Abu ‘Inan Faris
Abu ‘Inan Faris (1329-1358). Sovereign of the Marinid dynasty who reigned (r.1348-1358). He had a passion for building. The Bu ‘Inaniyya at Fez being his most monumental madrasa.
Abu 'Inan Faris succeeded his father Abu al-Hasan ibn Uthman as sultan of Morocco in 1348. He took the title of amir al-muminin ("commander of the believers"). Abu 'Inan had to eliminate one of his nephews who had seized power in Fes. He built the madrasas in Meknes and Fes in 1350, and then seized Tlemcen in 1351 and Bougie in 1352. However, he was defeated in 1357 and killed the following year by one of his viziers. He had also constructed another madrasa in Fes in 1357.
Under his ruling, the Black Death and the rebellions of Tlemcen (nowadays a city in Algeria) and Tunis marked the beginning of the decline of the Marinids. They proved unable to drive back the Portuguese and the Spaniards, who settled on the North African coast during the Wattasids dynasty which succeeded the Marinids.
Faris, Abu 'Inan see Abu ‘Inan Faris
Abu ‘Inan Faris (1329-1358). Sovereign of the Marinid dynasty who reigned (r.1348-1358). He had a passion for building. The Bu ‘Inaniyya at Fez being his most monumental madrasa.
Abu 'Inan Faris succeeded his father Abu al-Hasan ibn Uthman as sultan of Morocco in 1348. He took the title of amir al-muminin ("commander of the believers"). Abu 'Inan had to eliminate one of his nephews who had seized power in Fes. He built the madrasas in Meknes and Fes in 1350, and then seized Tlemcen in 1351 and Bougie in 1352. However, he was defeated in 1357 and killed the following year by one of his viziers. He had also constructed another madrasa in Fes in 1357.
Under his ruling, the Black Death and the rebellions of Tlemcen (nowadays a city in Algeria) and Tunis marked the beginning of the decline of the Marinids. They proved unable to drive back the Portuguese and the Spaniards, who settled on the North African coast during the Wattasids dynasty which succeeded the Marinids.
Faris, Abu 'Inan see Abu ‘Inan Faris
Abu ‘Isa al-Warraq
Abu ‘Isa al-Warraq (d. c. 861). Mu‘tazili who became one of the arch-heretics of Islam in the ninth century. He was accused of Manichean sympathies. He is also the author of "Against the Incarnation", an early Muslim polemic against Christianity.
Warraq, Abu 'Isa al- see Abu ‘Isa al-Warraq
Abu ‘Isa al-Warraq (d. c. 861). Mu‘tazili who became one of the arch-heretics of Islam in the ninth century. He was accused of Manichean sympathies. He is also the author of "Against the Incarnation", an early Muslim polemic against Christianity.
Warraq, Abu 'Isa al- see Abu ‘Isa al-Warraq
Abu ‘Isa Umayyah
Abu ‘Isa Umayyah (1067-1134). A poet.
Umayyah, Abu 'Isa see Abu ‘Isa Umayyah
Abu ‘Isa Umayyah (1067-1134). A poet.
Umayyah, Abu 'Isa see Abu ‘Isa Umayyah
Abu Ja'far al-Mansur
Abu Ja'far al-Mansur. 'Abbasid caliph (r.754-775). He began the construction of Baghdad. {See Mansur, Abu Ja'far 'Abd Allah al-.}
Abu Ja'far al-Mansur. 'Abbasid caliph (r.754-775). He began the construction of Baghdad. {See Mansur, Abu Ja'far 'Abd Allah al-.}
Abu Kalijar al-Marzuban ibn Sultan al-Dawla
Abu Kalijar al-Marzuban ibn Sultan al-Dawla (1009 - October 1048). Ruler of the Buyid dynasty (r.1024-1048). He curtailed the disruptions in Fars and Khuzistan, but had to constantly preserve his rule against several other members of the dynasty as well as the Saljuqs.
Abu Kalijar was the Buyid amir of Fars (1024-1048), Kerman (1028-1048) and Iraq (1044-1048). He was the eldest son of Sultan al-Dawla (Sultan al-Daula).
The death of Sultan al-Dawla in 1024 prompted a succession crisis within the Buyid state. Not until 1027 did the army in Baghdad pick his brother Jalal al-Dawla as ruler. In the meantime, Abu Kalijar had consolidated his power in Fars, although the first several years of his reign were marked by the oversight of his tutor, a eunuch named Sandal, and entered into a conflict with the Buyid ruler of Kerman, Qawan al-Dawla. The latter's death in 1028 allowed Abu Kalijar to occupy the province.
In 1033, the Ghaznavids invaded Kerman, with the object of overrunning the Buyid states. However, the financial obligations imposed on the people of Kerman convinced them that Buyid rule would be prefereable. In the following year, Abu Kalijar's vizier Bahran ibn Mafinna expelled the Ghaznavids from the province.
Abu Kalijar also wanted to gain control of Iraq. Around 1037, his army marched on Baghdad, although he did not take the city, Jalal al-Dawla recognized him as senior amir, Abu Kalijar subsequently used the title "Shahanshah" on his coins. However, the amir of Mosul, along with the Arab tribe of the Asadids, supported Jalal al-Dawla, and the two Buyids were forced to come to a compromise. Both rulers used the same titles and were genuinely independent of each other. Iraq, therefore, stayed out of Abu Kalijar's control, although he did manage to make his son the governor of Basra.
Jalal al-Dawla's death in 1044 gave Abu Kalijar possession of Iraq. His control over the region, however, remained weak. His capital remained in Ahvaz, instead of being moved to Baghdad. In the meantime, the Kakayids of Isfahan were torn between two rival brothers, and Abu Kalijar attempted to force them to submit to his authority. They preferred, however, to recognize the Saljuqs as their overlords.
Abu Kalijar continued to cement his authority by traveling to Baghdad, where he received the title of senior amir as well as the title "Muhyi al-Din". Several minor rulers of Mesopotamia recognized his authority, and even the Kakuyids declared their allegiance. This last act, however, prompted a Saljuq intervention, and Abu Kalijar decided to negotiate and create a marriage alliance. The Buyid governor of Kerman, however, decided to submit to the Saljuq Qavurt. Abu Kalijar marched to reassert his authority, only to be met with an ambassador of the governor, who brought gifts and a promise to renew his allegiance. Shortly afterwards, Abu Kalijar died at the age of thirty-eight. He was succeeded by his son al-Malik al-Rahim, but the Buyids suffered a succession struggle soon after his death, and Kerman entered into the Saljuq orbit.
Abu Kalijar al-Marzuban ibn Sultan al-Dawla (1009 - October 1048). Ruler of the Buyid dynasty (r.1024-1048). He curtailed the disruptions in Fars and Khuzistan, but had to constantly preserve his rule against several other members of the dynasty as well as the Saljuqs.
Abu Kalijar was the Buyid amir of Fars (1024-1048), Kerman (1028-1048) and Iraq (1044-1048). He was the eldest son of Sultan al-Dawla (Sultan al-Daula).
The death of Sultan al-Dawla in 1024 prompted a succession crisis within the Buyid state. Not until 1027 did the army in Baghdad pick his brother Jalal al-Dawla as ruler. In the meantime, Abu Kalijar had consolidated his power in Fars, although the first several years of his reign were marked by the oversight of his tutor, a eunuch named Sandal, and entered into a conflict with the Buyid ruler of Kerman, Qawan al-Dawla. The latter's death in 1028 allowed Abu Kalijar to occupy the province.
In 1033, the Ghaznavids invaded Kerman, with the object of overrunning the Buyid states. However, the financial obligations imposed on the people of Kerman convinced them that Buyid rule would be prefereable. In the following year, Abu Kalijar's vizier Bahran ibn Mafinna expelled the Ghaznavids from the province.
Abu Kalijar also wanted to gain control of Iraq. Around 1037, his army marched on Baghdad, although he did not take the city, Jalal al-Dawla recognized him as senior amir, Abu Kalijar subsequently used the title "Shahanshah" on his coins. However, the amir of Mosul, along with the Arab tribe of the Asadids, supported Jalal al-Dawla, and the two Buyids were forced to come to a compromise. Both rulers used the same titles and were genuinely independent of each other. Iraq, therefore, stayed out of Abu Kalijar's control, although he did manage to make his son the governor of Basra.
Jalal al-Dawla's death in 1044 gave Abu Kalijar possession of Iraq. His control over the region, however, remained weak. His capital remained in Ahvaz, instead of being moved to Baghdad. In the meantime, the Kakayids of Isfahan were torn between two rival brothers, and Abu Kalijar attempted to force them to submit to his authority. They preferred, however, to recognize the Saljuqs as their overlords.
Abu Kalijar continued to cement his authority by traveling to Baghdad, where he received the title of senior amir as well as the title "Muhyi al-Din". Several minor rulers of Mesopotamia recognized his authority, and even the Kakuyids declared their allegiance. This last act, however, prompted a Saljuq intervention, and Abu Kalijar decided to negotiate and create a marriage alliance. The Buyid governor of Kerman, however, decided to submit to the Saljuq Qavurt. Abu Kalijar marched to reassert his authority, only to be met with an ambassador of the governor, who brought gifts and a promise to renew his allegiance. Shortly afterwards, Abu Kalijar died at the age of thirty-eight. He was succeeded by his son al-Malik al-Rahim, but the Buyids suffered a succession struggle soon after his death, and Kerman entered into the Saljuq orbit.
Abu Kamil Shuja’
Abu Kamil Shuja’ (Abu Kamil Shuja ibn Aslam ibn Muhammad ibn Shuja) (c. 850 - c. 930). One of the greatest mathematicians of the Islamic Middle Ages (in the ninth century of the Christian calendar). Next to Abu Ja'far Muhammad al-Khwarazmi, he is the oldest Islamic algebraist of whose writings some remains have survived.
Abu Kamil Shuja is sometimes known as al-Hasib al-Misri, meaning the "Calculator from Egypt." Very little is known about Abu Kamil's life. Although little is known about Abu Kamil's life, much is known about the role he played in the development of algebra. Before al-Khwarazmi, there is no information on how algebra developed in Arabic countries, but after al-Khwarazmi individuals such as Abu Kamil expanded upon the field. The role of Abu Kamil is important because he was one of al-Khwarazmi's immediate successors. In fact, Abu Kamil himself acknowledged al-Khwarazmi's role as the "inventor of algebra."
There is certainly no doubt that Abu Kamil considered that he was building on the foundations of algebra as established by al-Khwarazmi. However, he also forms an important link in the development of algebra between al-Khwarazmi and al-Karaji. Abu Kamil is also important because his work was the basis of Fibonacci's books. Thus, not only is Abu Kamil important to the development of Arabic algebra, through Fibonacci, he was also instrumental to the introduction of algebra into Europe.
The Fihrist (Index) is a work compiled by the bookseller Ibn an-Nadim around 988. It gives a rather lengthy account of the Arabic literature which was available in the tenth century and it describes briefly some of the authors of this literature. The Fihrist includes a reference to Abu Kamil and among his works listed are (1) Book of fortune; (2) Book of the key to fortune; (3) Book of the key to fortune; (4) Book on surveying and geometry; (5) Book of the adequate; (6) Book on omens; (7) Book of the kernel; (8) Book of the two errors; and (9) Book on augmentation and diminution. The works of Abu Kamil which have survived are Book on algebra, Book of rare things in the art of calculation, and Book on surveying and geometry.
Abu Kamil's Book on algebra is in three parts: (1) On the solution of quadratic equations; (2) On applications of algebra to the regular pentagon and decagon; and (3) On Diophantine equations and problems of recreational mathematics. The part of the regular pentagon and decagon is also studied in this work. The content of the work is the application of algebra to geometrical problems. It is a combination of the geometric methods developed by the Greeks together with the practical methods developed by al-Khwarazmi mixed with Babylonian methods.
Abu Kamil's Book on surveying and geometry was written not for mathematicians but rather for government land surveyors. Because of the people that it was aimed at, the work contains no mathematical proofs. Instead it presents a number of rules, some of which are far from easy, each given for the numerical solution of a geometric problem. Each rule is illustrated with a worked numerical example. Mainly the rules are for calculating the area, perimeter, diagonals, etc. of figures such as squares, rectangles, and various different types of triangle. Abu Kamil also gives rules to calculate the volume and surface area of various solids such as rectangular parallelepipeds, right circular prisms, square pyramids, and circular cones.
The Book of rare things in the art of calculation is concerned with solutions to indeterminate equations. With this work, Abu Kamil became the first Arab mathematician to solve indeterminate problems of the type found in Diophantus's work. However, Abu Kamil's work was written before Diophantus's Arithmetica had been studied in depth by the Arabs. Additionally, Abu Kamil's work explains certain methods which are not found in the known books of the Arithmetica.
Shuja', Abu Kamil see Abu Kamil Shuja’
Abu Kamil Shuja ibn Aslam ibn Muhammad ibn Shuja see Abu Kamil Shuja’
al-Hasib al-Misri see Abu Kamil Shuja’
Calculator from Egypt see Abu Kamil Shuja’
Abu Kamil Shuja’ (Abu Kamil Shuja ibn Aslam ibn Muhammad ibn Shuja) (c. 850 - c. 930). One of the greatest mathematicians of the Islamic Middle Ages (in the ninth century of the Christian calendar). Next to Abu Ja'far Muhammad al-Khwarazmi, he is the oldest Islamic algebraist of whose writings some remains have survived.
Abu Kamil Shuja is sometimes known as al-Hasib al-Misri, meaning the "Calculator from Egypt." Very little is known about Abu Kamil's life. Although little is known about Abu Kamil's life, much is known about the role he played in the development of algebra. Before al-Khwarazmi, there is no information on how algebra developed in Arabic countries, but after al-Khwarazmi individuals such as Abu Kamil expanded upon the field. The role of Abu Kamil is important because he was one of al-Khwarazmi's immediate successors. In fact, Abu Kamil himself acknowledged al-Khwarazmi's role as the "inventor of algebra."
There is certainly no doubt that Abu Kamil considered that he was building on the foundations of algebra as established by al-Khwarazmi. However, he also forms an important link in the development of algebra between al-Khwarazmi and al-Karaji. Abu Kamil is also important because his work was the basis of Fibonacci's books. Thus, not only is Abu Kamil important to the development of Arabic algebra, through Fibonacci, he was also instrumental to the introduction of algebra into Europe.
The Fihrist (Index) is a work compiled by the bookseller Ibn an-Nadim around 988. It gives a rather lengthy account of the Arabic literature which was available in the tenth century and it describes briefly some of the authors of this literature. The Fihrist includes a reference to Abu Kamil and among his works listed are (1) Book of fortune; (2) Book of the key to fortune; (3) Book of the key to fortune; (4) Book on surveying and geometry; (5) Book of the adequate; (6) Book on omens; (7) Book of the kernel; (8) Book of the two errors; and (9) Book on augmentation and diminution. The works of Abu Kamil which have survived are Book on algebra, Book of rare things in the art of calculation, and Book on surveying and geometry.
Abu Kamil's Book on algebra is in three parts: (1) On the solution of quadratic equations; (2) On applications of algebra to the regular pentagon and decagon; and (3) On Diophantine equations and problems of recreational mathematics. The part of the regular pentagon and decagon is also studied in this work. The content of the work is the application of algebra to geometrical problems. It is a combination of the geometric methods developed by the Greeks together with the practical methods developed by al-Khwarazmi mixed with Babylonian methods.
Abu Kamil's Book on surveying and geometry was written not for mathematicians but rather for government land surveyors. Because of the people that it was aimed at, the work contains no mathematical proofs. Instead it presents a number of rules, some of which are far from easy, each given for the numerical solution of a geometric problem. Each rule is illustrated with a worked numerical example. Mainly the rules are for calculating the area, perimeter, diagonals, etc. of figures such as squares, rectangles, and various different types of triangle. Abu Kamil also gives rules to calculate the volume and surface area of various solids such as rectangular parallelepipeds, right circular prisms, square pyramids, and circular cones.
The Book of rare things in the art of calculation is concerned with solutions to indeterminate equations. With this work, Abu Kamil became the first Arab mathematician to solve indeterminate problems of the type found in Diophantus's work. However, Abu Kamil's work was written before Diophantus's Arithmetica had been studied in depth by the Arabs. Additionally, Abu Kamil's work explains certain methods which are not found in the known books of the Arithmetica.
Shuja', Abu Kamil see Abu Kamil Shuja’
Abu Kamil Shuja ibn Aslam ibn Muhammad ibn Shuja see Abu Kamil Shuja’
al-Hasib al-Misri see Abu Kamil Shuja’
Calculator from Egypt see Abu Kamil Shuja’
Abu ’l-‘Abbas al-Saffah
Abu ’l-‘Abbas al-Saffah (Abu al-'Abbas 'Abdu'llah as-Saffah ibn Muhammad ibn Ali ibn Abdullah ibn Abbas ibn Mutalib ibn Hashim) (As-Saffah) (721-754). First ‘Abbasid caliph (r. 749-754). He was proclaimed caliph in the Great Mosque at Kufa in November 749. During his reign, the ‘Abbasid movement not only passed from the revolutionary to the legal phase, but also consolidated itself.
As-Saffah literally means "the Slaughterer." As-Saffah was the first 'Abbasid caliph.
As-Saffah was the head of one branch of the Banu Hashim, who traced their lineage to Hashim, a great-grandfather of Muhammad, via al-'Abbas, an uncle of the Prophet. The Banu Hashim and great support from the camp of 'Ali, the fourth caliph. They thought that the family which had produced Muhammad and 'Ali would produce another great leader or mahdi who would liberate Islam. The half-hearted policies of the late Umayyads to tolerate non-Arab Muslims and Shi'as had failed to quell unrest among these minorities.
The unrest led to revolt during the reign of Hisham ibn 'Abd al-Malik in Kufa, a prominent city in southern Iraq. Shi'ites revolted in 736 and held the city until 740, led by Zayd ibn Ali, a grandson of Husayn and another member of the Banu Hashim. Zayd's rebellion failed, and was put down by Umayyad armies in 740. The revolt in Kufa indicated both the strength of the Umayyads and the growing unrest in the Muslim world.
As-Saffah chose to focus on Khurasan, an important military region in eastern Iran. In 743, the death of the Umayyad Caliph Hisham provoked a civil war in the Islamic Empire. Abu al-'Abbas, supported by Shi'as, Kharijis, and the residents of Khurasan, led his forces to victory over the Umayyads and ultimately deposed the last Umayyad caliph, Marwan II, in 750. The civil war was marked by millennial prophecies encouraged by the beliefs of some Shi'as that as-Saffah was the mahdi. Prominent Islamic scholars wrote works such as the Jafr telling faithful Muslims that the brutal civil war was the great conflict between good and evil. The choice of the Umayyads to enter battle with white flags and the 'Abbasids to enter with black encouraged such theories. The color white, however, was regarded in much of Persia as a sign of mourning.
Concerned that there would be a return of Umayyad power, as-Saffah invited all of the remaining members of the Umayyad family to a dinner party where he had them clubbed to death before the first course, which was then served to the hosts. The only survivor, 'Abd ar-Rahman I escaped to al-Andalus (Spain), where the Umayyad caliphate would endure for three centuries. For his ruthless efforts to eliminate the Umayyad family, Abu al-'Abbas 'Abdu'llah earned the epithet as-Saffah, which means the "Slaughterer" of "Shedder of Blood."
After the victory over the Umayyads, Abu al-'Abbas's short reign was marked with efforts to consolidate and rebuild the Caliphate. His supporters were represented in the new government, but apart from his policy toward the Umayyad family, as-Saffah is widely viewed by historians as having been a mild victor. Jews, Nestorian Christians, and Persians were well-represented in Abu al-'Abbas's government and in succeeding 'Abbasid administrations. Education was also encouraged, and the first paper mills, staffed by skilled Chinese prisoners captured at the Battle of Talas, were set up in Samarkand.
Equally revolutionary was Abu al-'Abbas's reform of the army, which came to include non-Muslims and non-Arabs in sharp contrast to the Umayyads who refused any soldiers of either type. As-Saffah selected the gifted Abu Muslim as his military commander, an officer who would serve until 755 in the 'Abbasid army.
As-Saffah turned back on his promises to the Shi'a community in claiming the Caliphate for himself. The Shi'a had hoped that their imam would be named head of the Caliphate, inaugurating the era of peace and prosperity the millennialists had believed would come. The betrayal alienated Abu al-'Abbas's Shi'a supporters, although the continued amity of other groups made 'Abbasid rule markedly more solvent than Umayyad.
Abu al-'Abbas 'Abdu'llah as-Saffah died of smallpox on June 10, 754, only four years after deposing the Umayyads. He appointed his borther Abu Ja'far al-Mansur and then Isa ibn Musa as his successors.
Saffah, Abu'l-'Abbas al- see Abu ’l-‘Abbas al-Saffah
Abu al-'Abbas 'Abdu'llah as-Saffah ibn Muhammad ibn Ali ibn Abdullah ibn Abbas ibn Mutalib ibn Hashim see Abu ’l-‘Abbas al-Saffah
As-Saffah see Abu ’l-‘Abbas al-Saffah
The Slaughterer see Abu ’l-‘Abbas al-Saffah
The Shedder of Blood see Abu ’l-‘Abbas al-Saffah
Abu ’l-‘Abbas al-Saffah (Abu al-'Abbas 'Abdu'llah as-Saffah ibn Muhammad ibn Ali ibn Abdullah ibn Abbas ibn Mutalib ibn Hashim) (As-Saffah) (721-754). First ‘Abbasid caliph (r. 749-754). He was proclaimed caliph in the Great Mosque at Kufa in November 749. During his reign, the ‘Abbasid movement not only passed from the revolutionary to the legal phase, but also consolidated itself.
As-Saffah literally means "the Slaughterer." As-Saffah was the first 'Abbasid caliph.
As-Saffah was the head of one branch of the Banu Hashim, who traced their lineage to Hashim, a great-grandfather of Muhammad, via al-'Abbas, an uncle of the Prophet. The Banu Hashim and great support from the camp of 'Ali, the fourth caliph. They thought that the family which had produced Muhammad and 'Ali would produce another great leader or mahdi who would liberate Islam. The half-hearted policies of the late Umayyads to tolerate non-Arab Muslims and Shi'as had failed to quell unrest among these minorities.
The unrest led to revolt during the reign of Hisham ibn 'Abd al-Malik in Kufa, a prominent city in southern Iraq. Shi'ites revolted in 736 and held the city until 740, led by Zayd ibn Ali, a grandson of Husayn and another member of the Banu Hashim. Zayd's rebellion failed, and was put down by Umayyad armies in 740. The revolt in Kufa indicated both the strength of the Umayyads and the growing unrest in the Muslim world.
As-Saffah chose to focus on Khurasan, an important military region in eastern Iran. In 743, the death of the Umayyad Caliph Hisham provoked a civil war in the Islamic Empire. Abu al-'Abbas, supported by Shi'as, Kharijis, and the residents of Khurasan, led his forces to victory over the Umayyads and ultimately deposed the last Umayyad caliph, Marwan II, in 750. The civil war was marked by millennial prophecies encouraged by the beliefs of some Shi'as that as-Saffah was the mahdi. Prominent Islamic scholars wrote works such as the Jafr telling faithful Muslims that the brutal civil war was the great conflict between good and evil. The choice of the Umayyads to enter battle with white flags and the 'Abbasids to enter with black encouraged such theories. The color white, however, was regarded in much of Persia as a sign of mourning.
Concerned that there would be a return of Umayyad power, as-Saffah invited all of the remaining members of the Umayyad family to a dinner party where he had them clubbed to death before the first course, which was then served to the hosts. The only survivor, 'Abd ar-Rahman I escaped to al-Andalus (Spain), where the Umayyad caliphate would endure for three centuries. For his ruthless efforts to eliminate the Umayyad family, Abu al-'Abbas 'Abdu'llah earned the epithet as-Saffah, which means the "Slaughterer" of "Shedder of Blood."
After the victory over the Umayyads, Abu al-'Abbas's short reign was marked with efforts to consolidate and rebuild the Caliphate. His supporters were represented in the new government, but apart from his policy toward the Umayyad family, as-Saffah is widely viewed by historians as having been a mild victor. Jews, Nestorian Christians, and Persians were well-represented in Abu al-'Abbas's government and in succeeding 'Abbasid administrations. Education was also encouraged, and the first paper mills, staffed by skilled Chinese prisoners captured at the Battle of Talas, were set up in Samarkand.
Equally revolutionary was Abu al-'Abbas's reform of the army, which came to include non-Muslims and non-Arabs in sharp contrast to the Umayyads who refused any soldiers of either type. As-Saffah selected the gifted Abu Muslim as his military commander, an officer who would serve until 755 in the 'Abbasid army.
As-Saffah turned back on his promises to the Shi'a community in claiming the Caliphate for himself. The Shi'a had hoped that their imam would be named head of the Caliphate, inaugurating the era of peace and prosperity the millennialists had believed would come. The betrayal alienated Abu al-'Abbas's Shi'a supporters, although the continued amity of other groups made 'Abbasid rule markedly more solvent than Umayyad.
Abu al-'Abbas 'Abdu'llah as-Saffah died of smallpox on June 10, 754, only four years after deposing the Umayyads. He appointed his borther Abu Ja'far al-Mansur and then Isa ibn Musa as his successors.
Saffah, Abu'l-'Abbas al- see Abu ’l-‘Abbas al-Saffah
Abu al-'Abbas 'Abdu'llah as-Saffah ibn Muhammad ibn Ali ibn Abdullah ibn Abbas ibn Mutalib ibn Hashim see Abu ’l-‘Abbas al-Saffah
As-Saffah see Abu ’l-‘Abbas al-Saffah
The Slaughterer see Abu ’l-‘Abbas al-Saffah
The Shedder of Blood see Abu ’l-‘Abbas al-Saffah
Abu Lahab
Abu Lahab (d. 624). The nickname of ‘Abd al-‘Uzza ibn ‘Abd al-Muttalib, an uncle and strong opponent of Muhammad. The name Abu Lahab means “father of the flame" and was given to 'Abd al-'Uzza because his cheeks were always red or inflamed. His wife was Umm Jamil, who bore him two sons, Utbah ibn Abu Lahab and Utaybah bin Abu Lahab. The two sons married (and later divorced) two daughters of Muhammad and Khadijah bint Khuwaylid.
According to the Qur’an, Abu Lahab and his wife were condemned to Hell (Jahannam) for their treatment of Muhammad and the Muslims (see Sura 111).
In pre-Islamic Arab culture, an uncle was someone who represented the father if the child was an orphan. The uncle was also expected to take care of his nephew and raise him like his own child. Abu Lahab's hatred towards Islam, which brought him into conflict with his nephew, violated those traditions.
Lahab, Abu see Abu Lahab
‘Abd al-‘Uzza ibn ‘Abd al-Muttalib see Abu Lahab
Father of the Flame see Abu Lahab
Abu Lahab (d. 624). The nickname of ‘Abd al-‘Uzza ibn ‘Abd al-Muttalib, an uncle and strong opponent of Muhammad. The name Abu Lahab means “father of the flame" and was given to 'Abd al-'Uzza because his cheeks were always red or inflamed. His wife was Umm Jamil, who bore him two sons, Utbah ibn Abu Lahab and Utaybah bin Abu Lahab. The two sons married (and later divorced) two daughters of Muhammad and Khadijah bint Khuwaylid.
According to the Qur’an, Abu Lahab and his wife were condemned to Hell (Jahannam) for their treatment of Muhammad and the Muslims (see Sura 111).
In pre-Islamic Arab culture, an uncle was someone who represented the father if the child was an orphan. The uncle was also expected to take care of his nephew and raise him like his own child. Abu Lahab's hatred towards Islam, which brought him into conflict with his nephew, violated those traditions.
Lahab, Abu see Abu Lahab
‘Abd al-‘Uzza ibn ‘Abd al-Muttalib see Abu Lahab
Father of the Flame see Abu Lahab
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