Sufi poets, including Jalal ad-Din Rumi, the founder of the “Whirling Dervishes.”
Abu’l-Mughith al-Hallaj see Hallaj
Husayn ibn Mansur al-Hallaj see Hallaj
Mansūr-e Hallāj see Hallaj
Mansur al-Hallaj see Hallaj
Abū al-Mughīth Husayn Mansūr al-Hallāj see Hallaj
Hallaj (Abu’l-Mughith al-Hallaj) (Husayn ibn Mansur al-Hallaj) (Mansur al-Hallaj) (Mansūr-e Hallāj) (Abū al-Mughīth Husayn Mansūr al-Hallāj) (c. 858 - March 26, 922). Arabic speaking mystic theologian of Persian origin. A monogamist and profoundly faithful to Sunnism, he led a fervently ascetic life. He made the pilgrimage to Mecca three times and travelled far and wide in the Islamic world. The main aim of his preaching was to enable everyone to find God within his or her own heart, but he was accused of deception, false miracles, magic and sorcery by Mu‘tazilites, Sufis and Shi ‘is. According to a hostile account of the grammarians of Basra, he proclaimed: “I am (God) the Truth.” Having been imprisoned in Baghdad for nine years, he finally was executed.
Al-Hallaj was the most famous and controversial Sufi figure in medieval Islam. Born in Fars, a cotton-carder -- an hallaj -- by trade, al-Hallaj pursued the mystical path under two spiritual masters, one of whom, Junayd, was lauded for his “sobriety.”
Al-Hallaj, however, has been viewed as the exemplar of “intoxication,” since he once declared: “Ana’l-Haqq” (“I am Truth!”). Since “Truth” is one of the names of God, this was considered blasphemy.
Al-Hallaj traveled widely, performing the pilgrimage -- the hajj -- three times, and making numerous enemies as well as friends in the Muslim communities of Central and Southern Asia.
A book of poetry and one of anecdotes are among the numerous writings ascribed to al-Hallaj. He never tired of talking about the relationship of love between man and God. For al-Hallaj, this relationship entails endless suffering, but it also brings a strange kind of joy, known only to the devotee.
Al-Hallaj became the first Sufi martyr -- the first shahid -- when he was executed by dismemberment, and his corpse was crucified (or hanged) and burned. Each act of his degradation has become a topic of his subsequent exaltation among Sufi poets, including Jalal ad-Din Rumi, the founder of the “Whirling Dervishes.”
Abu’l-Mughith al-Hallaj see Hallaj
Husayn ibn Mansur al-Hallaj see Hallaj
Mansūr-e Hallāj see Hallaj
Mansur al-Hallaj see Hallaj
Abū al-Mughīth Husayn Mansūr al-Hallāj see Hallaj
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