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The Encyclopaedia of Islam THE ENCYCLOPAEDIA OF ISLAM NEW EDITION PREPARED BY A NUMBER OF LEADING ORIENTALISTS EDITED BY C.E. BOSWORTH, E. VAN DONZEL W.P. HEINRICHS AND the late CH. PELLAT ASSISTED BY F.TH. DIJKEMA (pp. 1-384), P.J. BEARMAN (pp. 385-1058) AND MME S. NURIT UNDER THE PATRONAGE OF THE INTERNATIONAL UNION OF ACADEMIES VOLUME VII MIF NAZ / 6 8 'S LEIDEN — NEW YORK E. J. BRILL 1993 764 AL-MUTALAMMIS — MU'TAMAR (Tabakta fuhdl al-diucara), Cairo n.d., 131-2). His general) in the 10th year of the new reign. He died in works, some fragments of which arc cited in a con- 1049/1639. He is the author of a history called IOW- siderable number of sources, were none the less of ntima-yi ajaheingiri, in three volumes: 1. the history of interest at an early date to the most reputable Akbar's ancestors; 2. Akbar's reign (numerous mss.). philologists, notably al-Asmaci, Abu cUbayda, Ibn al- 3. the reign of jjahangir (printed in the Bibliothecc; Kalbi and ibn al-Sikkit. They were collected in a Indica, Calcutta 1865, Lucknow, 1286/1869-70, etc.). Diumin that K. Vollers published and translated into Bibliography: Ma'ci&ir al-umard), iii, 431; Tuzuk- German in 1903 in Leipzig (a more recent edition was i Djahcingiri, 352; JRAS', N.S., iii, 459; Elliot and published by Hasan Kamil al-Sayrafi, Cairo Dowson, History of India, vi, 400; Ibn Hasan, The 1390/1970). Modern historians of Arabic literature, central structure of the Mughal empire, repr. Karachi when they come to cite this poet, devote only a brief 1967, index s.v.; M. Athar Ali, The apparatus of notice to him, for he is outshone by his nephew, whose empire, Delhi 1985, index at p. 355 s.v. Khwaja renown is certainly much greater. In one of his Taqi; Storey, i, 557, 560-2, 564-5, 1316. poems, he calls for revenge for the latter's death (M. HIDAYET HOSAIN*) (metre ktimil, rhyme -di) and naturally attacks cAmr b. MU'TAMAR (A.), conference or congress. In Hind, the affair of the fahila having inspired him to a the modern Islamic context, the term refers to the great extent in his work. He is credited with a certain convening of Muslims from throughout the world in number of original maccint [See MAcNA. 31 and prover- order to deliberate over common concerns. In the bial sayings derived from his verses, including a hi a' course of the 20th century, Muslim conferences [q. v. ] of cAmr (metre kiwi!, rhyme -ma) provoked by emerged as the organised, modern expression of the accusations relating to his belonging to the Dubayca deeper sentiment of Muslim solidarity. or Yashkur (his mother's tribe). R. Blachere (HLA, The idea of convening Muslims in conferences first 295-6) describes him as a "tribal poet" and judges the gained currency in the late 19th century. The advent form of his compositions as "not very mannered". of easy and regular steamer transport accelerated the The fact is that, for example, the language of a poem exchange of ideas among widely separated Muslims, which has attracted the attention of the anthologists and made feasible the periodic assembling of (metre tawil, rhyme -A) is relatively simple; however, representatives. The idea also appealed to Muslim another siniyya (metre basirt, rhyme -Vasa) replying to reformists, who sought a forum to promote and sanc- a supposed prohibition on his returning to cIrak and tion the internal reform of Islam. Such an assembly, "devouring the corn" of the land, decreed by cAmr they believed, would strengthen the ability of b. Hind, presents variants and inspires such divergent Muslims to resist the encroachments of Western im- interpretations that one has the impression that the perialism. transmitters and commentators did not understand it. A number of émigré intellectuals in Cairo first Probably a tribal, hence Bedouin, poet who, however, popularised the idea in the Muslim world. In 1900, describes a male camel as a .mycariyya, term reserved one of them, the Syrian cAbd al-Rahman for female camels (metre Aiwa, rhyme -ml) and earns [q. v. ], published an influential tract entitled Umm al- the taunts of his fellows who say of him instanwaka '1- Kurd, which purported to be the secret protocol of a djamal "He made the male camel into a female", but Muslim congress convened in Mecca during the it is true that the verse in question is also attributed pilgrimage of 1316/1899. The imaginary conference to al-Musayyab b. 'Alas (e.g., in LA, root s-c-r). culminated in a call for a restored Arab caliphate, an Bibliography: The richest source is the Ag_htini idea then in vogue in reformist circles. Support for (xxi, 185-8, 198-205; Beirut ed., xxiii, 524-72), such a conference also became a staple of the reformist whose data was taken and greatly augmented by L. journal al-Manor, published in Cairo by Rashid Rich Cheikho (aucarci) al-Na,rrdniyya, 330-49, with a list [q. v.]. The Crimean Tatar reformist Isma.(11 Gasprali of sources used). Apart from the references cited in (Gasprinski) [see GASPRALI] made the very first con- the art., one may give Djabi?, Baydn, i, 375, iii, 38, crete initiative in Cairo, where he unsuccessfully 60; idem, Hayawan, ii, 85, iii, 47, 136, 391, iv, 263, worked to convene a "general" Muslim congress in v, 561; Ibn Kutayba, nicr, 85-8, 91 = Cairo ed. 1907-8. 131-6, 142; Abu Tammam, Ifamdsa, Cairo n.d., Al-Kawakibi's book, Ricla's appeals, and 272-5; Ibn al-Kalbi-Caskel, Tab. 173 and ii, 258; Gaspralf's initiative all excited the suspicion of Ot- Mascfidi, Murtiaj, index; Maydani,. Amthei/, Cairo toman authorities. In Istanbul it was believed that a 1352, i, 412-14 (on the saying m(ifat al-Mutalammis); well-attended Muslim conference would fatally under- Ibn Nubata, Sarh al-cuyin, Cairo 1383/1964, 233, mine the religious authority claimed by the Ottoman 397-400; Baglidadi, Khizdna, Mak ed., i, 446, iii, sultan-caliph. In particular, the Ottomans feared the 73, iv, 214-16; R. Basset, Millet et un conks, Welts a possible transformation of any such conference into an legendes arabes, Paris 1926, ii 326-7 (with detailed electoral college for choosing an Arab caliph. Stead- bibl.); 0. Rescher, Abriss, i, 59; Brockelmann, S I, fast Ottoman opposition thwarted all of the early in- 46-7; Sczgin, GAS, ii, 173-5. (CH. PELLAT) itiatives of the reformers. MUcTAMAD KHAN, MUHAMMAD SEARiF, In the void created by the final dismemberment of KHWAPJA TAKI (?-1049/?-1639), Mughal Indian the Ottoman Empire, a number of Muslim leaders commander and imperial historian. and activists moved to convene general Muslim con- He was born into an obscure family in Persia, but ferences. In each instance, they sought to mark their coming to India, he attained high honours in the causes or their ambitions with the stamp of Islamic reigns of Djahangir and Shah Mahan. He received in consensus. In 1919, Mustafa Kemal [Ataturk] con- the third year of Qjahangir a military command and vened a Muslim conference in Anatolia in order to the title of Muctamad Khan. Subsequently, he joined mobilise foreign Muslim support for his military cam- prince ahah Djahan in his campaign in the Deccan as paigns. During the pilgrimage season of 1342/1924, a bakhshi (paymaster). On his return to court, in the King Husayn b. `Ali of the Hidjaz summoned a 17th year of Jajahangir's reign (1031/1622), he was "pilgrimage conference" in Mecca to supporthis entrusted with the duty of writing the Emperor's claim to the caliphate — a manoeuvre which failed to memoirs. He attained a higher rank in the service of stall the relentless advance of cAbd al-cAziz Ibn ahah Mahan and was appointed mir bakhshi (adjutant- Sacild. Following Ibn Sacild's occupation of Mecca, MU'TAMAR — AL-MU(TAMID (ALA 'LLAH 765 he convened his own "world" conference during the conflict with non-Muslims. Most of its efforts were pilgrimage season of 1344/1926.. „ The leading clerics of devoted to the causes of Palestine and Jerusalem, Azhae in Cairo convened a caliphate congress" in although it supported Muslim movements from airo in 1926, to consider the effects of the Turkish Eritrea to the Philippines. Second, the organisation abolition of the caliphate two years earlier. The con- offered mediation in disputes and wars between its ference was supported by King Fu'ad [q.v.], who own members, although its effectiveness was greatly reputedly coveted the title of caliph, but no decision limited by the lack of any force for peace-keeping or issued from the gathering. In 1931, Amin al-Husayni truce supervision. Finally, the O.I.C. sponsored an ig.r)in Suppl.], Muff of Jerusalem, convened a array of subsidiary and affiliated institutions to pro- "general" conference of Muslims in Jerusalem, to mote political, economic and cultural co-operation secure foreign Muslim support for the Arab struggle among its members. The most influential of these in- against the British Mandate and Zionism. And in stitutions was the Islamic Development Bank, estab- 1935, the pan-Islamic activist Shakib Arslan conven- lished in December 1973 and formally opened in ed a conference of Europe's Muslims at Geneva in October 1975. The bank, funded by the wealthier order to carry the protest against imperialism to the O.I.C. states, financed development projects while heart of Europe. Each of these conferences resolved to adhering to Islamic banking practices. create a permanent organisation and to convene addi- The O.I.C.
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