User:Dragoon17/sandbox
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Just some likely J dupes that I'll need to look at once I'm done with the main stuff.
from User:73.100.237.32 [6] [7] from User:211.200.37.73 Lateen, Caravel, Gothic architecture, Rib vault, Infection, Music technology Sudden surge of J85 activity in April 2019 involving single-use IP addresses. Examples: User:109.162.198.78 User:139.195.8.232 User:31.178.44.12 User:109.220.17.98 User:201.177.186.253 User:105.104.24.33 User:217.123.87.5 User:222.252.148.137 User:115.74.205.174 Pages on c2 that were checked but have to be re-checked: Ibn al-Nafis al-Jazari alchemy and chemistry in medieval Islam averroes taqi al-din islamic golden age |
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Hud (/huːd/; Arabic: هود) was a prophet of ancient Arabia mentioned in the Qur’an.[2][3][4][5][6][7][8] The eleventh chapter of the Quran, Hud, is named after him, though the narrative of Hud comprises only a small portion of the chapter.[3] Historical context[edit]Hud has sometimes been identified with Eber,[9] an ancestor of the Israelites who is mentioned in the Old Testament. He is said to have been a subject of a mulk (Arabic: مُـلـك, kingdom) named after its founder, ʿĀd, a fourth generation descendant of Noah (his father being Uz, the son of Aram, who was the son of Shem and a son of Noah.[10] The other tribes claimed to be present at this time in Arabia, were the Thamud, Jurhum, Tasam, Jadis, Amim, Midian, Amalek Imlaq, Jasim, Qahtan, Banu Yaqtan and others.[11] The Quran gives the location of ʿĀd as being Al-Aḥqāf (Arabic: الأَحـقَـاف, "The Sandy Plains," or "the Wind-curved Sand-hills").[6][12][13] It is believed to have been in the southern part of the Arabian Peninsula, possibly in eastern Yemen and/or western Oman. In the 1980s, a settlement was discovered and thought to be Ubar, which is thought to be mentioned in the Qur'an as Iram dhāṫ al-‘Imād (Arabic: إِرَم ذَات الـعِـمَـاد, Iram of the Pillars),[8][13] and may have been the capital of ʿĀd. An alternative translation of Iram dhat al-Imad is "Iram of the tentpoles" and it is uncertain whether the name identifies a city or a tribe.[13] Narrative in the Quran[edit]This is a brief summary of Hud's narrative, with emphasis on two particular verses: The people of ʿĀd were extremely powerful and wealthy and they built countless buildings[14] and monuments to show their power. However, the ʿĀd people's wealth ultimately proved to be their failure, as they became arrogant and forsook God and began to adopt idols for worship, including three idols named Samd, Samud and Hara.[11] Hud, even in childhood, remained consistent in prayer to God. It is related through exegesis that Hud's mother, a pious woman who had seen great visions at her son's birth, was the only person who encouraged Hud in his worship. Thus, the Lord raised up Hud as a prophet for the ʿĀd people. When Hud started preaching and invited them to the worship of only the true God and when he told them to repent for their past sins and ask for mercy and forgiveness, the ʿĀd people began to revile him and wickedly began to mock God's message. Hud's story epitomizes the prophetic cycle common to the early prophets mentioned in the Quran: the prophet is sent to his people to tell them to worship God only and tells them to acknowledge that it is God who is the provider of their blessings[9] The Quran[3] states:
Hud preached to the people of ʿĀd for a long time. The majority of them, however, refused to pay any notice to his teachings and they kept ignoring and mocking all he said. As their aggression, arrogance and idolatry deepened, God, after plenty of warning, sent a thunderous storm to finish the wicked people of ʿĀd once and for all. The destruction of the ʿĀd is described in the Quran:[6]
In other religions[edit]Judaism and Christianity do not venerate Hud as a prophet and, as a figure, he is absent from the Bible. However, there are several pre-Quranic references to individuals named Hud or possessing a name which is connected to Hud as well as references to the people of ʿĀd.[9] The name has been linked to several Biblical names.[citation needed] The name Hud also appears in various ancient inscriptions, most commonly in the Hadhramaut. Place of burial[edit]Several sites are revered as the tomb of Hud. The most noted site, Kabr Nabi Hud, is located in the deserted village of the Hadhramaut, around 90 miles (140 km) north of Mukalla and is a place of frequent Muslim pilgrimage. R.B. Serjeant (Hud, 129) verified on the spots the facts related by Harawi (Ziyarat, 97/220-1), who described, at the gate of the Mosque, on the west side, the rock onto which Hud climbed to make the call to prayer and mentioned, at the bottom of the ravine, the grotto of Balhut.[1] Around the tomb and neighborhood, various ancient ruins and inscriptions have been found.[15] However, as is often the case with the graves of prophets, other locations have been listed. It is said, for instance, that a possible location for his qabr (Arabic: قـبـر, grave) is said to be near the Zamzam Well,[16] or in the south wall of the Masjid in Damascus.[17] Some scholars have added that the Masjid has an inscription stating: "Hadha Maqam Hud" (Arabic: هـذا مـقـام هـود, "This is (the) Tomb of Hud");[18] others, however, suggest that this belief is a local tradition spewing from the reverence the locals have for Hud.[1] See also[edit]
Citations[edit]
Bibliography[edit]References in the Qur'an[edit]
Further reading[edit]
External links[edit]{ {Prophets in the Qur'an} }
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pages that need work Hafsa bint Umar Sa`d ibn Abi Waqqas http://en.wiki.x.io/wiki/Muqaddimah <- currently on this one On Planet and Aryabhata, need better source for "elliptical". Source 1 doesn't give its own source, source 2 (which is vague? Referencing this perhaps? https://www.britannica.com/biography/Aryabhata-I ) doesn't seem to mention it. Here it is suggested that he is simply quoting the Rigveda. http://gyanpro.com/blog/what-aryabhatta-described-about-eliptical-path-planetary-motion/ The site gives the quotation as from Mandalam 1, Suktam 164, Mantra 2: "The elliptical path through which all the celestial bodies move is/Eternal and unslacken". Wikisource's translation--assuming I have the right line--is nowhere even close to that: "Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it./Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being." It says this references people doing a fire ritual of some kind. The English translation of the book does not help because of its style, it is really hard to read (at least for me). P55 mentions "the circle of the asterisms". P57 "All the planets move by their (mean) motion on their orbits and their eccentric circles from the apsis eastward". Do either of these mean "elliptical", I have no idea. But other than that I got nothing. |
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The Jurhum tribe, also called the Banu Jurhum, were an ancient Arab tribe in the Arabian peninsula. According to Islamic tradition, they lived in Mecca and encountered the young Ishmael and his mother Hagar. The tribe taught Ishmael to speak Arabic, and he married a woman of the Jurhum. Their descendants spread throughout northern Arabia. Kaaba[edit]According to Arabic accounts, the tribe of the Jurhum gave protection to Hagar and her son Ishmael, a relationship cemented with Ishmael's marriage to a Jurhumite woman, Rala bint Mudad ibn 'Amr ibn Jurhum.[1][dead link] The Jurhum are said to have been involved in the worship centering around the Kaaba, the holy sanctuary rebuilt by Ishmael and his father Abraham and revered as a pilgrimage site.[2] According to one tradition, their custodianship over the Kaaba ended after they were ousted by the Khuza'a, a tribal group from the south.[2] Well of Zamzam[edit]Islamic tradition further holds that Hagar and Ishmael found a spring in Mecca, the Zamzam well, from which the Jurhum wanted to drink, and that after their ousting by the Khuza'a tribe, the Jurhum collected the treasures dedicated to the Kaaba and destroyed the Zamzam well so that nobody would find it. Descendants[edit]In pre-Islamic times, there were three distinct groups of Arabs, known as the Ba'ida, Ariba, and Musta'riba. The Ba'ida were the "legendary Arabs of the past," while the Ariba were the "Southern Arabs." Ishmael's descendants became the Northern Arabs, known as the Musta'riba or the "Arabized Arabs." The Musta'riba were described as Arabized since it is believed Ishmael learned Arabic when he moved to Mecca and married into the Arabic tribe of Jurhum. Ishmael's line is then traced from his son Kedar, then down through to Adnan, then to the Musta'riba, to the Quraysh.[3]: 118 In this manner, Muhammad's ancestry leads back to Ishmael, joining "original biblical ancestry of Abraham with a distinctively Arab afinal stock,"[4]: 147 and connecting Muhammad with Mecca and the Kaaba.[4]: 152 See also[edit]References[edit]
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Khawlah bint al-Azwar (Arabic خولة بنت الأزور) was a prominent woman during the life of the Islamic prophet Muhammad. Khawlah was a Muslim Arab warrior, sister of Dhiraar bin Al-Azwar, the legendary Muslim soldier and commander of the Rashidun army during the 7th century Muslim conquest. Born sometime in the seventh century, Khawlah was well known for her leadership in battles of the Muslim conquests in parts of what are today Syria, Jordan, and Palestine. She fought side by side with her brother Dhirrar in many battles,[citation needed] including the decisive Battle of Yarmouk in 636 against the Byzantine empire. On the 4th day of the battle she led a group of women against the Byzantine army and was wounded during her fight with a Greek soldier. Narrative[edit]Early life[edit]
Born sometime in the seventh century in Arabia (modern-day Saudi Arabia), Khawlah was the daughter of one of the chiefs of Bani Assad tribe. Her family was among the first converts to Islam. Her father's name was either Malik or Tareq Bin Awse; he was also known as al-Azwar. Siege of Damascus[edit]
Her talent first appeared during the Battle of Sanita-al-Uqab in 634, fought during the Siege of Damascus, in which her brother Zirrar (or Deraar) was leading the Muslim forces and was wounded and taken prisoner by the Byzantine army. Khalid ibn Walid took his mobile guard to rescue him. Khawlah accompanied the army and rushed on the Byzantine rearguard all alone. In her armor and typical loose dress of Arabian warriors she was not recognized as a woman, until she was asked by Khalid about her identity. In the Battle of Adnajin, Khawlah had accompanied the Muslim forces to provide medical attention to wounded soldiers. After her brother Diraar was captured by the Byzantine forces, Khawlah took a knight's armor, weapons, and mare, wrapping herself in a green shawl. She fought the Byzantine battalion, who were attacking Muslim soldiers. Khalid bin Walid, the leader of the Muslim forces, ordered the soldiers to charge the Byzantine. Many of the Muslim soldiers thought that Khawlah was Khalid until Khalid appeared. The Muslims defeated the Byzantines, who fled the battlefield. When Khalid found Khawlah, she was covered in blood. He asked her to remove her veil. After refusing several times, Khawlah revealed her identity. Khalid ordered his army to chase the fleeing Byzantines, with Khawlah leading the attack. After a search, the Muslim prisoners were found and freed.[1][unreliable source?][better source needed] One of the Rashidun army commanders, Shurahbil ibn Hassana, is reported to have said about her that:
Other campaigns[edit]In another battle, Khawlah was captured after falling from her horse. After being taken to a camp with other women prisoners, Khawlah was to be taken to the leader's tent as he intended to rape her. Instead, Khawlah roused the other prisoners, who used the tent poles as weapons and attacked the Byzantine guards. According to Al Waqidi,[2] they managed to kill thirty Byzantine knights with Khawlah taking credit for five, including the Byzantine who insulted her. Legacy[edit]Many streets and schools in her native home land, Saudi Arabia, are named after her.[citation needed] Jordan issued a stamp in her honor as part of the "Arab Women in History."[3] Many Arab cities have schools and institutions carrying the name of Khawla Bint al-Azwar.[4] Today, an Iraqi all-women military unit is named the Khawlah bint al-Azwar unit in Khawlah's honor. In the United Arab Emirates, the first military college for women, Khawlah bint Al Azwar Training College, is also named for her. [5] References[edit]
Sources[edit]
needs to indicate comes from pseudo-waqidi --Scholars generally classify Fattouh al-Sham as a pseudoepigraphic work, dating it to around the time of the First Crusade.[1] |
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Banu Harith or Banu al-Harith' (Arabic: بَنُو الْحَارِث Banū al-Ḥārith or Arabic: بَنُو الْحُرَيْث Banū al-Ḥurayth, Hebrew: בני חורית Bnei Chorath) is the name of several historical and present-day tribes of Yemeni origin throughout the Arabian peninsula. In Yemen[edit]The Banu Harith of Yemen descend from the Qahtanite people, one of the most prominent Arab tribes originating from Yemen.[2] The earliest recorded ancestor of the Qahtanites is Joktan, one of the two sons of Eber. The Qahtanite people are divided into the two factions, the Himyarite and Kahlani tribes.[2] The Kahlani tribe can be further broken into smaller sub-groups which include the Banu Harith which was established by Harith bin Ka'b.[2][3] The Banu Harith converted to Judaism during pre-Islamic times.[4] They wore a jambiya on their belt and worked primarily in goldsmithing and repairing arms.[5] In 524, the Himyarite king Yusuf As'ar Dhu Nuwas (Dunaan), who had converted to Judaism, massacred the Christians there.[citation needed] The Banu Harith allied with Banu Madh'hij in order to launch an attack on Najran and they were able to successfully conquer the city.[6] Banu Harith lived peacefully beside Banu Hamdan and they were the most powerful house which ruled Najran for many centuries. This was brought to an end during the Christian invasion.[6] After the Christian acquisition of Najran, a sub-clan of the tribe emigrated to the Dhank region of Oman while another emigrated south and founded the district of Bani Al Harith in Sana'a.[7][8] In Najran[edit]The tribe of Balharith, or Banu al-Harith ibn Ka'b, inhabited the city of Najran in the far south of modern-day Saudi Arabia. The tribe had both Christian and polytheistic members, with the polytheists worshiping Yaghūth. While centered in Najran, the tribe's members also lived in the surrounding regions, including Hadhramaut. The Balharith sometimes engaged in conflict with the Murad tribe of Yemen.[9] According to Islamic tradition, a Christian delegation of the Balharith visited Muhammad in Medina. The Event of Mubahala is said to have occurred during this visit.[9] During the early Islamic conquests, Muhammad sent a force under Khalid ibn Walid to Najran. The polytheists of the tribe were given three days to convert to Islam before the Islamic army attacked them. The Balharith surrendered without fighting and their polytheists converted, along with some of their Christians. A number of the tribe's members followed the self-declared prophet and short-lived leader Al-Aswad Al-Ansi during the Ridda Wars a few years later.[10][9]
The small remnants of Banu Harith continued to live semi-autonomously in the border city of Najran until the 1930s. As a result of the Saudi–Yemeni War the Saudis had conquered Najran in 1934. Persecution increased and the governor, Amir Turki bin Mahdi, allowed the Najrani Jews a single day to either evacuate or to convert to Islam. The Banu Harith fled south to Sana'a and Aden.[11][12][13] Their descendents currently make up a very small component of the Yemenite Jewish population which now mostly reside in Israel today.[14][15]  In Medina[edit]The Banu Khazraj branch of the Azd, one of the two largest tribes of pre-Islamic Medina, had a clan named the Banu al-Harith ibn Khazraj.[16][17] The clan was predominantly polytheistic and worshiped an idol named Huzam, which was destroyed after the advent of Islam.[18][19] Following their conversion to Islam, the Banu al-Harith were counted among the Ansar.[16] The group is mentioned along with the other clans of Medina in the Constitution of Medina.[20][21] They were given the same rights as Banu Awf and entered into mutual protection pacts with the Muslim tribes.[22] Other groups[edit]Due to the prevalance of the name Harith among early Arabs, various groups recorded in Islamic texts are titled Banu Harith. The Quraysh tribe of Muhammad contained a clan named Banu al-Harith ibn Fihr, who lived in the outskirts of Mecca.[23] The Banu Dabbah tribe had a clan named Banu al-Harith ibn Tarif, which participated in the Islamic conquest of Persia.[24] The Banu Bakr also had a branch by the name of Banu al-Harith,[25] as did the Banu Tamim of eastern Arabia[26] and the Banu Kinanah of the Hejaz.[9] The Kinda tribe of southern Arabia, which had adopted Judaism in pre-Islamic times, had a branch named the Banu al-Harith. The father of Al-Ash'ath ibn Qays, who was from this clan, served as the leader of Hadramawt.[27] Al-Ash'ath rebelled against the early caliphate during the Ridda Wars, but he surrendered and accepted clemency from the caliph Abu Bakr.[28] His grandson Abd al-Rahman ibn Muhammad ibn al-Ash'ath participated in a rebellion against al-Hajjaj, the governor of Iraq.[29]
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text translated from fr wiki The demonstration of the falsification of this document dates from the study of Bernhard Moritz.[1] The text is based on a false letter written in 878 by Nestorian monks of the Dayr Qunna Monastery at the request of converts, the Banu Makhlad. This letter, addressed to the Christians of Najran, is falsely attributed to Mahomet .[2] There are similarities with other documents given to other religious communities in the Middle East. His text has, in fact, been reused and copied by many Christian places of worship in order to protect himself.[3] Jean-Michel Mouton [states] these documents dating from the year II of the Hegira and where is the imprint of the hand of the Prophet, are fake rude, probably written in the last centuries of the Middle Ages [...] " 11 .[4] |
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House of Wisdom Muhammad Early social changes under Islam Prisoners of war in Islam Islamic sexual jurisprudence Troubadour |
- ^ [ B. Moritz Beiträge zur Geschichte of the Sinai-Klosters im Mittelalter nach arabischen Quellen, Berlin, 1918, pp. 11- 20 ]
- ^ Louis Massignon, "The Islamist-Christian policy of Nestorian scribes Deir Qunna at the court of Baghdad in the ninth century AD", Opera Minora, Paris, 1969, I, pp. 250-257
- ^ Jean-Michel MOUTON - Andrei POPESCU-BELIS, The foundation of the St. Catherine monastery of Sinai according to two documents from his library: Arabic codex 692 and Arabian roll 955, Collectanea Christiana Orientalia 2 (2005), pp. 141-205, see http://www.uco.es/investiga/grupos/hum380/collectanea/sites/default/files/11.pdf [archive]
- ^ ↑ Mouton, Jean-Michel , « Les documents d'archives de l'Orient musulman médiéval », Annuaires de l'École pratique des hautes études , vol. 137, No. 20, 2006