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34-961: Vaziri (Persian: وزیری , Vazīri ) is an Iranian surname derived from the word Vazir ‘minister’ (Persian: وزیر , Vazīr ) and may refer to: People [ edit ] Ali-Naqi Vaziri (1887–1979), Iranian musicologist and composer Amir Vaziri (born 1979), Iranian footballer Kazem Vaziri Hamane , politician, minister Khosrow Vaziri (born 1942), Iranian wrestler known as The Iron Sheik Leila Vaziri (born 1985), American swimmer Mohsen Vaziri-Moghaddam (born 1924), Iranian artist, painter, and professor Qamar ol-Molouk Vaziri (1905–1959), Iranian vocalist and intellectual Shohreh Aghdashloo , (born Shohreh Vaziri-Tabar, 1952), actress Places in Iran [ edit ] Vaziri, Iran (disambiguation) See also [ edit ] Vazir (disambiguation) Waziri (disambiguation) Topics referred to by

68-613: A copy of the Avesta , and another in which the Greeks translate the Avesta into their own language. Book 4, the shortest (and most haphazardly organized) volume in the collection, deals primarily with the arts and sciences. Texts on those topics are interspersed by chapters explaining philosophical and theological concepts such as that of the Amesha Spentas , while other chapters deal with history and

102-454: A unique position, the prime minister at the head of the monarch's government (the term Grand Vizier always refers to such a post), or as a shared 'cabinet rank', rather like a British secretary of state . If one such vizier is the prime minister, he may hold the title of Grand Vizier or another title. Wazīr is the standard Arabic word for a government minister. Prime ministers are usually termed as Ra'īs al-Wuzara (literally, president of

136-596: A well-established root in Avestan language . The Pahlavi vičir , is in fact from the Avestan vīčira , which means deciding . This Avestan root is behind the Modern Persian form of the word which is večer which means judge . This etymology is supported - among other scientists - by Johnny Cheung, Ernest David Klein and Richard Nelson Frye . The office of vizier arose under the first Abbasid caliphs, and spread across

170-478: Is depicted sitting in a ratha . In Nabagunjara Ganjifa , the vizier is depicted as Arjuna . Dinkard The Dēnkard or Dēnkart ( Middle Persian : 𐭣𐭩𐭭𐭪𐭠𐭫𐭲 "Acts of Religion") is a 10th-century compendium of Zoroastrian beliefs and customs during the time. The Denkard is to a great extent considered an "Encyclopedia of Mazdaism" and is a valuable source of Zoroastrian literature especially during its Middle Persian iteration. The Denkard

204-566: Is different from Wikidata All article disambiguation pages All disambiguation pages Vizier In modern usage, the term has been used for government ministers in much of the Middle East and beyond. Several alternative spellings are used in English, such as vizir , wazir , and vezir . Vizier may be derived from the Arabic wazara ( lit.   ' to bear a burden ' ), from

238-528: Is not considered a sacred text by a majority of Zoroastrians, but is still considered worthy of study. The name traditionally given to the compendium reflects a phrase from the colophons , which speaks of the kart / kard , from Avestan karda meaning "acts" (also in the sense of "chapters"), and dēn , from Avestan daena , literally "insight" or "revelation", but more commonly translated as "religion." Accordingly, dēn-kart means "religious acts" or "acts of religion." The ambiguity of -kart or -kard in

272-672: Is roughly contemporary with the main texts of the Bundahishn . The Denkard originally contained nine books or volumes, called nasks , and the first two and part of the third have not survived. However, the Denkard itself contains summaries of nasks from other compilations, such as Chihrdad from the Avesta , which are otherwise lost. The natural divisions of the books are as follows: Books 3-5 are devoted to rational apologetics , book 4 to moral wisdom, and books 7–9 to exegetical theology . Book 3, with 420 chapters, represents almost half of

306-556: The Abbasid caliphs , the term acquired the meaning of "representative" or "deputy". Another possibility is that it is Iranian word , from the Pahlavi root of vičir , which originally had the meaning of a decree , mandate , and command , but later as its use in Dinkard also suggests, came to mean judge or magistrate . Arthur Jeffery considers the word to be a "good Iranian" word, as it has

340-463: The DC Vertigo series Fables , and the villains of the video games Prince of Persia (also called Jaffar, before the release of Disney's Aladdin ) and King's Quest VI: Heir Today, Gone Tomorrow . A much older example of this archetype is the character Haman from the biblical book of Esther . The book describes the rise of a Jewish woman to Queen of Persia , and her role in stopping

374-651: The Nation of Islam , Louis Farrakhan is sometimes given the honorific title of Wazir In Pakistan , the foreign minister is known as Vazir-e-Khārjah. In Brunei the vizier is classified into five titles, which are: In the rare case of the Indian princely state of Jafarabad (Jafrabad, founded c. 1650), ruled by Thanadar s, in 1702 a state called Janjira was founded, with rulers (six incumbents) styled wazir ; when, in 1762, Jafarabad and Janjira states entered into personal union, both titles were maintained until (after 1825)

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408-546: The Semitic root W-Z-R . The word is mentioned in the Quran , where Aaron is described as the wazir (helper) of Moses, as well as the word wizr (burden) which is also derived from the same root. It was later adopted as a title, in the form of wazīr āl Muḥammad ( lit.   ' Helper of the Family of Muhammad ' ) by the proto- Shi'a leaders al-Mukhtar and Abu Salama . Under

442-502: The "Book of Daylamite", is addressed to a Muslim, Yaqub bin Khaled, who apparently requested information on Zoroastrianism. A large part of this section is summary of the history (from the Zoroastrian point of view) of the world up to the advent of Zoroaster and the impact of his revelations. The history is then followed by a summary of the tenets of the faith. According to Philippe Gignoux ,

476-718: The Arabic term for vizier (na'ib) became synonymous to the name for playing cards in the Italian Renaissane (naibi) and even in Spain today (naipes). In the Mysore Chad Ganjifa , the Vizier (Amatya or Mantri), is one of six court cards. It ranks third, after the King (Raja) and Queen (Rajni), and before the Knight (Senani), Jack (Padathi or Sevaka), and Banner (Dhwaja). In these cards, the vizier

510-523: The Denkard at least makes it possible to determine which portions are missing and what those portions might have contained. The Denkard also includes an enumeration of the divisions of the Avesta, and which once served as the basis for a speculation that only one quarter of the texts had survived. In the 20th century it was determined that the Denkard's divisions also took Sassanid-era translations and commentaries into account; these were however not considered to be

544-505: The Muslim world. The vizier stood between sovereign and subjects, representing the former in all matters touching the latter. The 11th-century legal theorist al-Mawardi defined two types of viziers: wazīr al-tanfīdh ("vizier of execution"), who had limited powers and served to implement the caliph's policies, and the far more powerful wazīr al-tafwīd ("vizier with delegated powers"), with authority over civil and military affairs, and enjoyed

578-495: The Zoroastrians of the period were severely criticized, such as marriage to next-of-kin (chapter 80). Although on first sight there appears to be no systematic organization of the texts in book 3, the chapter that deals with the principles of Zoroastrian cosmogony (Ch. 123) is the central theme around which the other chapters are topically arranged. The last chapter of book 3 mentions two legends: one in which Alexander destroys

612-470: The efficacy of good thoughts, words and deeds as a means to battle evil. Book 6 is a compilation of andarz (a literary genre, lit: "advice", "counsel"), anecdotes and aphorisms that embody a general truth or astute observation. Most of the compositions in book 6 are short didactic sentences that deal with morality and personal ethics. Structurally, the book is divided into sections that are distinguished from one another by their introductory formulae. In

646-531: The entire Kingdom of Agrabah under the nose of the nation's naïve sultan, just as Jaffar in the 1940 movie The Thief of Bagdad dethroned his master, caliph Ahmad. Others include Zigzag from The Thief and the Cobbler (the original inspiration for the character of Jafar in Disney's Aladdin ), the character Iznogoud in the eponymous French comic book by René Goscinny and Jean Tabary , Prince Sinbad's advisor Yusuf in

680-473: The higher style of Nawab was assumed. In contemporary literature and pantomime , the " Grand Vizier " is a character stereotype and is usually portrayed as a scheming backroom plotter and the clear power behind the throne of a usually bumbling or incompetent monarch. A well-known example of this is the sinister character of Jafar in the Disney animated film Aladdin , who plots and uses magic to take over

714-496: The later Zardosht-nama ) in that it presents the story of the prophet as an analogy of the Yasna ceremony. The thematic and structural divisions are as follows: Book 8 is a commentary on the various texts of the Avesta , or rather, on the Sassanid archetype of the Avesta. Book 8 is of particular interest to scholars of Zoroastrianism because portions of the canon have been lost and

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748-731: The ministers) or al-Wazīr al-'Awwal (prime minister). The latter term is generally found in the Maghreb , while the former is typical of usage in the Mashriq (broadly defined, including Egypt , Sudan , Levant , Iraq and the Arabian Peninsula ). Thus, for example, the Prime Minister of Egypt is in Arabic a wazīr . In Iran the ministers of government are called Vazir in Persian (e.g. foreign/health Vazir ), and prime minister of state before

782-438: The names of authors that may have once been the last part of the book. In its extant form the book has a sixth part that, like the first part, addresses religious subjects. Book 7 deals the "legend of Zoroaster", but which extends beyond the life of the prophet. The legend of Zoroaster as it appears in the Denkard is differs slightly from similar legends (such as those presented in the contemporaneous Selections of Zadspram and

816-699: The plot of Haman, chief advisor to the Persian king, to wipe out all Jews living in Persia. In Shatranj , from which modern chess developed, the piece corresponding to the modern chess " queen " (though far weaker) was often called Wazīr . Up to the present, the word for the queen piece in chess is still called by variants of the word "vazīr" in Middle Eastern languages, as well as in Hungarian ("vezér", meaning "leader") and Russian ("ferz' (ферзь)"). In Ganjifa cards,

850-481: The religious contributions of Achaemenid and Sassanid monarchs. Book 4 also contains an enumeration of works from Greece and India , and "reveals foreign influence from the 3rd century onward." The last chapter of Book 4 ends with a chapter explaining the necessity for practicing good thoughts, words and deeds, and the influences these have on one's afterlife. Book 5 deals specifically with queries from adherents of other faiths. The first half of Book 5, titled

884-674: The removal of the post, was called as Nokhost Vazir . In Pakistan , the prime minister (de facto ruling politician, formally under the president) is called Vazīr-e Azam (Persian for Grand vizier ), other Ministers are styled vazir s. In India , Vazīr is the official translation of minister in the Urdu language, and is used in ministerial oath taking ceremonies conducted in Urdu. In East Africa – Kenya and Tanzania , ministers are referred to as Waziri in Swahili and prime ministers as Waziri Mkuu. In

918-478: The same powers as the caliph, except in the matter of the succession or the appointment of officials. Al-Mawardi stressed that the latter, as an effective viceroy, had to be a Muslim well versed in the Shari'a , whereas the former could also be a non-Muslim or even a slave, although women continued to be expressly barred from the office. Historically, the term has been used to describe two very different ways: either for

952-510: The same term [REDACTED] This disambiguation page lists articles associated with the title Vaziri . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Vaziri&oldid=1256380329 " Categories : Disambiguation pages Disambiguation pages with surname-holder lists Hidden categories: Articles containing Persian-language text Short description

986-470: The section "clearly nationalist and Persian in orientation, expressing the hope of a Mazdean restoration in the face of Islam and its Arab supporters." The second half of Book 5 is a series of 33 responses to questions posed by a certain Bōxt-Mārā, a Christian . Thirteen responses address objections raised by Boxt-Mara on issues of ritual purity . The bulk of the remaining material deals with free will and

1020-526: The surviving texts. Jean de Menasce observes that there must have been several different authors at work, as the style and language of the collection is not uniform. The authors are however united in their polemic against the "bad religions", which they do not fail to identify by name (the prudent avoidance of any mention of Islam being an exception). The majority of the chapters in book 3 are short, of two or three pages apiece. The topics covered in detail, though rare, frequently also identify issues for which

1054-581: The thematic divisions identified by Shaul Shaked, the first part is devoted to religious subjects, with a stress on devotion and piety. The second and third are related to ethical principles, with the third possibly revealing Aristotelian values. The fourth part may be roughly divided into sections with each addressing a particular human quality or activity. The fifth part includes a summary of twenty-five functions or conditions of human life, organized in five categories: destiny, action, custom, substance and inheritance. The fifth part also includes an enumeration of

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1088-481: The title reflects the orthography of Pahlavi writing , in which the letter ⟨t⟩ may sometimes denote /d/. The individual chapters vary in age, style and authorship. Authorship of the first three books is attributed by the colophons to 9th-century priest Adurfarnbag-i Farrokhzadan , as identified in the last chapter of book 3. Of these three books, only a larger portion of the third has survived. The historian Jean de Menasce proposes that this survival

1122-599: The vizier is a face card holding the second-highest rank in a suit, after the king . In Mamluk Kanjifa , there are two vizier ranks: the first vizier (na'ib malik), and the second vizier (na'ib thani). When Mamluk Kanjifa was introduced to Europe, the two ranks were transformed into the knight and knave in Latin-suited playing cards , and into the ober and unter in Swiss- and German-suited playing cards . The vizier may have had an important role in early playing card games as

1156-414: Was the result of transmission through other persons. The first three books were edited and in fact partially reconstructed, circa 1020, by a certain Ādurbād Ēmēdān of Baghdad , who is also the author of the remaining six books. The manuscript 'B' (ms. 'B 55', B for Bombay) that is the basis for most surviving copies and translations is dated 1659. Only fragments survive of any other copies. The Denkard

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