Tha‘alibi, ‘Abd al-Rahman ibn Muhammad al-Ja‘fari al-
Tha‘alibi, ‘Abd al-Rahman ibn Muhammad al-Ja‘fari al- (‘Abd al-Rahman ibn Muhammad al-Ja‘fari al-Tha‘alibi) (1386-1468). Theologian from Algiers. His principal work is a commentary on the Qur’an.
'Abd al-Rahman ibn Muhammad al-Ja'fari al-Tha'alibi see Tha‘alibi, ‘Abd al-Rahman ibn Muhammad al-Ja‘fari al-
Tha‘alibi, ‘Abd al-Rahman ibn Muhammad al-Ja‘fari al- (‘Abd al-Rahman ibn Muhammad al-Ja‘fari al-Tha‘alibi) (1386-1468). Theologian from Algiers. His principal work is a commentary on the Qur’an.
'Abd al-Rahman ibn Muhammad al-Ja'fari al-Tha'alibi see Tha‘alibi, ‘Abd al-Rahman ibn Muhammad al-Ja‘fari al-
Tha‘alibi, Abu Mansur ‘Abd al-Husayn al-Marghani al-
Tha‘alibi, Abu Mansur ‘Abd al-Husayn al-Marghani al- (Abu Mansur ‘Abd al-Husayn al-Marghani al-Tha‘alibi) (Abu Manşūr 'Abd ul-Malik ibn Mahommed ibn Isma'īl uth-Tha'ālibī) (961-1038). Compiler in the fields of poetry, lexicography and rhetoric. His most famous and, for posterity, most important work is an anthology of the poets of his own and the preceding generation, arranged under countries. Another part of his compilations deals with entertaining literature and proverbs. Finally there are his philological works, the most famous of them being a work on Arabic synonyms.
Tha'ālibī was born in Nishapur, and is said to have been at one time a furrier. Although he wrote prose and verse of his own, he was most famous for his anthologies and collections of epigrams. Like many other Arabian writers, he does not always distinguish between his own and other people's work. Of the twenty-nine works known to have been written by him, the most famous is his Kitāb Yatīmat ud-Dahr, on the poets of his own and earlier times, arranged according to the countries of the poets, and containing valuable extracts. Another of his works, the Kitāb Fiqh ul-Lugha, is lexicographical, the words being arranged in classes.
Abu Mansur 'Abd al-Husayn al-Marghani al-Tha'alibi see Tha‘alibi, Abu Mansur ‘Abd al-Husayn al-Marghani al-
Abu Manşūr 'Abd ul-Malik ibn Mahommed ibn Isma'īl uth-Tha'ālibī see Tha‘alibi, Abu Mansur ‘Abd al-Husayn al-Marghani al-
Tha‘alibi, Abu Mansur ‘Abd al-Husayn al-Marghani al- (Abu Mansur ‘Abd al-Husayn al-Marghani al-Tha‘alibi) (Abu Manşūr 'Abd ul-Malik ibn Mahommed ibn Isma'īl uth-Tha'ālibī) (961-1038). Compiler in the fields of poetry, lexicography and rhetoric. His most famous and, for posterity, most important work is an anthology of the poets of his own and the preceding generation, arranged under countries. Another part of his compilations deals with entertaining literature and proverbs. Finally there are his philological works, the most famous of them being a work on Arabic synonyms.
Tha'ālibī was born in Nishapur, and is said to have been at one time a furrier. Although he wrote prose and verse of his own, he was most famous for his anthologies and collections of epigrams. Like many other Arabian writers, he does not always distinguish between his own and other people's work. Of the twenty-nine works known to have been written by him, the most famous is his Kitāb Yatīmat ud-Dahr, on the poets of his own and earlier times, arranged according to the countries of the poets, and containing valuable extracts. Another of his works, the Kitāb Fiqh ul-Lugha, is lexicographical, the words being arranged in classes.
Abu Mansur 'Abd al-Husayn al-Marghani al-Tha'alibi see Tha‘alibi, Abu Mansur ‘Abd al-Husayn al-Marghani al-
Abu Manşūr 'Abd ul-Malik ibn Mahommed ibn Isma'īl uth-Tha'ālibī see Tha‘alibi, Abu Mansur ‘Abd al-Husayn al-Marghani al-
Tha‘alibi, Abu Mansur al-Husayn al-Marghani al-
Tha‘alibi, Abu Mansur al-Husayn al-Marghani al- (Abu Mansur al-Husayn al-Marghani al-Tha'alibi). Arab historian of the eleventh century. He wrote a history of mankind from Adam down to the period of the Ghaznavid Mahmud ibn Sebuktigin. In the introduction, he gives the sources used by Firdawsi for his Shah-name.
Abu Mansur al-Husayn Tha'alibi see Tha‘alibi, Abu Mansur al-Husayn al-Marghani al-
Tha‘alibi, Abu Mansur al-Husayn al-Marghani al- (Abu Mansur al-Husayn al-Marghani al-Tha'alibi). Arab historian of the eleventh century. He wrote a history of mankind from Adam down to the period of the Ghaznavid Mahmud ibn Sebuktigin. In the introduction, he gives the sources used by Firdawsi for his Shah-name.
Abu Mansur al-Husayn Tha'alibi see Tha‘alibi, Abu Mansur al-Husayn al-Marghani al-
Thabit
Thabit (‘Ala’ al-Din Thabit) (c.1650-1712). Ottoman poet from Bosnia. His Turkish vocabulary is very rich, especially for idioms.
'Ala' al-Din Thabit see Thabit
Thabit (‘Ala’ al-Din Thabit) (c.1650-1712). Ottoman poet from Bosnia. His Turkish vocabulary is very rich, especially for idioms.
'Ala' al-Din Thabit see Thabit
Thabit ibn Qurrah
Thabit ibn Qurrah (Thebit) (Al-Ṣābiʾ Thābit ibn Qurra al-Ḥarrānī) (836 – February 18, 901). Mathematician, physician and philosopher from Harran. The ‘Abbasid Caliph al-Mu‘tadid bi-‘llah appointed him as one of his astronomers at Baghdad. The greater part of his life was spent in translating and expounding Greek mathematicians, in composing his own mathematical works, in philosophical studies and in the practice of medicine. He wrote in Syriac on the doctrine and worship of the Sabaeans, his co-religionists of Harran.
Thabit ibn Qurrah is known for his work on mechanics, astronomy, pure mathematics and geometry. Thabit ibn Qurrah ibn Marwan al-Harrani was born in 836 at Harran (in what is today Turkey) and died in Baghdad in 901. He joined the scientific team of the great Muslim mathematician Muhammad ibn Musa ibn Shakir at Baghdad, which was established by the Abbasid Caliphs.
Thabit was a pioneer in extending the concept of traditional geometry to geometrical algebra and proposed theories that led to the development of non-Euclidean geometry, spherical trigonometry, integral calculus and real numbers. He used arithmetic terminology to study several aspects of conic sections (parabola and ellipse). His algorithm for computing the surface area and volume of solids is in fact what we came to know later as the integral calculus.
Thabit’s original work on mechanics and physics involves examining conditions of equilibrium of bodies, beams and levers. Some historians have recognized him as the Founder of Statics. He was among the early critics of Ptolemaic views on astronomy. He also criticized several theorems of Euclid’s elements and proposed important improvements. Thabit added the ninth sphere to Ptolemaic astronomy. Some early investigators criticized his work on Trepidation of Equinoxes and several centuries later Tycho Brahe (1546-1601) improved upon his work.
Thabit analyzed several problems on the movements of sun and moon and wrote treatises on sundials. Indeed, in tribute to Thabit’s work on the moon, Beer and Madler in their famous work Der Mond (1837) named a surface feature of the moon after Thabit (Thebit). It is a prominent circular plain thirty miles in diameter. The intrusion of a small cirular plain has disfigured its circular wall. A small crater has thrust itself in on the eastern side of this plain.
Thabit’s books on mathematics, astronomy and medicine have survived. He translated many Greek and Syrian works on science into Arabic while in the service of Khalifah al-Mu‘tadid. Among his translations into Arabic are the Ptolemy’s Almagest, Euclid’s Elements of Geometry, Apollonius’s book on conic sections, and some of Archimedes’ works. In the Middle Ages, Gerard of Cremona translated some of his books into Latin.
Thabit left his legacy with sons (Ibrahim and Sinan), grandsons (Thabit and Ibrahim) and a great grandson (Abu al-Faraj) who also contributed substantially to our knowledge of geometry, astronomy and medicine. His son Sinan conducted regular examination (certification) of medical practitioners beginning in 931 and awarded eight hundred certificates to medical doctors. Sinan also instituted traveling hospitals and inspected prisons to assure adequate health care.
Thābit ibn Qurra was born in Harran (known as Carrhae in antiquity) in Mesopotamia (in modern day Iraq). At the invitation of Muhammad bin Musa bin Shakir, one of the Banu Musa brothers, Thabit went to study in Baghdad at the House of Wisdom. He belonged to the Sabians of the Harran sect, a sect of Hermeticists. Sources credit him to be a Mandaean. In either case, both sects had a great interest in astronomy, astrology, and mathematics (especially in the case of the Mandaeans). This sect lived in the vicinity of the main center of the Caliphate until 1258, when the Mongols destroyed their last shrine. During Muslim rule, they were a protected minority, and around the time of al-Mutawakkil's reign their town became a center for philosophical, esoteric, and medical learning. They may have been joined by the descendants of pagan Greek scholars who, not tolerated in the Byzantine Empire, settled in lands that became part of the Abbasid caliphate. After 750, some Muslim rulers and scholars became interested in Greek culture and science, collecting and having translated many ancient Greek works in the fields of philosophy and mathematics. Although they later became Arabic speakers, in pre-Islamic times, it was common for Sabians to speak Greek.
Thabit and his pupils lived in the midst of the most intellectually vibrant, and probably the largest, city of the time, Baghdad. He occupied himself with mathematics, astronomy, astrology, magic, mechanics, medicine, and philosophy. His native language was Syriac, which was the eastern Aramaic dialect from Edessa, and he knew Greek well too. He translated from Greek Apollonius, Archimedes, Euclid and Ptolemy. Thabit had revised the translation of Euclid's Elements of Hunayn ibn Ishaq. He also rewrote Hunayn's translation of Ptolemy's Almagest and translated Ptolemy's Geography. Thabit's translation of a work by Archimedes which gave a construction of a regular heptagon was discovered in the 20th century, the original having been lost.
Later in his life, Thabit's patron was the Abbasid Caliph al-Mu'tadid (reigned 892–902). Thabit became the Caliph's personal friend and courtier.
Thabit died in Baghdad. After him the greatest Sabean name was Abu Abdallah Mohammad ibn Jabir Al-Battani. Thabit and his grandson Ibrahim ibn Sinan ibn Thabit studied the curves needed for making sundials. Thabit's son Sinan ibn Thabit was a distinguished physician who was responsible for supervising all the public hospitals of Baghdad. He was a member of the Sabian sect.
Only a few of Thabit's works are preserved in their original form.
The medieval astronomical theory of the trepidation of the equinoxes is often attributed to Thabit. But it had already been described by Theon of Alexandria in his comments of the Handy Tables of Ptolemy. According to Copernicus Thabit determined the length of the sidereal year as 365 days, 6 hours, 9 minutes and 12 seconds (an error of 2 seconds). Copernicus based his claim on the Latin text attributed to Thabit. Thabit published his observations of the Sun.
In mathematics, Thabit discovered an equation for determining the amicable numbers. He also wrote on the theory of numbers, and extended their use to describe the ratios between geometrical quantities, a step which the Greeks never took. Another important contribution Thabit made to geometry was his generalization of the Pythagorean theorem, which he extended from special right triangles to all triangles in general, along with a general proof.
In physics, Thabit rejected the Peripatetic and Aristotelian notions of a "natural place" for each element. He instead proposed a theory of motion in which both the upward and downward motions are caused by weight, and that the order of the universe is a result of two competing attractions (jadhb): one of these being "between the sublunar and celestial elements", and the other being "between all parts of each element separately".
Al-Ṣābiʾ Thābit ibn Qurra al-Ḥarrānī (836– February 18, 901) see Thabit ibn Qurrah
Thebit see Thabit ibn Qurrah
Thabit ibn Qurrah (Thebit) (Al-Ṣābiʾ Thābit ibn Qurra al-Ḥarrānī) (836 – February 18, 901). Mathematician, physician and philosopher from Harran. The ‘Abbasid Caliph al-Mu‘tadid bi-‘llah appointed him as one of his astronomers at Baghdad. The greater part of his life was spent in translating and expounding Greek mathematicians, in composing his own mathematical works, in philosophical studies and in the practice of medicine. He wrote in Syriac on the doctrine and worship of the Sabaeans, his co-religionists of Harran.
Thabit ibn Qurrah is known for his work on mechanics, astronomy, pure mathematics and geometry. Thabit ibn Qurrah ibn Marwan al-Harrani was born in 836 at Harran (in what is today Turkey) and died in Baghdad in 901. He joined the scientific team of the great Muslim mathematician Muhammad ibn Musa ibn Shakir at Baghdad, which was established by the Abbasid Caliphs.
Thabit was a pioneer in extending the concept of traditional geometry to geometrical algebra and proposed theories that led to the development of non-Euclidean geometry, spherical trigonometry, integral calculus and real numbers. He used arithmetic terminology to study several aspects of conic sections (parabola and ellipse). His algorithm for computing the surface area and volume of solids is in fact what we came to know later as the integral calculus.
Thabit’s original work on mechanics and physics involves examining conditions of equilibrium of bodies, beams and levers. Some historians have recognized him as the Founder of Statics. He was among the early critics of Ptolemaic views on astronomy. He also criticized several theorems of Euclid’s elements and proposed important improvements. Thabit added the ninth sphere to Ptolemaic astronomy. Some early investigators criticized his work on Trepidation of Equinoxes and several centuries later Tycho Brahe (1546-1601) improved upon his work.
Thabit analyzed several problems on the movements of sun and moon and wrote treatises on sundials. Indeed, in tribute to Thabit’s work on the moon, Beer and Madler in their famous work Der Mond (1837) named a surface feature of the moon after Thabit (Thebit). It is a prominent circular plain thirty miles in diameter. The intrusion of a small cirular plain has disfigured its circular wall. A small crater has thrust itself in on the eastern side of this plain.
Thabit’s books on mathematics, astronomy and medicine have survived. He translated many Greek and Syrian works on science into Arabic while in the service of Khalifah al-Mu‘tadid. Among his translations into Arabic are the Ptolemy’s Almagest, Euclid’s Elements of Geometry, Apollonius’s book on conic sections, and some of Archimedes’ works. In the Middle Ages, Gerard of Cremona translated some of his books into Latin.
Thabit left his legacy with sons (Ibrahim and Sinan), grandsons (Thabit and Ibrahim) and a great grandson (Abu al-Faraj) who also contributed substantially to our knowledge of geometry, astronomy and medicine. His son Sinan conducted regular examination (certification) of medical practitioners beginning in 931 and awarded eight hundred certificates to medical doctors. Sinan also instituted traveling hospitals and inspected prisons to assure adequate health care.
Thābit ibn Qurra was born in Harran (known as Carrhae in antiquity) in Mesopotamia (in modern day Iraq). At the invitation of Muhammad bin Musa bin Shakir, one of the Banu Musa brothers, Thabit went to study in Baghdad at the House of Wisdom. He belonged to the Sabians of the Harran sect, a sect of Hermeticists. Sources credit him to be a Mandaean. In either case, both sects had a great interest in astronomy, astrology, and mathematics (especially in the case of the Mandaeans). This sect lived in the vicinity of the main center of the Caliphate until 1258, when the Mongols destroyed their last shrine. During Muslim rule, they were a protected minority, and around the time of al-Mutawakkil's reign their town became a center for philosophical, esoteric, and medical learning. They may have been joined by the descendants of pagan Greek scholars who, not tolerated in the Byzantine Empire, settled in lands that became part of the Abbasid caliphate. After 750, some Muslim rulers and scholars became interested in Greek culture and science, collecting and having translated many ancient Greek works in the fields of philosophy and mathematics. Although they later became Arabic speakers, in pre-Islamic times, it was common for Sabians to speak Greek.
Thabit and his pupils lived in the midst of the most intellectually vibrant, and probably the largest, city of the time, Baghdad. He occupied himself with mathematics, astronomy, astrology, magic, mechanics, medicine, and philosophy. His native language was Syriac, which was the eastern Aramaic dialect from Edessa, and he knew Greek well too. He translated from Greek Apollonius, Archimedes, Euclid and Ptolemy. Thabit had revised the translation of Euclid's Elements of Hunayn ibn Ishaq. He also rewrote Hunayn's translation of Ptolemy's Almagest and translated Ptolemy's Geography. Thabit's translation of a work by Archimedes which gave a construction of a regular heptagon was discovered in the 20th century, the original having been lost.
Later in his life, Thabit's patron was the Abbasid Caliph al-Mu'tadid (reigned 892–902). Thabit became the Caliph's personal friend and courtier.
Thabit died in Baghdad. After him the greatest Sabean name was Abu Abdallah Mohammad ibn Jabir Al-Battani. Thabit and his grandson Ibrahim ibn Sinan ibn Thabit studied the curves needed for making sundials. Thabit's son Sinan ibn Thabit was a distinguished physician who was responsible for supervising all the public hospitals of Baghdad. He was a member of the Sabian sect.
Only a few of Thabit's works are preserved in their original form.
The medieval astronomical theory of the trepidation of the equinoxes is often attributed to Thabit. But it had already been described by Theon of Alexandria in his comments of the Handy Tables of Ptolemy. According to Copernicus Thabit determined the length of the sidereal year as 365 days, 6 hours, 9 minutes and 12 seconds (an error of 2 seconds). Copernicus based his claim on the Latin text attributed to Thabit. Thabit published his observations of the Sun.
In mathematics, Thabit discovered an equation for determining the amicable numbers. He also wrote on the theory of numbers, and extended their use to describe the ratios between geometrical quantities, a step which the Greeks never took. Another important contribution Thabit made to geometry was his generalization of the Pythagorean theorem, which he extended from special right triangles to all triangles in general, along with a general proof.
In physics, Thabit rejected the Peripatetic and Aristotelian notions of a "natural place" for each element. He instead proposed a theory of motion in which both the upward and downward motions are caused by weight, and that the order of the universe is a result of two competing attractions (jadhb): one of these being "between the sublunar and celestial elements", and the other being "between all parts of each element separately".
Al-Ṣābiʾ Thābit ibn Qurra al-Ḥarrānī (836– February 18, 901) see Thabit ibn Qurrah
Thebit see Thabit ibn Qurrah
Thags
Thags (Thuggees) (Thugs). Practitioners of the thagi. Thagi is an alternate word for the term thugee and referes to the practice of killing travelers by groups known as Thags or Thugs (literally, “deceivers”). Thagi was probably an ancient institution in India and was allegedly based on the worship of the Hindu gosddess Kali. Thugs followed strict rituals and were distinct from the Pindaris or dacoits, who were essentially bandits. They used a rumal, a white or yellow handkerchief weighted on one end with a silver rupee, to strangle the victim and employed a pickaxe, said to symbolize Kali’s tooth, to facilitate burial.
Virtually unknown except by villagers and local magnates who gave them protection, the Thugs were first seriously studied by William Sleeman (1788-1856) in the 1820s and 1830s. Sleeman found that Thug groups included both Hindus and Muslims, and were governed by their own moral code and complex internal organization. Despite their remarkable qualities of solidarity and leadership, by the late 1830s Sleeman, with government help, had virtually ended thagi.
Thags (Thugs) were members of a well-organized confederacy of professional assassins who traveled in gangs throughout India for several hundred years. (The earliest authenticated mention of the thugs is found in Ẓiyāʾ-ud-Dīn Baranī, History of Fīrūz Shāh, dated about 1356.) The thugs would insinuate themselves into the confidence of wayfarers and, when a favorable opportunity presented itself, strangle them by throwing a handkerchief or noose around their necks. They then plundered and buried them. All this was done according to certain ancient and rigidly prescribed forms and after the performance of special religious rites, in which the consecration of the pickax and the sacrifice of sugar formed a prominent part. Although the thugs traced their origin to seven Muslim tribes, Hindus appear to have been associated with them at an early period. At any rate, their religious creed and practices as worshipers of Kālī, the Hindu goddess of destruction, showed no influence of Islām. The fraternity possessed a jargon of its own (Ramasi) and signs by which its members recognized each other.
Though sporadic efforts were made toward the extinction of the gangs, it was not until Lord William Bentinck (British governor-general of India, 1833–35) took vigorous steps that the system was seriously attacked. His chief agent, Captain William Sleeman, with the cooperation of the authorities in a number of princely states, succeeded so well in eliminating the evil that from 1831 to 1837 no fewer than 3,266 thugs were captured, of whom 412 were hanged, 483 gave evidence for the state, and the remainder were transported or imprisoned for life. The fraternity presumably thereafter became extinct.
The two most popular depictions of the cult in film are the 1939 film, Gunga Din, and the 1984 film, Indiana Jones and the Temple of Doom. The Indiana Jones movie is notable for Amrish Puri's villain, who is shown chanting lines such as "maaro maaro sooar ko, chamdi nocho pee lo khoon" - literally "Kill, Kill the pig, flay his skin, drink his blood". Temple of Doom was temporarily banned in India for an allegedly racist portrayal of Indians. Both films have the heroes fighting secret revivals of the cult to prevent them from resuming their reigns of terror, although Temple of Doom included features that were never part of the Thuggee rituals, such as cardiectomy.
Thuggees see Thags
Thugs see Thags
Thags (Thuggees) (Thugs). Practitioners of the thagi. Thagi is an alternate word for the term thugee and referes to the practice of killing travelers by groups known as Thags or Thugs (literally, “deceivers”). Thagi was probably an ancient institution in India and was allegedly based on the worship of the Hindu gosddess Kali. Thugs followed strict rituals and were distinct from the Pindaris or dacoits, who were essentially bandits. They used a rumal, a white or yellow handkerchief weighted on one end with a silver rupee, to strangle the victim and employed a pickaxe, said to symbolize Kali’s tooth, to facilitate burial.
Virtually unknown except by villagers and local magnates who gave them protection, the Thugs were first seriously studied by William Sleeman (1788-1856) in the 1820s and 1830s. Sleeman found that Thug groups included both Hindus and Muslims, and were governed by their own moral code and complex internal organization. Despite their remarkable qualities of solidarity and leadership, by the late 1830s Sleeman, with government help, had virtually ended thagi.
Thags (Thugs) were members of a well-organized confederacy of professional assassins who traveled in gangs throughout India for several hundred years. (The earliest authenticated mention of the thugs is found in Ẓiyāʾ-ud-Dīn Baranī, History of Fīrūz Shāh, dated about 1356.) The thugs would insinuate themselves into the confidence of wayfarers and, when a favorable opportunity presented itself, strangle them by throwing a handkerchief or noose around their necks. They then plundered and buried them. All this was done according to certain ancient and rigidly prescribed forms and after the performance of special religious rites, in which the consecration of the pickax and the sacrifice of sugar formed a prominent part. Although the thugs traced their origin to seven Muslim tribes, Hindus appear to have been associated with them at an early period. At any rate, their religious creed and practices as worshipers of Kālī, the Hindu goddess of destruction, showed no influence of Islām. The fraternity possessed a jargon of its own (Ramasi) and signs by which its members recognized each other.
Though sporadic efforts were made toward the extinction of the gangs, it was not until Lord William Bentinck (British governor-general of India, 1833–35) took vigorous steps that the system was seriously attacked. His chief agent, Captain William Sleeman, with the cooperation of the authorities in a number of princely states, succeeded so well in eliminating the evil that from 1831 to 1837 no fewer than 3,266 thugs were captured, of whom 412 were hanged, 483 gave evidence for the state, and the remainder were transported or imprisoned for life. The fraternity presumably thereafter became extinct.
The two most popular depictions of the cult in film are the 1939 film, Gunga Din, and the 1984 film, Indiana Jones and the Temple of Doom. The Indiana Jones movie is notable for Amrish Puri's villain, who is shown chanting lines such as "maaro maaro sooar ko, chamdi nocho pee lo khoon" - literally "Kill, Kill the pig, flay his skin, drink his blood". Temple of Doom was temporarily banned in India for an allegedly racist portrayal of Indians. Both films have the heroes fighting secret revivals of the cult to prevent them from resuming their reigns of terror, although Temple of Doom included features that were never part of the Thuggee rituals, such as cardiectomy.
Thuggees see Thags
Thugs see Thags
Thais
Thais. Throughout the major regions of Buddhist Thailand, the silhouettes of the minaret against the skyline attest to the existence there of over two million Muslims. They constitute the largest religious minority, about four percent of the population.
Nearly all Muslims of Thailand are either indigenous Malays or descendants of immigrants of refugees of other ethnic groups. Some have been settled so long among the Theravada Buddhists of the northern and central provinces that they have assimilated into the general culture of Thai society. These Muslims are considered, and consider themselves, as “Thai.”
During the seventeenth century, small migrant populations of Iranian, Cham and Indian Muslims came to the ancient capital of Ayudhya in central Thailand. Later in the nineteenth century Indian, Indonesian, Cham and Chinese (Hui) Muslims settled in central and northern Thailand. But the largest segment of Thai Muslims settled in these Buddhist areas were Malays focibly relocated from the deep southernmost provinces of Thailand. Today, they speak Thai as their native language and have become socialized into the dominant culture of their Thai Buddhist neighbors.
With the exception of the descendants of Iranians and a few Indian Muslims who are Shi’a, Thai Muslims are Sunni Muslims.
Thais. Throughout the major regions of Buddhist Thailand, the silhouettes of the minaret against the skyline attest to the existence there of over two million Muslims. They constitute the largest religious minority, about four percent of the population.
Nearly all Muslims of Thailand are either indigenous Malays or descendants of immigrants of refugees of other ethnic groups. Some have been settled so long among the Theravada Buddhists of the northern and central provinces that they have assimilated into the general culture of Thai society. These Muslims are considered, and consider themselves, as “Thai.”
During the seventeenth century, small migrant populations of Iranian, Cham and Indian Muslims came to the ancient capital of Ayudhya in central Thailand. Later in the nineteenth century Indian, Indonesian, Cham and Chinese (Hui) Muslims settled in central and northern Thailand. But the largest segment of Thai Muslims settled in these Buddhist areas were Malays focibly relocated from the deep southernmost provinces of Thailand. Today, they speak Thai as their native language and have become socialized into the dominant culture of their Thai Buddhist neighbors.
With the exception of the descendants of Iranians and a few Indian Muslims who are Shi’a, Thai Muslims are Sunni Muslims.
Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al-
Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al- (Ahmad ibn Muhammad al-Nisaburi al-Tha‘labi) (Ahmad ibn Muhammad al-Tha'labi) (Abu Ishaq Ahmad Ibn Muhammed Ibn Ibrahim Al-Thalabi) (d.1035/1036). Eleventh century theologian and Qur’an exegist. His commentary on the Qur’an was once widely used. His History of the Prophets is quite popular.
The works of Ahmad ibn Muhammad al-Tha'labi include:
* Tafsir al-Thalabi
* Lives of the Prophets (Arabic: "Arais Al-Majalis Fi Qisas Al-Anbiya")
Ahmad ibn Muhammad al-Nisaburi al-Tha'labi see Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al-
Ahmad ibn Muhammad al-Tha'labi see Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al-
Abu Ishaq Ahmad Ibn Muhammed Ibn Ibrahim Al-Thalabi see Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al-
Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al- (Ahmad ibn Muhammad al-Nisaburi al-Tha‘labi) (Ahmad ibn Muhammad al-Tha'labi) (Abu Ishaq Ahmad Ibn Muhammed Ibn Ibrahim Al-Thalabi) (d.1035/1036). Eleventh century theologian and Qur’an exegist. His commentary on the Qur’an was once widely used. His History of the Prophets is quite popular.
The works of Ahmad ibn Muhammad al-Tha'labi include:
* Tafsir al-Thalabi
* Lives of the Prophets (Arabic: "Arais Al-Majalis Fi Qisas Al-Anbiya")
Ahmad ibn Muhammad al-Nisaburi al-Tha'labi see Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al-
Ahmad ibn Muhammad al-Tha'labi see Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al-
Abu Ishaq Ahmad Ibn Muhammed Ibn Ibrahim Al-Thalabi see Tha‘labi, Ahmad ibn Muhammad al-Nisaburi al-
Thamud, Banu
Thamud, Banu (Banu Thamud) (Thamud). Old Arab people who had disappeared some time before the coming of the Prophet. Their fate is mentioned in the Qur’an as a warning.
The Thamūd were a people of ancient Arabia who were known from the 1st millennium B.C.T. to near the time of Muhammad. Although they are thought to have originated in southern Arabia, Arabic tradition has them moving north to settle on the slopes of Mount Athlab near Mada'in Saleh. According to the Qur'an, the Thamud were punished and destroyed by an earth tremor (rajfa).
Numerous Thamudic rock writings and pictures have been found on Mount Athlab and throughout central Arabia.
Banu Thamud see Thamud, Banu
Thamud see Thamud, Banu
Thamud, Banu (Banu Thamud) (Thamud). Old Arab people who had disappeared some time before the coming of the Prophet. Their fate is mentioned in the Qur’an as a warning.
The Thamūd were a people of ancient Arabia who were known from the 1st millennium B.C.T. to near the time of Muhammad. Although they are thought to have originated in southern Arabia, Arabic tradition has them moving north to settle on the slopes of Mount Athlab near Mada'in Saleh. According to the Qur'an, the Thamud were punished and destroyed by an earth tremor (rajfa).
Numerous Thamudic rock writings and pictures have been found on Mount Athlab and throughout central Arabia.
Banu Thamud see Thamud, Banu
Thamud see Thamud, Banu
Thani, Hamad ibn Khalifa al-
Hamad ibn Khalifa al-Thani (Hamadi ibn Khalifa th-Thani) (Hamadi ibn Khalifa th-Thani) (Hamad bin Khalifa Al Thani) (b. January 1, 1952, Doha, Qatar). Became emir of Qatar in 1995. He was born in Doha, the son of Khalifa ibn Hamad al-Thani.
Ḥamad ibn Khalīfa al-Thānī took power from his father, Sheikh Khalifa ibn Hamad al-Thani, who had become Qatar’s leader just months after the country won independence from Great Britain in 1972. In 2013, Ḥamad abdicated in favor of his son Sheikh Tamim.
Ḥamad was born into a family that at the time had ruled the country for a century. He was educated in Qatar and in England at the Royal Military Academy at Sandhurst and became a lieutenant colonel in Qatar’s military after graduating in 1971. He was promoted in 1975 to major general and commander in chief of the armed forces, and in 1977 he became minister of defense as well as heir apparent to the throne. Following the Persian Gulf War (1990–91), Ḥamad was, for most purposes, leading the country, and in 1995 he staged a coup and ousted his father while the latter was traveling outside Qatar. Ḥamad himself survived a number of subsequent coup attempts and succeeded in returning to the government a portion of the estimated $3 billion–$7 billion in gas and oil profits his father had held in personal bank accounts.
By 2000, Ḥamad had instituted a number of policies that transformed the country. He moved to allow Qataris to participate more actively in the government and to promote greater equality for women. After becoming ruler he announced plans to establish an elected parliament, appointed a committee to draft a permanent constitution, largely abolished censorship of the press, and in 1999 held the country’s first open general elections for a municipal council. For the first time, women not only were allowed to vote but, even more revolutionary, were also allowed to run for office.
In June 2013, Ḥamad announced his abdication in favour of his 33-year-old son Tamim, the crown prince, citing the need to make way for a new generation of Qatari leaders. The transfer of power was seen as unusual for the Gulf Arab region, where rulers typically occupied their positions for life.
In 1971, Hamadi graduated from Royal Military Academy, Sandhurst, Great Britain. He then joined the Qatari military forces with the rank of major.
In 1975, Hamadi was appointed major-general and commander-in-chief of the armed forces.
In May of 1977, he was appointed crown prince, whereupon he became the minister of defense.
In 1991, under the control of Hamadi, Qatari forces participated in the United Nations led attack on Iraq. Hamadi obtained much control over the politics of Qatar, after that his father, Khalifa, left the daily governing to his sons.
In 1994, Hamadi reconciled with Iraq.
In June of 1995, while his father was staying in Geneva, Switzerland, Hamadi deposed his father in a bloodless coup.
Having a military background, much of Hamad’s attention in his politics has been military and security oriented. Under Hamadi, an old dispute over where the exact borders between Saudi Arabia and Qatar should run has been revived. Before becoming emir, he was active in modernizing both the military as well as the country’s infrastructure.
Hamad bin Khalifa Al Thani rose to the position of Emir of the state of Qatar on June 26, 1995, after deposing his father, who was on vacation in Switzerland at the time.
Hamad had been acclaimed Crown Prince in 1977 and at the same time was appointed Minister of Defense. In the early 1980s, he led the Supreme Planning Council, which set Qatar's basic economic and social policies. After 1992, Sheikh Hamad has selected to Qatar's cabinet and was responsible for administering the country's day-to-day affairs. He also led the development of Qatar's oil and natural gas resources.
Hamad began his education in Qatar and later attended Sandhurst Military Academy in England. Upon his graduation in 1971, he was commissioned as a Lieutenant Colonel in the Qatari armed forces and commanded the 1st Mobile Battalion, which has since been designated the "Hamad Mobile Battalion" in his honor.
Hamad was later promoted to the rank of Major General and appointed Commander in Chief of the Qatari Armed Forces. He oversaw an extensive program to modernize Qatar's military, increasing manpower, creating new units, updating weaponry, and improving training. The effects of this program were evident during the Gulf War when Qatari forces helped liberate Kuwait.
During the first decade of the twenty-first century of the Christian calendar, Hamad represented Qatar on official state visits and at numerous Persian Gulf and international forums. His role as a leader and diplomat earned him worldwide honors: the Order of Oman from the Sultanate of Oman, the Order of the Nile from Egypt, the Order of King Abdul Aziz from Saudi Arabia, the Indonesian Order of Ibn 'Azeem, Nishan-e-Pakistan from Pakistan, the Order of Francisco de Miranda from Venezuela, the Order of St. Michael and St. George from Britain, the Order of Grand Officier of the Légion d'honneur from France, the Mohammedi Medal from Morocco and the Lebanese Ordre du Mérite. A keen sportsman and an accomplished diver, Hamad played an active role in promoting and developing athletics in Qatar. His activism enhanced the country's involvement and performance in a number of international competitions, including: winning an Olympic medal in track and field; hosting a wide variety of international sporting events such as the 15th Asian Games, Asian and World Youth soccer championships; and initiating the Qatar Open Tennis Championship which has grown to become one of two premier tennis competitions in the Middle East.
Hamad proved to be one of the most progressive Persian Gulf leaders in the realm of international relations. Despite the prevalence of anti-Israel sentiment within the Arab world, he met with Israeli minister Tzipi Livni in New York. This marked the first real attempt by any leader in the Persian Gulf to pursue dialogue with Israel.
Hamadi ibn Khalifa th-Thani see Thani, Hamadi ibn Khalifa th-
Hamad bin Khalifa Al Thani see Thani, Hamadi ibn Khalifa th-
Hamad ibn Khalifa al-Thani (Hamadi ibn Khalifa th-Thani) (Hamadi ibn Khalifa th-Thani) (Hamad bin Khalifa Al Thani) (b. January 1, 1952, Doha, Qatar). Became emir of Qatar in 1995. He was born in Doha, the son of Khalifa ibn Hamad al-Thani.
Ḥamad ibn Khalīfa al-Thānī took power from his father, Sheikh Khalifa ibn Hamad al-Thani, who had become Qatar’s leader just months after the country won independence from Great Britain in 1972. In 2013, Ḥamad abdicated in favor of his son Sheikh Tamim.
Ḥamad was born into a family that at the time had ruled the country for a century. He was educated in Qatar and in England at the Royal Military Academy at Sandhurst and became a lieutenant colonel in Qatar’s military after graduating in 1971. He was promoted in 1975 to major general and commander in chief of the armed forces, and in 1977 he became minister of defense as well as heir apparent to the throne. Following the Persian Gulf War (1990–91), Ḥamad was, for most purposes, leading the country, and in 1995 he staged a coup and ousted his father while the latter was traveling outside Qatar. Ḥamad himself survived a number of subsequent coup attempts and succeeded in returning to the government a portion of the estimated $3 billion–$7 billion in gas and oil profits his father had held in personal bank accounts.
By 2000, Ḥamad had instituted a number of policies that transformed the country. He moved to allow Qataris to participate more actively in the government and to promote greater equality for women. After becoming ruler he announced plans to establish an elected parliament, appointed a committee to draft a permanent constitution, largely abolished censorship of the press, and in 1999 held the country’s first open general elections for a municipal council. For the first time, women not only were allowed to vote but, even more revolutionary, were also allowed to run for office.
In June 2013, Ḥamad announced his abdication in favour of his 33-year-old son Tamim, the crown prince, citing the need to make way for a new generation of Qatari leaders. The transfer of power was seen as unusual for the Gulf Arab region, where rulers typically occupied their positions for life.
***
In 1971, Hamadi graduated from Royal Military Academy, Sandhurst, Great Britain. He then joined the Qatari military forces with the rank of major.
In 1975, Hamadi was appointed major-general and commander-in-chief of the armed forces.
In May of 1977, he was appointed crown prince, whereupon he became the minister of defense.
In 1991, under the control of Hamadi, Qatari forces participated in the United Nations led attack on Iraq. Hamadi obtained much control over the politics of Qatar, after that his father, Khalifa, left the daily governing to his sons.
In 1994, Hamadi reconciled with Iraq.
In June of 1995, while his father was staying in Geneva, Switzerland, Hamadi deposed his father in a bloodless coup.
***
Having a military background, much of Hamad’s attention in his politics has been military and security oriented. Under Hamadi, an old dispute over where the exact borders between Saudi Arabia and Qatar should run has been revived. Before becoming emir, he was active in modernizing both the military as well as the country’s infrastructure.
Hamad bin Khalifa Al Thani rose to the position of Emir of the state of Qatar on June 26, 1995, after deposing his father, who was on vacation in Switzerland at the time.
Hamad had been acclaimed Crown Prince in 1977 and at the same time was appointed Minister of Defense. In the early 1980s, he led the Supreme Planning Council, which set Qatar's basic economic and social policies. After 1992, Sheikh Hamad has selected to Qatar's cabinet and was responsible for administering the country's day-to-day affairs. He also led the development of Qatar's oil and natural gas resources.
Hamad began his education in Qatar and later attended Sandhurst Military Academy in England. Upon his graduation in 1971, he was commissioned as a Lieutenant Colonel in the Qatari armed forces and commanded the 1st Mobile Battalion, which has since been designated the "Hamad Mobile Battalion" in his honor.
Hamad was later promoted to the rank of Major General and appointed Commander in Chief of the Qatari Armed Forces. He oversaw an extensive program to modernize Qatar's military, increasing manpower, creating new units, updating weaponry, and improving training. The effects of this program were evident during the Gulf War when Qatari forces helped liberate Kuwait.
During the first decade of the twenty-first century of the Christian calendar, Hamad represented Qatar on official state visits and at numerous Persian Gulf and international forums. His role as a leader and diplomat earned him worldwide honors: the Order of Oman from the Sultanate of Oman, the Order of the Nile from Egypt, the Order of King Abdul Aziz from Saudi Arabia, the Indonesian Order of Ibn 'Azeem, Nishan-e-Pakistan from Pakistan, the Order of Francisco de Miranda from Venezuela, the Order of St. Michael and St. George from Britain, the Order of Grand Officier of the Légion d'honneur from France, the Mohammedi Medal from Morocco and the Lebanese Ordre du Mérite. A keen sportsman and an accomplished diver, Hamad played an active role in promoting and developing athletics in Qatar. His activism enhanced the country's involvement and performance in a number of international competitions, including: winning an Olympic medal in track and field; hosting a wide variety of international sporting events such as the 15th Asian Games, Asian and World Youth soccer championships; and initiating the Qatar Open Tennis Championship which has grown to become one of two premier tennis competitions in the Middle East.
Hamad proved to be one of the most progressive Persian Gulf leaders in the realm of international relations. Despite the prevalence of anti-Israel sentiment within the Arab world, he met with Israeli minister Tzipi Livni in New York. This marked the first real attempt by any leader in the Persian Gulf to pursue dialogue with Israel.
Hamadi ibn Khalifa th-Thani see Thani, Hamadi ibn Khalifa th-
Hamad bin Khalifa Al Thani see Thani, Hamadi ibn Khalifa th-
Thani, Khalifa ibn Hamad al-
Khalifa ibn Hamad al-Thani (Khalifa Hamadi th-Thani) (Khalifa Hamadi th-Thani) (Khalifa bin Hamad bin Abdullah bin Jassim bin Muhammed Al Thani) (Khalifa bin Hamad Al Thani) (b. September 17, 1932, Rayyan, Qatar - d. October 23, 2016, Doha, Qatar). Emir of Qatar (r.1972-1995).
Khalīfa ibn Hạmad al-Thāni, (b. September 17, 1932, Al-Rayyān, Qatar — d. October 23, 2016, Doha, Qatar) was the amīr of Qatar from 1972 to 95. He came to power five months after Qatar became a sovereign independent state (September 1971).
In the 1950s and 1960s, Sheikh Khalīfa held numerous governmental posts, including chief of security forces, director of education, and minister of finance and petroleum affairs. He became amīr in February 1972 by deposing his cousin Sheikh Aḥmad, whose profligate spending habits had aroused popular opposition. Khalīfa’s family, including his sons and brothers, virtually controlled the government, holding 10 of 15 ministries in 1975.
As amīr, Khalīfa tried to direct and control the process of modernization stimulated by the boom in oil production. His economic policy was to diversify the economy by vastly expanding the agricultural sector and by building fertilizer plants and other new industries. Although political parties and labor unions were banned in 1976, Khalīfa ruled by decree within the framework of a written constitution and Islāmic law (sharia).
Following the Persian Gulf War (1990–91), in which Qatari troops participated, Khalīfa left daily governing to his sons, one of whom, Sheikh Hạmad ibn Khalīfa al-Thāni, installed himself as amīr by staging a peaceful coup in June 1995, while Khalīfa was traveling abroad.
Khalifa lived in France until he returned to Qatar in 2004 and led a low profile life. He died on October 23, 2016, a week after entering the hospital.
Khalifa was born in Doha, Qatar. His father, Shaykh Hamad died before his birth.
In the 1960s Khalifa was appointed minister of finance and petroleum affairs.
In February 1972, Khalifa became emir by deposing Shaykh Ahmad in a palace coup. The coup was instigated by both Ahmad’s economical politics that had involved high personal spending with public protests as a result, as well as a fear that Ahmad would appoint his son as heir to the throne.
In 1976, political parties and labor unions were banned.
In 1980, Khalifa backed Iraq in the war against Iran.
In 1991, Khalifa left the daily governance of Qatar to his sons.
In June of 1995, while staying in Geneva, Switzerland, Khalifa was deposed by his son, Shaykh Hamad in a bloodless coup.
Khalifa’s rule was marked by some reforms of the Qatari government, where he abolished the rule of giving twenty-five percent of state revenues to the ruler. He also installed an advisory council of twenty members, which could advise the government of Qatar on questions where the council was asked. However, at the same time, he also appointed ten of his closest relatives into the total of fifteen positions as ministers, thereby strengthening his political position. During most of his reign, he ruled by decree within the framework of a written constitution as well as the shari‘a.
His politics involved the modernization of the country, and the expansion of agriculture and establishment of new industries.
Khalifa bin Hamad Al Thani was the eighth Emir of Qatar from 1972 until he was deposed by his son Hamad bin Khalifa in 1995.
Khalifa was the son of Hamad bin Abdullah Al Thani, grandson of Abdullah bin Jassim Al Thani.
On February 22, 1972, Sheikh Khalifa Bin Hamad Bin Abdullah Al-Thani became the Emir of Qatar. Upon becoming the Emir of the State of Qatar, Sheikh Khalifa started the process of the reorganization of the government. The first task of Sheikh Khalifa was to appoint a Foreign Minister and an adviser to advise the Emir in the day-to-day affairs of the country.
On April 19, 1972, he amended the Constitution and enlarged the Cabinet by appointing more ministers. Diplomatic relations were also established with a number of the foreign countries at ambassadorial level.
On July 18, 1989, the Council of Ministers was reshuffled for the first time, replacing most of the previous ministers and consisting of 15 ministers. The Cabinet was again reshuffled under the Premiership of Sheikh Khalifa on September 1, 1992, enlarging it to 17 members.
The state revenue from the oil sector increased as the result of the rising of the number of production sharing agreements with foreign oil companies. Two production-sharing agreements were signed with the Standard Oil Company of Ohio in January 1985 and Amoco in February 1986. In January 1989, another production sharing agreement was signed between Qatar and the France State owned oil company Elf Aquitaine.
In the middle of 1991, production of gas in the Qatar North Field, the world’s largest single field of non-associated gas commenced, which has proven gas of reserves of around 250 trillion cubic feet and probable reserves of 500 trillion cubic feet. While the search for finding more oil deposits in Qatar continued, Qatar built an industrial base in order to reduce dependence on the oil sector.
While Khalifa bin Hamad Al Thani was staying in Geneva, Switzerland, in 1995 his son Hamad bin Khalifa deposed him in a bloodless coup d'état. He lived in exile in France from the day he was deposed and he returned to Qatar in 2004.
Khalifa was more conservative than his son, but in general he is thought to be the one who began the country's process of modernization.
Khalifa had five sons and ten daughters from four wives. They are as follows:
* First Lady Sheikha Amna Bint Hassan Bin Abdulla Al-Thani
o Abdelaziz Bin Khalifa, Petroleum and Finance Minister 1972-1991
o Princess Nora Bint Khalifa
* Second Lady from Al-Atiyyah family
o Hamad bin Khalifa, Emir of Qatar since 1995
o Princess Hissa Bint Khalifa
o Princess Amina Bint Khalifa
o Princess Jafla Bint Khalifa
o Princess Amal Bint Khalifa
* Third Lady Sheikha Rudha bint Jassim Bin Jabr Al-Thani
o Abdullah bin Khalifah Al Thani
o Muhammed Bin Khalifa
o Princess Aisha Bint Khalifa
o Princess Mouza Bint Khalifa
o Princess Maryam Bint Khalifa
* Fourth Lady Mouza Bint Ali Bin Saud Al-Thani
o Jassim Bin Khalifa
o Princess Al-Anud Bint Khalifa
o Princess Nuf Bint Khalifa
Khalifa Hamadi th-Thani see Thani, Khalifa Hamadi th-
Khalifa bin Hamad bin Abdullah bin Jassim bin Muhammed Al Thani see Thani, Khalifa Hamadi th-
Khalifa bin Hamad Al Thani see Thani, Khalifa Hamadi th-
Khalifa ibn Hamad al-Thani (Khalifa Hamadi th-Thani) (Khalifa Hamadi th-Thani) (Khalifa bin Hamad bin Abdullah bin Jassim bin Muhammed Al Thani) (Khalifa bin Hamad Al Thani) (b. September 17, 1932, Rayyan, Qatar - d. October 23, 2016, Doha, Qatar). Emir of Qatar (r.1972-1995).
Khalīfa ibn Hạmad al-Thāni, (b. September 17, 1932, Al-Rayyān, Qatar — d. October 23, 2016, Doha, Qatar) was the amīr of Qatar from 1972 to 95. He came to power five months after Qatar became a sovereign independent state (September 1971).
In the 1950s and 1960s, Sheikh Khalīfa held numerous governmental posts, including chief of security forces, director of education, and minister of finance and petroleum affairs. He became amīr in February 1972 by deposing his cousin Sheikh Aḥmad, whose profligate spending habits had aroused popular opposition. Khalīfa’s family, including his sons and brothers, virtually controlled the government, holding 10 of 15 ministries in 1975.
As amīr, Khalīfa tried to direct and control the process of modernization stimulated by the boom in oil production. His economic policy was to diversify the economy by vastly expanding the agricultural sector and by building fertilizer plants and other new industries. Although political parties and labor unions were banned in 1976, Khalīfa ruled by decree within the framework of a written constitution and Islāmic law (sharia).
Following the Persian Gulf War (1990–91), in which Qatari troops participated, Khalīfa left daily governing to his sons, one of whom, Sheikh Hạmad ibn Khalīfa al-Thāni, installed himself as amīr by staging a peaceful coup in June 1995, while Khalīfa was traveling abroad.
Khalifa lived in France until he returned to Qatar in 2004 and led a low profile life. He died on October 23, 2016, a week after entering the hospital.
***
Khalifa was born in Doha, Qatar. His father, Shaykh Hamad died before his birth.
In the 1960s Khalifa was appointed minister of finance and petroleum affairs.
In February 1972, Khalifa became emir by deposing Shaykh Ahmad in a palace coup. The coup was instigated by both Ahmad’s economical politics that had involved high personal spending with public protests as a result, as well as a fear that Ahmad would appoint his son as heir to the throne.
In 1976, political parties and labor unions were banned.
In 1980, Khalifa backed Iraq in the war against Iran.
In 1991, Khalifa left the daily governance of Qatar to his sons.
In June of 1995, while staying in Geneva, Switzerland, Khalifa was deposed by his son, Shaykh Hamad in a bloodless coup.
Khalifa’s rule was marked by some reforms of the Qatari government, where he abolished the rule of giving twenty-five percent of state revenues to the ruler. He also installed an advisory council of twenty members, which could advise the government of Qatar on questions where the council was asked. However, at the same time, he also appointed ten of his closest relatives into the total of fifteen positions as ministers, thereby strengthening his political position. During most of his reign, he ruled by decree within the framework of a written constitution as well as the shari‘a.
His politics involved the modernization of the country, and the expansion of agriculture and establishment of new industries.
Khalifa bin Hamad Al Thani was the eighth Emir of Qatar from 1972 until he was deposed by his son Hamad bin Khalifa in 1995.
***
Khalifa was the son of Hamad bin Abdullah Al Thani, grandson of Abdullah bin Jassim Al Thani.
On February 22, 1972, Sheikh Khalifa Bin Hamad Bin Abdullah Al-Thani became the Emir of Qatar. Upon becoming the Emir of the State of Qatar, Sheikh Khalifa started the process of the reorganization of the government. The first task of Sheikh Khalifa was to appoint a Foreign Minister and an adviser to advise the Emir in the day-to-day affairs of the country.
On April 19, 1972, he amended the Constitution and enlarged the Cabinet by appointing more ministers. Diplomatic relations were also established with a number of the foreign countries at ambassadorial level.
On July 18, 1989, the Council of Ministers was reshuffled for the first time, replacing most of the previous ministers and consisting of 15 ministers. The Cabinet was again reshuffled under the Premiership of Sheikh Khalifa on September 1, 1992, enlarging it to 17 members.
The state revenue from the oil sector increased as the result of the rising of the number of production sharing agreements with foreign oil companies. Two production-sharing agreements were signed with the Standard Oil Company of Ohio in January 1985 and Amoco in February 1986. In January 1989, another production sharing agreement was signed between Qatar and the France State owned oil company Elf Aquitaine.
In the middle of 1991, production of gas in the Qatar North Field, the world’s largest single field of non-associated gas commenced, which has proven gas of reserves of around 250 trillion cubic feet and probable reserves of 500 trillion cubic feet. While the search for finding more oil deposits in Qatar continued, Qatar built an industrial base in order to reduce dependence on the oil sector.
While Khalifa bin Hamad Al Thani was staying in Geneva, Switzerland, in 1995 his son Hamad bin Khalifa deposed him in a bloodless coup d'état. He lived in exile in France from the day he was deposed and he returned to Qatar in 2004.
Khalifa was more conservative than his son, but in general he is thought to be the one who began the country's process of modernization.
Khalifa had five sons and ten daughters from four wives. They are as follows:
* First Lady Sheikha Amna Bint Hassan Bin Abdulla Al-Thani
o Abdelaziz Bin Khalifa, Petroleum and Finance Minister 1972-1991
o Princess Nora Bint Khalifa
* Second Lady from Al-Atiyyah family
o Hamad bin Khalifa, Emir of Qatar since 1995
o Princess Hissa Bint Khalifa
o Princess Amina Bint Khalifa
o Princess Jafla Bint Khalifa
o Princess Amal Bint Khalifa
* Third Lady Sheikha Rudha bint Jassim Bin Jabr Al-Thani
o Abdullah bin Khalifah Al Thani
o Muhammed Bin Khalifa
o Princess Aisha Bint Khalifa
o Princess Mouza Bint Khalifa
o Princess Maryam Bint Khalifa
* Fourth Lady Mouza Bint Ali Bin Saud Al-Thani
o Jassim Bin Khalifa
o Princess Al-Anud Bint Khalifa
o Princess Nuf Bint Khalifa
Khalifa Hamadi th-Thani see Thani, Khalifa Hamadi th-
Khalifa bin Hamad bin Abdullah bin Jassim bin Muhammed Al Thani see Thani, Khalifa Hamadi th-
Khalifa bin Hamad Al Thani see Thani, Khalifa Hamadi th-
Thanisari, Mawlana
Thanisari, Mawlana (Mawlana Thanisari) (Ahmad) (d.1417). Learned and pious Sufi from Delhi. He met Timur and wrote the so-called Qasida Daliyya which became very famous.
Mawlana Thanisari see Thanisari, Mawlana
Ahmad see Thanisari, Mawlana
Thanisari, Mawlana (Mawlana Thanisari) (Ahmad) (d.1417). Learned and pious Sufi from Delhi. He met Timur and wrote the so-called Qasida Daliyya which became very famous.
Mawlana Thanisari see Thanisari, Mawlana
Ahmad see Thanisari, Mawlana
Thaqif, Banu
Thaqif, Banu (Banu Thaqif) (Thaqif). Tribe in the district of Ta’if on the eve of the rising of Islam. The common ancestor is said to have been Qusayy, Thaqif being a surname. A malicious tradition identified him with Abu Righal, the traitor who guided Abraha’s Abyssinian army to Mecca, and whose tomb on the road from Ta‘if to Mecca used to be stoned.
The Thaqif was one of the tribes of Arabia during Muhammad's era. Thaqif was the main tribe of the town of Taif, in present-day Saudi Arabia, and descendants of the tribe (called Thagafis) still live in that city today.
The tribe lived in the city of Taif and worshiped the pre-Islamic Arabian goddess Allāt.
Muhammad went to the city named Ta'if and invited them to Islam, but they answered in a rude manner and started throwing stones against him, causing him to bleed heavily. The entire visit lasted one day.
Akhnas ibn Shariq al-Thaqifi and the Banu Zuhrah were with the Meccans as part of the escort that preceded the battle of Badr but since he believed the caravan to be safe, he did not join the Quraish on their way to a festival in Badr. He together with Banu Zuhrah returned, so this two clans were present in the battle.
Before the battle of Tabuk and after the battle of Hunayn, they were subjected to the Siege of Taif. However, they held their position and did not succumb to the siege. One of their chieftains, Urwah ibn Mas'ud, was absent in Yemen during that siege.
After Urwah returned from Yemen and learned of the battle that had taken place at Tabuk, he hastened to Medina. Urwah had met Muhammad before as an adversary, but he accepted Islam on this meeting. When he declared his intentions of returning to his city to preach, he was warned by Muhammad that they would fight him. Urwah, however, felt too sure of his position and influence with his people. He answered:
"O Prophet of God, my people love me more than they do their own eyes."
Upon his return, he was largely avoided by his tribesmen, apparently after concluding a consultation among themselves. The following morning, Urwah gave the call to prayer from his roof. He was then surrounded and shot to death by citizens who had gathered bows and arrows. As his relatives panicked around him, it is related according to Muslim sources that his last words were:
"This is indeed an honor granted to me by God, the honor to die as a martyr in His cause. For my case is identical to that of all the other martyrs who gave up their lives at the gates of this city, while the Prophet of God, may God's peace and blessings be upon him, was laying siege to it."
He then asked to be buried together with those martyrs who were buried in that area.
Eventually, most of the remaining chieftains went to Mecca to confront Muhammed, and became Muslims after some negotiation, resulting in the destruction of the religion of Allāt.
With the dismantling of the popular cult of Allāt and the subsequent conversion of Al'Taw, the conversion of the Hijaz was complete. Muhammad's power expanded from the frontiers of Byzantium in the north to al Yaman and Hadramawt in the south. The territories of Southern Arabia were all being encouraged or forced to join the new religion and integrate themselves into a unified system of defense. It subsequently follows that delegations from all around the region proceeded to Medina to declare allegiance to the new order and to convert to the new faith.
Banu Thaqif see Thaqif, Banu
Thaqif see Thaqif, Banu
Thaqif, Banu (Banu Thaqif) (Thaqif). Tribe in the district of Ta’if on the eve of the rising of Islam. The common ancestor is said to have been Qusayy, Thaqif being a surname. A malicious tradition identified him with Abu Righal, the traitor who guided Abraha’s Abyssinian army to Mecca, and whose tomb on the road from Ta‘if to Mecca used to be stoned.
The Thaqif was one of the tribes of Arabia during Muhammad's era. Thaqif was the main tribe of the town of Taif, in present-day Saudi Arabia, and descendants of the tribe (called Thagafis) still live in that city today.
The tribe lived in the city of Taif and worshiped the pre-Islamic Arabian goddess Allāt.
Muhammad went to the city named Ta'if and invited them to Islam, but they answered in a rude manner and started throwing stones against him, causing him to bleed heavily. The entire visit lasted one day.
Akhnas ibn Shariq al-Thaqifi and the Banu Zuhrah were with the Meccans as part of the escort that preceded the battle of Badr but since he believed the caravan to be safe, he did not join the Quraish on their way to a festival in Badr. He together with Banu Zuhrah returned, so this two clans were present in the battle.
Before the battle of Tabuk and after the battle of Hunayn, they were subjected to the Siege of Taif. However, they held their position and did not succumb to the siege. One of their chieftains, Urwah ibn Mas'ud, was absent in Yemen during that siege.
After Urwah returned from Yemen and learned of the battle that had taken place at Tabuk, he hastened to Medina. Urwah had met Muhammad before as an adversary, but he accepted Islam on this meeting. When he declared his intentions of returning to his city to preach, he was warned by Muhammad that they would fight him. Urwah, however, felt too sure of his position and influence with his people. He answered:
"O Prophet of God, my people love me more than they do their own eyes."
Upon his return, he was largely avoided by his tribesmen, apparently after concluding a consultation among themselves. The following morning, Urwah gave the call to prayer from his roof. He was then surrounded and shot to death by citizens who had gathered bows and arrows. As his relatives panicked around him, it is related according to Muslim sources that his last words were:
"This is indeed an honor granted to me by God, the honor to die as a martyr in His cause. For my case is identical to that of all the other martyrs who gave up their lives at the gates of this city, while the Prophet of God, may God's peace and blessings be upon him, was laying siege to it."
He then asked to be buried together with those martyrs who were buried in that area.
Eventually, most of the remaining chieftains went to Mecca to confront Muhammed, and became Muslims after some negotiation, resulting in the destruction of the religion of Allāt.
With the dismantling of the popular cult of Allāt and the subsequent conversion of Al'Taw, the conversion of the Hijaz was complete. Muhammad's power expanded from the frontiers of Byzantium in the north to al Yaman and Hadramawt in the south. The territories of Southern Arabia were all being encouraged or forced to join the new religion and integrate themselves into a unified system of defense. It subsequently follows that delegations from all around the region proceeded to Medina to declare allegiance to the new order and to convert to the new faith.
Banu Thaqif see Thaqif, Banu
Thaqif see Thaqif, Banu
Thomas, Helen
Helen Thomas, (b. August 4, 1920, Winchester, Kentucky, United States — d. July 20, 2013, Washington, D.C.), American journalist, known especially for her coverage of United States presidents, who broke through a number of barriers to women reporters and won great respect in her field.
Thomas was born to Lebanese immigrants, the seventh of nine children. When she was four years old, the family moved to Detroit. While attending high school, Thomas decided to become a journalist, finding the work to be a perfect outlet for her boundless curiosity. At Wayne State University, Detroit, she worked for the campus newspaper, and, after receiving a B.A. in 1942, she moved to Washington, D.C. The following year Thomas was hired by the United Press (later called United Press International [UPI]) to write local news for radio. She was given a regular beat at the United States Department of Justice in 1955, a job that would come to include coverage of Capitol Hill, the Federal Bureau of Investigation, and the Department of Health, Education, and Welfare.
Thomas’s first assignment that related to the presidency—covering a vacation of President-elect John F. Kennedy and his family—whetted her taste for presidential coverage, and from then on she attended presidential press conferences and briefings. She gained a reputation for asking blunt questions with an irreverent and populist flavor.
In 1970 Thomas was promoted to the position of White House correspondent, and two years later she became the only print journalist to accompany President Richard Nixon on his historic trip to China. Not long afterward the Watergate Scandal gripped the country, and Thomas distinguished herself through a number of exclusive stories.
In 1974 Thomas became UPI’s White House bureau chief, the first woman to hold such a position for a wire service. This was one of a number of firsts for Thomas as a woman reporter, starting in 1959 when she and some female colleagues forced the then all-male National Press Club to allow them to attend an address to the group by Soviet Premier Nikita Khrushchev. When the National Press Club finally opened its membership to women in 1971, Thomas became its first female officer. In 1975 the Gridiron Club, Washington’s most exclusive press organization, invited her to become its first female member, and she became its president in 1993. As the senior wire-service correspondent at the White House, Thomas was known to television viewers as the reporter whose dignified “Thank you, Mr. President” signaled the end of White House press conferences. She wrote two books of memoirs, Dateline: White House (1975) and Front Row at the White House: My Life and Times (1999).
Thomas abruptly resigned from UPI in 2000, after the news agency was acquired by News World Communications, Inc., a company founded by the Reverend Sun Myung Moon, the founder of the Unification Church. That same year she joined Hearst News Service as a columnist. In 2010 Thomas announced her immediate retirement following controversial remarks she made regarding the Israeli-Palestinian conflict. The following year she began writing a column for the Falls Church News-Press, a weekly newspaper in Virginia.
Among her other writings are Thanks for the Memories, Mr. President: Wit and Wisdom from the Front Row at the White House (2002), Watchdogs of Democracy?: The Waning Washington Press Corps and How It Has Failed the Public (2006), Listen Up, Mr. President: Everything You Always Wanted Your President to Know and Do (2009; with Craig Crawford), and a book for children, The Great White House Breakout (2008; with cartoonist Chip Bok).
Thumama ibn Ashras
Thumama ibn Ashras (Abu Ma‘an al-Numayri). Ninth century Arab theologian. He was a representative of the liberal movement under the early ‘Abbasids and sharply criticized conservative views.
Abu Ma'an al-Numayri see Thumama ibn Ashras
Thumama ibn Ashras (Abu Ma‘an al-Numayri). Ninth century Arab theologian. He was a representative of the liberal movement under the early ‘Abbasids and sharply criticized conservative views.
Abu Ma'an al-Numayri see Thumama ibn Ashras
Thureyya, Mehmed
Thureyya, Mehmed (Mehmed Thureyya) (d.1909). Ottoman biographer. He earned fame as the compiler of an Ottoman Dictionary of National Biography.
Mehmed Thureyya see Thureyya, Mehmed
Thureyya, Mehmed (Mehmed Thureyya) (d.1909). Ottoman biographer. He earned fame as the compiler of an Ottoman Dictionary of National Biography.
Mehmed Thureyya see Thureyya, Mehmed
Tibrizi
Tibrizi (Shams-i Tibrizi) (Shams Tabrizi) (Shams-i-Tabrizi) (Shams al-Din Mohammad) (d. 1245/1248). Sufi from Tabriz. He was the spiritual guide of Jalal al-Din Rumi.
Shams-i-Tabrīzī was a Persian Sufi who is credited as the spiritual instructor of Mawlānā Jalāl ad-Dīn Muhammad Balkhi, also known as Rumi and is referenced with great reverence in Rumi’s poetic collection, in particular “Diwan-i Shams-i Tabrīzī” (The Works of Shams of Tabriz). Tradition holds that Shams taught Rumi in seclusion in Konya for a period of forty days, before fleeing for Damascus. The tomb of Shams-i Tabrīzī was nominated to be a UNESCO World Heritage Site.
According to Sipah Salar, a devotee and intimate friend of Rumi who spent forty years with him, Shams was the son of the Ismaili Imam Ala al-Din. In a work entitled Manāqib al-‘arifīn (Eulogies of the Gnostics), Aflaki names a certain‘Ali as the father of Shams-i Tabrīzī and his grandfather as Malikdad. Apparently basing his calculations on Shams’ Maqālāt (Conversations), Aflaki suggests that Shams arrived in Konya at the age of sixty years. However, various scholars have questioned Aflaki’s reliability.
Shams received his education in Tabriz and was a disciple of Baba Kamal al-Din Jumdi. Before meeting Rumi, he apparently traveled from place to place weaving baskets and selling girdles for a living. Despite his occupation as a weaver, Shams received the epithet of “the embroiderer” (zarduz) in various biographical accounts including that of the Persian historian Dawlatshah. This, however, is not the occupation listed by Shams in the ”Maqālat” and was rather the epithet given to the Ismaili Imam Shams al-din Muhammad, who worked as an embroider while living in anonymity in Tabriz. The transference of the epithet to the biography of Rumi’s mentor suggests that this Imam’s biography must have been known to Shams-i Tabrīzī’s biographers. The specificities of how this transference occurred, however, are not known.
Verbal tradition records two versions of an encounter between Rumi and Shams. In the first version, Rumi was reading next to a large stack of books. Shams Tabriz, passing by, asked him, "What are you doing?" Rumi scoffingly replied, "Something you cannot understand." On hearing this, Shams threw the stack of books into a nearby pool of water. Rumi hastily rescued the books and to his surprise they were all dry. Rumi then asked Shams, "What is this?" To which Shams replied, "Mowlana, this is what you cannot understand."
A second version of the tale has Shams passing by Rumi who again is reading a book. Rumi regards him as an uneducated stranger. Shams asks Rumi what he is doing, to which Rumi replies, "Something that you do not understand!" At that moment, the books suddenly catch fire and Rumi asks Shams to explain what happened. His reply was, "Something you do not understand."
After several years with Rumi, Shams left and settled in Khoy. As the years passed, Rumi attributed more and more of his own poetry to Shams as a sign of love for his departed friend and master. In Rumi's poetry, Shams becomes a symbol of God's love for mankind; Shams was a sun ("Shams" means "Sun" in Arabic) shining the Light of God on Rumi.
Various historical and biographical accounts of the life of Shams-i Tabrīzīappear to conflate his identity with another Shams of Tabriz, namely the Ismaili Imam Shams al-din Muhammad, also known as Muhammad Zarduz, who was sent away to Tabriz for safekeeping, following the capitulation of the Alamut state. The first known conflation of these identities is by Dawlatshah, after which various orientalist scholars including E. G. Browne also conformed to this view. Providing another possible identification of Shams-i Tabrīzī Annemarie Schimmel points out the likelihood that Shams-i Tabrīzī may well have been identical to the Ismaili Pir Shams of Multan.
Shams Tabrizi died in Khoy and is buried there. His tomb has been nominated as a World Cultural Heritage Center by UNESCO. A saint by the name of Shams-i Tabrīzī is also buried at Multan, Pakistan. The tomb stone clearly indicates it is the same Shams-i Tabrīzī, who was the spiritual mentor of Rumi.
Shams-i Tibrizi see Tibrizi
Shams Tabrizi see Tibrizi
Shams-i-Tabrizi see Tibrizi
Shams al-Din Mohammad see Tibrizi
Tibrizi (Shams-i Tibrizi) (Shams Tabrizi) (Shams-i-Tabrizi) (Shams al-Din Mohammad) (d. 1245/1248). Sufi from Tabriz. He was the spiritual guide of Jalal al-Din Rumi.
Shams-i-Tabrīzī was a Persian Sufi who is credited as the spiritual instructor of Mawlānā Jalāl ad-Dīn Muhammad Balkhi, also known as Rumi and is referenced with great reverence in Rumi’s poetic collection, in particular “Diwan-i Shams-i Tabrīzī” (The Works of Shams of Tabriz). Tradition holds that Shams taught Rumi in seclusion in Konya for a period of forty days, before fleeing for Damascus. The tomb of Shams-i Tabrīzī was nominated to be a UNESCO World Heritage Site.
According to Sipah Salar, a devotee and intimate friend of Rumi who spent forty years with him, Shams was the son of the Ismaili Imam Ala al-Din. In a work entitled Manāqib al-‘arifīn (Eulogies of the Gnostics), Aflaki names a certain‘Ali as the father of Shams-i Tabrīzī and his grandfather as Malikdad. Apparently basing his calculations on Shams’ Maqālāt (Conversations), Aflaki suggests that Shams arrived in Konya at the age of sixty years. However, various scholars have questioned Aflaki’s reliability.
Shams received his education in Tabriz and was a disciple of Baba Kamal al-Din Jumdi. Before meeting Rumi, he apparently traveled from place to place weaving baskets and selling girdles for a living. Despite his occupation as a weaver, Shams received the epithet of “the embroiderer” (zarduz) in various biographical accounts including that of the Persian historian Dawlatshah. This, however, is not the occupation listed by Shams in the ”Maqālat” and was rather the epithet given to the Ismaili Imam Shams al-din Muhammad, who worked as an embroider while living in anonymity in Tabriz. The transference of the epithet to the biography of Rumi’s mentor suggests that this Imam’s biography must have been known to Shams-i Tabrīzī’s biographers. The specificities of how this transference occurred, however, are not known.
Verbal tradition records two versions of an encounter between Rumi and Shams. In the first version, Rumi was reading next to a large stack of books. Shams Tabriz, passing by, asked him, "What are you doing?" Rumi scoffingly replied, "Something you cannot understand." On hearing this, Shams threw the stack of books into a nearby pool of water. Rumi hastily rescued the books and to his surprise they were all dry. Rumi then asked Shams, "What is this?" To which Shams replied, "Mowlana, this is what you cannot understand."
A second version of the tale has Shams passing by Rumi who again is reading a book. Rumi regards him as an uneducated stranger. Shams asks Rumi what he is doing, to which Rumi replies, "Something that you do not understand!" At that moment, the books suddenly catch fire and Rumi asks Shams to explain what happened. His reply was, "Something you do not understand."
After several years with Rumi, Shams left and settled in Khoy. As the years passed, Rumi attributed more and more of his own poetry to Shams as a sign of love for his departed friend and master. In Rumi's poetry, Shams becomes a symbol of God's love for mankind; Shams was a sun ("Shams" means "Sun" in Arabic) shining the Light of God on Rumi.
Various historical and biographical accounts of the life of Shams-i Tabrīzīappear to conflate his identity with another Shams of Tabriz, namely the Ismaili Imam Shams al-din Muhammad, also known as Muhammad Zarduz, who was sent away to Tabriz for safekeeping, following the capitulation of the Alamut state. The first known conflation of these identities is by Dawlatshah, after which various orientalist scholars including E. G. Browne also conformed to this view. Providing another possible identification of Shams-i Tabrīzī Annemarie Schimmel points out the likelihood that Shams-i Tabrīzī may well have been identical to the Ismaili Pir Shams of Multan.
Shams Tabrizi died in Khoy and is buried there. His tomb has been nominated as a World Cultural Heritage Center by UNESCO. A saint by the name of Shams-i Tabrīzī is also buried at Multan, Pakistan. The tomb stone clearly indicates it is the same Shams-i Tabrīzī, who was the spiritual mentor of Rumi.
Shams-i Tibrizi see Tibrizi
Shams Tabrizi see Tibrizi
Shams-i-Tabrizi see Tibrizi
Shams al-Din Mohammad see Tibrizi
Tibrizi, Abu Zakariya’ Yahya al-
Tibrizi, Abu Zakariya’ Yahya al- (Abu Zakariya’ Yahya al-Tibrizi) (1030-1109). Celebrated Arab philologist from Tabriz. He wrote commentaries on the Hamasa of Abu Tammam.
Abu Zakariya' Yahya al-Tibrizi see Tibrizi, Abu Zakariya’ Yahya al-
Tibrizi, Abu Zakariya’ Yahya al- (Abu Zakariya’ Yahya al-Tibrizi) (1030-1109). Celebrated Arab philologist from Tabriz. He wrote commentaries on the Hamasa of Abu Tammam.
Abu Zakariya' Yahya al-Tibrizi see Tibrizi, Abu Zakariya’ Yahya al-
Tifashi, Shihab al-Din al-
Tifashi, Shihab al-Din al- (Shihab al-Din al-Tifashi) (Ahmad al-Tifashi) (Ahmad ibn Yusuf al-Tifachi) (1184-1253, Cairo). Author of one of the best known works on jewels. He describes 25 kinds according to their origin, provenance, natural and magical properties, defects and merits, price and appreciation of particular varieties.
Ahmad al-Tifashi was born in Tiffech, a village near Souk Ahras in Algeria. He was an Arabic poet, writer, and anthologist.
Little is known of his life. He appears to have lived mostly in Tunis, Cairo, and Damascus, although he may even have been nomadic. He was highly educated and cultured. He compiled a 12-chapter anthology of Arabic poetry and jokes about erotic and sexual practices, that featured both heterosexual and homoerotic entries with a bias towards the latter.
A French translation, based on an Arabic copy held in Paris, was published as Les Delices des coeurs par Ahmad al-Tifachi (1971 and 1981).
A scholarly translation of the homoerotic sections was published in English as The Delight of Hearts "A Promenade of the Hearts", or What You Will Not Find In Any Book (1988).
Al-Tifashi also wrote several treatises concerned with sexual hygiene, one of which is preserved in a copy at The National Library of Medicine. He is, however, primarily known for his lapidary, which was the most famous and most comprehensive medieval Arabic treatise on the use of minerals. It covers 25 gems and minerals in great detail, giving medicine and magical uses for each as well as some Persian etymologies of the names. It is preserved in numerous manuscript copies and was used by many subsequent writers.
Shihab al-Din al-Tifashi see Tifashi, Shihab al-Din al-
Ahmad al-Tifashi see Tifashi, Shihab al-Din al-
Ahmad ibn Yusuf al-Tifachi see Tifashi, Shihab al-Din al-
Tifashi, Shihab al-Din al- (Shihab al-Din al-Tifashi) (Ahmad al-Tifashi) (Ahmad ibn Yusuf al-Tifachi) (1184-1253, Cairo). Author of one of the best known works on jewels. He describes 25 kinds according to their origin, provenance, natural and magical properties, defects and merits, price and appreciation of particular varieties.
Ahmad al-Tifashi was born in Tiffech, a village near Souk Ahras in Algeria. He was an Arabic poet, writer, and anthologist.
Little is known of his life. He appears to have lived mostly in Tunis, Cairo, and Damascus, although he may even have been nomadic. He was highly educated and cultured. He compiled a 12-chapter anthology of Arabic poetry and jokes about erotic and sexual practices, that featured both heterosexual and homoerotic entries with a bias towards the latter.
A French translation, based on an Arabic copy held in Paris, was published as Les Delices des coeurs par Ahmad al-Tifachi (1971 and 1981).
A scholarly translation of the homoerotic sections was published in English as The Delight of Hearts "A Promenade of the Hearts", or What You Will Not Find In Any Book (1988).
Al-Tifashi also wrote several treatises concerned with sexual hygiene, one of which is preserved in a copy at The National Library of Medicine. He is, however, primarily known for his lapidary, which was the most famous and most comprehensive medieval Arabic treatise on the use of minerals. It covers 25 gems and minerals in great detail, giving medicine and magical uses for each as well as some Persian etymologies of the names. It is preserved in numerous manuscript copies and was used by many subsequent writers.
Shihab al-Din al-Tifashi see Tifashi, Shihab al-Din al-
Ahmad al-Tifashi see Tifashi, Shihab al-Din al-
Ahmad ibn Yusuf al-Tifachi see Tifashi, Shihab al-Din al-
Tigre
Tigre (Tigray) (Tigrai). The nomadic Tigre practice pastoralism in the hills and lowlands of the northern and western parts of Ethiopia’s Eritrea and Tigre provinces. Tigre living on Red Sea islands were among the first converts to Islam as it began its expansion from Arabia in the seventh century. Most conversion of the Tigre, however, took place in the nineteenth century, when disciples of Sayyed Ahmad ibn Idriss left Arabia to found Sufi orders. One of his pupils, Sayyed Muhammad ‘Uthman al-Mirghani, was sent to Sudan and Eritrea to engage in missionary work. The Mirghani remains the dominant Muslim tariqa in eastern Sudan and Eritrea.
Eritrea was rent with violence for many years as the government of Ethiopia attempted to incorporate the province forcibly into the Ethiopian political and economic system. Many Tigre left the country to settle in Sudan. The future of those who remained will continue to be one of hardship, not only because of the fighting but because a new Marxist government in Addis Adaba is not sympathetic to those who lead a non-sedentary life-style, especially if they are Muslims.
The Tigre speak Tigré, a Semitic language related to ancient Geʿez and to modern Tigrinya, the language of the Tigray people.
The largest federation of Tigre is that of the Amer (Beni Amer), a branch of the historically important Beja peoples. These Muslims all recognize the religious supremacy of the Mirghanīyah family of eastern Sudan. Another group, the Bet-Asgade (Bet Asgede), converted from Ethiopic Christianity to Islam. The life of the nomadic herdsman, so characteristic of neighboring Sudan, is followed by most Tigre. The group accounted for nearly one-third of the population of Eritrea in the late 20th century.
Tigre (Tigray) (Tigrai). The nomadic Tigre practice pastoralism in the hills and lowlands of the northern and western parts of Ethiopia’s Eritrea and Tigre provinces. Tigre living on Red Sea islands were among the first converts to Islam as it began its expansion from Arabia in the seventh century. Most conversion of the Tigre, however, took place in the nineteenth century, when disciples of Sayyed Ahmad ibn Idriss left Arabia to found Sufi orders. One of his pupils, Sayyed Muhammad ‘Uthman al-Mirghani, was sent to Sudan and Eritrea to engage in missionary work. The Mirghani remains the dominant Muslim tariqa in eastern Sudan and Eritrea.
Eritrea was rent with violence for many years as the government of Ethiopia attempted to incorporate the province forcibly into the Ethiopian political and economic system. Many Tigre left the country to settle in Sudan. The future of those who remained will continue to be one of hardship, not only because of the fighting but because a new Marxist government in Addis Adaba is not sympathetic to those who lead a non-sedentary life-style, especially if they are Muslims.
The Tigre speak Tigré, a Semitic language related to ancient Geʿez and to modern Tigrinya, the language of the Tigray people.
The largest federation of Tigre is that of the Amer (Beni Amer), a branch of the historically important Beja peoples. These Muslims all recognize the religious supremacy of the Mirghanīyah family of eastern Sudan. Another group, the Bet-Asgade (Bet Asgede), converted from Ethiopic Christianity to Islam. The life of the nomadic herdsman, so characteristic of neighboring Sudan, is followed by most Tigre. The group accounted for nearly one-third of the population of Eritrea in the late 20th century.
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