Job
Job (Ayyub) (Ayoub) ('Iyyob). The Biblical Job is mentioned in the Qur’an in lists of those to whom Allah had given special guidance and inspiration. Later Muslim writers amplified the Qur’anic account.
Job is the central character of the Book of Job in the Hebrew Bible. The Book of Job begins with an introduction to Job's character — he is described as a blessed man who lives righteously. Satan challenges Job's integrity, proposing to God that Job serves him simply because God protects him. God removes Job's protection, allowing Satan to take his wealth, his children, and his physical health in order to tempt Job to curse God. Despite his difficult circumstances, he does not curse God, but rather curses the day of his birth. And although he protests his plight and pleads for an explanation, he stops short of accusing God of injustice. Most of the book consists of conversations between Job and his three friends concerning Job's condition and its possible reasons, after which God responds to Job and his friends. God opens his speech with the famous words, "Brace yourself like a man; I will question you, and you shall answer me." After God's reply, Job is overwhelmed and says, "I am unworthy - how can I reply to you? I put my hand over my mouth." Then Job is restored to an even better condition than his former wealthy state, and lives for another 140 years.
The characters in the book of Job consist of Job, his wife, his friends, God, and Satan. Neither the patriarchs nor any other biblical characters make an appearance.
In the Qur'an, Job is known as Ayyub and considered a prophet in Islam. In the Arabic language the name of Job (Ayyūb) is symbolic of the virtue of patience, though it does not mean patience in itself.
There are a number of references to Job in the Qur'an. They include:
* Job's prophecy: 4:163, 6:84
* Trial and patience: 21:83, 21:84, 38:41, 38:42, 38:43, 38:44
Ayyub see Job
Ayoub see Job
'Iyyob see Job
Job (Ayyub) (Ayoub) ('Iyyob). The Biblical Job is mentioned in the Qur’an in lists of those to whom Allah had given special guidance and inspiration. Later Muslim writers amplified the Qur’anic account.
Job is the central character of the Book of Job in the Hebrew Bible. The Book of Job begins with an introduction to Job's character — he is described as a blessed man who lives righteously. Satan challenges Job's integrity, proposing to God that Job serves him simply because God protects him. God removes Job's protection, allowing Satan to take his wealth, his children, and his physical health in order to tempt Job to curse God. Despite his difficult circumstances, he does not curse God, but rather curses the day of his birth. And although he protests his plight and pleads for an explanation, he stops short of accusing God of injustice. Most of the book consists of conversations between Job and his three friends concerning Job's condition and its possible reasons, after which God responds to Job and his friends. God opens his speech with the famous words, "Brace yourself like a man; I will question you, and you shall answer me." After God's reply, Job is overwhelmed and says, "I am unworthy - how can I reply to you? I put my hand over my mouth." Then Job is restored to an even better condition than his former wealthy state, and lives for another 140 years.
The characters in the book of Job consist of Job, his wife, his friends, God, and Satan. Neither the patriarchs nor any other biblical characters make an appearance.
In the Qur'an, Job is known as Ayyub and considered a prophet in Islam. In the Arabic language the name of Job (Ayyūb) is symbolic of the virtue of patience, though it does not mean patience in itself.
There are a number of references to Job in the Qur'an. They include:
* Job's prophecy: 4:163, 6:84
* Trial and patience: 21:83, 21:84, 38:41, 38:42, 38:43, 38:44
Ayyub see Job
Ayoub see Job
'Iyyob see Job
John the Baptist
John the Baptist (in Arabic, Yahya) (Yaḥyā ibn Zakarīyā). The Qur’an mentions John the Baptist (Yahya) several times among the just persons who serve as arguments for the Oneness of God. His role as Baptist and the story of his death are not mentioned.
John the Baptist was the prophetic forerunner of Jesus who is identified in the New Testament as the Elijah figure of Jewish eschatology. In the Christian Gospels, John the Baptist issued the call to repentance, in preparation for the coming Kingdom of God, and performs Baptism as a sign of repentance. Jesus began his ministry after being baptized by John.
In Islam, John is seen as one of the righteous prophets who preceded Muhammad.
Yaḥyā ibn Zakarīyā is a Prophet of Islam also known as the Biblical figure John the Baptist. He is believed by Muslims to be a witness to the word of God, and a righteous prophet who would herald the coming of Jesus.
The name John is derived, via Latin and Greek, from the Hebrew name Yochanan meaning: "Yahweh is gracious". Arab Christians use the name Youhanna for John, coming directly from the Hebrew and Aramaic which was used at the time.
The veneration of Yahya prevailed amongst some Muslim groups who were partly influenced by Byzantine Christian practices. This veneration, according to Muslim scholar al-Bīrūnī, included a feast commemorating Yahya's beheading on the 29th of the Hebrew month of Av. A shrine existing through to modern times is the oratory (maqām) of Yahya, located in the congregational mosque of Damascus. Some early reports mention that Umayyad caliph al-Walid I unearthed the head of Yahya and placed it in a pillar in Damascus, which had an architectural capital shaped like a basket of palm leaves.
Other sources, such as the Iraqi scholar al-Harawī, mention that the head had been transferred to the city of Aleppo by Mu'izz al-Daula Thimal bin Salih of the Mirdasid dynasty in 1043. Historians Zayd b. al-Hasan al-Kindī and Ibn al-Adīm note that the head was then stored in the upper oratory of the Aleppo citadel within a basin made of marble. The head was later evacuated to the Aleppo congregational mosque due to invading Mongol forces who had burned down the Aleppo citadel and upper oratory. There, according to Ibn Shaddad, it was buried west of the minbar (pulpit), with another oratory built for it. It thus became another spot of veneration for Yahya, and a place where some Syrians believed extra blessings (barakah) existed.
Yahya see John the Baptist
Yaḥyā ibn Zakarīyā see John the Baptist
Yochanan see John the Baptist
"Yahweh is gracious" see John the Baptist
Youhanna see John the Baptist
John the Baptist (in Arabic, Yahya) (Yaḥyā ibn Zakarīyā). The Qur’an mentions John the Baptist (Yahya) several times among the just persons who serve as arguments for the Oneness of God. His role as Baptist and the story of his death are not mentioned.
John the Baptist was the prophetic forerunner of Jesus who is identified in the New Testament as the Elijah figure of Jewish eschatology. In the Christian Gospels, John the Baptist issued the call to repentance, in preparation for the coming Kingdom of God, and performs Baptism as a sign of repentance. Jesus began his ministry after being baptized by John.
In Islam, John is seen as one of the righteous prophets who preceded Muhammad.
Yaḥyā ibn Zakarīyā is a Prophet of Islam also known as the Biblical figure John the Baptist. He is believed by Muslims to be a witness to the word of God, and a righteous prophet who would herald the coming of Jesus.
The name John is derived, via Latin and Greek, from the Hebrew name Yochanan meaning: "Yahweh is gracious". Arab Christians use the name Youhanna for John, coming directly from the Hebrew and Aramaic which was used at the time.
The veneration of Yahya prevailed amongst some Muslim groups who were partly influenced by Byzantine Christian practices. This veneration, according to Muslim scholar al-Bīrūnī, included a feast commemorating Yahya's beheading on the 29th of the Hebrew month of Av. A shrine existing through to modern times is the oratory (maqām) of Yahya, located in the congregational mosque of Damascus. Some early reports mention that Umayyad caliph al-Walid I unearthed the head of Yahya and placed it in a pillar in Damascus, which had an architectural capital shaped like a basket of palm leaves.
Other sources, such as the Iraqi scholar al-Harawī, mention that the head had been transferred to the city of Aleppo by Mu'izz al-Daula Thimal bin Salih of the Mirdasid dynasty in 1043. Historians Zayd b. al-Hasan al-Kindī and Ibn al-Adīm note that the head was then stored in the upper oratory of the Aleppo citadel within a basin made of marble. The head was later evacuated to the Aleppo congregational mosque due to invading Mongol forces who had burned down the Aleppo citadel and upper oratory. There, according to Ibn Shaddad, it was buried west of the minbar (pulpit), with another oratory built for it. It thus became another spot of veneration for Yahya, and a place where some Syrians believed extra blessings (barakah) existed.
Yahya see John the Baptist
Yaḥyā ibn Zakarīyā see John the Baptist
Yochanan see John the Baptist
"Yahweh is gracious" see John the Baptist
Youhanna see John the Baptist
Johor, Rulers of
Johor, Rulers of. Southernmost state of the Federation of Malaysia, bounded on its west coast by the state of Melaka (Malacca) and on the east by Pahang. Its maritime boundaries are the Strait of Melaka, the Strait of Johor (formerly Tebrau), which separates it from Singapore, and the South China Sea. The name is derived from the Johor River, a large estuary that forms the eastern end of the Johor Strait. The rulers of Johor have
been:
Mahmud Syah I (1511-1528)
Alauddin Riayat Syah II (1528-1564)
Muzaffar Syah (1564-1570)
Abdul Jalil Syah (1570-1571)
Ali Jalla Abdul Jalil Syah II (1570/71-1597)
Alauddin Riayat Syah III (1597-1615)
Abdullah Ma’ayat Syah (1615-1623)
Abdul Jalil Syah III (1623-1677)
Ibrahim Syah (1677-1685)
Mahmud Syah II (1685-1699)
Abdul Jalil Riayat Syah IV (1699-1718)
Abdul Jalil Rahmat Syah (1718-1722)
Sulaiman Badrul Alam Syah (1722-1760)
Abdul Jalil Muazzam Syah (1760-1761)
Ahmad Riayat Syah (1761)
Mahmud Syah III (1761-1812)
Abdul Rahman Muazzam Syah (1812-1819)
Hussein Syah (1835)
Ali; Temenggong Tun Ibrahim (1835-1862)
Abu Bakar (1862-1895)
Ibrahim (1895-1959)
Ismail (1960-1981)
Iskandar (1981)
Mahmud Syah I (1511-1528)
Alauddin Riayat Syah II (1528-1564)
Muzaffar Syah (1564-1570)
Abdul Jalil Syah (1570-1571)
Ali Jalla Abdul Jalil Syah II (1570/71-1597)
Alauddin Riayat Syah III (1597-1615)
Abdullah Ma’ayat Syah (1615-1623)
Abdul Jalil Syah III (1623-1677)
Ibrahim Syah (1677-1685)
Mahmud Syah II (1685-1699)
Abdul Jalil Riayat Syah IV (1699-1718)
Abdul Jalil Rahmat Syah (1718-1722)
Sulaiman Badrul Alam Syah (1722-1760)
Abdul Jalil Muazzam Syah (1760-1761)
Ahmad Riayat Syah (1761)
Mahmud Syah III (1761-1812)
Abdul Rahman Muazzam Syah (1812-1819)
Hussein Syah (1835)
Ali; Temenggong Tun Ibrahim (1835-1862)
Abu Bakar (1862-1895)
Ibrahim (1895-1959)
Ismail (1960-1981)
Iskandar (1981)
Jonah
Jonah (Yunus ibn Mattay) (Yunaan) (Ionas). Sura 10 of the Qur’an bears the name of the Biblical prophet, and elsewhere he is mentioned as “The Man of the Fish.” Muslim legend later added other material.
Jonah is the name given in the Hebrew Bible (Tanakh/Old Testament) to a prophet of the northern kingdom of Israel in about the 8th century B.C.T., the eponymous central character in the Book of Jonah, famous for being swallowed by a fish. The Biblical story of Jonah is repeated in the Qur'an.
Jonah is also the central character in the Book of Jonah. Ordered by God to go to the city of Nineveh to prophesy against it "for their great wickedness is come up before me" Jonah seeks instead to flee from "the presence of the Lord" by going to Jaffa and sailing to Tarshish. A huge storm arises and the sailors, realizing this is no ordinary storm, cast lots and learn that Jonah is to blame. Jonah admits this and states that if he is thrown overboard the storm will cease. The sailors try to get the ship to the shore but in failing feel forced to throw him overboard, at which point the sea calms. Jonah is miraculously saved by being swallowed by a large fish specially prepared by God where he spent three days and three nights (Jonah 1:17). In chapter two, while in the great fish, Jonah prays to God in his affliction and commits to thanksgiving and to paying what he has vowed. God commands the fish to vomit Jonah out.
God again orders Jonah to visit Nineveh and to prophecy to its inhabitants. This time he goes and enters the city crying, "In forty days Nineveh shall be overthrown." The people of Nineveh believe his word and proclaim a fast. The king of Nineveh puts on sackcloth and sits in ashes, making a proclamation to decree fasting, sackcloth, prayer, and repentance. God sees their works and spares the city at that time .
Like many important Biblical characters, Jonah is also important in Islam as a prophet who is faithful to God (Allah) and delivers His messages. He is known to Muslims by his Arabic name, Yunus. Sura 37 (equivalent to chapter 37) of the Qur'an is where the full story of Prophet Jonah is recounted.
According to historical narrations about Muhammad's life, after 10 years receiving revelation, Muhammad went to the city of Ta'if to see if its leaders would allow him to preach his message from there rather than Makkah, but he was cast from the city by the urchins and children. He took shelter in the garden of Utbah and Shaybah, two members of the Quraysh tribe. They sent their servant, Addas, to serve him grapes for, although they were displeased at his Prophethood, their tribal bond — important in Jahili (pre-Islamic time) culture — took precedence. The Prophet asked Addas where he was from and the servant replied Niniwah. "The town of Yunus, son of Matta," the Prophet replied. Addas was shocked because he knew that the pagan Arabs had no knowledge of Yunus. He then asked how Muhammad knew of this man. "We are brothers," the Prophet replied. "Yunus was a Prophet of Allah and I, too, am a Prophet of Allah." Addas immediately accepted Islam and kissed the hands and feet of the Prophet.
Yunus ibn Mattay see Jonah
The Man of the Fish see Jonah
Yunaan see Jonah
Ionas see Jonah
Jonah (Yunus ibn Mattay) (Yunaan) (Ionas). Sura 10 of the Qur’an bears the name of the Biblical prophet, and elsewhere he is mentioned as “The Man of the Fish.” Muslim legend later added other material.
Jonah is the name given in the Hebrew Bible (Tanakh/Old Testament) to a prophet of the northern kingdom of Israel in about the 8th century B.C.T., the eponymous central character in the Book of Jonah, famous for being swallowed by a fish. The Biblical story of Jonah is repeated in the Qur'an.
Jonah is also the central character in the Book of Jonah. Ordered by God to go to the city of Nineveh to prophesy against it "for their great wickedness is come up before me" Jonah seeks instead to flee from "the presence of the Lord" by going to Jaffa and sailing to Tarshish. A huge storm arises and the sailors, realizing this is no ordinary storm, cast lots and learn that Jonah is to blame. Jonah admits this and states that if he is thrown overboard the storm will cease. The sailors try to get the ship to the shore but in failing feel forced to throw him overboard, at which point the sea calms. Jonah is miraculously saved by being swallowed by a large fish specially prepared by God where he spent three days and three nights (Jonah 1:17). In chapter two, while in the great fish, Jonah prays to God in his affliction and commits to thanksgiving and to paying what he has vowed. God commands the fish to vomit Jonah out.
God again orders Jonah to visit Nineveh and to prophecy to its inhabitants. This time he goes and enters the city crying, "In forty days Nineveh shall be overthrown." The people of Nineveh believe his word and proclaim a fast. The king of Nineveh puts on sackcloth and sits in ashes, making a proclamation to decree fasting, sackcloth, prayer, and repentance. God sees their works and spares the city at that time .
Like many important Biblical characters, Jonah is also important in Islam as a prophet who is faithful to God (Allah) and delivers His messages. He is known to Muslims by his Arabic name, Yunus. Sura 37 (equivalent to chapter 37) of the Qur'an is where the full story of Prophet Jonah is recounted.
According to historical narrations about Muhammad's life, after 10 years receiving revelation, Muhammad went to the city of Ta'if to see if its leaders would allow him to preach his message from there rather than Makkah, but he was cast from the city by the urchins and children. He took shelter in the garden of Utbah and Shaybah, two members of the Quraysh tribe. They sent their servant, Addas, to serve him grapes for, although they were displeased at his Prophethood, their tribal bond — important in Jahili (pre-Islamic time) culture — took precedence. The Prophet asked Addas where he was from and the servant replied Niniwah. "The town of Yunus, son of Matta," the Prophet replied. Addas was shocked because he knew that the pagan Arabs had no knowledge of Yunus. He then asked how Muhammad knew of this man. "We are brothers," the Prophet replied. "Yunus was a Prophet of Allah and I, too, am a Prophet of Allah." Addas immediately accepted Islam and kissed the hands and feet of the Prophet.
Yunus ibn Mattay see Jonah
The Man of the Fish see Jonah
Yunaan see Jonah
Ionas see Jonah
Joseph
Joseph (Yusuf ibn Ya‘qub) (Yosef) (Yusuf -- "May Yahweh add"). The story of Joseph is told in Sura 12 of the Qur’an, which is said to be the most beautiful sura of all. The Shi'a, however, do not recognize this sura. In later times, many legendary details were added to the Qur’anic story.
Joseph is an important character from the Hebrew bible. The eleventh of Jacob's twelve sons, he was sold into slavery by his jealous brothers, but rose to become the most powerful man in Egypt after Pharaoh. He then brought his entire family down to Egypt, where they were settled in the land of Goshen.
Joseph ("Yusuf") is regarded by Muslims as a prophet (Qur'an, suras 6:84, 40:36), and a whole chapter (sura 12) is devoted to him. He is said to have been very handsome. Prophet Muhammad is believed to have once said, "One half of all the beauty God apportioned for mankind went to Joseph; the other one half went to the rest of mankind." One significant departure in the Qur'an is the use of an unspecified King in place of the Biblical Pharaoh. The story has the same general outlines as the Biblical narrative, but with a wealth of additional detail and incident. In the Qur'an, the brothers ask Jacob to let Joseph go with them. The pit into which Joseph is thrown is a well with water in it, and Joseph was taken as a slave by passing-by travellers (Qur'an 12:19). In one account, Joseph's face possessed such a peculiar brilliancy that his brothers noticed the different light in the sky as soon as he appeared above the edge of the well, and came back to claim him as their slave. This same peculiarity was noticeable when they went to Egypt: although it was evening when they entered the city, his face diffused such a light that the astonished inhabitants came out to see the cause of it.
In the Bible, Joseph discloses himself to his brethren before they return to their father the second time after buying corn. The same in the Islamic story but they are compelled to return to Jacob without Benjamin, and the former weeps himself blind. He remains so until the sons have returned from Egypt, bringing with them Joseph's garment. The garment healed the patriarch's eyes as soon as he put it to his face (Qur'an 12:96).
Yusuf ibn Ya'qub see Joseph
Joseph (Yusuf ibn Ya‘qub) (Yosef) (Yusuf -- "May Yahweh add"). The story of Joseph is told in Sura 12 of the Qur’an, which is said to be the most beautiful sura of all. The Shi'a, however, do not recognize this sura. In later times, many legendary details were added to the Qur’anic story.
Joseph is an important character from the Hebrew bible. The eleventh of Jacob's twelve sons, he was sold into slavery by his jealous brothers, but rose to become the most powerful man in Egypt after Pharaoh. He then brought his entire family down to Egypt, where they were settled in the land of Goshen.
Joseph ("Yusuf") is regarded by Muslims as a prophet (Qur'an, suras 6:84, 40:36), and a whole chapter (sura 12) is devoted to him. He is said to have been very handsome. Prophet Muhammad is believed to have once said, "One half of all the beauty God apportioned for mankind went to Joseph; the other one half went to the rest of mankind." One significant departure in the Qur'an is the use of an unspecified King in place of the Biblical Pharaoh. The story has the same general outlines as the Biblical narrative, but with a wealth of additional detail and incident. In the Qur'an, the brothers ask Jacob to let Joseph go with them. The pit into which Joseph is thrown is a well with water in it, and Joseph was taken as a slave by passing-by travellers (Qur'an 12:19). In one account, Joseph's face possessed such a peculiar brilliancy that his brothers noticed the different light in the sky as soon as he appeared above the edge of the well, and came back to claim him as their slave. This same peculiarity was noticeable when they went to Egypt: although it was evening when they entered the city, his face diffused such a light that the astonished inhabitants came out to see the cause of it.
In the Bible, Joseph discloses himself to his brethren before they return to their father the second time after buying corn. The same in the Islamic story but they are compelled to return to Jacob without Benjamin, and the former weeps himself blind. He remains so until the sons have returned from Egypt, bringing with them Joseph's garment. The garment healed the patriarch's eyes as soon as he put it to his face (Qur'an 12:96).
Yusuf ibn Ya'qub see Joseph
Joshua
Joshua (Yusha’ ibn Nun) (Y'hoshua) (Yoshiya) (Hoshea). He is alluded to in the Qur’an at Sura 5:23. Folklore has supplied his figure with many new features.
Joshua is a minor figure in the Torah, being one of the spies for Israel (Numbers 13-14) and in a few passages as Moses's assistant. He turns to be the central character in the Hebrew Bible's Book of Joshua. According to the books Exodus, Numbers and Joshua, he became the leader of the Israelite tribes after the death of Moses; his name was Hoshea the son of Nun, of the tribe of Ephraim, but Moses called him Joshua, (Numbers 13:16) the name by which he is commonly known; and he was born in Egypt prior to the Exodus. He was probably the same age as Caleb, with whom he is occasionally associated.
He was one of the twelve spies of Israel sent by Moses to explore the land of Canaan. (Numbers 13:1-16) After the death of Moses, he led the Israelite tribes in the conquest of Canaan, and allocated the land to the tribes.
Joshua also holds a position of respect to Muslims. According to the Qur'an, he was, along with Caleb, one of the two believing spies whom Moses had sent to spy the land of Canaan. All Muslims also see Joshua as the leader of the Israelites, following the death of Moses. Although some Muslims see Joshua as a prophet, others view him not as prophet but as a saintly man and great leader. Muslims also believe Joshua to be the "attendant" of Moses mentioned in the Qur'an, before Moses meets Khidr.
Joshua is not mentioned by name in the Qur'an, but his name appears in other Islamic literature. His genealogy is given in Islam as Joshua, the son of Nun, the son of Ephraim, the son of Joseph, the son of Jacob, the son of Isaac, the son of Abraham. Although Joshua was regarded by some classical scholars as the prophetic successor to Moses, others see him as a pious man but not a prophet. Tabari relates in his History of the Prophets and Kings that Joshua was one of the twelve spies and Muslim scholars believe that the two believing spies referred to in the Qur'an are none other than Joshua and Caleb. As Joshua took the leadership of the Israelites after the time of Moses, his role as the first Judge can be paralleled with that of Abu Bakr (or, in Shia Islam, Ali) as the first Caliph after the Prophet Muhammad. Joshua was exceptional among the Israelites for being one of the few faithful followers of God.
In the Qur'anic account of the conquest of Canaan, Joshua (and Caleb) are referenced, but not named, as two "God-fearing men", on whom God "had bestowed His grace".
Joshua is further mentioned in Islamic literature, and significant events from his Muslim narratives include the crossing of the Jordan river and the conquest of Bait al-Maqdis. But Muslim literature also preserves traditions of Joshua not found in the Hebrew Bible. Joshua is credited with being present at Moses's death and literature records that Moses's garments were with Joshua at the time of his departure.
Yusha' ibn Nun see Joshua
Y'hoshua see Joshua
Yoshiya see Joshua
Hoshea see Joshua
Joshua (Yusha’ ibn Nun) (Y'hoshua) (Yoshiya) (Hoshea). He is alluded to in the Qur’an at Sura 5:23. Folklore has supplied his figure with many new features.
Joshua is a minor figure in the Torah, being one of the spies for Israel (Numbers 13-14) and in a few passages as Moses's assistant. He turns to be the central character in the Hebrew Bible's Book of Joshua. According to the books Exodus, Numbers and Joshua, he became the leader of the Israelite tribes after the death of Moses; his name was Hoshea the son of Nun, of the tribe of Ephraim, but Moses called him Joshua, (Numbers 13:16) the name by which he is commonly known; and he was born in Egypt prior to the Exodus. He was probably the same age as Caleb, with whom he is occasionally associated.
He was one of the twelve spies of Israel sent by Moses to explore the land of Canaan. (Numbers 13:1-16) After the death of Moses, he led the Israelite tribes in the conquest of Canaan, and allocated the land to the tribes.
Joshua also holds a position of respect to Muslims. According to the Qur'an, he was, along with Caleb, one of the two believing spies whom Moses had sent to spy the land of Canaan. All Muslims also see Joshua as the leader of the Israelites, following the death of Moses. Although some Muslims see Joshua as a prophet, others view him not as prophet but as a saintly man and great leader. Muslims also believe Joshua to be the "attendant" of Moses mentioned in the Qur'an, before Moses meets Khidr.
Joshua is not mentioned by name in the Qur'an, but his name appears in other Islamic literature. His genealogy is given in Islam as Joshua, the son of Nun, the son of Ephraim, the son of Joseph, the son of Jacob, the son of Isaac, the son of Abraham. Although Joshua was regarded by some classical scholars as the prophetic successor to Moses, others see him as a pious man but not a prophet. Tabari relates in his History of the Prophets and Kings that Joshua was one of the twelve spies and Muslim scholars believe that the two believing spies referred to in the Qur'an are none other than Joshua and Caleb. As Joshua took the leadership of the Israelites after the time of Moses, his role as the first Judge can be paralleled with that of Abu Bakr (or, in Shia Islam, Ali) as the first Caliph after the Prophet Muhammad. Joshua was exceptional among the Israelites for being one of the few faithful followers of God.
In the Qur'anic account of the conquest of Canaan, Joshua (and Caleb) are referenced, but not named, as two "God-fearing men", on whom God "had bestowed His grace".
Joshua is further mentioned in Islamic literature, and significant events from his Muslim narratives include the crossing of the Jordan river and the conquest of Bait al-Maqdis. But Muslim literature also preserves traditions of Joshua not found in the Hebrew Bible. Joshua is credited with being present at Moses's death and literature records that Moses's garments were with Joshua at the time of his departure.
Yusha' ibn Nun see Joshua
Y'hoshua see Joshua
Yoshiya see Joshua
Hoshea see Joshua
Jribi, Maya
Maya Jribi (b. January 29, 1960, Bou Arada, Tunisia – d. May 19, 2018, Rades, Ben Arous Governorate, Tunisia) was a Tunisian politician. From 2006 to 2012, she was the leader of the Progressive Democratic Party (PDP). From PDP's merger into the Republican Party in April 2012, until her resignation in 2017, she was the Secretary-General of the centrist party.
Her father was from Tatouine, while her mother was from Algeria. She followed her studies in Radès Tunisia, before studying biology at the University of Sfax, from 1979 to 1983. During that period, she became involved in, and an active member of, the student union, known as UGET, and the Tunisian League of Human Rights. She wrote for the independent weekly Erraï and later for the PDP-newspaper Al Mawkif.
Together with Ahmed Najib Chebbi, Maya Jribi co-founded the Progressive Socialist Rally, established in 1983, which was later renamed into Progressive Democratic Party (PDP). After 1986, Jribi was a member of the party's executive. On December 25, 2006, Jribi was appointed Secretary-General of the PDP. She was the first woman to lead a political party in Tunisia.
From October 1 to 20, 2007, Jribi, along with Najib Chebbi, engaged in a hunger strike to protest against the forced move of the party's headquarters from Tunis, which caused serious health implications for her.
Jribi headed the PDP’s electoral list in Ben Arous for the Constituent Assembly Elections in October 2011. The PDP list received one seat in Ben Arous according to preliminary election results. On April 9, 2012, the PDP merged with other secularist parties to form the Republican Party and Maya Jribi became the leader of this party.
Maya Jribi was an outspoken feminist. She labeled Israel as a "Zionist construct", and proposed to disallow Israeli pilgrims to visit the El Ghriba synagogue on Djerba island.
Maya Jribi, announced her retirement, during the Republican Party convention in 2017.
On May 19, 2018, Maya Jribi died of cancer.
Jubba’i, Abu ‘Ali al-
Jubba’i, Abu ‘Ali al- (Abu ‘Ali al-Jubba’i) (d. 915/916). Mu‘tazili of Khuzistan. His ideas were refuted by Abu’l-Hasan al-Ash‘ari, who had been his pupil. His son Abu Hashim ‘Abd al-Salam (d. 933), was one of the very last Mu‘tazilis to exercise a direct influence on Sunni thought.
Al-Jubbai, Abu Ali Muhammad ibn Abd al-Wahhab, one of the most celebrated of the Mutazila. Born at Jubba in Khuzistan, he attended the school at Basra of Abu Yakub Yusuf al-Shahham who at that time occupied the chair of Abu'l Hudhayl al-Allaf. He succeeded al-Shham.
Al-Jubbai holds a place in the line of the Basra Mutazila who, especially over the question of human actions, differ from the Baghdad Mutazila. In Basra itself, he was particularly at variance with al-Nizzam (whom he opposed) and al-Jahiz, but he also differed from the two lines of thought of al-Asamm and Abbad although these were closer to his own. The two last-mentioned both combined the influence of Muammar with the tradition of Abu'l-Hudhayl; and the two former added to the Basra teaching influences deriving from Baghdad (school of al-Murdar).
Al-Jubbai had two pupils who later became celebrated: his son Abu Hashim and Abu'l-Hasan al-Ashari who, after breaking away, was to devote himself to refuting Mutazilism and to become the "founder" of the so-called school of the Ashariyya.
No complete work of al-Jubbai has survived until the present time. We know that he left Kitab al-usul, to the refutation of which al-Ashari devoted several treatises and various polemical works against Ibn al-Rawandi and al-Nazzam. But one of the best available sources allowing us to evaluate his tendencies is still the Makalat al-Islamiyyin of al-Ashari.
The teaching given by al-Jubbai followed after the reaction by Caliph Mutawakkil which dates from 850. Certain tendencies of al-Jubbai are linked with the best traditions of the school, others already proclaim the solutions of the Ashari kalam. On the one hand, he maintains the validity of akl (reason) as a criterion, and he continues to affirm the identity of the divine attributes and the divine essence; on the other hand, however, he tends to introduce once again the mystery of the divine Will and its action upon the world.
Al-Jubbai was no doubt one of the Mutazila whom al-Ashari took the greatest pains to refute, all the more since he knew him better; but this did not happen without his influence being felt, and as was previously noted al-Jubbai puts forward certain Ashari arguments. This complex relationship between al-Ashari and his former teacher helps, we feel, to explain the paradox of Asharism in its infancy: claiming kinship with the "Ancients", particularly Ibn Hanbal, but rejected, no less than Mutazilism, by contemporary Hanbalites.
Abu 'Ali al-Jubba'i see Jubba’i, Abu ‘Ali al-
Jubba’i, Abu ‘Ali al- (Abu ‘Ali al-Jubba’i) (d. 915/916). Mu‘tazili of Khuzistan. His ideas were refuted by Abu’l-Hasan al-Ash‘ari, who had been his pupil. His son Abu Hashim ‘Abd al-Salam (d. 933), was one of the very last Mu‘tazilis to exercise a direct influence on Sunni thought.
Al-Jubbai, Abu Ali Muhammad ibn Abd al-Wahhab, one of the most celebrated of the Mutazila. Born at Jubba in Khuzistan, he attended the school at Basra of Abu Yakub Yusuf al-Shahham who at that time occupied the chair of Abu'l Hudhayl al-Allaf. He succeeded al-Shham.
Al-Jubbai holds a place in the line of the Basra Mutazila who, especially over the question of human actions, differ from the Baghdad Mutazila. In Basra itself, he was particularly at variance with al-Nizzam (whom he opposed) and al-Jahiz, but he also differed from the two lines of thought of al-Asamm and Abbad although these were closer to his own. The two last-mentioned both combined the influence of Muammar with the tradition of Abu'l-Hudhayl; and the two former added to the Basra teaching influences deriving from Baghdad (school of al-Murdar).
Al-Jubbai had two pupils who later became celebrated: his son Abu Hashim and Abu'l-Hasan al-Ashari who, after breaking away, was to devote himself to refuting Mutazilism and to become the "founder" of the so-called school of the Ashariyya.
No complete work of al-Jubbai has survived until the present time. We know that he left Kitab al-usul, to the refutation of which al-Ashari devoted several treatises and various polemical works against Ibn al-Rawandi and al-Nazzam. But one of the best available sources allowing us to evaluate his tendencies is still the Makalat al-Islamiyyin of al-Ashari.
The teaching given by al-Jubbai followed after the reaction by Caliph Mutawakkil which dates from 850. Certain tendencies of al-Jubbai are linked with the best traditions of the school, others already proclaim the solutions of the Ashari kalam. On the one hand, he maintains the validity of akl (reason) as a criterion, and he continues to affirm the identity of the divine attributes and the divine essence; on the other hand, however, he tends to introduce once again the mystery of the divine Will and its action upon the world.
Al-Jubbai was no doubt one of the Mutazila whom al-Ashari took the greatest pains to refute, all the more since he knew him better; but this did not happen without his influence being felt, and as was previously noted al-Jubbai puts forward certain Ashari arguments. This complex relationship between al-Ashari and his former teacher helps, we feel, to explain the paradox of Asharism in its infancy: claiming kinship with the "Ancients", particularly Ibn Hanbal, but rejected, no less than Mutazilism, by contemporary Hanbalites.
Abu 'Ali al-Jubba'i see Jubba’i, Abu ‘Ali al-
Juci
Juci (Joci) (Jochi) ( (Zuchi) (c. 1184-1227). Eldest son of Jenghiz Khan (Genghis Khan) and the ancestor of the khans of the Golden Horde, Crimea, Tiumen, Bukhara and Khiva.
Jochi (Mongolian: Зүчи, Züchi, Crimean Tatar: Cuçi; also spelled Jöchi and Juchi) (c. 1180 – 1227), was the eldest of the Mongol chieftain Genghis Khan's four sons by his principal wife Börte. An accomplished military leader, he participated in his father's conquest of Central Asia, along with his brothers and uncles.
There is some question as to Jochi's true paternity. Shortly after her marriage to Genghis Khan (known as Temüjin at the time), Börte was abducted by members of the Merkit tribe. She was given to a certain Chilger Boke, who was the brother of the Merkit chief, as a spoil of war. She remained in Chilger Boke's captivity for a few months before she was recovered by Temüjin. Shortly afterwards she gave birth to Jöchi. By all accounts, Genghis Khan treated Jochi as his first son, but a doubt always remained among the Mongols whether Temüjin or Chilger Boke was the real father of Jochi. This uncertainty about his paternity was not without consequences. Jochi’s descendants, although they formed the oldest branch of the Genghis Khan’s family, were never considered for the succession in claiming their father’s heritage and there were signs of estrangement between Jochi and Genghis Khan.
In 1207, Jochi successfully conquered the forest peoples in Siberia, extending the northern border of the Mongol Empire for the very first time. On behalf of his father, Jochi led two campaigns against the Kyrgyz, in 1210 and 1218. Jochi’s contribution in the Khwarezm war was extensive and he was responsible for capturing the towns of Signak, Jand, and Yanikant in April, 1220, during this war. Subsequently he was given the command of operation against the city of Urgench (Gurganj) which was the capital of the Khwarezmian Empire. Here the siege of the town led to inordinate delays because Jochi engaged in extensive negotiation with the town to persuade it to surrender peacefully and save it from destruction. This action was seen as militarily unsound by his brother, Chagatai. Chagatai wanted to destroy the city but Genghis Khan had promised the city to Jochi after his victory. This difference of opinion on military affairs deepened a rift between Jochi and Chagatai. Genghis Khan intervened in the campaign and appointed Ögedei as the commander of the operation. Ögedei resumed the operations vigorously and the town was duly captured, sacked, massacred and destroyed thoroughly.
The differences in tactics between Jochi and Chagatai in early 1221 added to their personal quarrel about the succession. To settle the matter, Genghis Khan called a kurultai. The formal meeting was used in both familial matters and matters of state. Temüjin was elected/appointed Khan of his tribe during a kurultai, and he called for them often during his early campaigns to garner public support for his wars. These meetings were key to Genghis Khan legitimacy. Tribal tradition was also critical. As Genghis Khan's first born son, Jochi, was favored to rule the clan and the empire after his father died. At the familial kurultai called in 1222, the issue of Jochi's legitimacy was brought up by Chagatai. At that meeting, Genghis Khan made it clear that Jochi was his legitimate first born son. However, he worried that the quarrelsome nature of the two would split the empire. By early 1223 Genghis Khan had selected Ögedei, his third son, as his successor. For the sake of preserving the Empire, both Jochi and Chagatai agreed but the rift between them never healed. Their rift would later politically divide the European part of the Mongol Empire from its Asian part permanently.
In the autumn of 1223 Genghis Khan started for Mongolia after completing the Khwarezm campaign. Ögedei, Chagatai and Tolui went with him but Jochi withdrew to his territories north of the Aral and Caspian Seas. There he remained until his death and would not see his father again in his lifetime. Perhaps the selection of Ögedei as a successor to Genghis Khan had greatly disappointed him; this is a probable explanation for Jochi's withdrawal from court life.
Though the histories are unclear, there is evidence that Jochi conspired against Genghis, and that Genghis in return pondered a pre-emptive strike. When Genghis Khan returned home he sent for Jochi. When the latter refused to obey and asked a pardon Genghis Khan sent Chagatai and Ögedei against him. But before it came to open hostilities, news came that Jochi had died in February 1227.
Genghis Khan had divided his empire among his four surviving sons during his lifetime. Jochi was entrusted with the westernmost part of the empire, then lying between Ural and Irtish rivers. In the kurultai of 1229 following Genghis Khan’s death, this partition was formalized and Jochi’s family (Jochi himself had died six months before Genghis Khan) was allocated the lands in the west up to ‘as far as the hooves of Mongol horses had trodden'. Following the Mongol custom, Genghis Khan bequeathed only four thousand ‘original’ Mongol troops to each of his three elder sons and 101,000 to Tolui, his youngest son. Consequently Jochi’s descendants extended their empire mostly with the help of auxiliary troops from the subjugated populations which happened to be Turkic. This was the chief reason why the Golden Horde acquired a Turkic identity. Jochi's inheritance was divided among his sons. His sons Orda and Batu founded the White Horde and the Blue Horde, respectively, and would later combine their territories into the Kipchak Khanate or Golden Horde. Another of Jochi’s sons, Shiban, received territories that lay north of Batu and Orda’s Ülüs.
Genghis Khan had made Jochi responsible for the supervision and conduct of the community hunt. Hunting was essentially a large scale military exercise designed specifically for the training of the army. It frequently encompassed thousands of square kilometers of area, required the participation of several tumens and lasted anywhere between one to three months. Rules and procedure of the conduct of the military exercise were encoded in the Yassa.
Certain incidences hint towards the fact that Jochi was of a kinder disposition than Genghis Khan, though the adjective “kind” must be interpreted by the standards of his times and milieu because Jochi had had his share of indulgence in massacres of civilians. On one occasion Jochi pleaded with his father to spare the life of a son of an enemy chief who had been taken captive and who happened to be a great archer. Jochi argued that such a great archer
archer could be an asset to the Mongol army. Genghis Khan brushed aside this argument and had the captive executed.
Jochi had at least 14 sons and one daughter:
* Orda (c. 1204-1280)
* Batu (c. 1205-1255)
* Berke, Khan of the Golden Horde from 1257-1267[3]
* Berkhechir
* Shiban
* Tangad
* Teval (Buval). He was the grandfather of Nogai Khan.
* Chilagun
* Sinqur
* Chimbay
* Muhammed
* Udur
* Tuq-timur, the ancestor of late khans of the Great Horde.
* Shingum
* a daughter who married the Qarluq chief of Almaliq.
Joci see Juci
Jochi see Juci
Zuchi see Juci
Jochi had at least 14 sons and one daughter:
* Orda (c. 1204-1280)
* Batu (c. 1205-1255)
* Berke, Khan of the Golden Horde from 1257-1267[3]
* Berkhechir
* Shiban
* Tangad
* Teval (Buval). He was the grandfather of Nogai Khan.
* Chilagun
* Sinqur
* Chimbay
* Muhammed
* Udur
* Tuq-timur, the ancestor of late khans of the Great Horde.
* Shingum
* a daughter who married the Qarluq chief of Almaliq.
Joci see Juci
Jochi see Juci
Zuchi see Juci
Juha
Juha. Nickname of a person whom popular imagination made the hero of several hundred jests, anecdotes and amusing stories.
Juha. Nickname of a person whom popular imagination made the hero of several hundred jests, anecdotes and amusing stories.
Jumayyil, Amin
Jumayyil, Amin (Amin Jumayyil). See Gemayel, Amin.
Amin Jumayyil see Jumayyil, Amin
Jumayyil, Amin (Amin Jumayyil). See Gemayel, Amin.
Amin Jumayyil see Jumayyil, Amin
Jumayyil, Bashir
Jumayyil, Bashir (Bashir Jumayyil). See Gemayel, Bashir.
Bashir Jumayyil see Jumayyil, Bashir
Jumayyil, Bashir (Bashir Jumayyil). See Gemayel, Bashir.
Bashir Jumayyil see Jumayyil, Bashir
Jumbe
Jumbe. Dynasty of rulers of a Swahili-Arab trading center in Malawi during the nineteenth century. Jumbe, Swahili for “chief” or “official,” was the title taken by four successive rulers of the town of Nkhota Kota (Kota Kota) on the southwest coast of Lake Nyasa. By virtue primarily of their superiority in firearms, the Jumbes dominated the ivory and slave trades of central Malawi and established a sort of protectorate in the name of the sultans of Zanzibar (now Tanzania), to whom they paid nominal allegiance. The Jumbes are credited with introducing Islamic culture to modern Malawi.
Chief see Jumbe.
Official see Jumbe.
Jumbe. Dynasty of rulers of a Swahili-Arab trading center in Malawi during the nineteenth century. Jumbe, Swahili for “chief” or “official,” was the title taken by four successive rulers of the town of Nkhota Kota (Kota Kota) on the southwest coast of Lake Nyasa. By virtue primarily of their superiority in firearms, the Jumbes dominated the ivory and slave trades of central Malawi and established a sort of protectorate in the name of the sultans of Zanzibar (now Tanzania), to whom they paid nominal allegiance. The Jumbes are credited with introducing Islamic culture to modern Malawi.
Chief see Jumbe.
Official see Jumbe.
Jumbe I, Salim ibn Abdallah
Jumbe I, Salim ibn Abdallah (Salim ibn Abdallah Jumbe I) (c. 1800-c. 1875). Occupier of Nkhota Kota during the 1840s. He came from Zanzibar by way of western Tanzania, where he had traded at Tabora and Ujiji during the 1830s. Initially, he traded across the lake on the suffrance of the Chewa chief Malenga, but gradually he became recognized as a protector against the aggressive Ngoni kingdoms and was paid tribute by local chiefs. At first, he styled himself “the Sultan of Marimba”, but later took the title Jumbe to represent himself as an agent of the Zanzibar government. He was visited twice during the 1860s by David Livingstone, the first European to describe the country.
Salim ibn Abdallah Jumbe I see Jumbe I, Salim ibn Abdallah
Sultan of Marimba see Jumbe I, Salim ibn Abdallah
Jumbe I, Salim ibn Abdallah (Salim ibn Abdallah Jumbe I) (c. 1800-c. 1875). Occupier of Nkhota Kota during the 1840s. He came from Zanzibar by way of western Tanzania, where he had traded at Tabora and Ujiji during the 1830s. Initially, he traded across the lake on the suffrance of the Chewa chief Malenga, but gradually he became recognized as a protector against the aggressive Ngoni kingdoms and was paid tribute by local chiefs. At first, he styled himself “the Sultan of Marimba”, but later took the title Jumbe to represent himself as an agent of the Zanzibar government. He was visited twice during the 1860s by David Livingstone, the first European to describe the country.
Salim ibn Abdallah Jumbe I see Jumbe I, Salim ibn Abdallah
Sultan of Marimba see Jumbe I, Salim ibn Abdallah
Jumbe II, Mwene Nguzo
Jumbe II, Mwene Nguzo (Mwene Nguzo Jumbe II) (Mwinyi Mguzo) (d. c. 1875). Ruler of Nkhota Kota for about a year before his death.
Mwene Nguzo Jumbe II see Jumbe II, Mwene Nguzo
Mwinyi Mguzo see Jumbe II, Mwene Nguzo
Mguzo, Mwinyi see Jumbe II, Mwene Nguzo
Jumbe II, Mwene Nguzo (Mwene Nguzo Jumbe II) (Mwinyi Mguzo) (d. c. 1875). Ruler of Nkhota Kota for about a year before his death.
Mwene Nguzo Jumbe II see Jumbe II, Mwene Nguzo
Mwinyi Mguzo see Jumbe II, Mwene Nguzo
Mguzo, Mwinyi see Jumbe II, Mwene Nguzo
Jumbe III, Tawakali Sudi
Jumbe III, Tawakali Sudi (Tawakali Sudi Jumbe III) (Mwene Kisutu) (c. 1845-1894). Ruler of Nkhota Kota who asserted his link to the Sultan of Zanzibar more forcibly and built his trading state to its greatest power. When British settlers arrived in Malawi about the time of his succession he co-operated with them and accepted a Christian missionary in his predominantly Muslim town. H. H. Johnston declared a British protectorate over Malawi in 1889 and Jumbe III became one of the first rulers to collaborate with the new regime. His economic ties with the local peoples were sufficiently diversified and strong for him to renounce slave trading in return for a government subsidy. He provided Johnston with some material support to help suppress other slave traders around the lake. Shortly before his death, however, he was unable to prevent his own people from resuming the trade.
Tawakali Sudi Jumbe III see Jumbe III, Tawakali Sudi
Mwene Kisutu see Jumbe III, Tawakali Sudi
Kisutu, Mwene see Jumbe III, Tawakali Sudi
Jumbe III, Tawakali Sudi (Tawakali Sudi Jumbe III) (Mwene Kisutu) (c. 1845-1894). Ruler of Nkhota Kota who asserted his link to the Sultan of Zanzibar more forcibly and built his trading state to its greatest power. When British settlers arrived in Malawi about the time of his succession he co-operated with them and accepted a Christian missionary in his predominantly Muslim town. H. H. Johnston declared a British protectorate over Malawi in 1889 and Jumbe III became one of the first rulers to collaborate with the new regime. His economic ties with the local peoples were sufficiently diversified and strong for him to renounce slave trading in return for a government subsidy. He provided Johnston with some material support to help suppress other slave traders around the lake. Shortly before his death, however, he was unable to prevent his own people from resuming the trade.
Tawakali Sudi Jumbe III see Jumbe III, Tawakali Sudi
Mwene Kisutu see Jumbe III, Tawakali Sudi
Kisutu, Mwene see Jumbe III, Tawakali Sudi
Jumbe IV, Mwene Heri
Jumbe IV, Mwene Heri (Mwinyi Kheri). Son of Jumbe II. After becoming the Jumbe in 1894, he revolted against the British administration only to be quickly captured and deposed. He was deported to Zanzibar and the rule of the Jumbes in Malawi came to an end.
Mwene Heri Jumbe IV see Jumbe IV, Mwene Heri
Mwinyi Kheri see Jumbe IV, Mwene Heri
Kheri, Mwinyi see Jumbe IV, Mwene Heri
Jumbe IV, Mwene Heri (Mwinyi Kheri). Son of Jumbe II. After becoming the Jumbe in 1894, he revolted against the British administration only to be quickly captured and deposed. He was deported to Zanzibar and the rule of the Jumbes in Malawi came to an end.
Mwene Heri Jumbe IV see Jumbe IV, Mwene Heri
Mwinyi Kheri see Jumbe IV, Mwene Heri
Kheri, Mwinyi see Jumbe IV, Mwene Heri
Jumblat
Jumblat (Jumblatt) (Joumblatt) (in Arabic, Janbulat). Family of amirs in Lebanon, Druze in religion, Kurdish in origin. In Kurdish, the word means “soul of steel.” They appeared in the sixteenth century and have been active until the present day. Other modern spellings are "Djoumblatt" and "Jomblatt."
Jumblatt see Jumblat
Janublat see Jumblat
Soul of Steel see Jumblat
Djoumblatt see Jumblat
Jomblatt see Jumblat
Joumblatt see Jumblat
Jumblat (Jumblatt) (Joumblatt) (in Arabic, Janbulat). Family of amirs in Lebanon, Druze in religion, Kurdish in origin. In Kurdish, the word means “soul of steel.” They appeared in the sixteenth century and have been active until the present day. Other modern spellings are "Djoumblatt" and "Jomblatt."
Jumblatt see Jumblat
Janublat see Jumblat
Soul of Steel see Jumblat
Djoumblatt see Jumblat
Jomblatt see Jumblat
Joumblatt see Jumblat
Jumblat, Kamal
Jumblat, Kamal (Kamal Jumblatt) (Kamal Joumblatt) (December 6, 1917 – March 16, 1977). Lebanese politician and Druze leader. He was the main leader of the anti-government forces in the Lebanese Civil War until his assassination in 1977. He is the father of the present Lebanese Druze leader Walid Jumblatt.
Kamal Jumblatt was born in 1917 in Moukhtara, in the Chouf area of Lebanon. He was born into the prestigious Jumblatt family, who were traditional leaders of the Lebanese Druze community. His father, the powerful Druze chieftain Fouad Jumblatt, director of the Chouf District, was assassinated on August 6, 1921. After his father’s death, Kamal Jumblatt’s mother Nazira played a significant political role in the Druze community for over a quarter of a century.
In 1926, the young Kamal Jumblatt joined the Lazarus Fathers Institute in Aintoura, where he completed his elementary studies in 1928. He achieved his high school diploma, having studied French, Arabic, science and literature, in 1936, and a philosophy diploma in 1937.
Jumblatt then pursued higher studies in France, where he joined the Faculty of Arts at the Sorbonne University and earned a degree in Psychology and Civil Education, and another one in Sociology. He returned to Lebanon in 1939, after the outbreak of World War II and continued his studies at St Joseph University where he obtained a law degree in 1945.
On May 1, 1948, he married May Arslan, daughter of Prince Shakib Arslan (the Arslans being the other prominent Lebanese Druze family). Their only son, Walid Jumblatt, was born on August 7, 1949.
Kamal Jumblatt practiced law in Lebanon from 1941 to 1942 and was designated the Official State Lawyer for the Lebanese Government. In 1943, he became the leader of the Jumblatt clan after the death of Hikmat Jumblatt, this also brought him into the Lebanese political scene. In September, 1943, Kamal Jumblatt was elected to the National Assembly for the first time, as a deputy of Mount Lebanon. He joined the opposition to the ruling Constitutional Bloc Party, headed by the then-President, Bechara El Khoury. In 1946, he was appointed Minister for the first time, for the portfolio of Economy, Agriculture & Social Affairs.
In 1947, in spite of his own election for the second time as deputy, he thought of resigning from the government. He began to believe that change through the Lebanese political system was impossible. After opposition groups attempted to pressure him into leaving he decided to remain in office.
On March 17, 1949, Kamal Jumblatt officially founded the Progressive Socialist Party (PSP) and declared its constitution on May 1, 1949. The PSP was a socialist party espousing secularism and officially opposed to the sectarian character of Lebanese politics. In practice, it has been led and largely supported since its foundation by members of the Druze community in general, and the Jumblatt clan in particular. In the name of the PSP, Jumblatt called the first convention of the Arab Socialist Parties, was held in Beirut in May 1951. The same year, he was re-elected for the third time as Deputy of Mount Lebanon.
In 1952, he represented Lebanon at the Cultural Freedom Conference that was held in Switzerland. In August 1952, he organized a National Conference at Deir El Kamar, in the name of the National Socialist Front, calling for the resignation of President Bechara El Khoury. Due mainly to these pressures, the President resigned the same year.
In 1953, Jumblatt was re-elected Deputy for the fourth time. He founded the Popular Socialist Front the same year and led the opposition against the new President, Camille Chamoun. During his presidency, the pro-Western President Chamoun tied Lebanon to the policies of the United States of America and the United Kingdom, who were at that time involved in the creation of the Baghdad Pact, comprising Hashemite Iraq, Turkey and Pakistan. This was seen by pan-Arabists as an imperialist coalition, and it was strongly opposed by the influential Nasserist movement. Jumblatt supported Egypt against an attack by Israel, France, and the United Kingdom in the Suez War of 1956, while Chamoun and parts of the Maronite Christian elite in Lebanon tacitly supported the invasion. The sectarian tensions of Lebanon greatly increased in this period, and both sides began to brace for violent conflict.
In 1956, Jumblatt failed for the first time in the parliamentary elections, complaining of electoral gerrymandering and election fraud by the authorities. Two years later, he was one of the main leaders of a major political uprising against Camille Chamouns Maronite-dominated government, which soon escalated into street fights and guerrilla attacks. While the revolt reflected a number of political and sectarian conflicts, it had a pan-Arabist ideology, and was heavily supported through Syria by the newly formed United Arab Republic. The uprising ended after the United States intervened on the side of the Chamoun government and sent the Marine Corps to occupy Beirut. A political settlement followed by which Fuad Chehab was appointed new President of the Republic.
Jumblatt chaired the Afro-Asian People’s Conference in 1960 and founded the same year, the National Struggle Front (NSF), a movement which gathered a large number of nationalist deputies. That same year, he was re-elected Deputy for the fifth time and the NSF won 11 seats within the Lebanese Parliament. From 1960 to 1961 he was Minister for the second time, for the National Education portfolio and then in 1961 he was appointed Minister of Public Work & Planning. From 1961 to 1964, he was Interior Minister.
On May 8, 1964, Jumblatt won at the parliamentary elections for the sixth time. In 1965, he began joining together Arab nationalist and progressivist politicians into a Nationalist Personalities Front. In 1966 he was appointed Minister of Public Work and Minister of PTT. He also represented Lebanon at the Congress of Afro-Asian Solidarity, and presided over the parliamentary and popular delegation to the People’s Republic of China in 1966.
He supported the Palestinians in their struggle against Israel for ideological reasons, but also to garner support from the Palestinian fedayeen based in Lebanon's refugee camps. The presence in Lebanon of large numbers of Palestinian refugees was resented by most Christians, but Jumblatt strived to build a hard core of opposition around the Arab nationalist slogans of the Palestinian movement. Demanding a new Lebanese order based on secularism, socialism, Arabism and an abolition of the sectarian system, Jumblat began gathering disenchanted Sunnis, Shi'a and leftist Christians into an embryonic national opposition movement.
On May 9, 1968, he was re-elected Deputy for the seventh time. In 1970, he was once again appointed Minister of the Interior, a reward for his last-minute switch of allegiance in the presidential election that year, which resulted in Suleiman Franjieh's victory by one vote over Elias Sarkis, who was considered the odds-on favorite. As Interior Minister, he legalized the Communist Party (LCP) and the Syrian Social Nationalist Party (SSNP). In 1972, Kamal Jumblatt was awarded the Lenin Peace Prize by the Soviet Union. The same year, he was re-elected Deputy for the eighth time. The following year, he was unanimously elected Secretary General of the Arab Front, a movement supportive of the Palestinian revolution.
The 1970s in Lebanon were characterized by rapidly building tension between the Christian-dominated government and Muslim and leftist opposition forces, demanding better representation in the government apparatus and a stronger Lebanese commitment to the Arab world. The conflict took place more or less along the same sectarian and political lines as the 1958 rebellion.
Both the opposition and their mainly Christian opponents organized armed militias, and the risk of armed conflict increased steadily. Jumblatt had organized his own PSP into an armed force, and made it the backbone of the Lebanese National Movement (LNM), a coalition of left-wing Lebanese demanding the abolition of the sectarian quota system that permeated Lebanese politics, which discriminated against Muslims. The LNM was further joined by Palestinian radicals of the Rejectionist Front, and maintained good relations with the officially non-committal Palestine Liberation Organization (PLO). The Palestinian presence in the ranks of the opposition was a new development compared to the 1958 conflict.
In April 1975, a series of tit-for-tat killings culminating in a Phalangist massacre of Palestinian guerillas, prompted full-blown fighting in Beirut. In August 1975, Jumblatt declared a program for reform of the Lebanese political system, and the LNM openly challenged the government's legitimacy. In October a new round of fighting broke out, and quickly spread throughout the country: the Lebanese Civil War had begun.
During the period of 1975-1976 Jumblatt acted as the main leader of the Lebanese opposition in the war, and with the aid of the PLO the LNM rapidly gained control over nearly 70% of Lebanon. This prompted Syrian intervention, since the Assad regime feared a collapse of the Christian-dominated order. Some 40,000 Syrian soldiers invaded Lebanon in 1976 and quickly smashed the LNM's favorable position; a truce was declared and the fighting subsided. The conflict remained unsolved, however, and during 1977, violence again began to increase.
On March 16, 1977, Kamal Jumblat was assassinated. Prime suspects include the pro-Syrian faction of the Lebanese Syrian Social Nationalist Party (SSNP), in collaboration with the Ba'ath Party. In 2005, his son Walid Jumblatt, who immediately succeeded him as the main Druze leader of Lebanon and as head of the PSP, accused Syrian secret service agents of responsibility for his father's murder. In June 2005, former secretary general of the Lebanese Communist Party George Hawi claimed in an interview with al Jazeera, that Rifaat al-Assad, brother of Hafez al Assad and uncle of Syria's current President Bashar al-Assad, had been behind the killing of Jumblatt. It is widely believed in Lebanon that Syria was also behind Hawi's death in a car bomb, some days later.
Kamal Jumblat see Jumblat, Kamal
Jumblatt, Kamal see Jumblat, Kamal
Kamal Jumblatt see Jumblat, Kamal
Joumblatt, Kamal see Jumblat, Kamal
Kamal Joumblatt see Jumblat, Kamal
Jumblat, Kamal (Kamal Jumblatt) (Kamal Joumblatt) (December 6, 1917 – March 16, 1977). Lebanese politician and Druze leader. He was the main leader of the anti-government forces in the Lebanese Civil War until his assassination in 1977. He is the father of the present Lebanese Druze leader Walid Jumblatt.
Kamal Jumblatt was born in 1917 in Moukhtara, in the Chouf area of Lebanon. He was born into the prestigious Jumblatt family, who were traditional leaders of the Lebanese Druze community. His father, the powerful Druze chieftain Fouad Jumblatt, director of the Chouf District, was assassinated on August 6, 1921. After his father’s death, Kamal Jumblatt’s mother Nazira played a significant political role in the Druze community for over a quarter of a century.
In 1926, the young Kamal Jumblatt joined the Lazarus Fathers Institute in Aintoura, where he completed his elementary studies in 1928. He achieved his high school diploma, having studied French, Arabic, science and literature, in 1936, and a philosophy diploma in 1937.
Jumblatt then pursued higher studies in France, where he joined the Faculty of Arts at the Sorbonne University and earned a degree in Psychology and Civil Education, and another one in Sociology. He returned to Lebanon in 1939, after the outbreak of World War II and continued his studies at St Joseph University where he obtained a law degree in 1945.
On May 1, 1948, he married May Arslan, daughter of Prince Shakib Arslan (the Arslans being the other prominent Lebanese Druze family). Their only son, Walid Jumblatt, was born on August 7, 1949.
Kamal Jumblatt practiced law in Lebanon from 1941 to 1942 and was designated the Official State Lawyer for the Lebanese Government. In 1943, he became the leader of the Jumblatt clan after the death of Hikmat Jumblatt, this also brought him into the Lebanese political scene. In September, 1943, Kamal Jumblatt was elected to the National Assembly for the first time, as a deputy of Mount Lebanon. He joined the opposition to the ruling Constitutional Bloc Party, headed by the then-President, Bechara El Khoury. In 1946, he was appointed Minister for the first time, for the portfolio of Economy, Agriculture & Social Affairs.
In 1947, in spite of his own election for the second time as deputy, he thought of resigning from the government. He began to believe that change through the Lebanese political system was impossible. After opposition groups attempted to pressure him into leaving he decided to remain in office.
On March 17, 1949, Kamal Jumblatt officially founded the Progressive Socialist Party (PSP) and declared its constitution on May 1, 1949. The PSP was a socialist party espousing secularism and officially opposed to the sectarian character of Lebanese politics. In practice, it has been led and largely supported since its foundation by members of the Druze community in general, and the Jumblatt clan in particular. In the name of the PSP, Jumblatt called the first convention of the Arab Socialist Parties, was held in Beirut in May 1951. The same year, he was re-elected for the third time as Deputy of Mount Lebanon.
In 1952, he represented Lebanon at the Cultural Freedom Conference that was held in Switzerland. In August 1952, he organized a National Conference at Deir El Kamar, in the name of the National Socialist Front, calling for the resignation of President Bechara El Khoury. Due mainly to these pressures, the President resigned the same year.
In 1953, Jumblatt was re-elected Deputy for the fourth time. He founded the Popular Socialist Front the same year and led the opposition against the new President, Camille Chamoun. During his presidency, the pro-Western President Chamoun tied Lebanon to the policies of the United States of America and the United Kingdom, who were at that time involved in the creation of the Baghdad Pact, comprising Hashemite Iraq, Turkey and Pakistan. This was seen by pan-Arabists as an imperialist coalition, and it was strongly opposed by the influential Nasserist movement. Jumblatt supported Egypt against an attack by Israel, France, and the United Kingdom in the Suez War of 1956, while Chamoun and parts of the Maronite Christian elite in Lebanon tacitly supported the invasion. The sectarian tensions of Lebanon greatly increased in this period, and both sides began to brace for violent conflict.
In 1956, Jumblatt failed for the first time in the parliamentary elections, complaining of electoral gerrymandering and election fraud by the authorities. Two years later, he was one of the main leaders of a major political uprising against Camille Chamouns Maronite-dominated government, which soon escalated into street fights and guerrilla attacks. While the revolt reflected a number of political and sectarian conflicts, it had a pan-Arabist ideology, and was heavily supported through Syria by the newly formed United Arab Republic. The uprising ended after the United States intervened on the side of the Chamoun government and sent the Marine Corps to occupy Beirut. A political settlement followed by which Fuad Chehab was appointed new President of the Republic.
Jumblatt chaired the Afro-Asian People’s Conference in 1960 and founded the same year, the National Struggle Front (NSF), a movement which gathered a large number of nationalist deputies. That same year, he was re-elected Deputy for the fifth time and the NSF won 11 seats within the Lebanese Parliament. From 1960 to 1961 he was Minister for the second time, for the National Education portfolio and then in 1961 he was appointed Minister of Public Work & Planning. From 1961 to 1964, he was Interior Minister.
On May 8, 1964, Jumblatt won at the parliamentary elections for the sixth time. In 1965, he began joining together Arab nationalist and progressivist politicians into a Nationalist Personalities Front. In 1966 he was appointed Minister of Public Work and Minister of PTT. He also represented Lebanon at the Congress of Afro-Asian Solidarity, and presided over the parliamentary and popular delegation to the People’s Republic of China in 1966.
He supported the Palestinians in their struggle against Israel for ideological reasons, but also to garner support from the Palestinian fedayeen based in Lebanon's refugee camps. The presence in Lebanon of large numbers of Palestinian refugees was resented by most Christians, but Jumblatt strived to build a hard core of opposition around the Arab nationalist slogans of the Palestinian movement. Demanding a new Lebanese order based on secularism, socialism, Arabism and an abolition of the sectarian system, Jumblat began gathering disenchanted Sunnis, Shi'a and leftist Christians into an embryonic national opposition movement.
On May 9, 1968, he was re-elected Deputy for the seventh time. In 1970, he was once again appointed Minister of the Interior, a reward for his last-minute switch of allegiance in the presidential election that year, which resulted in Suleiman Franjieh's victory by one vote over Elias Sarkis, who was considered the odds-on favorite. As Interior Minister, he legalized the Communist Party (LCP) and the Syrian Social Nationalist Party (SSNP). In 1972, Kamal Jumblatt was awarded the Lenin Peace Prize by the Soviet Union. The same year, he was re-elected Deputy for the eighth time. The following year, he was unanimously elected Secretary General of the Arab Front, a movement supportive of the Palestinian revolution.
The 1970s in Lebanon were characterized by rapidly building tension between the Christian-dominated government and Muslim and leftist opposition forces, demanding better representation in the government apparatus and a stronger Lebanese commitment to the Arab world. The conflict took place more or less along the same sectarian and political lines as the 1958 rebellion.
Both the opposition and their mainly Christian opponents organized armed militias, and the risk of armed conflict increased steadily. Jumblatt had organized his own PSP into an armed force, and made it the backbone of the Lebanese National Movement (LNM), a coalition of left-wing Lebanese demanding the abolition of the sectarian quota system that permeated Lebanese politics, which discriminated against Muslims. The LNM was further joined by Palestinian radicals of the Rejectionist Front, and maintained good relations with the officially non-committal Palestine Liberation Organization (PLO). The Palestinian presence in the ranks of the opposition was a new development compared to the 1958 conflict.
In April 1975, a series of tit-for-tat killings culminating in a Phalangist massacre of Palestinian guerillas, prompted full-blown fighting in Beirut. In August 1975, Jumblatt declared a program for reform of the Lebanese political system, and the LNM openly challenged the government's legitimacy. In October a new round of fighting broke out, and quickly spread throughout the country: the Lebanese Civil War had begun.
During the period of 1975-1976 Jumblatt acted as the main leader of the Lebanese opposition in the war, and with the aid of the PLO the LNM rapidly gained control over nearly 70% of Lebanon. This prompted Syrian intervention, since the Assad regime feared a collapse of the Christian-dominated order. Some 40,000 Syrian soldiers invaded Lebanon in 1976 and quickly smashed the LNM's favorable position; a truce was declared and the fighting subsided. The conflict remained unsolved, however, and during 1977, violence again began to increase.
On March 16, 1977, Kamal Jumblat was assassinated. Prime suspects include the pro-Syrian faction of the Lebanese Syrian Social Nationalist Party (SSNP), in collaboration with the Ba'ath Party. In 2005, his son Walid Jumblatt, who immediately succeeded him as the main Druze leader of Lebanon and as head of the PSP, accused Syrian secret service agents of responsibility for his father's murder. In June 2005, former secretary general of the Lebanese Communist Party George Hawi claimed in an interview with al Jazeera, that Rifaat al-Assad, brother of Hafez al Assad and uncle of Syria's current President Bashar al-Assad, had been behind the killing of Jumblatt. It is widely believed in Lebanon that Syria was also behind Hawi's death in a car bomb, some days later.
Kamal Jumblat see Jumblat, Kamal
Jumblatt, Kamal see Jumblat, Kamal
Kamal Jumblatt see Jumblat, Kamal
Joumblatt, Kamal see Jumblat, Kamal
Kamal Joumblatt see Jumblat, Kamal
Jumblat, Walid
Jumblat, Walid (Walid Jumblat) (Walid Jumblatt) (Walid Joumblatt) (b. August 7, 1949). Lebanese politician.
Walid was born on August 7, 1949, in the Mukhtara village (40 kilometers southeast of Beirut), the son of the leading Druze politician Kamal Jumblat.
In the late 1960s, he started studying at the American University of Beirut.
In March of 1977, Walid’s father, was assassinated. Walid succeeded him as head of their clan as well as head of the Progressive Socialist Party (PSP). Walid met with much Druze opposition from other clans.
In 1983, Walid’s militia began a campaign to drive the Christian dominated Lebanese Forces out of his native Shouf region. They had success but were eventually stopped by the troops of Michel Aoun. The successes of Walid made him the undisputed leader of Lebanon’s Druze community. In 1983, Walid opposed a peace agreement with Israel.
In April of 1984, Walid became Minister of Public Works in the national reconciliation government of Rashid Karami. In October of the same year, Walid was active in forming an alliance of six parties in opposition to President Amin Gemayel.
In 1987, Walid stepped down from his position as minister following the resignation of Karami’s government.
In November of 1989, Walid became Minister of Public Works in the government of Salim al-Hoss.
In October of 1990, a national reconciliation government was formed with Omar Karami, and Walid became minister without portfolio.
In 1992, Jumblat was appointed Minister of Displaced Persons.
In the year 2000, Jumblat called for a reduction of Syrian control over Lebanese politics. In March 2001, Syrian troops seized control of the Shouf region, and Walid escaped for London. In April, Walid returned to Lebanon, after a week abroad. On May 22, 2001, Walid traveled to Damascus where he conducted talks with president Bashar al-Assad.
As a politician, Walid was more moderate than his father, and sought alliances with Syria during the Lebanese Civil War, which has dominated Lebanon’s internal politics for a couple of decades. Nevertheless, he became increasingly critical towards the continued Syrian presence in the 1990s, and was directly outspoken following the death of Hafiz al-Assad. This angered Damascus, and Jumblat was declared unwanted in Lebanon.
After the assassination of Rafik Hariri in 2005, Jumblatt said that a shaken Hariri had told him months before that Hariri had been personally threatened by Syrian President Bashar al-Assad during a 15-minute meeting in the Syrian capital Damascus in August 2004:
His comments were included in the FitzGerald Report, the United Nations's report on the investigation of the Hariri assassination. The report criticized Syria for the political tensions which preceded the assassination. The United States, the European Union and the United Nations demanded a Syrian pullout from Lebanon and an international investigation into Hariri's murder.
Jumblatt has publicly spoken of his fear of being assassinated, like Hariri, because of his current stance towards Damascus. The unsuccessful attempt on the life of his closest political ally and friend, MP Marwan Hamadeh, in October 2004 was interpreted by many as an ominous message addressed to Jumblatt.
However, in November 2009 Jumblatt changed. Syria, he then claimed, was the core of the Arab world and Lebanon was destined to be on its side. If he had once spoken ill of Bashar Assad, it was only in the heat of emotion, Jumblatt told al-Manar, the television station run by Hizbullah.
Walid was clearly one of the smartest politicians in Lebanon. He was consistently successful in supporting the prevailing political party.
Walid opposed peace agreements with Israel, but he did establish back-channel contacts with the Israelis in order to keep his options open. Walid was able to build a huge personal fortune, spinning off the position he built through the support from Syria.
Walid Jumblat see Jumblat, Walid
Walid Jumblatt see Jumblat, Walid
Walid Joumblatt see Jumblat, Walid
Jumblatt, Walid see Jumblat, Walid
Joumblatt, Walid see Jumblat, Walid
Jumblat, Walid (Walid Jumblat) (Walid Jumblatt) (Walid Joumblatt) (b. August 7, 1949). Lebanese politician.
Walid was born on August 7, 1949, in the Mukhtara village (40 kilometers southeast of Beirut), the son of the leading Druze politician Kamal Jumblat.
In the late 1960s, he started studying at the American University of Beirut.
In March of 1977, Walid’s father, was assassinated. Walid succeeded him as head of their clan as well as head of the Progressive Socialist Party (PSP). Walid met with much Druze opposition from other clans.
In 1983, Walid’s militia began a campaign to drive the Christian dominated Lebanese Forces out of his native Shouf region. They had success but were eventually stopped by the troops of Michel Aoun. The successes of Walid made him the undisputed leader of Lebanon’s Druze community. In 1983, Walid opposed a peace agreement with Israel.
In April of 1984, Walid became Minister of Public Works in the national reconciliation government of Rashid Karami. In October of the same year, Walid was active in forming an alliance of six parties in opposition to President Amin Gemayel.
In 1987, Walid stepped down from his position as minister following the resignation of Karami’s government.
In November of 1989, Walid became Minister of Public Works in the government of Salim al-Hoss.
In October of 1990, a national reconciliation government was formed with Omar Karami, and Walid became minister without portfolio.
In 1992, Jumblat was appointed Minister of Displaced Persons.
In the year 2000, Jumblat called for a reduction of Syrian control over Lebanese politics. In March 2001, Syrian troops seized control of the Shouf region, and Walid escaped for London. In April, Walid returned to Lebanon, after a week abroad. On May 22, 2001, Walid traveled to Damascus where he conducted talks with president Bashar al-Assad.
As a politician, Walid was more moderate than his father, and sought alliances with Syria during the Lebanese Civil War, which has dominated Lebanon’s internal politics for a couple of decades. Nevertheless, he became increasingly critical towards the continued Syrian presence in the 1990s, and was directly outspoken following the death of Hafiz al-Assad. This angered Damascus, and Jumblat was declared unwanted in Lebanon.
After the assassination of Rafik Hariri in 2005, Jumblatt said that a shaken Hariri had told him months before that Hariri had been personally threatened by Syrian President Bashar al-Assad during a 15-minute meeting in the Syrian capital Damascus in August 2004:
His comments were included in the FitzGerald Report, the United Nations's report on the investigation of the Hariri assassination. The report criticized Syria for the political tensions which preceded the assassination. The United States, the European Union and the United Nations demanded a Syrian pullout from Lebanon and an international investigation into Hariri's murder.
Jumblatt has publicly spoken of his fear of being assassinated, like Hariri, because of his current stance towards Damascus. The unsuccessful attempt on the life of his closest political ally and friend, MP Marwan Hamadeh, in October 2004 was interpreted by many as an ominous message addressed to Jumblatt.
However, in November 2009 Jumblatt changed. Syria, he then claimed, was the core of the Arab world and Lebanon was destined to be on its side. If he had once spoken ill of Bashar Assad, it was only in the heat of emotion, Jumblatt told al-Manar, the television station run by Hizbullah.
Walid was clearly one of the smartest politicians in Lebanon. He was consistently successful in supporting the prevailing political party.
Walid opposed peace agreements with Israel, but he did establish back-channel contacts with the Israelis in order to keep his options open. Walid was able to build a huge personal fortune, spinning off the position he built through the support from Syria.
Walid Jumblat see Jumblat, Walid
Walid Jumblatt see Jumblat, Walid
Walid Joumblatt see Jumblat, Walid
Jumblatt, Walid see Jumblat, Walid
Joumblatt, Walid see Jumblat, Walid
Junayd, Abu’l-Qasim
Junayd, Abu’l-Qasim (Abu’l-Qasim Junayd) (d. 910 C.C.). Persian Sufi of Baghdad. Educated in hadith and fiqh, Junayd pursued the mystical path under the direction of his uncle. Like other Sufi masters, Junayd spoke of love, striving, annihilation, and union, but unlike Bistami and his own disciple, al-Hallaj, Junayd stressed the value of “sobriety” rather than “intoxication” in his numerous elliptical references to knowledge of God.
Occasional reference has been made to a school founded by Junayd -- the Junaydiya. Organizers of the earliest major Sufi orders traced their spiritual affiliation to Muhammad through Junayd and his disciples.
Abu'l-Qasim Junayd see Junayd, Abu’l-Qasim
Junayd, Abu’l-Qasim (Abu’l-Qasim Junayd) (d. 910 C.C.). Persian Sufi of Baghdad. Educated in hadith and fiqh, Junayd pursued the mystical path under the direction of his uncle. Like other Sufi masters, Junayd spoke of love, striving, annihilation, and union, but unlike Bistami and his own disciple, al-Hallaj, Junayd stressed the value of “sobriety” rather than “intoxication” in his numerous elliptical references to knowledge of God.
Occasional reference has been made to a school founded by Junayd -- the Junaydiya. Organizers of the earliest major Sufi orders traced their spiritual affiliation to Muhammad through Junayd and his disciples.
Abu'l-Qasim Junayd see Junayd, Abu’l-Qasim
Junayd ibn ‘Abd Allah, al-Murri al-
Junayd ibn ‘Abd Allah, al-Murri al- (al-Murri al-Junayd ibn ‘Abd Allah) (d.734). One of the governors and generals of the Umayyad caliph Hisham. He stabilized the authority of the Muslims in Transoxiana during a strong Turkish counter-movement.
Murri al-Junayd ibn 'Abd Allah, al- see Junayd ibn ‘Abd Allah, al-Murri al-
Junayd ibn ‘Abd Allah, al-Murri al- (al-Murri al-Junayd ibn ‘Abd Allah) (d.734). One of the governors and generals of the Umayyad caliph Hisham. He stabilized the authority of the Muslims in Transoxiana during a strong Turkish counter-movement.
Murri al-Junayd ibn 'Abd Allah, al- see Junayd ibn ‘Abd Allah, al-Murri al-
Junayd, Shaykh
Junayd, Shaykh (Shaykh Junayd). Turcoman Shi‘a Sufi leader of the Safavids in Azerbaijan. Shaykh Junayd was the grandfather of Shah Isma’il. Shaykh Junayd died in 1460.
Shaykh Junayd see Junayd, Shaykh
Junayd, Shaykh (Shaykh Junayd). Turcoman Shi‘a Sufi leader of the Safavids in Azerbaijan. Shaykh Junayd was the grandfather of Shah Isma’il. Shaykh Junayd died in 1460.
Shaykh Junayd see Junayd, Shaykh
Jurjani, Abu Bakr al-
Jurjani, Abu Bakr al- (Abu Bakr al-Jurjani) (Abu Bakr 'Abd ul Qahir ibn 'Abdur-Rahman al-Jurjani) (d. 1078). Philologist and literary theorist. His reputation rests on his theoretical work on stylistics, syntax and poetics.
Abu Bakr 'Abd ul Qahir ibn 'Abdur-Rahman al-Jurjani (d. 1078), Arabian grammarian, belonged to the Persian school and wrote a famous grammar, the Kitab ul-'Awdmil ul-Mi'a or Kitab Mi'at 'Amil, which was edited by Erpenius (Leiden, 1617), by Baillie (Calcutta, 1803), and by A Lockett (Calcutta, 1814).
Ten Arabic commentaries on this work exist in manuscript, also two Turkish. It has been versified five times and translated into Persian. Another of his grammatical works on which several commentaries have been written is the Kitab Jumal fin-Nahw.
Abu Bakr al-Jurjani see Jurjani, Abu Bakr al-
Abu Bakr 'Abd ul Qahir ibn 'Abdur-Rahman al-Jurjani see Jurjani, Abu Bakr al-
Jurjani, Abu Bakr al- (Abu Bakr al-Jurjani) (Abu Bakr 'Abd ul Qahir ibn 'Abdur-Rahman al-Jurjani) (d. 1078). Philologist and literary theorist. His reputation rests on his theoretical work on stylistics, syntax and poetics.
Abu Bakr 'Abd ul Qahir ibn 'Abdur-Rahman al-Jurjani (d. 1078), Arabian grammarian, belonged to the Persian school and wrote a famous grammar, the Kitab ul-'Awdmil ul-Mi'a or Kitab Mi'at 'Amil, which was edited by Erpenius (Leiden, 1617), by Baillie (Calcutta, 1803), and by A Lockett (Calcutta, 1814).
Ten Arabic commentaries on this work exist in manuscript, also two Turkish. It has been versified five times and translated into Persian. Another of his grammatical works on which several commentaries have been written is the Kitab Jumal fin-Nahw.
Abu Bakr al-Jurjani see Jurjani, Abu Bakr al-
Abu Bakr 'Abd ul Qahir ibn 'Abdur-Rahman al-Jurjani see Jurjani, Abu Bakr al-
Jurjani, ‘Ali ibn Muhammad al-
Jurjani, ‘Ali ibn Muhammad al- (‘Ali ibn Muhammad al-Jurjani) (Ali ibn Mohammed al-Jurjani) (al-Sayyid al-Sharif) (1339-1413). Persian grammarian, philosopher and linguist.
Ali ibn Mohammed al-Jurjani (1339 – 1414), Arabian encyclopaedic writer, was born near Astarabad and became professor in Shiraz. When this city was plundered by Timur (1387) he removed to Samarkand, but returned to Shiraz in 1405, and remained there until his death.
Of his thirty-one extant works, many being commentaries on other works, one of the best known is the Ta'rifdt (Definitions).
'Ali ibn Muhammad al-Jurjani see Jurjani, ‘Ali ibn Muhammad al-
Sayyid al-Sharif, al- see Jurjani, ‘Ali ibn Muhammad al-
Ali ibn Mohammed al-Jurjani see Jurjani, ‘Ali ibn Muhammad al-
Jurjani, ‘Ali ibn Muhammad al- (‘Ali ibn Muhammad al-Jurjani) (Ali ibn Mohammed al-Jurjani) (al-Sayyid al-Sharif) (1339-1413). Persian grammarian, philosopher and linguist.
Ali ibn Mohammed al-Jurjani (1339 – 1414), Arabian encyclopaedic writer, was born near Astarabad and became professor in Shiraz. When this city was plundered by Timur (1387) he removed to Samarkand, but returned to Shiraz in 1405, and remained there until his death.
Of his thirty-one extant works, many being commentaries on other works, one of the best known is the Ta'rifdt (Definitions).
'Ali ibn Muhammad al-Jurjani see Jurjani, ‘Ali ibn Muhammad al-
Sayyid al-Sharif, al- see Jurjani, ‘Ali ibn Muhammad al-
Ali ibn Mohammed al-Jurjani see Jurjani, ‘Ali ibn Muhammad al-
Jurjani, Isma‘il ibn al-Husayn al-
Jurjani, Isma‘il ibn al-Husayn al- (Isma‘il ibn al-Husayn al-Jurjani) (d. 1136). Physician who wrote in Arabic and Persian. He composed the first medical encyclopedias in Persian.
Isma'il ibn al-Husayn al-Jurjani see Jurjani, Isma‘il ibn al-Husayn al-
Jurjani, Isma‘il ibn al-Husayn al- (Isma‘il ibn al-Husayn al-Jurjani) (d. 1136). Physician who wrote in Arabic and Persian. He composed the first medical encyclopedias in Persian.
Isma'il ibn al-Husayn al-Jurjani see Jurjani, Isma‘il ibn al-Husayn al-
Juwayni, Abu ’l-Ma‘ali al-
Juwayni, Abu ’l-Ma‘ali al- (Abu ’l-Ma‘ali al-Juwayni) (al-Juwaini) (al-Haramayn Dhia' ul-Din Abd al-Malik ibn Yusuf al-Juwayni al-Shafi'i) (Abd al-Malik ibn 'Abd Allah ibn Yusuf, Abu al-Ma'ali al-Juwayni al-Shafi'i) (1028-1085/1086). Theologian and jurist from Juwayn in Nishapur country, Iran. He owes his honorary name Imam al-Haramayn, “Imam of the two Holy Cities,” to the fact that he taught at Mecca and at Medina.
Al-Juwayni was a Sunni Shafi'i hadith and Kalam scholar.
Imam al-Haramayn Dhia' ul-Din Abd al-Malik ibn Yusuf al-Juwayni al-Shafi'i was born in Juwayn (also spelled Joweyn or Joveyn), Khorasan (in modern day Lash o Jowayn, Farah Province, Afghanistan). He was one of the most famous and perhaps most important (after Imam Ash'ari himself) of the scholars of the Asharite school of theological thought. He is known to have contributed the most to Islamic canonical theology (Qanuniya al Islamiyah).
His full name was Abd al-Malik ibn 'Abd Allah ibn Yusuf, Abu al-Ma'ali al-Juwayni al-Shafi'i. He was the teacher of the famous Sufi and Islamic scholar Imam al-Ghazali.
Al-Juwayni was also known by the nickname of 'Imam al-Haramayn meaning 'the Imam of the two sanctuaries' (i.e Mecca and Medina). He served in the Nizamiyya seminaries built by the Seljuq Turks who favored the Asharite school of thought where he educated numerous scholars of the Asharite school.
Some modern Muslims who belong to the Salafi have claimed that al-Juwayni abandoned the Asharite school of thought for their own school of thought (a more literalist interpretation preached by ibn Taymiyah, and his student ibn al-Qayyim). Asharites refute such a claim.
Al-Juwayni was one of the most famous teachers of the Asharite theology alongside al-Bayhaqi, Shatibi and others. Due to his teaching at the Nizamiyya school and it's patronage by the Seljuqs he was a contributing factor to the spread of the Asharite school in the Islamic world.
The works of al-Juwayni include
* Fara'id al-Simtayn
In fiqh: Ghiyath al-Umam, Mughith al-Khalq, Nihaya al-Matlab fi Diraya al-Madhhab ("The End of the Quest in the Knowledge of the [Shafi'i] School"), his magnum opus, which Ibn 'Asakir said had no precedent in Islam, and Mukhtasar al-Nihaya.
In usûl: al-Burhan, al-Talkhis, and al-Waraqat.
In kalām: al-Shamil, al-Irshad (a book which has been translated into English), and al-Nizamiyya.
Abu'l-Ma'ali al-Juwayni see Juwayni, Abu ’l-Ma‘ali al-
Juwaini, al- see Juwayni, Abu ’l-Ma‘ali al-
Imam al-Haramayn see Juwayni, Abu ’l-Ma‘ali al-
Imam of the two Holy Cities see Juwayni, Abu ’l-Ma‘ali al-
Imam al-Haramayn Dhia' ul-Din Abd al-Malik ibn Yusuf al-Juwayni al-Shafi'i see Juwayni, Abu ’l-Ma‘ali al-
Abd al-Malik ibn 'Abd Allah ibn Yusuf, Abu al-Ma'ali al-Juwayni al-Shafi'i see Juwayni, Abu ’l-Ma‘ali al-
Juwayni, Abu ’l-Ma‘ali al- (Abu ’l-Ma‘ali al-Juwayni) (al-Juwaini) (al-Haramayn Dhia' ul-Din Abd al-Malik ibn Yusuf al-Juwayni al-Shafi'i) (Abd al-Malik ibn 'Abd Allah ibn Yusuf, Abu al-Ma'ali al-Juwayni al-Shafi'i) (1028-1085/1086). Theologian and jurist from Juwayn in Nishapur country, Iran. He owes his honorary name Imam al-Haramayn, “Imam of the two Holy Cities,” to the fact that he taught at Mecca and at Medina.
Al-Juwayni was a Sunni Shafi'i hadith and Kalam scholar.
Imam al-Haramayn Dhia' ul-Din Abd al-Malik ibn Yusuf al-Juwayni al-Shafi'i was born in Juwayn (also spelled Joweyn or Joveyn), Khorasan (in modern day Lash o Jowayn, Farah Province, Afghanistan). He was one of the most famous and perhaps most important (after Imam Ash'ari himself) of the scholars of the Asharite school of theological thought. He is known to have contributed the most to Islamic canonical theology (Qanuniya al Islamiyah).
His full name was Abd al-Malik ibn 'Abd Allah ibn Yusuf, Abu al-Ma'ali al-Juwayni al-Shafi'i. He was the teacher of the famous Sufi and Islamic scholar Imam al-Ghazali.
Al-Juwayni was also known by the nickname of 'Imam al-Haramayn meaning 'the Imam of the two sanctuaries' (i.e Mecca and Medina). He served in the Nizamiyya seminaries built by the Seljuq Turks who favored the Asharite school of thought where he educated numerous scholars of the Asharite school.
Some modern Muslims who belong to the Salafi have claimed that al-Juwayni abandoned the Asharite school of thought for their own school of thought (a more literalist interpretation preached by ibn Taymiyah, and his student ibn al-Qayyim). Asharites refute such a claim.
Al-Juwayni was one of the most famous teachers of the Asharite theology alongside al-Bayhaqi, Shatibi and others. Due to his teaching at the Nizamiyya school and it's patronage by the Seljuqs he was a contributing factor to the spread of the Asharite school in the Islamic world.
The works of al-Juwayni include
* Fara'id al-Simtayn
In fiqh: Ghiyath al-Umam, Mughith al-Khalq, Nihaya al-Matlab fi Diraya al-Madhhab ("The End of the Quest in the Knowledge of the [Shafi'i] School"), his magnum opus, which Ibn 'Asakir said had no precedent in Islam, and Mukhtasar al-Nihaya.
In usûl: al-Burhan, al-Talkhis, and al-Waraqat.
In kalām: al-Shamil, al-Irshad (a book which has been translated into English), and al-Nizamiyya.
Abu'l-Ma'ali al-Juwayni see Juwayni, Abu ’l-Ma‘ali al-
Juwaini, al- see Juwayni, Abu ’l-Ma‘ali al-
Imam al-Haramayn see Juwayni, Abu ’l-Ma‘ali al-
Imam of the two Holy Cities see Juwayni, Abu ’l-Ma‘ali al-
Imam al-Haramayn Dhia' ul-Din Abd al-Malik ibn Yusuf al-Juwayni al-Shafi'i see Juwayni, Abu ’l-Ma‘ali al-
Abd al-Malik ibn 'Abd Allah ibn Yusuf, Abu al-Ma'ali al-Juwayni al-Shafi'i see Juwayni, Abu ’l-Ma‘ali al-
Juwayni, ‘Ala’ al-Din
Juwayni, ‘Ala’ al-Din (‘Ala’ al-Din Juwayni) (1226-1283). Persian governor and historian from Juwayn in Nishapur country, Iran. He visited Mongolia, accompanied the Mongol Il-Khan Hulegu on his campaigns against the Isma‘ilis of Alamut and the Baghdad Caliphate, and saved the famous library of Alamut from destruction. He wrote a history of the Mongols and of the dynasty of the Khwarazm-Shahs, which has considerably influenced historical tradition in the East and is a historical authority of the first rank.
Juwayni was the byname for ‘Ala al-Din ‘Ata Malik. Juwayni came from a distinguished family of public servants. His father was Minister of Finance to the Mongol governor of the western territories of the empire and his brother Grand Vizier to Abaqa Khan (1265-1282).
Juwayni began his career as private secretary to the Mongol governor Arghun, whom he accompanied on official missions to Mongolia. While at Karakorum in 1252-1253, Juwayni conceived the idea of writing the history of the Mongol conquests. After accompanying Hulagu in the campaigns against the Assassins and the caliph of Baghdad, Juwayni was appointed governor of Baghdad and Lower Mesopotamia, where he ruled justly for over 20 years. By 1281, however, Juwayni was under suspicion. He repelled with difficulty charges of embezzlement and of treasonable correspondence with the Sultan of Egypt.
Juwayni died in disgrace and was buried at Tabriz.
Juwayni’s Ta’rikh-i Jihan-gusha (The History of the World-Conqueror) was composed piecemeal from 1252 until about 1260. Though written in very elaborate and euphuistic (flowery) style, it is an invaluable source, by one who was at the center of affairs and had an intimate knowledge of the Mongol Empire. The first book relates the history of Jenghiz Khan and his successors, the second and third the history of his principal opponents, the Khwarazm-shahs and the “Assassins” of Alamut.
'Ala' al-Din Juwayni see Juwayni, ‘Ala’ al-Din
Juwayni, ‘Ala’ al-Din (‘Ala’ al-Din Juwayni) (1226-1283). Persian governor and historian from Juwayn in Nishapur country, Iran. He visited Mongolia, accompanied the Mongol Il-Khan Hulegu on his campaigns against the Isma‘ilis of Alamut and the Baghdad Caliphate, and saved the famous library of Alamut from destruction. He wrote a history of the Mongols and of the dynasty of the Khwarazm-Shahs, which has considerably influenced historical tradition in the East and is a historical authority of the first rank.
Juwayni was the byname for ‘Ala al-Din ‘Ata Malik. Juwayni came from a distinguished family of public servants. His father was Minister of Finance to the Mongol governor of the western territories of the empire and his brother Grand Vizier to Abaqa Khan (1265-1282).
Juwayni began his career as private secretary to the Mongol governor Arghun, whom he accompanied on official missions to Mongolia. While at Karakorum in 1252-1253, Juwayni conceived the idea of writing the history of the Mongol conquests. After accompanying Hulagu in the campaigns against the Assassins and the caliph of Baghdad, Juwayni was appointed governor of Baghdad and Lower Mesopotamia, where he ruled justly for over 20 years. By 1281, however, Juwayni was under suspicion. He repelled with difficulty charges of embezzlement and of treasonable correspondence with the Sultan of Egypt.
Juwayni died in disgrace and was buried at Tabriz.
Juwayni’s Ta’rikh-i Jihan-gusha (The History of the World-Conqueror) was composed piecemeal from 1252 until about 1260. Though written in very elaborate and euphuistic (flowery) style, it is an invaluable source, by one who was at the center of affairs and had an intimate knowledge of the Mongol Empire. The first book relates the history of Jenghiz Khan and his successors, the second and third the history of his principal opponents, the Khwarazm-shahs and the “Assassins” of Alamut.
'Ala' al-Din Juwayni see Juwayni, ‘Ala’ al-Din
Juwayni, Shams al-Din
Juwayni, Shams al-Din (Shams al-Din Juwayni) (Shams al-Din Juvayni) (d. 1284/1285). Persian statesmen and brother of ‘Ala’ al-Din Juwayni. He was patron of theology, science and art, and wrote Arabic and Persian poetry.
Shams al-Din Juvayni was a vizier and sahib-divan or Minister of Finance under three Mongol Ilkhans - Hulagu, Abaqa and Tekuder - from 1263 until his execution by Arghun Khan in 1285. A member of a Persian secretarial dynasty from northern Khurasan, Shams al-Din was the brother of the historian Ata al-Mulk Juvayni. Both brothers held influential positions in the independent khanate that Hulagu founded in Iran after the death of his brother Möngke Khan in 1259.
A skillful political and military leader, Shams al-Din Juvayni is also known to have patronized the arts. His wife Khoshak was the daughter of Awak Zak'arean-Mkhargrdzeli, Lord High Constable of Georgia, and Gvantsa, a noblewoman who went on to become queen of Georgia.
In 1285, Arghun accused Shams al-Din of having poisoned the Ilkhan Abaqa, who may actually have died of the effects of alcoholism. Shams al-Din was duly executed and replaced as vizier by Buqa.
Shams al-Din Juwayni see Juwayni, Shams al-Din
Juwayni, Shams al-Din (Shams al-Din Juwayni) (Shams al-Din Juvayni) (d. 1284/1285). Persian statesmen and brother of ‘Ala’ al-Din Juwayni. He was patron of theology, science and art, and wrote Arabic and Persian poetry.
Shams al-Din Juvayni was a vizier and sahib-divan or Minister of Finance under three Mongol Ilkhans - Hulagu, Abaqa and Tekuder - from 1263 until his execution by Arghun Khan in 1285. A member of a Persian secretarial dynasty from northern Khurasan, Shams al-Din was the brother of the historian Ata al-Mulk Juvayni. Both brothers held influential positions in the independent khanate that Hulagu founded in Iran after the death of his brother Möngke Khan in 1259.
A skillful political and military leader, Shams al-Din Juvayni is also known to have patronized the arts. His wife Khoshak was the daughter of Awak Zak'arean-Mkhargrdzeli, Lord High Constable of Georgia, and Gvantsa, a noblewoman who went on to become queen of Georgia.
In 1285, Arghun accused Shams al-Din of having poisoned the Ilkhan Abaqa, who may actually have died of the effects of alcoholism. Shams al-Din was duly executed and replaced as vizier by Buqa.
Shams al-Din Juwayni see Juwayni, Shams al-Din
Juzjani, Abu ‘Amr al-
Juzjani, Abu ‘Amr al- (Abu ‘Amr al-Juzjani) (Minhaj-i Siraj) (1193-c.1270). Historian of the Mu‘izzi or Slave Kings of India.
Abu 'Amr al-Juzjani see Juzjani, Abu ‘Amr al-
Minhaj-i Siraj see Juzjani, Abu ‘Amr al-
Siraj, Minhaj-i see Juzjani, Abu ‘Amr al-
Juzjani, Abu ‘Amr al- (Abu ‘Amr al-Juzjani) (Minhaj-i Siraj) (1193-c.1270). Historian of the Mu‘izzi or Slave Kings of India.
Abu 'Amr al-Juzjani see Juzjani, Abu ‘Amr al-
Minhaj-i Siraj see Juzjani, Abu ‘Amr al-
Siraj, Minhaj-i see Juzjani, Abu ‘Amr al-
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