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Kafir

Kafir

- See kaffir lime for the citrus fruit
- See kaffir for the pejorative term for black African people. Kafir (Arabic: كافر kāfir; plural كفّار kuffār) is an Arabic word meaning "disbeliever", "denier" or "concealer." The Turkish form is Gavur. In a religious context it generally means a person who is not of the belief that God is only one and that Mohammad is His final messenger. The noun kufr means "not believing in God" or "blasphemy, atheism." In Fiqh, the term amounts to the equivalent of Christian excommunication. The verb, "to declare someone a kafir" is takfir. For example, the novelist Salman Rushdie was declared a kafir in the Fatwa of Ayatollah Khomeini. Kufr in Arabic means covering and concealing something. In shar’i terminology it means “not believing in Allaah and His Messenger, whether that is accompanied by denial or it is not accompanied by denial but rather doubt, or turning away from faith out of jealousy or arrogance, or because one is following whims and desires that prevent one from following the message. So kufr is the attribute of everyone who rejects something that Allaah has commanded us to believe in, after news of that has reached him, whether he rejects it in his heart without uttering it, or he speaks those words of rejection without believing it in his heart, or he does both; or he does an action which is described in the texts as putting one beyond the pale of faith.” See Majmoo’ al-Fataawa by Shaykh al-Islam Ibn Taymiyah, 12/335; al-Ihkaam fi Usool al-Ahkaam by Ibn Hazam, 1/45. Ibn Hazam said in his book al-Fasl: “Rejecting something for which there is sound proof that there can be no faith without believing in it is kufr, and uttering words for which there is proof that uttering them is kufr is kufr. Doing any action for which there is proof that it is kufr is also kufr.” [See: http://63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=21249&dgn=4 for more information] According to the vast majority of Islamic scholars, there is to be made no distinction, in terms of belief, between a person who is a Christian, Jew, Atheist or follower of any religion other than Islam - for they are all kuffar. There are, however, differences between Christians and Jews compared to other religions, in temrs of Fiqh, because they are considered to be the People of the Book. The differences come in the form of marriage to such people, eating of their food and other Fiqh rulings. The belief that anyone who is not a Muslim must be a kaffir is part of the Aqeedah of a Muslim. It may be worth mentioning that a small minority of scholars of Islam, say the correct use of the word kafir in Islamic theology does not include either Christians, Samaritans, Jews, and all "Sabians" who are covered by the term Ahl-al-Kitab, or "People of the Book," because they are considered recipients of divine revelation from Allah. This opinion, however, does not hold weight with the views of the Quran or Sunnah.

Quranic References

Quran Chapter 109 (al-Kafirun: The Unbelievers)
In the name of the merciful and compassionate God.
Say, 'O ye misbelievers!
I do not serve what ye serve;
nor will ye serve what I serve;
nor will I serve what ye serve;
nor will ye serve what I serve;
-ye have your religion,
and I have my religion!'

Acts that invalidate Islam

"Verily, Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases other sins than that" (al-Nisa 116). "Say: Was it Allah, or His signs or His Messenger that you were mocking? Make no excuse, you have disbelieved after you had believed." (al-Tauba 65-66). "And who does more wrong than he who is reminded of the signs of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the sinners" The Kafiroon are not to be confused with the munafiq. The munafiq are Muslim hypocrites.

Muslim relations with the Kafir

Some fundamentalist Muslims believe that making friends with the Kafir is prohibited in Islam. They often use the following Quranic verse as proof. "And if any among you takes them [the Jews and Christians] as helpers and protectors, then surely he is one of them. Verily, Allah guides not those people who are wrongdoing" (al-Maida 51). The term Kafirphobia has been coined (in some instances, rhetorically or humorously [http://www.maniacmuslim.com/Kafirphobia.html]) as mirroring Islamophobia.

External links

- http://www.inminds.co.uk/imam-cassiem-talk.html
- [http://www.irfi.org/articles/articles_151_200/are_shias_kaafirs.htm Are Shias Kafir?] Category:Islam

Kaffir lime

The Kaffir lime (Citrus hystrix DC., Rutaceae), also known as Kieffer lime, Makrut, or Magrood, is a Southeast Asian citrus plant with very pungent leaves. The green lime fruits are distinguished by their bumpy exterior and their small size (approx. 4 cm wide), and the hourglass-shaped leaves (actually, the leaf and the leaf-shaped stem or phyllode) are widely used in Thai cuisine and Lao cuisine. Kaffir lime leaves are also popular in the west of Cambodia, but less so in Vietnam. Malay and Indonesian (especially, Balinese; see also Indonesian bay leaf) cuisines use them sporadically with chicken and fish. The leaves can be used fresh or dried, and can be stored frozen. Although the most common product of the kaffir lime tree is its leaves (which impart a sharp lime/neroli flavour to Thai dishes such as tom yum, and to Indonesian food such as sayur assam - literally sour vegetables), the juice and rinds of the small, dark green gnarled fruit (known as jeruk obat - literally medicine citrus) are used in traditional Indonesian medicine. As for the zest, it is widely used in creole cuisine and to impart flavor to "arranged" rums in the Réunion island and Madagascar. For other types of lime, see lime (fruit). Category:Citrus Category:Herbs Category:Spices ms:Limau Purut th:มะกรูด

Citrus fruit

Species
Citrus maxima - Pomelo
Citrus medica - Citron
Citrus reticulata - Mandarin & Tangerine
Major hybrids
Citrus x aurantifolia - Key lime
Citrus x aurantium
Citrus x hystrix - Kaffir Lime
Citrus x ichangensis - Ichang Lemon
Citrus x limetta
Citrus x limon - Lemon
Citrus x limonia - Rangpur
Citrus x paradisi - Grapefruit
Citrus x sinensis - Sweet Orange
See also main text for other hybrids Citrus is a common term and genus of flowering plant in the family Rutaceae, originating in tropical and subtropical southeast Asia. The genus contains three species, and numerous natural and cultivated origin hybrids, including commercially important fruit such as the orange, lemon, grapefruit, lime, and tangerine. The taxonomy of the genus is complex, but recent genetic evidence (see e.g. external link cited below) supports the presence of only three species, C. maxima, C. medica and C. reticulata, with all the other taxa previously accepted as species being of hybrid origin between these three. They are large evergreen shrubs or small trees, reaching 5-15 m tall. Citrus is sometimes used as a food plant by the larvae of some Lepidoptera species including Common Emerald and Double-striped Pug.

Citrus fruits

Double-striped Pug Citrus fruits are notable for their fragrance, and most are juice-laden. They contain a high proportion of citric acid giving them their characteristic astringent odour and flavour. They are also good sources of vitamin C, and apparently flavonoids. In botanical terms, "The fruit of all Citrus trees, in which the true fruit is the peel, [is] made up of an outer layer, brightly colored and rich in glands, a spongey whitish mesocarp, and a membraneous endocarp surrounding the segments. The succulent parts we eat is only a secondary tissue developed as a filler" - Paola Lanzara and Mariella Pizzetti Simon & Schuster's Guide to Trees, pp. 44. As citrus trees hybridize very rapidly (e.g., seeds grown from limes can produce fruit similar to grapefruit), all commercial citrus cultivation uses trees produced by grafting the desired fruiting cultivars onto rootstocks selected for disease resistance and hardiness. The colour of citrus fruits only develops in climates with a cool winter. In tropical regions with no winter, citrus fruits remain green until maturity, hence the tropical "green orange". The lime plant in particular is extremely sensitive to cool conditions, thus it is usually never exposed to cool enough conditions to develop a colour. If they are left in a cool place over winter, the fruits will actually change to a yellow colour.

Culture

cultivar Citrus trees are not generally frost hardy. Citrus reticulata tends to be the hardiest of the common Citrus species and can withstand short periods down to as cold as −10 °C, but realistically temperatures not falling below −2 °C are required for successful cultivation [1]. A few hardy hybrids can withstand temperatures well below freezing, but do not produce quality fruit. A related plant, the Trifoliate orange (Poncirus trifoliata) can survive below −20 °C [2] but the fruits produces are extremely astringent and inedible. The trees do best in a consistently sunny, humid environment with fertile soil and adequate rainfall or irrigation. Though broadleaves, they are evergreen and do not drop leaves except when stressed. The trees flower in the spring, and fruit is set shortly afterward. Fruit begins to ripen in fall or early winter months, depending on variety, and develops increasing sweetness afterward. Some varieties of tangerines ripen by winter. Varieties such as the grapefruit may take up to eighteen months to ripen. Major commercial citrus growing areas include southern China, the Mediterranean region, South Africa, Australia, the southernmost United States, and parts of South America. In the U.S., Florida, Texas, and California are major producers, while smaller plantings are present in other Sun Belt states. Citrus trees grown in tubs and wintered under cover were a feature of Renaissance gardens, once glass-making technology enabled sufficient expanses of clear glass to be produced. The Orangerie at the Palace of the Louvre, 1617, inspired imitations that were not eclipsed until the development of the modern greenhouse in the 1840s. An orangery was a feature of royal and aristocratic residences through the 17th and 18th centuries. In the United States the earliest surviving orangery is at the Tayloe House, Mount Airy, Virginia. Some modern hobbyists still grow dwarf citrus in containers or greenhouses in areas where it is too cold to grow it outdoors. Consistent climate, sufficient sunlight, and proper watering are crucial if the trees are to thrive and produce fruit. For cooler areas, lime and lemon should not be grown, since they are more sensitive to cold than other citrus fruits. Tangerines, tangors and yuzu can be grown outside even in regions with sub-zero winters, although this may affect fruit quality.

List of citrus fruits

yuzu
- Alemow, Colo, C. x macrophylla
- Amanatsu
- Bergamot orange C. x bergamia
- Bitter orange, Seville Orange
- Buddha's hand, C. medica
- Calamondin (Calamansi)
- Citron Citrus medica
- Clementine
- Golden Lime - hybrid between the genus Citrus and the genus Fortunella
- Daidai, Seville, Sour Orange, Citrus aurantium
- Djeruk limau, C. x amblycarpa, Indonesia
- Gajanimma, Carabao lime, C. x pennivesiculata
- Grapefruit, Sweetie, C. x paradisi
- Ichang Lemon Citrus ichangensis
- Iyokan
- Kabosu
- Kaffir lime Citrus hystrix
- Key lime
- Khasi pepeda, C. x latipes
- Kumquat - in the related genus Fortunella, not Citrus; forms hybrids with Citrus
- Lemon Citrus limon
- Lima, Sweet Lime, Central America, C. x limettioides
- Lime Citrus aurantifolia
- Limetta, C. x limetta
- Limequat
- Mandarin Lime C. x limonia
- Mandarin Orange, Dancy
- Meyer Lemon
- Mikan
- Natsumikan, Japan, C. x natsudaidai
- Orange Citrus sinensis
- Orangelo: Chironja
- Orangequat
- Oroblanco
- Persian lime, Tahiti lime
- Pomelo, Pummelo, Shaddock, Citrus grandis
- Ponkan
- Rangpur, Lemanderin
- Rough Lemon C. x jambhiri
- Satsuma
- Shikwasa, Taiwan tangerine, Hirami lemon, C. x depressa
- Sudachi
- Sunki, Suenkat, C. x sunki
- Tachibana Orange
- Tangelo: Minneola tangelo Ugli
- Tangerine Citrus reticulata
- Tangor C. x nobilis
- Yuzu C. x junos

References and external links

- ¹ [http://www.suite101.com/article.cfm/organic/44712 Grow Organic Citrus]
- ² [http://www.homecitrusgrowers.co.uk/poncirustrifoliata/poncirus.html Home Citrus Growers]
- [http://www.corse.inra.fr/pub95/p95sr10.htm Citrus taxonomy (abstract)]
- [http://www.hort.purdue.edu/newcrop/tropical/lecture_32/lec_32.html Citrus Fruits] from Purdue University Citrus fruits ko:귤속 ja:カンキツ

Kaffir

:See: kaffir lime for the citrus fruit; kafir or kaphir for the Muslim equivalent of "infidel"; kephir for the fermented drink. Kaffirs are the blacks from southern Africa ([http://www.fromoldbooks.org/Wood-NuttallEncyclopaedia/k/kaffirs.html 1]). The term applies to various black nationalities inhabitting the area. The word kaffir (also caffre or kaffer) now, however, is rarely used according to is original meaning, and is more frequently used as a derogatory term in South Africa - to describe or refer to black Africans. It is a counterpart of the English-language word "nigger". Because most of modern usages are pejorative, the word kaffir is often considered to be a culturist and racist term. Some anthropologists, missionaries and other observers used it neutrally during the colonial period to refer to the black inhabitants of South Africa and their language: particularly when referring to people from the Xhosa groups. This second usage is not usually considered vulgar or derogatory. The word was also used as a generic and often neutral description of black southern African cultures. For example, the Pitt Rivers Museum in Oxford originally labelled many African artifacts as kaffir in origin. However, this usage has disappeared except in terms of historical reference.

Etymology

The earliest use of the word kaffir in English is by Richard Hakluyt in 1589 with reference to the inhabitants ("Cafars") of the region inland from the coast of Mozambique (including territory that falls roughly into the area now occuped by the states of modern Zimbabwe, South Africa and Mozambique). The word is directly taken from the Arabic word kafir, which means an unbeliever (i.e. someone who does not follow Islam). It derives from Arab trade and influence along the east African coast, and the use of the term kafir to describe non-Muslims in the south and east of the continent (The Oxford Dictionary of South African English, 1996).

Social use today

In South Africa, while the term is still seen as too wounding and offensive for appropriation by black South Africans – in contrast to the way in which "nigger" has come to be used as a casual term of endearment in black hip-hop culture – "Kaffir" was used in 1995 as the title of a hit song by the Johannesburg Kwaito artist, Arthur Mafokate. The lyrics included a plea to white South Africans to drop the term from their vocabulary for good: "I don't come from the devil, don't call me a kaffir, you won't like it if I call you baboon". The word is also used to stinging effect in the title of Kaffir Boy, the autobiography of Mark Mathabane, who grew up in the black township of Alexandra, travelled to the United States on a tennis scholarship, and became a successful author in his adoptive homeland. Arjen 'Aryan' Rudd (played by Joss Ackland) was the corrupt leader of the ruthless criminals from South Africa in the movie Lethal Weapon 2. In at least one scene, he refers to Murtaugh (Danny Glover) as a "kaffir."

Other uses

A dialect known as "Kitchen Kaffir" or Garden Fanakalo also exists, the name being a derogatory implication that the dialect is used only when communicating with black servants. Kaffirs is also a nickname used on the London Stock Exchange for shares in South African gold mining companies. Category:History of South Africa Category:Pejorative terms for people Category:Ethnic slurs

Pejorative

A word or phrase is a pejorative (occasionally misspelled perjorative) if it expresses contempt or disapproval. The adjective pejorative is synonymous with derogatory and dyslogistic (noun: dyslogism) (antonyms: meliorative, eulogistic, noun eulogism). Dyslogisms such as "pea-brain" and "bottom-feeder" are words and phrases essentially pejorative by their nature. Although pejorative (adj.) means much the same thing as disparaging, the latter term may be applied to a look or gesture as well as to spoken language— in the evocative languages of gesture, it is not easy to distinguish a disparaging gesture from a dismissive or merely skeptical one, however. Pejorative expressions that are not dyslogisms may also be used in a non-pejorative way, however, and determining the intent of the speaker is problematic— as with any implied meaning. Conversely, a common rhetorical ploy is to apply "pejorative" to a factual descriptor— as "toxic" might be applied to poison— and then decry it as "pejorative" to suit the agenda of those defending the substance as harmless. Not every breath of criticism is pejorative: a "petty distinction" is indeed a petty distinction: in that case, the defender must demonstrate the authenticity and seriousness of the distinction, which may then be simply recognized as dismissive rather than pejorative. Sometimes a term may begin as a pejorative word and eventually be adopted in a non-pejorative sense. This happened with the terms Quaker, Yankee and Ham radio operator, which were originally slang insults which came to be worn with pride. In other cases, some groups have attempted to reclaim formerly offensive words applied against them, with limited success: when usage of a term like nigger, redneck, "white cracker", dyke, queer, faggot, tranny, pervert, Kraut, geek, chav or cripple by someone outside the group is still considered offensive, that is a sign this process of neutralization is incomplete. British English also incorporates many British regional slurs Conversely, a neutral (non-pejorative) term may grow to become pejorative: the term retard, to refer to a person whose mental capacity is permanently held back from development, was originally used as a euphemism, as had been moron before, itself a euphemism for idiot, in order to avoid true dyslogisms like feebleminded, and half-witted. But it quickly grew to have a pejorative sense of its own. Another example is the use of the word cripple being replaced by handicapped. Both of these are considered pejorative with the term "physically challenged" as the current euphemism. This same progression, from neutral to pejorative, may be happening with the words challenged and special, used in the same sense, today. Language writer Steven Pinker has called this process "the euphemism treadmill." Since meanings change over time, an up-to-date dictionary should be consulted for information on specific words.

Etymology

Unrelated to perjury, pejorative comes from the Latin pejoratus, "made worse," and made a surprisingly late entry in written English, 1882, probably deriving from a contemporary French usage, péjoratif. [http://www.etymonline.com/index.php?l=p&p=8]. It is so frequently misspelled as perjorative that the Oxford English Dictionary [http://www.askoxford.com/ website] contains a FAQ [http://www.askoxford.com/asktheexperts/faq/aboutspelling/perjorative entry] about this misspelling.

Arabic language

The Arabic language (; , less formally, ) is the largest member of the Semitic branch of the Afro-Asiatic language family (classification: South Central Semitic) and is closely related to Hebrew and Aramaic. It is spoken throughout the Arab world and is widely studied and known throughout the Islamic world. Arabic has been a literary language since at least the 6th century and is the liturgical language of Islam.

Literary and Modern Standard Arabic

The term "Arabic" may refer either to literary Arabic, which no Arab speaks as a mother tongue, or Modern Standard Arabic or to the many spoken varieties of Arabic commonly called "colloquial Arabic." Arabs consider literary Arabic as the standard language and tend to view everything else as mere dialects. Literary Arabic, (Literally: "the most eloquent Arabic language" — ) refers both to the language of present-day media across North Africa and the Middle East and to the more archaic language of the Qur'an. (The expression media here includes most television and radio, and all written matter, including all books, newspapers, magazines, documents of every kind, and reading primers for small children.) "Colloquial" or "dialectal" Arabic refers to the many national or regional dialects/languages derived from Classical Arabic, spoken daily across North Africa and the Middle East, which constitute the everyday spoken language. These sometimes differ enough to be mutually incomprehensible. These dialects are not typically written, although a certain amount of literature (particularly plays and poetry) exists in many of them. They are often used to varying degrees in informal spoken media, such as soap operas and talk shows. Literary Arabic or classical Arabic, is the official language of all Arab countries and is the only form of Arabic taught in schools at all stages. The sociolinguistic situation of Arabic in modern times provides a prime example of the linguistic phenomenon of Diglossia -the normal use of two separate varieties of the same language, usually in different social situations. In the case of Arabic, educated Arabs of whatever nationality can be assumed to speak both their local dialect and their school-taught literary Arabic (to an equal or lesser degree). This diglossic situation facilitates code switching in which a speaker switches back and forth unaware between the two varieties of the language, sometimes even within the same sentence. In instances in which Arabs of different nationalities engage in conversation only to find their dialects mutually unintelligible (e.g. a Moroccan speaking with a Lebanese), both should be able to code switch into Literary Arabic for the sake of communication. Since the written Arabic of today differs from the written Arabic of the Qur'anic era, it has become customary in western scholarship and among non-Arab scholars of Arabic to refer to the language of the Qur'an as Classical Arabic and the modern language of the media and of formal speeches as Modern Standard Arabic. Arabs, on the other hand, often use the term to refer to both forms, thus placing greater emphasis on the similarities between the two. The difference between Arabic of the Qur'anic era and today's Classical Arabic is only in the degree of eloquance. The vocabulary, the syntatic and grammatical rules are the same. Quite a few English words are ultimately derived from Arabic, often through other European languages, especially Spanish, among them every-day vocabulary like sugar (sukkar), cotton (qutn) or magazine (). More recognizable are words like algorithm, algebra, alchemy, alcohol, azimuth, nadir, and zenith (see List of English words of Arabic origin). The Maltese language spoken on the Mediterranean island of Malta is the only surviving European language to derive primarily from Arabic (a North African dialect), though it contains a large number of Italian and English borrowings.

Arabic and Islam

It is sometimes difficult to translate Islamic concepts, and concepts specific to Arab culture, without using the original Arabic terminology. The Qur'an is expressed in Arabic and traditionally Muslims deem it impossible to translate in a way that would adequately reflect its exact meaning—indeed, until recently, some schools of thought maintained that it should not be translated at all. A list of Islamic terms in Arabic covers those terms which are too specific to translate in one phrase. While Arabic is strongly associated with Islam (and is the language of salah), it is also spoken by Arab Christians, Oriental (Sephardic) Jews, and smaller sects such as Iraqi Mandaeans. Even so, a majority of the world's Muslims do not actually speak Arabic, but only know some fixed phrases of Arabic, such as those used in Islamic prayer. However, to counteract this, there is great encouragement for non-Arabic-speaking Muslims to learn the language.

Dialects

See Varieties of Arabic for a fuller overview. "Colloquial Arabic" is a collective term for the spoken languages or dialects of people throughout the Arab world, which, as mentioned, differ radically from the literary language. The main dialectal division is between the Maghreb dialects and those of the Middle East, followed by that between sedentary dialects and the much more conservative Bedouin dialects. Maltese, though descended from Arabic, is considered a separate language. Speakers of some of these dialects are unable to converse with speakers of another dialect of Arabic; in particular, while Middle Easterners can generally understand one another, they often have trouble understanding Maghrebis (although the converse is not true, due to the popularity of Middle Eastern—especially Egyptian—films and other media). One factor in the differentiation of the dialects is influence from the languages previously spoken in the areas, which have typically provided a significant number of new words, and have sometimes also influenced pronunciation or word order; however, a much more significant factor for most dialects is, as among Romance languages, retention (or change of meaning) of different classical forms. Thus Iraqi aku, Levantine fiih, and North African kayen all mean "there is", and all come from Arabic (yakuun, fiihi, kaa'in respectively), but now sound very different. The major groups are:
- Egyptian Arabic (Egypt) Considered the most widely understood and used "second dialect"
- Maghreb Arabic (Algerian Arabic, Moroccan Arabic, Tunisian Arabic and western Libyan)
- Levantine Arabic (Western Syrian, Lebanese, Palestinian, and western Jordanian, Cypriot Maronite Arabic)
- Iraqi Arabic or Gulf Arabic (Iraqi, Eastern Syrian, Kuwaiti, Saudi Arabian, Persian Gulf coast from Iraq to Oman including much of Saudi Arabia's Eastern Province, and minorities on the other side) Other varieties include:
- (in Mauritania and Western Sahara)
- Andalusi Arabic (extinct, but important role in literary history)
- Maltese
- Sudanese Arabic (with a dialect continuum into Chad)
- Hijazi Arabic (West Cost of Saudi Arabia, Northern Saudi Arabia, eastern Jordan, Western Iraq)
- Najdi Arabic (Najd region of central Saudi Arabia)
- Yemeni Arabic (Yemen to southern Saudi Arabia)

Phonology

The consonant phonemes below reflect the pronunciation of Standard Arabic, which has only three vowels, in short and long variants, namely and . Naturally, considerable allophony occurs.

Consonants

Standard Arabic has 28 consonants: See Arabic alphabet for explanations on the IPA phonetic symbols found in this chart. # is pronounced as by some speakers. This is especially characteristic of the Egyptian and southern Yemeni dialects. In many parts of North Africa and in the Levant, it is pronounced as . # is pronounced only in , the name of God, i.e. Allah. # is usually a phonetic approximant. # In many varieties (if not most), are actually epiglottal (despite what is reported in many earlier works).

Emphatic Consonants

The consonants traditionally known as "emphatic" are either velarised or pharyngealised . In some transcription systems, emphasis is shown by capitalizing the letter e.g. is written ‹D›; in others the letter is underlined or has a dot below it e.g. ‹ḍ›.

Long Consonants

Vowels and consonants can be (phonologically) short or long. Long (geminate) consonants are normally written doubled in Latin transcription (i.e. bb, dd, etc.), reflecting the presence of the Arabic diacritic mark shaddah, which marks lengthened consonants. Such consonants are held twice as long as short consonants. This consonant lengthening is phonemically contrastive: e.g. qabala "he received" and qabbala "he kissed".

Syllable Shape

Arabic has two kinds of syllable: open syllables (CV) and (CVV) - and closed syllables (CVC), (CVVC) and (CVCC). Every syllable begins with a consonant - or else a consonant is borrowed from a previous word through elision – especially in the case of the definite article THE, al (used when starting an utterance) or _l (when following a word), e.g. baytu –l mudiir “house (of) the director”, which becomes bay-tul-mu-diir when divided syllabically. By itself, definite mudiir would be pronounced .

Word Stress

Although word stress is not phonemically contrastive in Standard Arabic, it does bear a strong relationship to vowel length and syllable shape, and correct word stress aids intelligibility. In general, "heavy" syllables attract stress (i.e. syllables of longer duration - a closed syllable or a syllable with a long vowel). In a word with a syllable with one long vowel, the long vowel attracts the stress (e.g. ki-'taab and ‘kaa-tib). In a word with two long vowels, the second long vowel attracts stress (e.g.ma-kaa-'tiib). In a word with a "heavy" syllable where two consonants occur together or the same consonant is doubled, the (last) heavy syllable attracts stress (e.g. ya-ma-’niyy, ka-'tabt, ka-‘tab-na, ma-‘jal-lah, ‘mad-ra-sah, yur-‘sil-na). This last rule trumps the first two: ja-zaa-i-‘riyy. Otherwise, word stress typically falls on the first syllable: ‘ya-man, ‘ka-ta-bat, etc. The Cairo (Egyptian Arabic) dialect, however, has some idiosyncrasies in that a heavy syllable may not carry stress more than two syllables from the end of a word, so that mad-‘ra-sah carries the stress on the second-to-last syllable, as does qaa-‘hi-rah.

Dialectical Phonologies

In some dialects, there may be more or fewer phonemes than those listed in the chart above. For example, non-Arabic is used in the Maghreb dialects as well in the written language mostly for foreign names. Semitic became extremely early on in Arabic before it was written down; a few modern Arabic dialects, such as Iraqi (influenced by Persian) distinguish between and . Interdental fricatives ( and ) are rendered as stops and in some dialects (principally Levantine and Egyptian) and as and in "learned" words from the Standard language. Early in the expansion of Arabic, the separate emphatic phonemes and coallesced into a single phoneme, becoming one or the other. Predictably, dialects without interdental fricatives use exclusively, while those with such fricatives use . Again, in "learned" words from the Standard language, is rendered as in dialects without interdental fricatives. Another key distinguishing mark of Arabic dialects is how they render Standard (a voiceless uvular stop): it retains its original pronunciation in widely scattered regions such as Yemen and Morocco (and among the Druze), while it is rendered in Gulf Arabic, Iraqi Arabic, Upper Egypt and less urban parts of the Levant (e.g. Jordan) and as a glottal stop in many prestige dialects, such as those spoken in Cairo, Beirut and Damascus. Thus, Arabs instantly give away their geographical (and class) origin by their pronunciation of a word such as qamar "moon": , or .

Grammar

See Arabic grammar

Alphabet

Arabic alphabet

Main article: Arabic alphabet The Arabic alphabet derives from the Aramaic script (which variety - Nabataean or Syriac - is a matter of scholarly dispute), to which it bears a loose resemblance like that of Coptic or Cyrillic script to Greek script. Traditionally, there were several differences between the Western (Maghrebi) and Eastern version of the alphabet—in particular, the fa and qaf had a dot underneath and a single dot above respectively in the Maghreb, and the order of the letters was slightly different (at least when they were used as numerals). However, the old Maghrebi variant has been abandoned except for calligraphic purposes in the Maghreb itself, and remains in use mainly in the Quranic schools (zaouias) of West Africa. Arabic, like other Semitic languages, is written from right to left.

Calligraphy

See Arabic calligraphy for a fuller overview. After the definitive fixing of the Arabic script around 786, by Khalil ibn Ahmad al Farahidi, many styles were developed, both for the writing down of the Qur'an and other books, and for inscriptions on monuments as decoration. Kufic font Arabic calligraphy has not fallen out of use as in the Western world, and is still considered by Arabs as a major art form; calligraphers are held in great esteem. Being cursive by nature, unlike the Latin alphabet, Arabic script is used to write down a verse of the Qur'an, a Hadith, or simply a proverb, in a spectacular composition. The composition is often abstract, but sometimes the writing is shaped into an actual form such as that of an animal. Two of the current masters of the genre are Hassan Massoudy and [http://arabworld.nitle.org/gallery.php?module_id=7 Khaled Al Saa’i].

Arabic using the Latin alphabet

See Arabic transliteration and Arabic Chat Alphabet for more information. There are a number of different standards of Arabic transliteration: methods of accurately and efficently representing Arabic with the Latin alphabet. The more scientific standards allow the reader to recreate the exact word using the Arabic alphabet. However, these systems are heavily reliant on diacritical marks, which may be difficult to pronounce at first sight. Other, less scientific, systems often use digraphs (like sh and kh), which are usually more simple to read, but sacrifice the definiteness of the scientific systems. During the last few decades and especially since the 1990s, Western-invented text communication technologies have become prevalent in the Arab world, such as personal computers, the World Wide Web, email, Bulletin board systems, IRC, instant messaging and mobile phone text messaging. Most of these technologies originally had the ability to communicate using the Latin alphabet only, and some of them still do not have the Arabic alphabet as an optional feature. As a result, Arabic speaking users communicated in these technologies by transliterating the Arabic text using the Latin script. To handle those Arabic letters that do not have an approximate equivalent in the Latin script, numerals and other characters were appropriated. E.g., the Latin numeral "3" is used to represent the Arabic letter "ع" ("ayn"). There is no universal name for this type of transliteration, but some have named it Arabic Chat Alphabet.

External links

- [http://arabic-media.com/ Arabic-Media] on-line access to Arabic newspapers, radio, and television
- [http://st-takla.org/Learn_Languages/01_Learn_Arabic-ta3leem-3araby/Learn-Arabic_00-index_El-Fehres.html Learn Arabic language online with audio pronunciation] from [http://St-Takla.org St. Takla Egyptian Church]
- [http://www.nicoweb.com/sirpus/learn%20arabic%20course%20mp3.htm Arabic Writing and Reading with MP3]. Arabic Writing and Reading Course Online with MP3 audio.
- [http://pince31.free.fr/lang/arabic/liens.htm Links to learn Arabic language with online course]
- [http://www.madinaharabic.com Arabic language learning course with audio]
- [http://www.dailystar.com.lb/article.asp?edition_id=10&categ_id=4&article_id=6173 "Antonyms in Arabic are a strange phenomenon" by Tamim al-Barghouti]
- [http://arabworld.nitle.org/texts.php?module_id=1&reading_id=17 "The Development of Classical Arabic" by Kees Versteegh]
- [http://arabworld.nitle.org/audiovisual.php?module_id=1&selected_feed=118 Wellesley College Professor of Arabic on the forms and dialects of the language]
- [http://www.uga.edu/islam/arabic_windows.html Multilingual Computing in Arabic with Windows, major word processors, web browsers, Arabic keyboards, and Arabic transliteration fonts]
- [http://www.gomideast.com/arabic/index.htm gomideast - Learning to Speak Arabic phrases]
- [http://language-directory.50webs.com/languages/arabic.htm List of online Arabic-related resources] Web references and examples:
- [http://transliteration.org/quran/Pronunciation/Letters/TashP.htm Arabic language pronunciation applet] with audio samples
- [http://www.sunna.info/teaching/ Learn Arabic]
- [http://www.everything2.com/index.pl?node_id=1289272 E2 article]
- [http://www.sprachprofi.de.vu/english/ar.htm Sprachprofi]
- [http://www.websters-online-dictionary.org/definition/Arabic-english/ Arabic - English Dictionary]: from [http://www.websters-online-dictionary.org Webster's Online Dictionary] - the Rosetta Edition.
- [http://www.ethnologue.com/show_language.asp?code=arb SIL's Ethnologue]
- [http://www.nitle.org/arabworld/texts.php?module_id=1&reading_id=113 Dialects of Arabic]
- [http://www.muftah-alhuruf.com Muftah-Alhuruf.com]: Write and send Arabic emails without having an Arabic keyboard or operating system. Arabic languages samples:
- [http://www.language-museum.com/a/arabic.php Arabic]
- [http://www.language-museum.com/a/arabic-chadian-spoken.php Arabic Chadian Spoken]
- [http://www.language-museum.com/a/arabic-judeo-iraqi.php Arabic Judeo Iraqi]
- [http://www.language-museum.com/a/arabic-north-levantine-spoken.php Arabic North Levantine Spoken]
- [http://arabworld.nitle.org/texts.php?module_id=1&reading_id=17 "The Development of Classical Arabic" by Kees Versteegh]
- Category:Arab ko:아랍어 ms:Bahasa Arab ja:アラビア語 simple:Arabic language th:ภาษาอาหรับ

Mohammad

: "Muhammad" is a common Muslim male name. For other prominent people called Muhammad, see Muhammad (disambiguation) Muhammad (, also transliterated Mohammad, Mohammed, Muhammed, and sometimes Mahomet (Latin Mahometus), following the Latin or Turkish), is believed by Muslims to be God's final prophet sent to guide mankind with the message of Islam. Non-Muslims generally consider him to be the founder of Islam. According to traditional Muslim biographers, he was born ca. 570 in Mecca (Makkah) and died June 8 632 in Medina (Madinah); both Mecca and Medina are cities in the Hejaz region of present day Saudi Arabia. Literally, Muhammad means "highly praised" in Arabic.

Summary

Born Muhammad ibn Abdullah, he is said to have been a merchant who traveled widely. Muslims believe that in 610, at about the age of forty, while praying in a cave called "Hira" near Mecca, he experienced a vision. Later, he described the experience (to those close to him) as a visit from the Angel Gabriel, who commanded him to memorize and recite the verses sent by God which were later collected as the Qur'an. Gabriel told him that God (Allah) had chosen him as the last of the prophets to mankind. He eventually expanded his mission as a prophet, publicly preaching a strict monotheism and predicting a Day of Judgement. He did not completely reject Judaism and Christianity, two other monotheistic faiths known to the Arabs; he said that he had been sent by God in order to complete and perfect their teachings. Many of his neighbors resented his preaching, and persecuted Muhammad and his followers. In 622, he was forced to flee from Mecca and settle in Yathrib (now known as Medina) with his followers, where he was the leader of the first avowedly Muslim community. War between Mecca and Medina followed, in which Muhammad and his followers were eventually victorious. The military organization honed in this struggle was then set to conquering the other tribes of Arabia. By the time of Muhammad's death, he had unified Arabia, spread Islam throughout the Arab Peninsula, and launched expeditions to the north, towards Syria and Palestine. Under prophet Muhammad's immediate successors the Islamic empire expanded into Palestine, Syria, Mesopotamia, Persia, Egypt, North Africa, and Iberia. Later conquests, commercial contact between Muslims and non-Muslims, and missionary activity spread Islam over much of the globe.

Sources about Muhammad's life

The sources available about Muhammad's life are the Qur'an, the sira biographies, and the hadith collections. While the Qur'an is not a biography of Muhammad, it does provide some information about his life. The earliest surviving biographies are the Life of the Apostle of God, by Ibn Ishaq (d. 768), edited by Ibn Hisham (d. 833); and al-Waqidi's (d. 822) biography of Muhammad. Ibn Ishaq wrote his biography some 120 to 130 years after Muhammad's death. The third source, the hadith collections, like the Qur'an, are not a biography per se. In both the Sunni and Shia belief, they are the accounts of the words and actions of Muhammad. Some skeptical scholars (Wansbrough, Cook, Crone, and others) have raised doubts about the reliability of these sources, especially the hadith collections. They argue that by the time the oral traditions were being collected, the Muslim community had fractured into rival sects and schools of thought. Each sect and school had its own sometimes conflicting traditions of what Muhammad and his companions had done and said. Traditions multiplied, and Muslim scholars made a strenuous effort to weed out what they felt were spurious stories. Traditionalists rely on their efforts while the skeptics feel that the question must be revisited. Muslim and non-Muslim scholars alike agree that there are some inauthentic traditions concerning the life of Muhammad in the hadith collections. Most of these traditions are acknowledged by Muslim clerical authorities to be weak; only a few hadith collections are considered reliable. A very small minority called the "Quran Alone Muslims" consider all hadith as unreliable. However, the historicity of the biographical material about Muhammad presented in the summary above is not generally contested. Traditionalists, both Muslim and non-Muslim, paint a much more detailed picture of Muhammad's life.

Muhammad's life according to Sira

Muhammad's genealogy

According to tradition, Muhammad traced his genealogy back as far as Adnan, whom the northern Arabs believed to be their common ancestor. Adnan in turn is said to be a descendant of Ismaeel (Ishmael), son of Ibrahim (Abraham) though the exact genealogy is disputed. Muhammad's genealogy up to Adnan is as follows: Muhammad ibn Abd Allah ibn Abd al-Muttalib (Shaiba) ibn Hashim (Amr) ibn Abd Manaf (al-Mughira) ibn Qusai (Zaid) ibn Kilab ibn Murra ibn Ka`b ibn Lu'ay ibn Ghalib ibn Fahr (Quraish) ibn Malik ibn an-Nadr (Qais) ibn Kinana ibn Khuzaimah ibn Mudrikah (Amir) ibn Ilyas ibn Mudar ibn Nizar ibn Ma`ad ibn Adnan. (ibn = "son of" in Arabic; alternate names of people with two names are given in brackets.) His nickname was Abul-Qaasim, "father of Qaasim", after his short-lived first son.

Childhood

Muhammad was born into a well-to-do family settled in the northern Arabian town of Mecca. Some calculate his birthdate as April 20, 570 (Shia Muslims believe it to be April 26), and some as 571; tradition places it in the Year of the Elephant. Muhammad's father, Abdullah, had died before he was born and the young boy was brought up by his paternal grandfather Abd al-Muttalib, of the tribe of Quraysh. Tradition says that as an infant, he was placed with a Bedouin wetnurse, Halima, as desert life was believed to be safer and healthier for children. At the age of six, Muhammad lost his mother Amina, and at the age of eight his grandfather Abd al-Muttalib. Muhammad now came under care of his uncle Abu Talib, the new leader of the Hashim clan of the Quraysh tribe, the most powerful in Mecca. Mecca was a thriving commercial centre, due in great part to a stone temple (now called the Kaaba) that housed many different idols. Merchants from different tribes would visit Mecca during the pilgrimage season, when all inter-tribal warfare was forbidden and they could trade in safety. While still in his teens, Muhammad began accompanying his uncle on trading journeys to Syria. He thus became well-travelled and knowledgeable as to foreign ways.

Middle years

Muhammad became a merchant and one of his employers was Khadijah, a rich widow then forty years old. The young twenty-five-year old Muhammad has impressed Khadijah and she proposed to him in the year 595. By Arab custom, minors did not inherit, so Muhammad had received no inheritance from either his father or his grandfather. Ibn Ishaq records that Khadijah bore Muhammad five children, one son and four daughters. All of Khadija's children were born before Muhammad received his first revelation. His son Qasim died at the age of two. The four daughters are said to be Zainab, Ruqayyah, Umm Kulthum, and Fatimah. The Shi'a say that Muhammad had only the one daughter, Fatima, and that the other daughters were either children of Khadijah by her previous marriage, or children of her sister.

The first revelations

Muhammad had a reflective turn of mind and routinely spent nights in a cave (Hira) near Mecca in meditation and thought. Muslims believe that around the year 610, while meditating, Muhammad had a vision of the Angel Gabriel and heard a voice saying to him (in rough translation) "Read in the name of your Lord the Creator. He created man from something which clings. Read, and your Lord is the Most Honored. He taught man with the pen; taught him all that he knew not." (See surat Al-Alaq for a fuller account.) The first vision of Gabriel disturbed Muhammad, but his wife Khadijah reassured him that it was a true vision and became his first follower. She was soon followed by his ten-year-old cousin Ali ibn Abi Talib, and Abu Bakr, whom Sunnis assert to have been Muhammad's closest friend. Until his death, Muhammad reportedly received frequent revelations, although there was a relatively long gap after the first revelation. This silence worried him, until he received surat ad-Dhuha, whose words provided comfort and reassurance. Around 613, Muhammad began to spread his message amongst the people. Most of those who heard his message ignored it. A few mocked him. Some, however, believed and joined his small group.

Rejection

As the ranks of Muhammad's followers swelled, he became a threat to the local tribes and the rulers of the city. Their wealth, after all, rested on the Kaaba, a sacred house of idols and the focal point of Meccan religious life. If they threw out their idols, as Muhammad preached, there would be no more pilgrims, no more trade, and no more wealth. Muhammad’s denunciation of polytheism was especially offensive to his own tribe, the Quraysh, as they were the guardians of the Ka'aba. Muhammad and his followers were persecuted. Some of them fled to Abyssinia and founded a small colony there. Several suras and parts of suras are said to date from this time, and reflect its circumstances: see for example al-Masadd, al-Humaza, parts of Maryam and al-Anbiya, al-Kafirun, and Abasa. In 619, both Muhammad's wife Khadijah and his uncle Abu Talib died; it was known as "the year of sorrows." Muhammad's own clan withdrew their protection of him. Muslims patiently endured hunger and persecution.

Isra and Miraj

Some time in 620, the prophet Muhammad told his followers that he had experienced the Isra and Miraj, a miraculous journey said to have been accomplished in one night. In the first part of the journey, the Isra, he is said to have travelled from Mecca to Jerusalem. In the second part, the Miraj, Muhammad is said to have toured Heaven and Hell, and spoken with earlier prophets, such as Abraham, Moses, and Jesus. Muslims believe that the Jerusalem mosque known as the Masjid al-Aqsa is built over the site from which Muhammad ascended to Heaven.

Hijra

By 622, life in the small Muslim community of Mecca was becoming not only difficult, but dangerous. Muslim traditions say that there were several attempts to assassinate Muhammad. Muhammad then resolved to emigrate to Medina, then known as Yathrib, a large agricultural oasis where there were a number of Muslim converts. By breaking the link with his own tribe, Muhammad demonstrated that tribal and family loyalties were insignificant compared to the bonds of Islam, a revolutionary idea in the tribal society of Arabia. This Hijra or emigration (traditionally translated into English as "flight") marks the beginning of the Islamic calendar. The Muslim calendar counts dates from the Hijra, which is why Muslim dates have the suffix AH (After Hijra). Muhammad came to Medina as a mediator, invited to resolve the feud between the Arab factions of Aws and Khazraj. He ultimately did so by absorbing both factions into his Muslim community, and forbidding bloodshed among Muslims. However, Medina was also home to a number of Jewish tribes (whether they were ethnically as well as religiously Jewish is an open question, as is the depth of their "Jewishness"). Muhammad had hoped that they would recognize him as a prophet, but they did not do so. Some academic historians suggest that Muhammad abandoned hope of recruiting Jews as allies or followers at this time, and thus the qibla, the Muslim direction of prayer, was changed from the site of the former Temple in Jerusalem to the Kabaa in Mecca. Non-Muslim settlements within Muslim territories were taxed rather than expelled. Muhammad drafted a document now known as the Constitution of Medina (ca. 622-623), which laid out the terms on which the different factions, specifically the Jews, could exist within the new Islamic State. In this system, the Jews and other "Peoples of the Book" were allowed to keep their religions as long as they paid tribute. This system would come to typify Muslim relations with their non-believing subjects and that tradition was one reason for the stability of the later Muslim caliphate or Khilafah. In this, the Islamic empire was more tolerant than the other great powers of the area, the Byzantine and Sassanid empires, which were actively hostile to any religions or sects other than the state-sponsored religions (Orthodox Christianity and Zoroastrianism).

War

Relations between Mecca and Medina rapidly worsened (see surat al-Baqara). Meccans confiscated all the property that the Muslims had left in Mecca. In Medina, Muhammad signed treaties of alliance and mutual help with neighboring tribes. Muhammad turned to raiding caravans bound for Mecca. Caravan raiding was an old Arabian tradition; Muslims justified the raids by the state of war deemed to exist between the Meccans and the Muslims. Secular scholars add this was also a matter of survival for the Muslims. They owned no land in Medina and if they did not raid, they would have to live on charity and whatever wage labor they could find. In March of 624, Muhammad led some 300 warriors in a raid on a Meccan merchant caravan. The Meccans successfully defended the caravan and then decided to teach the Medinans a lesson. They sent a small army against Medina. On March 15, 624 near a place called Badr, the Meccans and the Muslims clashed. Though outnumbered more than 3 times (1000 to 300) in the battle, the Muslims met with success, killing at least forty-five Meccans and taking seventy prisoners for ransom; only fourteen Muslims died. This marked the real beginning of Muslim military achievement.

Muhammad's rule consolidated

To the Muslims, the victory in Badr appeared as a divine authentication of Muhammad's prophethood, and he and all the Muslims rejoiced greatly. Following this victory, after clashes, and the breaking of a treaty that risked the security of the city state, the victors expelled a local Jewish clan, the Banu Qainuqa. Virtually all the remaining Medinans converted, and Muhammad became de facto ruler of the city. After Khadija's death, Muhammad married again, to Aisha, the daughter of his friend Abu Bakr (who would later emerge as the first leader of the Muslims after Muhammad's death). In Medina, he married Hafsah, daughter of Umar (who would eventually become Abu Bakr's successor). These marriages sealed relations between Muhammad and his top-ranking followers. Muhammad's daughter Fatima married Ali, Muhammad's cousin. According to the Sunni, another daughter, Umm Kulthum, married Uthman. Each of these men, in later years, would emerge as successors to Muhammad and political leaders of the Muslims. Thus all four of the first four caliphs were linked to Muhammad by marriage. Sunni Muslims regard these caliphs as the Rashidun, or Rightly Guided. (See Succession to Muhammad for more information on the controversy on who the first caliph should have been).

Continued warfare

In 625 the Meccan general Abu Sufyan marched on Medina with 3,000 men. The ensuing Battle of Uhud took place on March 23, ending in a stalemate. The Meccans claimed victory, but they had lost too many men to pursue the Muslims into Medina. In April 627 Abu Sufyan led another strong force against Medina. But Muhammad had dug a trench around Medina and successfully defended the city in the Battle of the Trench. Many of the Muslims believed that Abu Sufyan had been aided by sympathizers among the Medinans, the Jewish tribe of the Banu Qurayza. As soon as the battle was over, the Muslims turned upon the Banu Qurayza. After the Banu Qurayza were defeated, all the adult men were beheaded by the order of Saad ibn Muadh, an arbiter chosen by the Banu Qurayza. The remaining women and children were taken as captives or for ransom. Some critics of Islam feel that this was unjust; Muslims believe that this was necessary. The matter is discussed at greater length in the article on the Banu Qurayza. Following the Muslim's victory at the Battle of the Trench, the Muslims were able, through conversion and conquest, to extend their rule to many of the neighboring cities and tribes.

The conquest of Mecca

By 628, the Muslim position was strong enough that Muhammad decided to return to Mecca, this time as a pilgrim. In March of that year, he set out for Mecca, followed by 1,600 men. After some negotiation, a treaty was signed at the border town of al-Hudaybiyah. While Muhammad would not be allowed to finish his pilgrimage that year, hostilities would cease and the Muslims would have permission to make a pilgrimage to Mecca in the following year. The agreement lasted only two years, however, as the Meccans broke the treaty in 630. As a result, the prophet Muhammad marched on Mecca with an enormous force, said to number 10,000+ men. The Meccans submitted without a fight, and thus, there was no bloodshed. The prophet Muhammad promised a general amnesty to all the Meccans and ensured them that no harm will be done to them. Most Meccans converted to Islam, as a result of this, and Muhammad destroyed the idols in the Kaaba. Henceforth the pilgrimage would be a Muslim pilgrimage and the shrine a Muslim shrine.

Unification of Arabia

The capitulation of Mecca and the defeat of an alliance of enemy tribes at Hunayn effectively brought the greater part of the Arabian peninsula under Muhammad's authority. This authority was not enforced by any formal governments, however, as he chose instead to rule through personal relationships and tribal treaties. Hunayn The Muslims were clearly the dominant force in Arabia, and most of the remaining tribes and states hastened to convert to Islam.

Muhammad as a warrior

For most of the sixty-three years of his life, Muhammad was a merchant, then a prophet. He took up the sword late in his life. He was a warrior for ten years. Much criticism has been leveled at Muhammad for engaging in caravan raids and wars of conquest. Critics say that his wars went well beyond self-defense. Muslim commentators, however, argue that he fought only to defend his community against the Meccans, and that he insisted on humane rules of warfare.

Muhammad's family life

From 595 to 619, Muhammad had only one wife, Khadijah. After her death he married Aisha, then Hafsa. Later he was to marry more wives, for a total of eleven (nine or ten living at the time of his death). Some say that he married his slave girl Maria al-Qibtiyya, but other sources speak to the contrary. Khadija was Muhammad's first wife and the mother of the only child to survive him, his daughter Fatima. He married his other wives after the death of Khadija. Some of these women were recent widows of warriors in battle. Others were daughters of his close allies or tribal leaders. One of the later unions resulted in a son, but the child died when he was ten months old. His marriage to Aisha is often criticized today citing traditional sources that state she was only nine years old when he consummated the marriage. (See Aisha for a discussion of other, conflicting, traditions). Critics also question his marriage to his adopted son's ex-wife, Zaynab bint Jahsh, and his alleged violation of the Qur'anic injunction against marrying more than four wives. For further information on Muhammad's family life and consideration of these criticisms, see Muhammad's marriages.

Companions of Muhammad

The term companions refers to anyone who met three criteria. First, he must have been a contemporary of Muhammad. Second, he must have seen or heard Muhammad speak on at least one occasion. Third, he must have converted to Islam. Companions are responsible for the transmission of hadith, as each hadith must have as its first transmitter a companion. There were many other companions in addition to the ones listed here. List in alphabetic order:
- Aamir
- Abdullah ibn Abbas
- Abdulrahman
- Abu Bakr
- Ali
- Bilal the Ethiopian
- Hamza
- Sa'd
- Sa'eed
- Sad Ibn Abi Waqqas
- Salman the Persian
- Suhaib the Roman
- Talha
- Umar
- Uthman
- Zubair

The death of Muhammad

After a short illness, Muhammad died around noon on Monday 8 June 632, in the city of Medina at the age of sixty-three. According to Shi'a Islam, Muhammad had appointed his son-in-law Ali as his successor, in a public sermon at Ghadir Khumm. But Abu Bakr and Umar intrigued to oust Ali and make Abu Bakr the leader or caliph. The majority Sunni sect dispute this, and say that the leaders of the community conferred and freely chose Abu Bakr, who was pre-eminent among the followers of Muhammad. However it happened, Abu Bakr became the new leader. He spent much of his short reign suppressing rebellious tribes in the Ridda Wars. With unity restored in Arabia, the Muslims looked outward and commenced the conquests that would eventually unite the Middle East under the caliphs.

Muhammad's descendants

Middle East. The mosque now contains the tombs of Muhammad and the first two caliphs, Abu Bakr and Umar ibn al-Khattab]] Muhammad was survived by his daughter Fatima and her children. (Some say that he had a daughter Zainab, who had borne a daughter, Amma or Umama, who survived him as well.) In Shi'a Islam, it is believed that Fatima's husband 'Ali and his descendants are the rightful leaders of the faithful. The Sunni do not accept this view, but they still honor Muhammad's descendents. Descendents of Muhammad are known by many names, such as sayyids, syeds سيد, and sharifs شريف (plural: ِأشراف Ashraaf). Many rulers and notables in Muslim countries, past and present, claim such descent, with various degrees of credibility, such as the Fatimid dynasty of North Africa, the Idrisis, the current royal families of Jordan and Morocco, and the Agha Khan Imams of the Ismaili branch of Islam. In various Muslim countries, there are societies that authenticate claims of descent; some societies are more credible than others.

Muhammad's historical significance

Before his death in 632, Prophet Muhammad had established Islam as a social and political force and had unified most of Arabia. A few decades after his death, his successors had united all of Arabia, and conquered Iran, Iraq, Egypt, Palestine, Syria, Armenia, and much of North Africa. By 750, Islam had emerged as the spiritual counterpart to the two great monotheistic belief systems, Judaism and Christianity, and as the geopolitical successor to the Roman Empire. The rest of North Africa had come under Muslim rule, as well as the entire Iberian Peninsula and much of Central Asia (including Sind, in the Indus Valley). Under the Ghaznavids, in the tenth century, Islam was spread to the mainly Hindu principalities east of the Indus by conquering armies in what is now northern India. Even later, Islam expanded peacefully into much of Africa and Southeast Asia. Islam is now the faith of well over a billion people all over the globe, and is the second largest religion of the present day.

Muslim veneration of Muhammad

Image:Muhammad callig.gif|The name "Muhammad" written in Arabic calligraphy. Many Muslims believe that Islam prohibits art depicting humans or animals; much Islamic art is decorative calligraphy or arabesque (abstract pattern). Image:Miraj2.jpg|A 16th century Persian miniature painting celebrating Muhammad's ascent into the Heavens, a journey known as the Miraj. Muhammad's face is veiled.

All Muslims feel a great love and veneration for Muhammad, and express this feeling in many ways.
- When speaking or writing, Muhammad's name is preceded by the title "Prophet" and is followed by the phrase, Peace be upon him, or Peace be upon him and his descendents by Shias; in English often abbreviated as "(pbuh)" and "pbuh&hd", or just simply as "p".
- Concerts of Muslim and especially Sufi devotional music include songs praising Muhammad (see Muslim music, Qawwali).
- Some Muslims celebrate the birthday of Muhammad (Mawlid) with elaborate festivities. Others do not, believing that such festivities are modern innovations.
- Criticism of Muhammad is often equated with blasphemy, which is punishable by death in some Muslim states.
- Muhammad is often referenced with titles of praise.
- Muhammad's relics, such as his grave, his sword, his clothing, even strands of his hair, are revered by some.
- Even non-iconic representations of Muhammad are traditionally discouraged. From the 16th century however, Persian and Ottoman art frequently represented Muhammad in miniatures, albeit with his his face either veiled, or emanating radiance (see e.g. Siyer-i Nebi).
- Beyond the stories accepted as canonical by Islamic scholars of hadith, or oral traditions, there are many folktales praising Muhammad and recounting miraculous stories of his birth, upbringing and life.

References

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- Sahih Muslim Book 008, Number 3310
- Sahih Bukhari Volume 7, Book 62, Number 64
- Sahih Bukhari Volume 7, Book 62, Number 65

External links

;Non-sectarian biography
- [http://www.pbs.org/muhammad Public Broadcasting System program on Muhammad]
- [http://encarta.msn.com/encyclopedia_761553918/Muhammad_(prophet).html/ Encarta Encyclopedia]
- [http://31.1911encyclopedia.org/M/MA/MAHOMET.htm 1911 Encyclopedia article of Muhammad] ;Muslim biographies
- [http://www.al-sunnah.com/nektar/ Ar-Raheeq Al-Makhtum (The Sealed Nectar)- Memoirs of the Noble Prophet]
- [http://www.witness-pioneer.org/vil/Books/MH_LM/default.htm The Life of Muhammad] Muhammad Husayn Haykal Translated by Isma'il Razi A. al-Faruqi
- [http://www.islamonline.net/English/In_Depth/mohamed/1424/index.shtml Islamonline]
- [http://www.usc.edu/dept/MSA/fundamentals/prophet/ About Muhammad]
- [http://www.muhammad.net/ Muhammad Biography and more] ;Critical perspectives:
- [http://www.answering-islam.org.uk/Books/Jeffery/historical_mhd.htm The Quest for the Historical Mohammed]
- [http://debate.org.uk/topics/theo/muhbiog.htm Trends in Biographies of Muhammad] ;Other
- [http://www.usna.edu/Users/humss/bwheeler/swords/swords_index.html Swords of the Prophet Muhammad] Category:Muslims Category:Arab people Category:Islamic prophets Category:Islam Category:570 births Category:632 deaths Category:Revolutionaries ko:무함마드 ms:Nabi Muhammad s.a.w. ja:ムハンマド・イブン＝アブドゥッラーフ simple:Muhammad th:มุฮัมมัด

Fiqh

Islamic jurisprudence, (Arabic: Fiqh) (in Arabic and Persian: فقه) is made up of the rulings (Fatwa) of Muslim Islamic jurists (Ulema) to direct the lives of the Muslims.

Etymology

Fiqh is a Islamic term that means "deeply rooted in knowledge" .

Fields of jurisprudence

- Islamic economical jurisprudence
- Islamic political jurisprudence
- Islamic marritial jurisprudence
- Islamic criminal jurisprudence
- Islamic etiquettical jurisprudence
- Islamic theological jurisprudence
- Islamic war jurisprudence

Methodoligies of jurisprudence

There are different aproaches to the methodology used in Fiqh to derive Shariah from the Islamic sources. The main methodologies are:
- The four classical sunni schools which are, in chronological order : the Hanafi school, the Maliki school, the Syafi'e school and the Hanbali school, which represent the generally accepted Sunni authority for Islamic jurisprudence.
- Salafi, who do not reqognize any of the four as a single authority.
- Jafari fiqh, or the Shi'a fiqh
- Quran alone fiqh For some sub-articles about methodoligies of jurisprudence, see:
- Shariah
- Qiyas
- Ijtihad
- al-urf
- Taqlid

The four schools

The four schools of Sunni Islam are each named by students of the classical jurist or uelamaks who taught them. The Sunni schools (and where they are commonly found) are the Shafi'i (Indonesia and Malaysia), Hanafi (Turkey, the Balkans, Central Asia, Indian subcontinent, Egypt, China), Maliki (North Africa, West Africa and several of the Arab Gulf states), and Hanbali (Arabia). These four schools share most of their rulings, but differ on the particular hadiths they accept as authentically given by Muhammad and the weight they give to analogy or reason (qiyas) in deciding difficulties. In chronological order, the Hanafi school was the earliest established under the jurist Imam Abu Hanifa, who was born and taught in Iraq. Imam Abu Hanifa (80A.H. - 150A.H.), whose real name was Nu'man ibn Thabit, was born in the city of Kufa (modern day Iraq) in the year 80 A.H (689 A.D). Born into a family of tradesmen, the Imam's family were of Persian origin as well as descending from the noble Prophets (saw) companion Salman al Farsi (ra). Imam Abu Hanifah's father Thabit had met in Kufa, Imam Ali Ibn Abi Talib (ra) who made dua for him and his progeny, and some say that Abu Hanifah was a result of this dua. Being distant from the source of Islamic literatures based in Mecca and Madina, Imam Abu Hanifa was more apt at interpreting Islamic legal rules based on thought and reason if he was not able to get access to sources. Under Imam Abu Hanifa, the witr prayer was considered to be compulsory and the Hanafis also differed with other sects in relation to methods of taking ablution, prayers and payment of tithe or zakat. Imam Abu Hanifa also differed with the other three fiqh schools in many areas including the type of punishments meted out for various crimes in Islam. On the whole, the Hanafi school of jurisprudence could be said to have the most differences compared with the other three schools. Students of Imam Malik established the Maliki school of which a majority now can be found in India and Pakistan. Imam Malik, whose real name was Abu Abdullah, Malik bin Anas, was born in Medina in the year 715 AD. His ancestral home was in Yemen, but his grandfather settled in Medina after embracing Islam. He received his education in Medina, which was the most important seat of Islamic learning, and where the immediate descendants of the Companions of the Holy Prophet lived. Imam Malik was highly attracted to the study of law, and devoted his entire interest to the study of Fiqh. His principle book, the Kital al-Muwatta is the earliest surviving book on Quran and hadith. Differences under the Maliki school included the fact that those following the Maliki school could state their purpose (or niat) once only for compulsory fasting which is valid for the whole month of Ramadhan whilst for the Syafi'ie school (see below), one would have to state his purpose every day of the month of Ramadhan for his fast to be valid the next day. It must be said that although the four schools differed on various aspects of Islamic jurisprudence due to their varying interpretation of the Quran and Hadiths, the four schools as a whole remained united in terms of Islam as a whole.

Ja'fari jurisprudence

The Jaferi school (Iran, Iraq, and parts of Afghanistan) is more associated with Shia Islam. The fatwas, or time and space bound rulings of early jurists, are taken rather more seriously in this school, due to the more hierarchical structure of Shia Islam, which is ruled by the imams. But they are also more flexible, in that every jurist has considerable power to alter a decision according to his opinion. Each school reflects a unique al-urf or culture, that the classical jurists themselves lived in, when rulings were made. Some suggest that the discipline of isnah which developed to validate hadith made it relatively easy to record and validate also the rulings of jurists, making them far easier to imitate (taqlid) than to challenge in new contexts. The effect is, the schools have been more or less frozen for centuries, and reflect a culture that simply no longer exists. Early shariah had a much more flexible character, and many modern Muslim scholars believe that it should be renewed, and that the classical jurists should lose special status. This would require formulating a new fiqh suitable for the modern world, e.g. as proposed by advocates of the Islamization of knowledge, and would deal with the modern context. This modernization is opposed by most conservative ulema.

Salafi

Quran alone

External Links

- [http://www.fonsvitae.com/jurisprudence.html Books/Resources on Islamic Law] Category:Islamic law

Takfir

:In Shia terminology, "takfir" also refers to the practice of crossing the arms when standing upright during salat (or takattuf, called qabd by Sunnis). Takfir means literly "excommunication", as a Islamic Term In Islamic law, the term takfir or takfeer (تكفير) refers to the practice of declaring that an individual or a group previously considered Muslims are in fact kafir(s) (non-believers in God). The act which precipitates takfir is termed the mukaffir.

Conditions

This declaration may be made if the alleged Muslim in question declares himself a kafir. However, more usually it applies to the judgement that an action has been taken that clearly indicate knowing abandonment of Islam. Which actions constitute sufficient justification for takfir is disputed between different schools of religious thought. The orthodox Sunni position is that sins do not in general prove that someone is not a Muslim, but that denials of fundamental religious principles do; thus a murderer, for instance, may still be a Muslim, but someone who denies that murder is a sin must be a kafir, as long as he is aware that murder is a sin in Islam. An extreme case is exemplified by the early Kharijites, some of whom concluded that any Muslim who sinned ceased to be a Muslim, while others concluded that any major sin could cause that. The opposite extreme was taken by the Murjites, who argued that anyone who called themselves Muslim should be considered Muslim. The Mu'tazilites (followed by the Zaydis) advocated what they saw as a middle way, whereby grave sinners were categorized neither as believers nor as kafirs. The sentence for apostasy (irtidad), under Sharia law as traditionally interpreted, is execution. For this reason, orthodox Islamic law normally requires extremely stringent evidence for such accusations, in many cases, requiring an Islamic court or religious leader (see mullah, ayatollah) to pronounce a fatwa (legal judgement) of takfir on an individual or group; however, certain extremist movements have been much readier to practice takfir, for which they have been condemned by more mainstream Muslims. This practice is taken to its logical extreme by the earliest medieval Kharijites and by modern groups such as Takfir wal-Hijra and the GIA, who regard virtually all self-styled Muslims as kafirs whose blood may legitimately be shed.

History

One of the earliest examples of takfir was practiced by the first Caliph, Abu Bakr. In response to the refusal of certain Arab tribes to pay the alms-tax (zakat), he declared that "By Allah, I will fight anyone who differentiates between the prayer and the zakat." In the wars between the Umayyad Caliphate and the Kharijites, the latter's practice of takfir became the justification for their indiscriminate attacks on civilian Muslims; the more moderate Sunni view of takfir developed partly in response to this conflict. In more recent times, takfir has sometimes been used against small sects, such as the Ahmadiyya or Ismailis, which describe themselves as Muslim, and sometimes even against larger groups such as the Shia. This has sometimes been used to legitimize physical attacks on such groups[http://www.thepersecution.org/archive/munir/p17.html]. In the case of groups such as the GIA (as mentioned above), it has been used to legitimize attacks on any Muslim not actively fighting their governments. An example of takfir that has featured prominently in Western media is the case of Salman Rushdie, who was forced into hiding after Ayatollah Khomeini issued a fatwa officially declaring him to be a kafir who should be executed.

In the Qur'an and Hadith

The verse : And whoever contends with the Messenger after the guidance has been made clear to him, and he follows a path other than the path of the believers, We shall leave him in the path he has chosen and land him in Jahannam, an evil refuge (An-Nisa:115) This verse is interpreted as indicating but that before practising takfir, one must first provide guidance to the person in question, explaining that what they are doing is wrong. The Qur'an emphasises that accusations of unbelief are not to be made lightly: : O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do. (An-Nisa:94) while Muhammad is recorded in a hadith as saying that: : If a man (in a battle) is attacking a kafir with a spear, and it has reached his throat, and at that moment he says ‘There is no god but Allah’, the Muslim must immediately withdraw his spear.[http://www.muslim.org/movement/maudoodi/art-takfir.htm] This is taken as emphasizing that the state of being kafir is rejection of Islam itself, and that a return to Islam is sufficient to end the status. (See repentance.)

External links

- [http://www.muslim.org/movement/maudoodi/art-takfir.htm Maudoodi's article on takfir] (by Sayyid Abul Ala Maududi)
- [http://www.salafipublications.com/sps/sp.cfm?secID=MNJ&subsecID=MNJ09&loadpage=displaysubsection.cfm Takfir - Salafi Publications] (a Salafi perspective)
- [http://muttaqun.com/takfeer.html Takfeer] according to Imam Ibn Uthaimeen Category:Islam

Salman Rushdie

Salman Rushdie (born Ahmed Salman Rushdie Arabic: أحمد سلمان رشدی on June 19, 1947, in Bombay, India) is an Indian-born British essayist and author of fiction, most of which is set on the Indian subcontinent. He grew up in Mumbai (then Bombay) attended Rugby School, Warwickshire, then King's College, Cambridge in England. Following an advertising career with Ayer Barker, he became a full-time writer. His narrative style, blending myth and fantasy with real life, has been described as connected with magic realism. In 2004, Rushdie married for the fourth time, this time to prominent Indian model and actress Padma Lakshmi.

Career

His writing career began with Grimus, a fantastic tale, part-science fiction, which was generally ignored by the book-buying public and literary critics. His next novel, Midnight's Children, however, catapulted him to literary fame and is often considered his best work to date. It also significantly shaped the course that Indian writing in English was to follow over the next decade. This work was later awarded the 'Booker of Bookers' prize in 1993 – after being selected as the best novel to be awarded the Booker Prize in its first 25 years. After the success of Midnight's Children, Rushdie wrote a short novel, Shame, where he depicts the political turmoil in Pakistan by basing his characters on Zulfikar Ali Bhutto and General Muhammad Zia-ul-Haq. Both these works are characterised by, apart from the style of magic realism, the immigrant outlook of which Rushdie is so very conscious. Rushdie is also highly influenced by modern literature. Midnight's Children borrows themes from Günter Grass's novel The Tin Drum, which Rushdie claims inspired him to begin writing. The Satanic Verses is also clearly influenced by Mikhail Bulgakov's classic Russian novel The Master and Margarita. India and Pakistan were the themes, respectively, of Midnight's Children and Shame. In his later works, Rushdie turned towards the Western world with