Khabbab ibn al-Aratt, Abu ‘Abd Allah
Khabbab ibn al-Aratt, Abu ‘Abd Allah (Abu ‘Abd Allah Khabbab ibn al-Aratt) (d. 657). Companion of the Prophet. He is usually mentioned as the sixth or seventh man who embraced Islam.
Khabbab ibn al-Aratt was a boy from Najd, from the tribe of Banu Tamim. He was among the first ten persons to convert to Islam and was a sahabi (companion of Muhammad).
Before Muhammad started his mission and Khabbab was "obviously not yet in his teens", one of the Arab tribes raided their territory and took their cattle and captured women and children. Khabbab was among the youths captured. He was passed from one hand to another until he ended up in Makkah (Mecca), in the slave market of that city.
A woman named Umm Anmaar who belonged to the Banu Khuza'a clan of the Quraish tribe in Mecca went there. She wanted to buy herself a youth for her domestic chores and to exploit his labor for economic gains.
As she scrutinized the faces of those who were displayed for sale, her eyes fell on Khabbab. She saw that he was strong and healthy and that there were clear signs of intelligence on his face. She needed no further incentive to purchase him. She paid and walked away with her new slave.
On the way home, Umm Anmaar and Khabbab had a conversation where Khabbab explained his background.
Umm Anmaar placed the young Khabbab as an apprentice to one of the blacksmiths in Makkah (Mecca) to learn the art of making swords. Khabbab learned quickly and was soon an expert at the craft. When he was strong enough, Umm Anmaar set up a workshop for him with all the necessary tools and equipment for making swords. Soon he was quite famous in Makkah for his excellent craftsmanship. People also liked dealing with him because of his honesty and integrity. Umm Anmaar gained much profit through him and exploited his talents to the full.
In spite of his youthfulness, Khabbab displayed unique intelligence and wisdom. Often, when he had finished work and was left to himself, he would reflect deeply on the state of Arabian society which was so steeped in corruption. He was appalled at the aimless wandering, the ignorance and the tyranny which he saw, and he longed for a brighter future.
Soon Muhammad announced Islam, saying that none deserves to be worshipped or adored except the Creator and Sustainer of the universe. Muhammad called for an end to injustice and oppression and sharply criticized the practices of the rich in accumulating wealth at the expense of the poor and the outcast. Muhammad denounced aristocratic privileges and attitudes and called for a new order based on respect for human dignity and compassion for the underprivileged including orphans, wayfarers and the needy.
To Khabbab, this was like a powerful light dispelling the darkness of ignorance. He went and listened to these teachings directly from Muhammad. Without any hesitation he stretched out his hand to Muhammad in allegiance and testified that "There is no god but Allah and Muhammad is His servant and His messenger."
Khabbab did not hide his acceptance of Islam from anyone and when the news of his becoming a Muslim reached Umm Anmaar, she became incensed with anger. She went to her brother Siba'a ibn Abd al-Uzza who gathered a gang of youths from the Banu Khuza'a and together they made their way to Khabbab. They found him completely engrossed in his work. Siba'a went up to him and said:
"We have heard some news from you which we don't believe."
"What is it?" asked Khabbab.
"We have been told that you have given up your religion and that you now follow that man from the Banu Hashim ."
"I have not given up my religion," replied Khabbab calmly. "I only believe in One God Who has no partner. I reject your idols and I believe that Muhammad is the servant of God and His messenger."
As soon as he spoke these words did Siba'a and his gang set upon him. They beat him with their fists and with iron bars and they kicked him until he fell unconscious to the ground, with blood streaming from the wounds he received.
The news of what happened between Khabbab and his slave mistress spread throughout Makkah instantly, astonishing people about Khabbab's daring. They had not yet heard of anyone who followed Muhammad and who had had the audacity to announce the fact with such frankness and defiant confidence.
This affair shook the leaders of Quraish. They did not expect that a blacksmith, such as the one who belonged to Umm Anmaar and who had no clan in Makkah to protect and prevent him from injury, would be bold enough to go outside her authority, denounce her gods and reject the religion of her forefathers. They feared this would set a precedent, and they were right. Khabbab's courage impressed many of his friends and encouraged them to announce their acceptance of Islam. One after another, they began to proclaim publicly their Islam.
In the precincts of the Haram, near the Ka'bah, the Quraish leaders gathered to discuss the problem of Muhammad. Among them were Abu Sufyan ibn Harb, Walid ibn al-Mughira and Abu Jahl.
They noted that Muhammad was getting stronger and that his following where increasing very fast. To them this was like a terrible disease and they made up their minds to stop it before it got out of control. They decided that each tribe should get hold of any follower of Muhammad among them and punish him until he either recanted his faith or died.
Umm Anmaar brother, Siba'a ibn Abd al-Uzza and his people where given the task of further punishing Khabbab. Regularly they began taking him to an open area in the city when the sun was in zenith and the ground was scorching hot. They would take off his clothes and dress him in iron armor and lay him on the ground. In the intense heat his skin would be seared and his body would become inert.
When it appeared that all strength had left him, they would come up and challenge him:
"What do you say about Muhammad?"
"He is the servant of God and His messenger. He has come with the religion of guidance and truth, to lead us from darkness into light."
They became more furious and intensified their beating. They would ask about al-Lat and al-Uzza and he would reply firmly:
"Two idols, deaf and dumb, that cannot cause harm or bring any benefit..."
Further enraged, they would take a big hot stone and place it on his back. Khabbab's pain and anguish would be excruciating but he did not recant.
He was also forced by the Quraish to lie on live cinders.
The inhumanity of Umm Anmaar towards Khabbab was not less than that of her brother.
Once
when Khabbab was at his workshop, Umm Anmaar saw Muhammad speaking to Khabbab. She flew into a blind rage and every day after that, for several days, she went to Khabbab's workshop and punished him by placing a red hot iron from the furnace on his head. The agony was unbearable and he often fainted.
Khabbab was eventually bought from Umm Anmaar by Abu Bakr and given his freedom.
Khabbab often came to recite the Qur'an to Fatimah bint al-Khattab (the sister of Umar ibn al-Khattab) and her husband.
One day Khabbab was in Fatimah's house, teaching her and her husband from a written text from the Qur'an, When Umar became enraged and started beating Fatimah and her husband. Khabbab hid away.
Khabbab suffered long and his only recourse was to prayer. He prayed for the punishment of Umm Anmaar and her brother Siba'a ibn Abd al-Uzza. Finally he felt that his pain and suffering where coming to an end when Muhammad gave permission to his companions to emigrate to Medina.
Since Umm Anmaar was afflicted with a terrible illness which no one had heard of before, she could not prevent Khabbab from going. She had headaches and was especially nerve-racking, behaved as if she had suffered a rabid attack.
Her children sought everywhere for medical help until finally they were told that the only cure was to cauterize her head. This was done. The treatment, with a red hot iron, was more terrible than all the headaches she suffered.
In Medina, Khabbah was met with generosity and hospitality among the Ansar and he experienced a state of ease and restfulness for the first time in a long time. He was delighted to be near Muhammad, freed from his tormentors.
Khabbab fought alongside Muhammad at the Battle of Badr. He participated in the Battle of Uhud where he had the satisfaction of seeing Siba'a ibn Abd al-Uzza meet his end at the hands of Hamza ibn Abd al-Muttalib, the uncle of Muhammad.
Khabbab once visited Umar ibn al-Khattab during his caliphate. Umar stood up and greeted Khabbab with the words:
"No one is more deserving than you to be in this assembly other than Bilal."
Umar asked Khabbab about the torture and the persecution he had received at the hands of the polytheists. All of that was still very vivid in his mind and Khabbab described. He then exposed his back and even Umar was aghast at what he saw.
Abdullah ibn Mas'ood, one of the major authorities on matters related to the Qur'an, would sometimes seek Khabbab's advice and opinion.
In the last phase of his life, Khabbab was blessed with wealth such as he had never before dreamed of. He was well-known for his generosity.
When he received a reasonable pension from the Khalifah (Caliph), he placed the money in a part of his house that was known to the poor and the needy and did not secure it in any way. Those in need would come and take what they needed without seeking any permission or asking any questions. He did so since he felt great fear for God and accountability to God for what he did with his wealth.
Khabbab ibn al-Aratt died in Ali ibn Abu Talib's Khilafat (Caliphate) and soon after Ali stood at his grave and said:
"May God have mercy on Khabbab. He accepted Islam wholeheartedly. He performed Hijra willingly. He lived as a Mujahid and God shall not withhold the reward of one who has done good."
Abu 'Abd Allah Khabbab ibn al-Aratt see Khabbab ibn al-Aratt, Abu ‘Abd Allah
Khabbab was eventually bought from Umm Anmaar by Abu Bakr and given his freedom.
Khabbab often came to recite the Qur'an to Fatimah bint al-Khattab (the sister of Umar ibn al-Khattab) and her husband.
One day Khabbab was in Fatimah's house, teaching her and her husband from a written text from the Qur'an, When Umar became enraged and started beating Fatimah and her husband. Khabbab hid away.
Khabbab suffered long and his only recourse was to prayer. He prayed for the punishment of Umm Anmaar and her brother Siba'a ibn Abd al-Uzza. Finally he felt that his pain and suffering where coming to an end when Muhammad gave permission to his companions to emigrate to Medina.
Since Umm Anmaar was afflicted with a terrible illness which no one had heard of before, she could not prevent Khabbab from going. She had headaches and was especially nerve-racking, behaved as if she had suffered a rabid attack.
Her children sought everywhere for medical help until finally they were told that the only cure was to cauterize her head. This was done. The treatment, with a red hot iron, was more terrible than all the headaches she suffered.
In Medina, Khabbah was met with generosity and hospitality among the Ansar and he experienced a state of ease and restfulness for the first time in a long time. He was delighted to be near Muhammad, freed from his tormentors.
Khabbab fought alongside Muhammad at the Battle of Badr. He participated in the Battle of Uhud where he had the satisfaction of seeing Siba'a ibn Abd al-Uzza meet his end at the hands of Hamza ibn Abd al-Muttalib, the uncle of Muhammad.
Khabbab once visited Umar ibn al-Khattab during his caliphate. Umar stood up and greeted Khabbab with the words:
"No one is more deserving than you to be in this assembly other than Bilal."
Umar asked Khabbab about the torture and the persecution he had received at the hands of the polytheists. All of that was still very vivid in his mind and Khabbab described. He then exposed his back and even Umar was aghast at what he saw.
Abdullah ibn Mas'ood, one of the major authorities on matters related to the Qur'an, would sometimes seek Khabbab's advice and opinion.
In the last phase of his life, Khabbab was blessed with wealth such as he had never before dreamed of. He was well-known for his generosity.
When he received a reasonable pension from the Khalifah (Caliph), he placed the money in a part of his house that was known to the poor and the needy and did not secure it in any way. Those in need would come and take what they needed without seeking any permission or asking any questions. He did so since he felt great fear for God and accountability to God for what he did with his wealth.
Khabbab ibn al-Aratt died in Ali ibn Abu Talib's Khilafat (Caliphate) and soon after Ali stood at his grave and said:
"May God have mercy on Khabbab. He accepted Islam wholeheartedly. He performed Hijra willingly. He lived as a Mujahid and God shall not withhold the reward of one who has done good."
Abu 'Abd Allah Khabbab ibn al-Aratt see Khabbab ibn al-Aratt, Abu ‘Abd Allah
Khader, Asma
Asma Khader (b. January 25, 1952, Zababida, West Bank under Jordanian rule – d. December 20, 2021, Amman, Jordan) was a Jordanian politician and women's rights activist. She served as Jordan's Minister of Culture from 2004 to 2005 and was a member of the Senate from 2014 to 2015. Khader died from pancreatic cancer on December 20, 2021, at the age of 69 in Amman.
Asma Hanna Khader was born on January 25, 1952, in Zababida, a town in the West Bank, which at the time was under Jordanian rule. Her father, Hanna, was a translator for the Jordanian Armed Forces. Her mother, Martha, owned a clothing shop in Amman. Asma attended school in the city and worked in her mother’s store.
Khader earned her undergraduate law degree from the University of Damascus in 1977. She established her own legal office in 1984 and was one of Jordan’s few practicing female lawyers.
In Jordan, Khader experienced life under martial law, imposed by King Hussein after the 1967 Arab-Israeli war. The law banned political parties and large public meetings, and gave the government broad powers to restrict freedom of speech and the press and to try ordinary criminal cases in military courts.
Khader joined the male-dominated opposition movement, becoming a vocal political activist despite the risk of detention. She also represented political prisoners.
She established the Solidarity is Global Institute in Jordan in 1998 to provide women with legal services and educational programs, and to lead campaigns for legislative and policy reforms. She served as the institute’s executive director until her recent illness.
Khader, along with other female activists, organized support, did research and lobbied lawmakers in an attempt to protect human rights in Jordan by revising the country’s penal code. That work led to the repeal of a law that had allowed rapists to avoid punishment by marrying their victims. In later years, Khader's Solidarity Is Global advocated the suspension of capital punishment in Jordan.
Khader married Adel Daibes, a lawyer, in 1977. They had four children, Osama, Ruba, Hanan and Farah.
Khadija
Khadija (Khadījah bint Khuwaylid) (Khadījah al-Kubra) (c.555 – 619). First wife of the Prophet Muhammad. She was a wealthy widow when she met Muhammad whom she took into her service and later married.
Khadija was born in Mecca, the daughter of Khuwalid bin Asad bin Abdul Uzza bin Qusayy and Fatimah bint Za'idah, of the Quraysh tribe and Banu Hashim clan. Her father was a wealthy merchant.
Around 570, she married for the first time, to a man of the Makhzumi clan. His name is not known with certainty. It is unknown when Khadija married for a second time, but it is clear that one of the husbands died, while the other one divorced her.
Around 585, Khadija’s father died. Around 595, Khadija asked Muhammad, a man fifteen years her junior, to marry her. Muhammad consented.
In 610, Muhammad received his first revelation, and it is believed that Khadija converted to Islam soon afterwards.
In 619, Khadija died a natural death in Mecca.
Khadija was older than Muhammad. Before her marriage to the Prophet, she had been married twice, and had engaged in trade. Khadija was a wealthy woman, either from inheritance or from her first two marriages, or from all sources. She also controlled a trade system in Arabia which reached as far north as Mesopotamia, and which probably helped to spread Islam in its nascent period.
After Muhammad had executed satisfactorily his commission as steward of her merchandise in Bosra (Syria), she offered him marriage.
Although she was an older woman, Khadija, nevertheless, bore Muhammad three (some sources say two) sons and four daughters: Ruqayya, Zaynab, ‘Umm Kulthum, and Fatima. All of Muhammad’s sons died in infancy. (Some sources claim that Ruqayya, Zaynab and Umm Kulthum were children of Khadija’s second husband, while other historians insist that they were the children of Muhammad.
Muhammad’s marriage to Khadija provided him with material and spiritual comfort. As for Khadija, herself, she is honored in Islam as being the first believer and the first convert to Islam. Traditionally, Khadija is credited with being Muhammad’s greatest supporter in the troubled early years of his mission. Khadija’s death (c. 619 C.C.), just three years before the hijra, is seen by most of Muhammad’s biographers as a major blow. As a result of her death during the infancy of Islam, there are no hadith from her describing her years with Muhammad. Nevertheless, she is credited with supporting and encouraging Muhammad, fostering his confidence in himself and his mission.
Khadijah bint Khuwaylid see Khadija
Khadijah al-Kubra see Khadija
Khadija (Khadījah bint Khuwaylid) (Khadījah al-Kubra) (c.555 – 619). First wife of the Prophet Muhammad. She was a wealthy widow when she met Muhammad whom she took into her service and later married.
Khadija was born in Mecca, the daughter of Khuwalid bin Asad bin Abdul Uzza bin Qusayy and Fatimah bint Za'idah, of the Quraysh tribe and Banu Hashim clan. Her father was a wealthy merchant.
Around 570, she married for the first time, to a man of the Makhzumi clan. His name is not known with certainty. It is unknown when Khadija married for a second time, but it is clear that one of the husbands died, while the other one divorced her.
Around 585, Khadija’s father died. Around 595, Khadija asked Muhammad, a man fifteen years her junior, to marry her. Muhammad consented.
In 610, Muhammad received his first revelation, and it is believed that Khadija converted to Islam soon afterwards.
In 619, Khadija died a natural death in Mecca.
Khadija was older than Muhammad. Before her marriage to the Prophet, she had been married twice, and had engaged in trade. Khadija was a wealthy woman, either from inheritance or from her first two marriages, or from all sources. She also controlled a trade system in Arabia which reached as far north as Mesopotamia, and which probably helped to spread Islam in its nascent period.
After Muhammad had executed satisfactorily his commission as steward of her merchandise in Bosra (Syria), she offered him marriage.
Although she was an older woman, Khadija, nevertheless, bore Muhammad three (some sources say two) sons and four daughters: Ruqayya, Zaynab, ‘Umm Kulthum, and Fatima. All of Muhammad’s sons died in infancy. (Some sources claim that Ruqayya, Zaynab and Umm Kulthum were children of Khadija’s second husband, while other historians insist that they were the children of Muhammad.
Muhammad’s marriage to Khadija provided him with material and spiritual comfort. As for Khadija, herself, she is honored in Islam as being the first believer and the first convert to Islam. Traditionally, Khadija is credited with being Muhammad’s greatest supporter in the troubled early years of his mission. Khadija’s death (c. 619 C.C.), just three years before the hijra, is seen by most of Muhammad’s biographers as a major blow. As a result of her death during the infancy of Islam, there are no hadith from her describing her years with Muhammad. Nevertheless, she is credited with supporting and encouraging Muhammad, fostering his confidence in himself and his mission.
Khadijah bint Khuwaylid see Khadija
Khadijah al-Kubra see Khadija
Khadim al-Haramayn
Khadim al-Haramayn (“Servant of the Two Holy Places” or "Custodian of the Two Holy Mosques" -- Mecca and Medina). Title used by a number of Muslim monarchs. After the Ottoman Sultan Selim I had conquered Egypt in 1517, the title was said to have been passed to him by al-Mutawakkil III, the last ‘Abbasid caliph in Cairo. However, the ‘Abbasids, whether in Baghdad or in Cairo, had never used it. The first to adopt it appears to have been Saladin, and several Mameluke sultans used it after him, but it does not seem to have formed part of their standard titulary.
Custodian of the Two Holy Mosques (khādim al-ḥaramain al-šarīfain), a historical term, was a pious title taken by the Ayyubids, the Mameluke Sultans of Egypt, and the Ottoman Sultans, and which has been revived by modern Saudi kings.
It is most known today as the title taken by the King of Saudi Arabia in his role as protector of the two holiest cities of Islam, Mecca and Medina, which had traditionally been the role of the Caliph.
The first Saudi king to assume the title was Fahd bin Abdul Aziz in 1986. King Fahd replaced the term "His Majesty" with "Custodian of the Two Holy Mosques" because it was said that God alone is All-Majestic.
Servant of the Two Holy Places see Khadim al-Haramayn
Custodian of the Two Holy Mosques see Khadim al-Haramayn
khadim al-haramain al-sarifain see Khadim al-Haramayn
Khadim al-Haramayn (“Servant of the Two Holy Places” or "Custodian of the Two Holy Mosques" -- Mecca and Medina). Title used by a number of Muslim monarchs. After the Ottoman Sultan Selim I had conquered Egypt in 1517, the title was said to have been passed to him by al-Mutawakkil III, the last ‘Abbasid caliph in Cairo. However, the ‘Abbasids, whether in Baghdad or in Cairo, had never used it. The first to adopt it appears to have been Saladin, and several Mameluke sultans used it after him, but it does not seem to have formed part of their standard titulary.
Custodian of the Two Holy Mosques (khādim al-ḥaramain al-šarīfain), a historical term, was a pious title taken by the Ayyubids, the Mameluke Sultans of Egypt, and the Ottoman Sultans, and which has been revived by modern Saudi kings.
It is most known today as the title taken by the King of Saudi Arabia in his role as protector of the two holiest cities of Islam, Mecca and Medina, which had traditionally been the role of the Caliph.
The first Saudi king to assume the title was Fahd bin Abdul Aziz in 1986. King Fahd replaced the term "His Majesty" with "Custodian of the Two Holy Mosques" because it was said that God alone is All-Majestic.
Servant of the Two Holy Places see Khadim al-Haramayn
Custodian of the Two Holy Mosques see Khadim al-Haramayn
khadim al-haramain al-sarifain see Khadim al-Haramayn
Khadim Suleyman Pasha
Khadim Suleyman Pasha (d. 1547). Ottoman governor of Egypt and an Ottoman Grand Vizier. In 1538, he was the commander of the campaign against the Portuguese in India, called for by Bahadur Shah of Gujarat (r. 1526-1537). On the way, he took the port of Aden.
Khadim Suleyman see Khadim Suleyman Pasha
Suleyman, Khadim see Khadim Suleyman Pasha
Khadim Suleyman Pasha (d. 1547). Ottoman governor of Egypt and an Ottoman Grand Vizier. In 1538, he was the commander of the campaign against the Portuguese in India, called for by Bahadur Shah of Gujarat (r. 1526-1537). On the way, he took the port of Aden.
Khadim Suleyman see Khadim Suleyman Pasha
Suleyman, Khadim see Khadim Suleyman Pasha
Khadir, al-
Khadir, al- (al-Khidr) (Khidar) (Khizr) (Khizar). Name of a popular figure who plays a prominent part in legend and story. The majority of the Qur’an commentators identify him with the servant of God mentioned in Qur’an, Sura 18.
Khidr or al-Khiḍr, "the Green One", is an enigmatic figure in Islam. Some say he is a ‘Abdan Ṣālih (righteous servant of God) while others say he is a prophet. Al-Khiḍr is best known for his appearance in the Qur'an in sura al-Kahf [Qur'an 18:65]. Although not mentioned by name in the āyah (verse), al-Khiḍr is assumed to be the figure that Musa (Moses) accompanies and whose seemingly violent and destructive actions so disturb Moses that he violates his oath not to ask questions.
Islamic tradition sometimes describes al-Khiḍr as Mu'allim al-anbiya (Tutor of the Prophets), for the spiritual guidance he has shown every prophet who has appeared throughout history. The one prophet whom al-Khiḍr did not teach is Muhammad; significantly, it is Muhammad who taught al-Khiḍr. This is an unsurprising reversal of the master-disciple relationship exemplified by al-Khiḍr and Moses. Having the young, unlettered Muhammad teach the wise, ancient al-Khiḍr underscores the superiority of Muhammad's prophethood and the fact that he too is a repository of divine knowledge (ilm ladunni).
Hızır (al-Khidr) is also an important figure in Alevism as well as the subject of a major Turkish holiday, Hindrellez. In the Jordanian city of Mahis there is a Mausoleum to al-Khiḍr.
Khidr, al- see Khadir, al-
The Green One see Khadir, al-
Khidar see Khadir, al-
Khizr see Khadir, al-
Khizar see Khadir, al-
Hizir see Khadir, al-
Khadir, al- (al-Khidr) (Khidar) (Khizr) (Khizar). Name of a popular figure who plays a prominent part in legend and story. The majority of the Qur’an commentators identify him with the servant of God mentioned in Qur’an, Sura 18.
Khidr or al-Khiḍr, "the Green One", is an enigmatic figure in Islam. Some say he is a ‘Abdan Ṣālih (righteous servant of God) while others say he is a prophet. Al-Khiḍr is best known for his appearance in the Qur'an in sura al-Kahf [Qur'an 18:65]. Although not mentioned by name in the āyah (verse), al-Khiḍr is assumed to be the figure that Musa (Moses) accompanies and whose seemingly violent and destructive actions so disturb Moses that he violates his oath not to ask questions.
Islamic tradition sometimes describes al-Khiḍr as Mu'allim al-anbiya (Tutor of the Prophets), for the spiritual guidance he has shown every prophet who has appeared throughout history. The one prophet whom al-Khiḍr did not teach is Muhammad; significantly, it is Muhammad who taught al-Khiḍr. This is an unsurprising reversal of the master-disciple relationship exemplified by al-Khiḍr and Moses. Having the young, unlettered Muhammad teach the wise, ancient al-Khiḍr underscores the superiority of Muhammad's prophethood and the fact that he too is a repository of divine knowledge (ilm ladunni).
Hızır (al-Khidr) is also an important figure in Alevism as well as the subject of a major Turkish holiday, Hindrellez. In the Jordanian city of Mahis there is a Mausoleum to al-Khiḍr.
Khidr, al- see Khadir, al-
The Green One see Khadir, al-
Khidar see Khadir, al-
Khizr see Khadir, al-
Khizar see Khadir, al-
Hizir see Khadir, al-
Khadir, Muhammad ibn al-Husayn al-
Khadir, Muhammad ibn al-Husayn al- (Muhammad ibn al-Husayn al-Khadir) (1876-1958). Scholar, poet and writer of Tunisian origin. Between 1952-54, he was rector of the al-Azhar in Cairo.
Muhammad ibn al-Husayn al-Khadir see Khadir, Muhammad ibn al-Husayn al-
Khadir, Muhammad ibn al-Husayn al- (Muhammad ibn al-Husayn al-Khadir) (1876-1958). Scholar, poet and writer of Tunisian origin. Between 1952-54, he was rector of the al-Azhar in Cairo.
Muhammad ibn al-Husayn al-Khadir see Khadir, Muhammad ibn al-Husayn al-
Khafi Khan, Muhammad Hashim Ali
Khafi Khan, Muhammad Hashim Ali. Author of an important general history of India written in Persian, the Muntakhab ul-Lubab, which he began during the latter years of Aurangzeb’s reign (1658-1707), but did not publish until 1732. Khafi Khan belonged to a well-known family of Delhi. His father, Khwaja, Mir, served Murad Bakhsh, the youngest son of Shah Jahan. Khafi Khan himself held important offices under Aurangzeb, Farrukh Siyar, and other Mughal rulers. His account starts with Babar’s conquest of India and ends with events in the year 1731. For the earlier period, he draws on Sadiq Khan’s Shahjahan namah, but from Aurangzeb onward he provides an excellent account full of original information. Although his Shi‘ite prejudices against the Turanis have been criticized, his description of the inner conflicts within the nobility and the details of military campaigns and administrative measures are very useful.
Muhammad Hashim Ali Khafi Khan see Khafi Khan, Muhammad Hashim Ali.
Khafi Khan, Muhammad Hashim Ali. Author of an important general history of India written in Persian, the Muntakhab ul-Lubab, which he began during the latter years of Aurangzeb’s reign (1658-1707), but did not publish until 1732. Khafi Khan belonged to a well-known family of Delhi. His father, Khwaja, Mir, served Murad Bakhsh, the youngest son of Shah Jahan. Khafi Khan himself held important offices under Aurangzeb, Farrukh Siyar, and other Mughal rulers. His account starts with Babar’s conquest of India and ends with events in the year 1731. For the earlier period, he draws on Sadiq Khan’s Shahjahan namah, but from Aurangzeb onward he provides an excellent account full of original information. Although his Shi‘ite prejudices against the Turanis have been criticized, his description of the inner conflicts within the nobility and the details of military campaigns and administrative measures are very useful.
Muhammad Hashim Ali Khafi Khan see Khafi Khan, Muhammad Hashim Ali.
Khaksars
Khaksars. Members of the Khaksar movement. The Khaksar movement was founded in 1930 (or 1932) by Allama Mashriqi (Inayatullah Khan Mashraqi) (1888-1963), a Cambridge University wrangler (an honor recipient in mathematics) and an educator. Khaksar literally means “humble,” and great emphasis was placed on social service and military discipline. Starting as a secular party, it soon became highly islamicized. Members always wore khaki uniforms and carried, particularly during parade, a belcha (spade). In 1936, it was declared that the members were “to acquire strength, and to be ever ready to sacrifice property and life and even children and wife for God and Islam.” In 1939, during Shi‘ite and Sunni discord they came in conflict with the government of Uttar Pradesh and in 1940 violently clashed with the Punjab government. Casualties occurred, the organization was banned, and its leader was imprisoned. After that, although it still existed in splinter groups, it became politically ineffective. Its main appeal was to the vague romantic idealism of Indian Muslims at that time.
The Khaksar Tehrik was a social movement based in Lahore, British India, established by Allama Mashriqi in 1930 to free India from foreign rule, to uplift the masses, and to revive the Muslims, who had previously ruled parts of India at different times during a period spanning nearly a thousand years. Although Mashriqi firmly believed that the right to rule India belonged to the Muslims, at the same time, he wanted to create an environment of fairness, justice, and equal rights for non-Muslims as well. For this reason, non-Muslims were allowed to join the Tahrik keeping it free from prejudice against any person, regardless of his/her caste, color, creed. The word "Khaksar" is derived from the Persian language, Khak means dust, and Sar means life, roughly translated as "a humble person."
The Khaksar Tehrik worked under a charter that everyone was required to follow, with no exceptions. The charter was created to ensure all were treated fairly; even Allama Mashriqi, founder and leader of the Tehrik, was held accountable for his actions. The Tehrik was also kept free of any membership fee. All Khaksars were required to bear their own expenses and donate their time. The purpose was to develop the spirit of self-reliance and encourage the Khaksars to spend their own money and time for the national cause.
Humble Ones see Khaksars.
Khaksars. Members of the Khaksar movement. The Khaksar movement was founded in 1930 (or 1932) by Allama Mashriqi (Inayatullah Khan Mashraqi) (1888-1963), a Cambridge University wrangler (an honor recipient in mathematics) and an educator. Khaksar literally means “humble,” and great emphasis was placed on social service and military discipline. Starting as a secular party, it soon became highly islamicized. Members always wore khaki uniforms and carried, particularly during parade, a belcha (spade). In 1936, it was declared that the members were “to acquire strength, and to be ever ready to sacrifice property and life and even children and wife for God and Islam.” In 1939, during Shi‘ite and Sunni discord they came in conflict with the government of Uttar Pradesh and in 1940 violently clashed with the Punjab government. Casualties occurred, the organization was banned, and its leader was imprisoned. After that, although it still existed in splinter groups, it became politically ineffective. Its main appeal was to the vague romantic idealism of Indian Muslims at that time.
The Khaksar Tehrik was a social movement based in Lahore, British India, established by Allama Mashriqi in 1930 to free India from foreign rule, to uplift the masses, and to revive the Muslims, who had previously ruled parts of India at different times during a period spanning nearly a thousand years. Although Mashriqi firmly believed that the right to rule India belonged to the Muslims, at the same time, he wanted to create an environment of fairness, justice, and equal rights for non-Muslims as well. For this reason, non-Muslims were allowed to join the Tahrik keeping it free from prejudice against any person, regardless of his/her caste, color, creed. The word "Khaksar" is derived from the Persian language, Khak means dust, and Sar means life, roughly translated as "a humble person."
The Khaksar Tehrik worked under a charter that everyone was required to follow, with no exceptions. The charter was created to ensure all were treated fairly; even Allama Mashriqi, founder and leader of the Tehrik, was held accountable for his actions. The Tehrik was also kept free of any membership fee. All Khaksars were required to bear their own expenses and donate their time. The purpose was to develop the spirit of self-reliance and encourage the Khaksars to spend their own money and time for the national cause.
Humble Ones see Khaksars.
Khalafallah, Muhammad Ahmad
Khalafallah, Muhammad Ahmad (Muhammad Ahmad Khalafallah) (Muhammad Ahmad Khalaf Allah) (1916-1997). Islamic modernist thinker. Born in Sharqiyah Province in Lower Egypt, he attended traditional Islamic schools, a government school, and then Dar al-‘Ulum, followed by the Faculty of Arts at the Egyptian (later Cairo) University, from which he graduated in 1939. He completed his M. A. in 1942 with a thesis on “Al-jadal fi al-Qur’an” (Polemic in the Qur’an), later published as Muhammad wa-al-quwa al-mudaddah (Muhammad and the Forces of Opposition), and then joined the university faculty as a tutor. In 1947, he presented a doctoral dissertation on the Qur’an to the Faculty of Arts which stirred up considerable controversy and was not sustained, so he resigned from his university position in 1948. This dissertation was published after revision in 1951 under the title Al-fann al-qisasi fi al-Qur’an al-karim (The Art of Narrative in the Qur’an) and has been reprinted several times since. He gained his doctorate in 1954 with a thesis on Abu al-Faraj al-Isbahani. He worked for many years in the Ministry of Culture, becoming undersecretary for planning in this ministry. After retirement he was active in the Egyptian Committee for Asian-African solidarity and was vice president of the National Progressive Unionist (Tajammu‘) party. He was chief editor of the magazine Al-yaqzah al-‘Arabiyah (Arab Awakening); wrote many articles on the Qur’an and Islam for popular periodicals, such as Ruz al-yusuf; and wrote a large number of books, including works on modern reformers such as ‘Abd Allah Nadim and ‘Abd al-Rahman al-Kawakibi along with works on Islamic topics, such as Al-Qur’an wa-mushkilat hayatina al-mu‘asirah (The Qur’an and Our Contemporary Problems), Al-Qur’an wa-al-dawlah (The Qur’an and State), and Al-Islam wa-al-‘urubah (Islam and Arabism).
Khalafallah’s doctoral dissertation on Qur’anic narrative caused controversy, because he argued that the Qur’anic narratives concerning previous prophets and other past events do not aim at providing precise historical information but are literary and artistic stories designed to sway the hearts of their hearers. Hence, one is free to reject the accounts as strict history, if led to do so on rational grounds. Although the work was published, it has been the subject of rebuttals. Khalafallah’s experience, reminiscent of that of Taha Husayn (1889-1971) earlier, shows the limits of tolerance on this sensitive issue.
In his writings on political and social matters, Khalafallah calls for a very broad interpretation of the Qur’an and argues that Arab socialism is consistent with Islam. Fixed prohibitions and commands can be established only by very clear text of the Qur’an, and in social matters maslahah (the welfare of Muslims) generally takes precedence over nass (text). Khalafallah was prominent among those opposed to the kind of link between religion and state demanded by the Muslim Brotherhood. In his writings he sought to show a continuity between his thinking and that of earlier modernists, such as Muhammad ‘Abduh, as well as more classical writers.
Muhammad Ahmad Khalafallah see Khalafallah, Muhammad Ahmad
Allah, Muhammad Ahmad Khalaf see Khalafallah, Muhammad Ahmad
Muhammad Ahmad Khalaf Allah see Khalafallah, Muhammad Ahmad
Khalafallah, Muhammad Ahmad (Muhammad Ahmad Khalafallah) (Muhammad Ahmad Khalaf Allah) (1916-1997). Islamic modernist thinker. Born in Sharqiyah Province in Lower Egypt, he attended traditional Islamic schools, a government school, and then Dar al-‘Ulum, followed by the Faculty of Arts at the Egyptian (later Cairo) University, from which he graduated in 1939. He completed his M. A. in 1942 with a thesis on “Al-jadal fi al-Qur’an” (Polemic in the Qur’an), later published as Muhammad wa-al-quwa al-mudaddah (Muhammad and the Forces of Opposition), and then joined the university faculty as a tutor. In 1947, he presented a doctoral dissertation on the Qur’an to the Faculty of Arts which stirred up considerable controversy and was not sustained, so he resigned from his university position in 1948. This dissertation was published after revision in 1951 under the title Al-fann al-qisasi fi al-Qur’an al-karim (The Art of Narrative in the Qur’an) and has been reprinted several times since. He gained his doctorate in 1954 with a thesis on Abu al-Faraj al-Isbahani. He worked for many years in the Ministry of Culture, becoming undersecretary for planning in this ministry. After retirement he was active in the Egyptian Committee for Asian-African solidarity and was vice president of the National Progressive Unionist (Tajammu‘) party. He was chief editor of the magazine Al-yaqzah al-‘Arabiyah (Arab Awakening); wrote many articles on the Qur’an and Islam for popular periodicals, such as Ruz al-yusuf; and wrote a large number of books, including works on modern reformers such as ‘Abd Allah Nadim and ‘Abd al-Rahman al-Kawakibi along with works on Islamic topics, such as Al-Qur’an wa-mushkilat hayatina al-mu‘asirah (The Qur’an and Our Contemporary Problems), Al-Qur’an wa-al-dawlah (The Qur’an and State), and Al-Islam wa-al-‘urubah (Islam and Arabism).
Khalafallah’s doctoral dissertation on Qur’anic narrative caused controversy, because he argued that the Qur’anic narratives concerning previous prophets and other past events do not aim at providing precise historical information but are literary and artistic stories designed to sway the hearts of their hearers. Hence, one is free to reject the accounts as strict history, if led to do so on rational grounds. Although the work was published, it has been the subject of rebuttals. Khalafallah’s experience, reminiscent of that of Taha Husayn (1889-1971) earlier, shows the limits of tolerance on this sensitive issue.
In his writings on political and social matters, Khalafallah calls for a very broad interpretation of the Qur’an and argues that Arab socialism is consistent with Islam. Fixed prohibitions and commands can be established only by very clear text of the Qur’an, and in social matters maslahah (the welfare of Muslims) generally takes precedence over nass (text). Khalafallah was prominent among those opposed to the kind of link between religion and state demanded by the Muslim Brotherhood. In his writings he sought to show a continuity between his thinking and that of earlier modernists, such as Muhammad ‘Abduh, as well as more classical writers.
Muhammad Ahmad Khalafallah see Khalafallah, Muhammad Ahmad
Allah, Muhammad Ahmad Khalaf see Khalafallah, Muhammad Ahmad
Muhammad Ahmad Khalaf Allah see Khalafallah, Muhammad Ahmad
Khalaf ibn Hayyan al-Ahmar, Abu Muhriz
Khalaf ibn Hayyan al-Ahmar, Abu Muhriz (Abu Muhriz Khalaf ibn Hayyan al-Ahmar) (c.733-796). Transmitter of ancient Arabic poetry. He had a prodigious memory and knew Bedouin life intimately.
Abu Muhriz Khalaf ibn Hayyan al-Ahmar see Khalaf ibn Hayyan al-Ahmar, Abu Muhriz
Khalaf ibn Hayyan al-Ahmar, Abu Muhriz (Abu Muhriz Khalaf ibn Hayyan al-Ahmar) (c.733-796). Transmitter of ancient Arabic poetry. He had a prodigious memory and knew Bedouin life intimately.
Abu Muhriz Khalaf ibn Hayyan al-Ahmar see Khalaf ibn Hayyan al-Ahmar, Abu Muhriz
Khalafiyya, al-
Khalafiyya, al-. Sub-set group of the Ibadiyya, founded in what is now Tripolitania around the beginning of the ninth century by Khalaf ibn al-Samh, a grandson of the Ibadi Imam Abu’l-Khattab al-Yamani.
The Khalafiyya Shia (named for its founder Khalaf ibn Abd al-Samad) were a subsect of the Zaidi branch of Shia Islam.
The Khalafiyya Shia had the following beliefs:
* They believed that the Imams after Zayd ibn Ali ibn Husayn ibn Ali ibn Abī Ṭālib are as follows (in chronological order):
* *Abd al-Samad (a client of Zayd ibn Ali, although the Khalafiyya Shia claim he was a son of Zayd), then
* *Khalaf ibn Abd al-Samad (who fled from the Ummayads to the land of the Turks), then
* *Muhammad ibn Khalaf ibn Abd al-Samad, then
* *Ahmad ibn Muhammad ibn Khalaf ibn Abd al-Samad, then
* *The Khalafiyya Shia did not know the names of the Imams after Ahmad, but they believed that a descendent of Ahmad, still residing in the land of the Turks (since the migration to that land of his ancestor Khalaf ibn Abd al-Samad), would rise as the Mahdi.
* They believed the Imam’s knowledge comes to him by inspiration, not by acquisition.
* They believed the Imam understood all languages.
* They believed that Khalaf ibn Abd al-Samad left behind a book which he composed in letters of an alphabet unknown to anyone other than his successor Imams and that these Imams alone would be able to explain his book.
* They believed in a doctrine of Tawhid (Oneness of God) which denies that a person can describe or characterize God in any way. For example:
* *a person cannot say that God is knowing, or that God is not knowing.
* *a person cannot say that God is powerful, or that God is not powerful.
* *a person cannot say that God is a thing, or that God is not a thing.
* They also believed in a devotion to fives. For example (according to them):
* *5 primary angels; Mikha’il (the chief angel of the Khalafiyya), Jibra’il, Izra’il, Mika’il and Israfil
* *5 chosen creatures on Earth; Muhammad, Ali, Fatimah, Hasan ibn Ali and Husayn ibn Ali
* *5 fingers
* *5 pillars of Islam; Shahadah, Salat, Zakat, Sawm and Hajj
* *5 senses; hearing, sight, touch, smell, and taste
* *5 prayer times; Fajr (Dawn prayer), Dhuhr (Mid-day prayer), Asr (Afternoon prayer), Maghrib (Sunset prayer) and Isha'a (Night prayer)
* *5 books of scripture; the Suhuf Ibrahim (commonly the Scrolls of Abraham), the Tawrat (Torah), the Zabur (commonly the Psalms), the Injil (commonly the Gospel), and the Qur'an
* *5 things leading to salvation
* *5 special months of the year; Muharram, Rajab, Ramadan, Dhu al-Qi'dah and Dhu al-Hijjah
Khalafiyya, al-. Sub-set group of the Ibadiyya, founded in what is now Tripolitania around the beginning of the ninth century by Khalaf ibn al-Samh, a grandson of the Ibadi Imam Abu’l-Khattab al-Yamani.
The Khalafiyya Shia (named for its founder Khalaf ibn Abd al-Samad) were a subsect of the Zaidi branch of Shia Islam.
The Khalafiyya Shia had the following beliefs:
* They believed that the Imams after Zayd ibn Ali ibn Husayn ibn Ali ibn Abī Ṭālib are as follows (in chronological order):
* *Abd al-Samad (a client of Zayd ibn Ali, although the Khalafiyya Shia claim he was a son of Zayd), then
* *Khalaf ibn Abd al-Samad (who fled from the Ummayads to the land of the Turks), then
* *Muhammad ibn Khalaf ibn Abd al-Samad, then
* *Ahmad ibn Muhammad ibn Khalaf ibn Abd al-Samad, then
* *The Khalafiyya Shia did not know the names of the Imams after Ahmad, but they believed that a descendent of Ahmad, still residing in the land of the Turks (since the migration to that land of his ancestor Khalaf ibn Abd al-Samad), would rise as the Mahdi.
* They believed the Imam’s knowledge comes to him by inspiration, not by acquisition.
* They believed the Imam understood all languages.
* They believed that Khalaf ibn Abd al-Samad left behind a book which he composed in letters of an alphabet unknown to anyone other than his successor Imams and that these Imams alone would be able to explain his book.
* They believed in a doctrine of Tawhid (Oneness of God) which denies that a person can describe or characterize God in any way. For example:
* *a person cannot say that God is knowing, or that God is not knowing.
* *a person cannot say that God is powerful, or that God is not powerful.
* *a person cannot say that God is a thing, or that God is not a thing.
* They also believed in a devotion to fives. For example (according to them):
* *5 primary angels; Mikha’il (the chief angel of the Khalafiyya), Jibra’il, Izra’il, Mika’il and Israfil
* *5 chosen creatures on Earth; Muhammad, Ali, Fatimah, Hasan ibn Ali and Husayn ibn Ali
* *5 fingers
* *5 pillars of Islam; Shahadah, Salat, Zakat, Sawm and Hajj
* *5 senses; hearing, sight, touch, smell, and taste
* *5 prayer times; Fajr (Dawn prayer), Dhuhr (Mid-day prayer), Asr (Afternoon prayer), Maghrib (Sunset prayer) and Isha'a (Night prayer)
* *5 books of scripture; the Suhuf Ibrahim (commonly the Scrolls of Abraham), the Tawrat (Torah), the Zabur (commonly the Psalms), the Injil (commonly the Gospel), and the Qur'an
* *5 things leading to salvation
* *5 special months of the year; Muharram, Rajab, Ramadan, Dhu al-Qi'dah and Dhu al-Hijjah
Khalduniyya, al-
Khalduniyya, al-. Cultural association established in Tunis under the spiritual aegis of Ibn Khaldun which was sanctioned in 1896. Its premises were opened in 1897.
Khalduniyya, al-. Cultural association established in Tunis under the spiritual aegis of Ibn Khaldun which was sanctioned in 1896. Its premises were opened in 1897.
Khaled
Khaled (Khaled Hadj Brahim) (Cheb Khaled) (b. February 29, 1960). Algerian musician and singer who was the leading musician and developer of the music form known as rai and who many came to call the "King of Rai.". Khaled has been central in both the development of the cheb-singer movement (from Arabic shabby (young)) as well as to the adding of elements to the more traditional rai music style.
Khaled was born on February 29, 1960, in Oran. He started early with music, and learned to play guitar, bass, accordion, and the harmonica as a child. His first recording, La route de lycee, at only 14, brought him much attention around Algeria. He then took the title "cheb" (Arabic for "Young man" Khaled).
Cheb Khaled soon started to experiment with a mixture of the traditional rai and Western sounds and instruments. Especially effective was Khaled’s use of synthesizers and electric
guitars. His music was censored by the government of Algeria until 1983. Later, it was the militant Islamists who disapproved of the rai performed by Cheb Khaled and other musicians. As a consequence, Cheb Khaled felt that his life could be in danger.
In 1990, Cheb Khaled moved to France, from where he was able to launch his international career. His music continued to develop, and elements like jazz and hip hop were added. In 1992, Cheb Khaled had his great international breakthrough with the single Didi, and the album Khaled. At this point, he removed “Cheb” from his artist name
Later albums of Khaled were less successful than Khaled, both artistically and commercially. However, he had his greatest hit in 1996 with Aicha.
At the age of fourteen Khaled formed his first band, Les Cinq Étoiles ("The Five Stars"), and began playing at wedding parties and local cabarets. He recorded his first solo single, "Trigue Lycée" ("Road to High School"), at the same age and soon became involved with the early 1980s changes in the Raï sound, incorporating western instruments and studio techniques.
Algerian Islamic fundamentalists were violently opposed to raï because of its sometimes irreverent tone and the fact that raï singers freely addressed issues considered taboo in Islam, like sex, drugs, and alcohol.
Singers like Khaled articulated socially progressive, more modern themes that many younger people identified with, a way of rebelling against the constraints of the older generations and more traditional Islam. This open embracing of taboo subjects in Islamic culture can be witnessed in the video of Khaled's hit song, "Didi", showing women provocatively dressed and dancing, both taboos in Islamic culture.
Due the nature of the lyrics, fundamentalists were infuriated when the Algerian government, in the wake of a hugely popular 1985 raï festival in Oran, officially declared it to be one of the country's native music styles. In response, fundamentalists sent death threats to some raï artists. The danger forced Khaled to move to Paris in 1986.
In 1991, Khaled was managed by Marc Céda and Djilali Ourak. They asked Jess-Jemel Dif, a drummer with the already popular band led by Rachid Taha and called Carte de Séjour to find them a good record label to sign Khaled. Cheb Khaled was introduced to Universal Music with the song "Didi", which was an old Algerian song. Thus began the international success of Khaled. Sadly, in 1994 the fundamentalist threats materialized when another raï artist, Cheb Hasni, was murdered.
In 1992, after dropping "Cheb" from his name, Khaled released his self titled album Khaled, which established his reputation as a superstar in France and among maghrebian emigrants around the world. Khaled sold over a million copies in Europe alone, an estimated 7 million worldwide, and Khaled scored an even bigger hit with his love song Aicha in 1996. His audience continued to expand throughout the 1990s, and he collaborated with several hip hop artists. Khaled achieved superstar status in France, his homeland Algeria and the Arab world. His signature song, Didi, became extremely popular in the Arabic-speaking countries and also in several other countries, including India and Pakistan. The song was also used in a Bollywood film titled Shreeman Aashiq. Khaled and Don Was appeared on the "The Tonight Show" on February 4, 1993. However, his popularity in the United States, the United Kingdom and other countries was limited to a small but devoted cult following.
In the 1997 film, The Fifth Element, his song Alech Taadi was used in the car chase with Bruce Willis and Milla Jovovich. His next album N'ssi N'ssi further strengthened his position. Film-maker Bertrand Blier used it as the soundtrack for his film "Un, deux, trois… Soleil".and sold 2 million copies. Three years would pass before the release of his next album "Sahra". During this time, Khaled received the 1994 Cesar Award for the best film soundtrack, the 'Victoire de la Musique' for the 1995 artist of the year, and co-organised a huge night at the Zenith (the Paris concert hall) for peace and freedom of expression in Algeria .
In 1999, Khaled was joined by Rachid Taha and Faudel in a concert at the Palais Omnisports de Paris-Bercy for a concert known as 1,2,3 Soleils which was subsequently released as a live album and sold more than 5 million copies worldwide. Khaled became very popular in France, Canada, Belgium, Holland, Japan, England, the Middle East, India, Germany, Spain, Italy, Pakistan and Brazil.
On 12 July 2008, Khaled appeared at the Liverpool Philharmonic Hall to take part in the Liverpool Arabic Arts Festival, part of the "Liverpool: European Capital of Culture 2008" program. Khaled sold over 46 million albums worldwide. His legacy includes 10 diamond, platinum, and gold albums, as well as the highest-selling Arab album in history.
In the summer 2009, Khaled played at the Jazz festival of Montreal.
The Food and Agriculture Organization of the United Nations (FAO) is a specialized agency of the United Nations that leads international efforts to defeat hunger. FAO was founded on October 16, 1945 in Quebec City, Quebec, Canada. The FAO Goodwill Ambassadors Program was initiated in 1999. On October 16, 2003, Khaled was nominated to be a Goodwill Ambassador of the Food and Agriculture Organization of the United Nations (FAO).
The discography, filmography, biography, and awards of Khaled include the following:
Studio albums
* 1985 Hada Raykoum
* 1988 Fuir, Mais Où?
* 1988 Kutché - with Safy Boutella
* 1992 Khaled
* 1993 N'ssi N'ssi
* 1996 Sahra
* 1999 Kenza
* 2004 Ya-Rayi
* 2007 Best Of Khaled
* 2009 Liberté
Live albums
* 1998 Hafla
* 1999 1, 2, 3 Soleils - with Rachid Taha and Faudel
Collections
* 1991 Le Meilleur de Cheb Khaled
* 1992 Le Meilleur de Cheb Khaled 2
* 2005 Forever King
* 2005 Spirit of Rai
* 2005 Les Annees Rai
* 2006 Salou Ala Nabi
* 2006 Maghreb Soul - Cheb Khaled Story 1986-1990
* 2006 Anajit Anajit
* 2007 Best of
* 2009 Khaled: Rebel of Raï - The Early Years
Singles
From Kutché (1988):
* "Chebba & Baroud" (1988)
From Khaled (1992):
* "Didi" (1992)
* "Ne m'en voulez pas" (1992)
* "Di Di" (1997)
From N'ssi N'ssi (1993):
* "Serbi Serbi" (1993)
* "Chebba" (1993)
* "N'ssi N'ssi" (1994)
* "Bakhta" (1995)
From Sahra (1996):
* "Aïcha" (1996)
* "Le jour viendra" (1997)
* "Ouelli El Darek" (1997)
* "Lillah" (1997)
From Kenza (1999):
* "C'est la nuit" (1999)
* "El Harba Wine" (2000)
From Ya-Rayi (2004):
* "Ya-Rayi" (2004)
* "Zine Zina" (2004)
Not released in an album:
* La terre a tremblé (2003)
From Indigènes (Days of Glory) - Movie (2006):
* "Ya Dzayer" (2006)
* "El Babour" (2006)
Featured in
* 1990 Springtime For The World, The Blow Monkeys
o Be Not Afraid
* 1992 Sahara Blue, Hector Zazou
o Amdyaz
* 1995 Concert Pour La Tolerance, Jean Michel Jarre
o Revolution, Revolutions
o ElDorado (UNESCO official anthem)
* 1995 Duos Taratata, Various Artists
o Didi with Johnny Clegg
* 1995 Going Global Series Voila, Various Artists
o Kebou
o N'ssi N'ssi
o Chebba
* 1995 Melon: Remixes for Propaganda, U2
o Numb (Gimme Some More Dignity mix)
* 1997 Live à Bercy, Mylène Farmer
o La poupée qui fait non
* 1997 Emilie Jolie, Various Artists
o Chanson du herisson
* 1997 Sol En Si (Solidarité Enfants Sida), Various Artists
o Mâardi
* 1998 1 Douar, Alan Stivell
o Ensemble (Understand)
o Crimes
* 1998 Konfusion, Ketama
o Oasis de los Dioses
* 1999 L'palais de justice, Freeman
o Bladi
* 1999 Ida y Vuelta, Tekameli
o ¡ Oh Madre !
* 1999 Amarain, Amr Diab
o Albey
* 2000 Balavoine Hommages ..., Various Artists
o L'aziza
* 2000 Rapsody, Various Artists
o Time for a Change
* 2000 XXème siècle, Les Enfoirés
o Emmenez-moi
* 2000 Labyrinthe, Kertra
o Le rêve de mon père
* 2001 Big Men, Raï Meets Raggae, Various Artists
o Aich Rebel Sun
* 2002 City of Ideas (Ciudad de los Ideas), Vincente Amigo
o Eyes of the Alhamra (Ojos de la Alhambra)
* 2002 Duets, Compay Segundo
o Saludo A Chango
* 2004 Agir Réagir - Gad Elmaleh (Parrain), Elie Chouraqui, Amina, Youssou N'Dour, Alabina, Jean-Jacques Goldman, Sapho, Princess Erika, Sonia Lahcen, Samira Said, Lââm, Daniel Lévi, Jérôme Collet, Faudel, Idrissa Diop, Moïse N'Tumba (ex-chanteur de Tribal Jam), Christophe Heraut, Yves Lecoq et Cécile de France
* Agir Réagir
* 2004 Raï'N'B Fever, Kore & Skalp
o Retour aux sources
* 2004 L'enfant du pays, Rim'K
o L'enfant du pays
* 2004 Save the World, Enzo Avitabile & Bottari
o Dance with me
* 2005 Borderless, Cameron Cartio
o Henna
* 2006 Diana 2006, Diana Haddad
o Mas and Louly
* 2006 À l'affiche (Best of), Les Négresses Vertes
o Face à la mer (recorded in 1992)
* 2006 Morente sueña la Alhambra DVD, Enrique Morente
o El Marsem
* 2007 Taxi 4, Melissa Lesite
o Benthi
* 2007 Plein du monde, Bratsch
o Bilovengo
o Erjaii ya alf leila (Mille et une nuit sans toi)
* 2007 Airport, Andy
o Salam
Soundtracks
* 1993 Un deux trois soleil
* 1995 Âge des possibles, L'
o Didi
* 1995 Highway (1995)
o Didi
* 1995 Party Girl
o Les Ailes
* 1997 100% Arabica
o Wahrane Wahrane
o Cameleons (with Cheb Mami)
* 1997 The Fifth Element
o Alech Taadi (Note: This song was featured in the film, but did not appear on the official soundtrack)
* 1999 Vila Madalena
o El Arbi
* 2000 Origine Contrôlée
o Wana Wana Aamel Eih
o Dour Biha Ya Chibani
* 2002 The Truth About Charlie
o Ragda
* 2002 The Good Thief
o Minuit
* 2004 De l'autre côté
* 2006 Indigènes (Days of Glory)
o Ya Dzayer (2 Versions)
o Mort De Messaoud
o Nostalgie
o Sur la tombe
o El Babour
* 2007 Taxi 4
o Benthi (feat. Melissa Lesite)
Filmography
* 1997 100% Arabica
* 2003 Art'n Acte Production
Biography
* 1998 Khaled: Derrière le sourire
Awards
Below is a chronological list of awards won by Khaled
* 1992 MTV Awards (did)
* 1993 Venice Film Festival 50TH - (Un, deux, trois, soleil)
* 1994 César award - best movie soundtrack
* 1995 Victoires de la Musique (Artist of the Year)
* 1997 World Music Awards (Song of the year)(Sahra Album)
* 1997 Victoires de la Musique (Song of the year) (Aicha)
* 1999 World Music Awards (1,2,3 Soleils) shared with Rachid Taha and Faudel
* 2004 Grammy jam Awards (Khaled and Carlos Santana)(Love to the people)
* 2005 R3 Awards BBC Awards for World Music - (Mid East & North Africa Winner)
* 2005 Montreal International Jazz Festival (The Antonio Carlos-Jobim Award)
* 2005 ImagineNations and DC Internationals (Empowering Award, for spreading the message of peace)
* 2006 The Mediterranean Prize for Creativity
* 2009 MGM Awards ( highest-selling Arab album in history)(The legendary ) (Las Vegas)
* 2009 Big Apple Music Awards( best Arab artist selling in United States )
* 2009 NME Awards 2009 (best duet) (with) Magic System
Khaled Hadj Brahim see Khaled
Brahim, Khaled Hadj see Khaled
Cheb Khaled see Khaled
King of Rai see Khaled
In 1990, Cheb Khaled moved to France, from where he was able to launch his international career. His music continued to develop, and elements like jazz and hip hop were added. In 1992, Cheb Khaled had his great international breakthrough with the single Didi, and the album Khaled. At this point, he removed “Cheb” from his artist name
Later albums of Khaled were less successful than Khaled, both artistically and commercially. However, he had his greatest hit in 1996 with Aicha.
At the age of fourteen Khaled formed his first band, Les Cinq Étoiles ("The Five Stars"), and began playing at wedding parties and local cabarets. He recorded his first solo single, "Trigue Lycée" ("Road to High School"), at the same age and soon became involved with the early 1980s changes in the Raï sound, incorporating western instruments and studio techniques.
Algerian Islamic fundamentalists were violently opposed to raï because of its sometimes irreverent tone and the fact that raï singers freely addressed issues considered taboo in Islam, like sex, drugs, and alcohol.
Singers like Khaled articulated socially progressive, more modern themes that many younger people identified with, a way of rebelling against the constraints of the older generations and more traditional Islam. This open embracing of taboo subjects in Islamic culture can be witnessed in the video of Khaled's hit song, "Didi", showing women provocatively dressed and dancing, both taboos in Islamic culture.
Due the nature of the lyrics, fundamentalists were infuriated when the Algerian government, in the wake of a hugely popular 1985 raï festival in Oran, officially declared it to be one of the country's native music styles. In response, fundamentalists sent death threats to some raï artists. The danger forced Khaled to move to Paris in 1986.
In 1991, Khaled was managed by Marc Céda and Djilali Ourak. They asked Jess-Jemel Dif, a drummer with the already popular band led by Rachid Taha and called Carte de Séjour to find them a good record label to sign Khaled. Cheb Khaled was introduced to Universal Music with the song "Didi", which was an old Algerian song. Thus began the international success of Khaled. Sadly, in 1994 the fundamentalist threats materialized when another raï artist, Cheb Hasni, was murdered.
In 1992, after dropping "Cheb" from his name, Khaled released his self titled album Khaled, which established his reputation as a superstar in France and among maghrebian emigrants around the world. Khaled sold over a million copies in Europe alone, an estimated 7 million worldwide, and Khaled scored an even bigger hit with his love song Aicha in 1996. His audience continued to expand throughout the 1990s, and he collaborated with several hip hop artists. Khaled achieved superstar status in France, his homeland Algeria and the Arab world. His signature song, Didi, became extremely popular in the Arabic-speaking countries and also in several other countries, including India and Pakistan. The song was also used in a Bollywood film titled Shreeman Aashiq. Khaled and Don Was appeared on the "The Tonight Show" on February 4, 1993. However, his popularity in the United States, the United Kingdom and other countries was limited to a small but devoted cult following.
In the 1997 film, The Fifth Element, his song Alech Taadi was used in the car chase with Bruce Willis and Milla Jovovich. His next album N'ssi N'ssi further strengthened his position. Film-maker Bertrand Blier used it as the soundtrack for his film "Un, deux, trois… Soleil".and sold 2 million copies. Three years would pass before the release of his next album "Sahra". During this time, Khaled received the 1994 Cesar Award for the best film soundtrack, the 'Victoire de la Musique' for the 1995 artist of the year, and co-organised a huge night at the Zenith (the Paris concert hall) for peace and freedom of expression in Algeria .
In 1999, Khaled was joined by Rachid Taha and Faudel in a concert at the Palais Omnisports de Paris-Bercy for a concert known as 1,2,3 Soleils which was subsequently released as a live album and sold more than 5 million copies worldwide. Khaled became very popular in France, Canada, Belgium, Holland, Japan, England, the Middle East, India, Germany, Spain, Italy, Pakistan and Brazil.
On 12 July 2008, Khaled appeared at the Liverpool Philharmonic Hall to take part in the Liverpool Arabic Arts Festival, part of the "Liverpool: European Capital of Culture 2008" program. Khaled sold over 46 million albums worldwide. His legacy includes 10 diamond, platinum, and gold albums, as well as the highest-selling Arab album in history.
In the summer 2009, Khaled played at the Jazz festival of Montreal.
The Food and Agriculture Organization of the United Nations (FAO) is a specialized agency of the United Nations that leads international efforts to defeat hunger. FAO was founded on October 16, 1945 in Quebec City, Quebec, Canada. The FAO Goodwill Ambassadors Program was initiated in 1999. On October 16, 2003, Khaled was nominated to be a Goodwill Ambassador of the Food and Agriculture Organization of the United Nations (FAO).
The discography, filmography, biography, and awards of Khaled include the following:
Studio albums
* 1985 Hada Raykoum
* 1988 Fuir, Mais Où?
* 1988 Kutché - with Safy Boutella
* 1992 Khaled
* 1993 N'ssi N'ssi
* 1996 Sahra
* 1999 Kenza
* 2004 Ya-Rayi
* 2007 Best Of Khaled
* 2009 Liberté
Live albums
* 1998 Hafla
* 1999 1, 2, 3 Soleils - with Rachid Taha and Faudel
Collections
* 1991 Le Meilleur de Cheb Khaled
* 1992 Le Meilleur de Cheb Khaled 2
* 2005 Forever King
* 2005 Spirit of Rai
* 2005 Les Annees Rai
* 2006 Salou Ala Nabi
* 2006 Maghreb Soul - Cheb Khaled Story 1986-1990
* 2006 Anajit Anajit
* 2007 Best of
* 2009 Khaled: Rebel of Raï - The Early Years
Singles
From Kutché (1988):
* "Chebba & Baroud" (1988)
From Khaled (1992):
* "Didi" (1992)
* "Ne m'en voulez pas" (1992)
* "Di Di" (1997)
From N'ssi N'ssi (1993):
* "Serbi Serbi" (1993)
* "Chebba" (1993)
* "N'ssi N'ssi" (1994)
* "Bakhta" (1995)
From Sahra (1996):
* "Aïcha" (1996)
* "Le jour viendra" (1997)
* "Ouelli El Darek" (1997)
* "Lillah" (1997)
From Kenza (1999):
* "C'est la nuit" (1999)
* "El Harba Wine" (2000)
From Ya-Rayi (2004):
* "Ya-Rayi" (2004)
* "Zine Zina" (2004)
Not released in an album:
* La terre a tremblé (2003)
From Indigènes (Days of Glory) - Movie (2006):
* "Ya Dzayer" (2006)
* "El Babour" (2006)
Featured in
* 1990 Springtime For The World, The Blow Monkeys
o Be Not Afraid
* 1992 Sahara Blue, Hector Zazou
o Amdyaz
* 1995 Concert Pour La Tolerance, Jean Michel Jarre
o Revolution, Revolutions
o ElDorado (UNESCO official anthem)
* 1995 Duos Taratata, Various Artists
o Didi with Johnny Clegg
* 1995 Going Global Series Voila, Various Artists
o Kebou
o N'ssi N'ssi
o Chebba
* 1995 Melon: Remixes for Propaganda, U2
o Numb (Gimme Some More Dignity mix)
* 1997 Live à Bercy, Mylène Farmer
o La poupée qui fait non
* 1997 Emilie Jolie, Various Artists
o Chanson du herisson
* 1997 Sol En Si (Solidarité Enfants Sida), Various Artists
o Mâardi
* 1998 1 Douar, Alan Stivell
o Ensemble (Understand)
o Crimes
* 1998 Konfusion, Ketama
o Oasis de los Dioses
* 1999 L'palais de justice, Freeman
o Bladi
* 1999 Ida y Vuelta, Tekameli
o ¡ Oh Madre !
* 1999 Amarain, Amr Diab
o Albey
* 2000 Balavoine Hommages ..., Various Artists
o L'aziza
* 2000 Rapsody, Various Artists
o Time for a Change
* 2000 XXème siècle, Les Enfoirés
o Emmenez-moi
* 2000 Labyrinthe, Kertra
o Le rêve de mon père
* 2001 Big Men, Raï Meets Raggae, Various Artists
o Aich Rebel Sun
* 2002 City of Ideas (Ciudad de los Ideas), Vincente Amigo
o Eyes of the Alhamra (Ojos de la Alhambra)
* 2002 Duets, Compay Segundo
o Saludo A Chango
* 2004 Agir Réagir - Gad Elmaleh (Parrain), Elie Chouraqui, Amina, Youssou N'Dour, Alabina, Jean-Jacques Goldman, Sapho, Princess Erika, Sonia Lahcen, Samira Said, Lââm, Daniel Lévi, Jérôme Collet, Faudel, Idrissa Diop, Moïse N'Tumba (ex-chanteur de Tribal Jam), Christophe Heraut, Yves Lecoq et Cécile de France
* Agir Réagir
* 2004 Raï'N'B Fever, Kore & Skalp
o Retour aux sources
* 2004 L'enfant du pays, Rim'K
o L'enfant du pays
* 2004 Save the World, Enzo Avitabile & Bottari
o Dance with me
* 2005 Borderless, Cameron Cartio
o Henna
* 2006 Diana 2006, Diana Haddad
o Mas and Louly
* 2006 À l'affiche (Best of), Les Négresses Vertes
o Face à la mer (recorded in 1992)
* 2006 Morente sueña la Alhambra DVD, Enrique Morente
o El Marsem
* 2007 Taxi 4, Melissa Lesite
o Benthi
* 2007 Plein du monde, Bratsch
o Bilovengo
o Erjaii ya alf leila (Mille et une nuit sans toi)
* 2007 Airport, Andy
o Salam
Soundtracks
* 1993 Un deux trois soleil
* 1995 Âge des possibles, L'
o Didi
* 1995 Highway (1995)
o Didi
* 1995 Party Girl
o Les Ailes
* 1997 100% Arabica
o Wahrane Wahrane
o Cameleons (with Cheb Mami)
* 1997 The Fifth Element
o Alech Taadi (Note: This song was featured in the film, but did not appear on the official soundtrack)
* 1999 Vila Madalena
o El Arbi
* 2000 Origine Contrôlée
o Wana Wana Aamel Eih
o Dour Biha Ya Chibani
* 2002 The Truth About Charlie
o Ragda
* 2002 The Good Thief
o Minuit
* 2004 De l'autre côté
* 2006 Indigènes (Days of Glory)
o Ya Dzayer (2 Versions)
o Mort De Messaoud
o Nostalgie
o Sur la tombe
o El Babour
* 2007 Taxi 4
o Benthi (feat. Melissa Lesite)
Filmography
* 1997 100% Arabica
* 2003 Art'n Acte Production
Biography
* 1998 Khaled: Derrière le sourire
Awards
Below is a chronological list of awards won by Khaled
* 1992 MTV Awards (did)
* 1993 Venice Film Festival 50TH - (Un, deux, trois, soleil)
* 1994 César award - best movie soundtrack
* 1995 Victoires de la Musique (Artist of the Year)
* 1997 World Music Awards (Song of the year)(Sahra Album)
* 1997 Victoires de la Musique (Song of the year) (Aicha)
* 1999 World Music Awards (1,2,3 Soleils) shared with Rachid Taha and Faudel
* 2004 Grammy jam Awards (Khaled and Carlos Santana)(Love to the people)
* 2005 R3 Awards BBC Awards for World Music - (Mid East & North Africa Winner)
* 2005 Montreal International Jazz Festival (The Antonio Carlos-Jobim Award)
* 2005 ImagineNations and DC Internationals (Empowering Award, for spreading the message of peace)
* 2006 The Mediterranean Prize for Creativity
* 2009 MGM Awards ( highest-selling Arab album in history)(The legendary ) (Las Vegas)
* 2009 Big Apple Music Awards( best Arab artist selling in United States )
* 2009 NME Awards 2009 (best duet) (with) Magic System
Khaled Hadj Brahim see Khaled
Brahim, Khaled Hadj see Khaled
Cheb Khaled see Khaled
King of Rai see Khaled
Khalid, Banu
Khalid, Banu (Banu Khalid) (Bani Khalid). Arab tribe in the eastern provinces of modern Saudi Arabia, with its center at the town of al-Hasa. For the last two centuries, the chieftainship has been in the hands of the ‘Uray‘ir family. The vast majority of the Banu Khalid are Sunni Muslims, historically following the Maliki and Hanbali schools.
Bani Khalid is an Arab tribal confederation of eastern and central Arabia. The tribe dominated the eastern region of modern-day Saudi Arabia (al-Hasa and al-Qatif) from 1670 to 1793, and again under the auspices of the Ottoman Empire for a brief period in the early 19th century. At its greatest extent, the domain of Bani Khalid extended from Kuwait in the north to the borders of Oman in the south, and wielded political influence in the region of Nejd in central Arabia. Most of the tribe's members presently reside in eastern and central Saudi Arabia, while others live in Kuwait, Jordan, Syria, Qatar, Bahrain, and Iraq. The vast majority of the Bani Khalid are Sunni Muslims, historically following the Maliki and Hanbali rites.
The main branches of the tribe are the Al Humaid, the Juboor, the Du'um, the Al Janah, the Grusha, the Al Musallam, the 'Amayer, the Al Subaih and the Mahashir. The chieftainship of the Bani Khalid has traditionally been held by the clan of Al Humaid. The Bani Khalid dominated the deserts surrounding the Al-Hasa and Al-Qatif oases during the 16th and 17th centuries. Under Barrak ibn Ghurayr of the Al Humaid, the Bani Khalid were able to expel Ottoman forces from the cities and towns in 1670 and proclaim their rule over the region. Ibn Ghurayr made his capital in Al-Mubarraz, where remnants of his castle stand today. The first chieftain of the "Khawalid" was Haddori.
The Bani Khalid of eastern Arabia maintained ties with members of their tribe who had settled in Nejd during their earlier migration eastwards, and also cultivated clients among the rulers of the Nejdi towns, such as the Al Mu'ammar of al-Uyayna. When the emir of Uyayna adopted the ideas of Muhammad ibn Abd al-Wahhab, the Khalidi chief ordered him to cease support for Ibn Abd al-Wahhab and expel him from his town. The emir agreed, and Ibn Abd al-Wahhab moved to neighboring Dir'iyyah, where he joined forces with the Al Saud. The Bani Khalid remained staunch enemies of the Saudis and their allies and attempted to invade Nejd and Diriyyah in an effort to stop Saudi expansion. Their efforts failed, however, and after conquering Nejd, the Saudis invaded the Bani Khalid's domain in al-Hasa and deposed the Al 'Ura'yir in 1793.
When the Ottomans invaded Arabia and deposed the Al Saud in 1818, they reoccupied al-Hasa and al-Qatif and reinstated members of the Al 'Uray'ir as governors of the region on their behalf. The Bani Khalid were no longer the potent military force they once were at this time, and tribes such as the Ajman, the Dawasir, Subay', and Mutayr began encroaching on the Bani Khalid's desert territories. They were also beset by internal quarrels over leadership. Though the Bani Khalid were able to forge an alliance with the 'Anizzah tribe in this period, they were eventually defeated by an alliance of several tribes along with the Al Saud, who had reestablished their rule in Riyadh in 1823. A battle with an alliance led by the Mutayr and 'Ajman tribes in 1823, and another battle with the Subay' and the Al Saud in 1830, brought the rule of the Bani Khalid to a close. The Ottomans appointed a governor from Bani Khalid over al-Hasa once more in 1874, but his rule also was short-lived.
Many clans and sections of the Bani Khalid had already settled in al-Hasa and Nejd by this time but many of those who remained bedouin began leaving east Arabia after their military defeats against the Al Saud, eventually settling in Iraq, Jordan, and Syria. Many families from Bani Khalid can be found today in Kuwait, Bahrain, and Qatar as well.
As part of the Saudi king Abdul Aziz Ibn Saud's policy of marrying into the major families and tribes of the country, Ibn Saud married a woman of the 'Amayer clan of Bani Khalid, who gave birth to his two eldest sons Turki and Saud.
Banu Khalid see Khalid, Banu
Bani Khalid see Khalid, Banu
Khalid, Banu (Banu Khalid) (Bani Khalid). Arab tribe in the eastern provinces of modern Saudi Arabia, with its center at the town of al-Hasa. For the last two centuries, the chieftainship has been in the hands of the ‘Uray‘ir family. The vast majority of the Banu Khalid are Sunni Muslims, historically following the Maliki and Hanbali schools.
Bani Khalid is an Arab tribal confederation of eastern and central Arabia. The tribe dominated the eastern region of modern-day Saudi Arabia (al-Hasa and al-Qatif) from 1670 to 1793, and again under the auspices of the Ottoman Empire for a brief period in the early 19th century. At its greatest extent, the domain of Bani Khalid extended from Kuwait in the north to the borders of Oman in the south, and wielded political influence in the region of Nejd in central Arabia. Most of the tribe's members presently reside in eastern and central Saudi Arabia, while others live in Kuwait, Jordan, Syria, Qatar, Bahrain, and Iraq. The vast majority of the Bani Khalid are Sunni Muslims, historically following the Maliki and Hanbali rites.
The main branches of the tribe are the Al Humaid, the Juboor, the Du'um, the Al Janah, the Grusha, the Al Musallam, the 'Amayer, the Al Subaih and the Mahashir. The chieftainship of the Bani Khalid has traditionally been held by the clan of Al Humaid. The Bani Khalid dominated the deserts surrounding the Al-Hasa and Al-Qatif oases during the 16th and 17th centuries. Under Barrak ibn Ghurayr of the Al Humaid, the Bani Khalid were able to expel Ottoman forces from the cities and towns in 1670 and proclaim their rule over the region. Ibn Ghurayr made his capital in Al-Mubarraz, where remnants of his castle stand today. The first chieftain of the "Khawalid" was Haddori.
The Bani Khalid of eastern Arabia maintained ties with members of their tribe who had settled in Nejd during their earlier migration eastwards, and also cultivated clients among the rulers of the Nejdi towns, such as the Al Mu'ammar of al-Uyayna. When the emir of Uyayna adopted the ideas of Muhammad ibn Abd al-Wahhab, the Khalidi chief ordered him to cease support for Ibn Abd al-Wahhab and expel him from his town. The emir agreed, and Ibn Abd al-Wahhab moved to neighboring Dir'iyyah, where he joined forces with the Al Saud. The Bani Khalid remained staunch enemies of the Saudis and their allies and attempted to invade Nejd and Diriyyah in an effort to stop Saudi expansion. Their efforts failed, however, and after conquering Nejd, the Saudis invaded the Bani Khalid's domain in al-Hasa and deposed the Al 'Ura'yir in 1793.
When the Ottomans invaded Arabia and deposed the Al Saud in 1818, they reoccupied al-Hasa and al-Qatif and reinstated members of the Al 'Uray'ir as governors of the region on their behalf. The Bani Khalid were no longer the potent military force they once were at this time, and tribes such as the Ajman, the Dawasir, Subay', and Mutayr began encroaching on the Bani Khalid's desert territories. They were also beset by internal quarrels over leadership. Though the Bani Khalid were able to forge an alliance with the 'Anizzah tribe in this period, they were eventually defeated by an alliance of several tribes along with the Al Saud, who had reestablished their rule in Riyadh in 1823. A battle with an alliance led by the Mutayr and 'Ajman tribes in 1823, and another battle with the Subay' and the Al Saud in 1830, brought the rule of the Bani Khalid to a close. The Ottomans appointed a governor from Bani Khalid over al-Hasa once more in 1874, but his rule also was short-lived.
Many clans and sections of the Bani Khalid had already settled in al-Hasa and Nejd by this time but many of those who remained bedouin began leaving east Arabia after their military defeats against the Al Saud, eventually settling in Iraq, Jordan, and Syria. Many families from Bani Khalid can be found today in Kuwait, Bahrain, and Qatar as well.
As part of the Saudi king Abdul Aziz Ibn Saud's policy of marrying into the major families and tribes of the country, Ibn Saud married a woman of the 'Amayer clan of Bani Khalid, who gave birth to his two eldest sons Turki and Saud.
Banu Khalid see Khalid, Banu
Bani Khalid see Khalid, Banu
Khalide Edib
Khalide Edib (Halide Edib Adivar) (Halide Edip Adivar) (1884 - January 9, 1964). Turkish novelist, writer and nationalist. She served as a corporal and a sergeant in the nationalist army during the Anatolian War of Independence. In May 1919, she made a famous moving and dramatic address at the historic meeting in the Sultan Ahmed Square in Istanbul against the Turkish policy of the Allies. However, there was a fundamental conflict between her own liberal views and the radicalism of Mustafa Kemal Ataturk which led to her European sojourn from 1924 to 1939. Upon her return to Turkey, she became a professor of English literature at Istanbul. In 1950, she was elected to the Turkish Parliament. She is the author of twenty novels and wrote her memoirs in two volumes in English while in exile in England (1924-1928). Common themes in her novels are strong, independent female characters who succeed in reaching their goals against strong opposition.
Halide Edip Adıvar was a Turkish novelist and feminist political leader. She was best known for her novels criticizing the low social status of Turkish women and what she saw as the disinterest of most women in changing their situation.
Halide Edip was born in Istanbul. Her father was a secretary of the Ottoman Sultan Abdülhamid II. She and her father were Donmeh; her mother was Muslim. Edip was educated at home by private tutors from whom she learned European and Ottoman literature, religion, philosophy, sociology, piano, English, French, and Arabic. She learned Greek from her neighbors and from briefly attending a Greek school in Istanbul. She attended the American College for Girls briefly in 1893. In 1897, she translated Mother by Jacob Abbott, for which the sultan awarded her the Order of Charity (Nishan-i-Shafakat; Şefkat Nişanı). She attended the American College again from 1899 to 1901, when she graduated. Her father's house was a center of intellectual activity in Istanbul and even as a child Halide Edip participated in the intellectual life of the city.
After graduating, she married the mathematician and astronomer Salih Zeki Bey, with whom she had two sons. She continued her intellectual activities, however, and in 1908 began writing articles on education and on the status of women for Tevfik Fikret's newspaper Tanin. She published her first novel, Seviye Talip, in 1909. Because of her articles on education, the education ministry hired her to reform girls' schools in Istanbul. She worked with Nakiye Hanım on curriculum and pedagogy changes and also taught pedagogy, ethics, and history in various schools. She resigned over a disagreement with ministry concerning mosque schools.
She received a divorce from Salih Zeki in 1910. Her house became an intellectual salon, especially for those interested in new concepts of Turkishness. She became involved with the Turkish Hearth (Türk Ocağı) in 1911 and became the first female member in 1912. She was also a founder of the Elevation of Women (Taali-i Nisvan) organization.
She married again in 1917 to Dr. Adnan (later Adıvar) and the next year took a job as a lecturer in literature at Istanbul's Faculty of Letters. It was during this time that she became increasingly active in Turkey's nationalist movement.
In 1916-1917, Halide Edip acted as Ottoman inspector for schools in Damascus, Beirut, and Mount Lebanon. The students at these schools included hundreds of Armenian, Arab, Kurdish, and Turkish orphans.
After the defeat of the Ottoman Empire in World War I, British troops occupied Istanbul and allies occupied various parts of the empire. Mustafa Kemal (later Atatürk) began organizing resistance to the occupation. Halide Edip gained a reputation in Istanbul as a firebrand and a dangerous agitator. The British tried to exile her and several other leaders to Malta in March 1920.
After the end of World War I, Halide and her husband traveled to Anatolia to fight in the War of Independence; she served first as a corporal and then as a sergeant in the nationalist military.
In 1926, Halide Edip and many associates were unjustly accused of treason. She and her husband escaped to Europe. They lived in the French Third Republic and the United Kingdom from 1926 to 1939. Halide Edip traveled widely, teaching and lecturing repeatedly in the United States and in British Raj India. After returning to Turkey in 1939, she became a professor in English literature at the Faculty of Letters in Istanbul. In 1950, she was elected to Parliament, resigning in 1954. This was the only formal political position she ever held.
Common themes in Halide Edip's novels were strong, independent female characters who succeeded in reaching their goals against strong opposition. She was also a strong Turkish nationalist, and several stories highlighted the central role of women in the fight for Turkish Independence.
The major works of Halide Edip include:
* Seviye Talip (1910)
* Mevut Hükümler (1918)
* Yeni Turan (1912)
* Son Eseri (1919)
* Ateşten Gömlek (1922; translated into English as The Daughter of Smyrna or The Shirt of Flame)
* Çıkan Kuri (1922)
* Kalb Ağrısı (1924)
* Vurun Kahpeye (1926)
* The Memoirs of Halide Edib (1926; memoir, published in English)
* The Turkish Ordeal (1928; memoir, published in English)
* Zeyno'nun Oğlu (1928)
* The Clown and His Daughter (first published in English in 1935 and in Turkish as Sinekli Bakkal in 1936)
* Türkün Ateşle İmtihanı (memoir, published in 1962; translated into English as House with Wisteria)
Edib, Khalide see Khalide Edib
Halide Edib Adivar see Khalide Edib
Adivar, Halide Edib see Khalide Edib
Halide Edip Adivar see Khalide Edib
Adivar, Halide Edip see Khalide Edib
Khalide Edib (Halide Edib Adivar) (Halide Edip Adivar) (1884 - January 9, 1964). Turkish novelist, writer and nationalist. She served as a corporal and a sergeant in the nationalist army during the Anatolian War of Independence. In May 1919, she made a famous moving and dramatic address at the historic meeting in the Sultan Ahmed Square in Istanbul against the Turkish policy of the Allies. However, there was a fundamental conflict between her own liberal views and the radicalism of Mustafa Kemal Ataturk which led to her European sojourn from 1924 to 1939. Upon her return to Turkey, she became a professor of English literature at Istanbul. In 1950, she was elected to the Turkish Parliament. She is the author of twenty novels and wrote her memoirs in two volumes in English while in exile in England (1924-1928). Common themes in her novels are strong, independent female characters who succeed in reaching their goals against strong opposition.
Halide Edip Adıvar was a Turkish novelist and feminist political leader. She was best known for her novels criticizing the low social status of Turkish women and what she saw as the disinterest of most women in changing their situation.
Halide Edip was born in Istanbul. Her father was a secretary of the Ottoman Sultan Abdülhamid II. She and her father were Donmeh; her mother was Muslim. Edip was educated at home by private tutors from whom she learned European and Ottoman literature, religion, philosophy, sociology, piano, English, French, and Arabic. She learned Greek from her neighbors and from briefly attending a Greek school in Istanbul. She attended the American College for Girls briefly in 1893. In 1897, she translated Mother by Jacob Abbott, for which the sultan awarded her the Order of Charity (Nishan-i-Shafakat; Şefkat Nişanı). She attended the American College again from 1899 to 1901, when she graduated. Her father's house was a center of intellectual activity in Istanbul and even as a child Halide Edip participated in the intellectual life of the city.
After graduating, she married the mathematician and astronomer Salih Zeki Bey, with whom she had two sons. She continued her intellectual activities, however, and in 1908 began writing articles on education and on the status of women for Tevfik Fikret's newspaper Tanin. She published her first novel, Seviye Talip, in 1909. Because of her articles on education, the education ministry hired her to reform girls' schools in Istanbul. She worked with Nakiye Hanım on curriculum and pedagogy changes and also taught pedagogy, ethics, and history in various schools. She resigned over a disagreement with ministry concerning mosque schools.
She received a divorce from Salih Zeki in 1910. Her house became an intellectual salon, especially for those interested in new concepts of Turkishness. She became involved with the Turkish Hearth (Türk Ocağı) in 1911 and became the first female member in 1912. She was also a founder of the Elevation of Women (Taali-i Nisvan) organization.
She married again in 1917 to Dr. Adnan (later Adıvar) and the next year took a job as a lecturer in literature at Istanbul's Faculty of Letters. It was during this time that she became increasingly active in Turkey's nationalist movement.
In 1916-1917, Halide Edip acted as Ottoman inspector for schools in Damascus, Beirut, and Mount Lebanon. The students at these schools included hundreds of Armenian, Arab, Kurdish, and Turkish orphans.
After the defeat of the Ottoman Empire in World War I, British troops occupied Istanbul and allies occupied various parts of the empire. Mustafa Kemal (later Atatürk) began organizing resistance to the occupation. Halide Edip gained a reputation in Istanbul as a firebrand and a dangerous agitator. The British tried to exile her and several other leaders to Malta in March 1920.
After the end of World War I, Halide and her husband traveled to Anatolia to fight in the War of Independence; she served first as a corporal and then as a sergeant in the nationalist military.
In 1926, Halide Edip and many associates were unjustly accused of treason. She and her husband escaped to Europe. They lived in the French Third Republic and the United Kingdom from 1926 to 1939. Halide Edip traveled widely, teaching and lecturing repeatedly in the United States and in British Raj India. After returning to Turkey in 1939, she became a professor in English literature at the Faculty of Letters in Istanbul. In 1950, she was elected to Parliament, resigning in 1954. This was the only formal political position she ever held.
Common themes in Halide Edip's novels were strong, independent female characters who succeeded in reaching their goals against strong opposition. She was also a strong Turkish nationalist, and several stories highlighted the central role of women in the fight for Turkish Independence.
The major works of Halide Edip include:
* Seviye Talip (1910)
* Mevut Hükümler (1918)
* Yeni Turan (1912)
* Son Eseri (1919)
* Ateşten Gömlek (1922; translated into English as The Daughter of Smyrna or The Shirt of Flame)
* Çıkan Kuri (1922)
* Kalb Ağrısı (1924)
* Vurun Kahpeye (1926)
* The Memoirs of Halide Edib (1926; memoir, published in English)
* The Turkish Ordeal (1928; memoir, published in English)
* Zeyno'nun Oğlu (1928)
* The Clown and His Daughter (first published in English in 1935 and in Turkish as Sinekli Bakkal in 1936)
* Türkün Ateşle İmtihanı (memoir, published in 1962; translated into English as House with Wisteria)
Edib, Khalide see Khalide Edib
Halide Edib Adivar see Khalide Edib
Adivar, Halide Edib see Khalide Edib
Halide Edip Adivar see Khalide Edib
Adivar, Halide Edip see Khalide Edib
Khalid ibn ‘Abd Allah al-Qasri
Khalid ibn ‘Abd Allah al-Qasri (d. 743). Governor for the Umayyads, first of Mecca and later of Iraq.
Khalid ibn ‘Abd Allah al-Qasri (d. 743). Governor for the Umayyads, first of Mecca and later of Iraq.
Khalid ibn al-Walid ibn al-Mughira
Khalid ibn al-Walid ibn al-Mughira (Khalid ibn al-Walid) (Khalid ibn al-Waleed) (Sayf-'ullah al-Maslul -- "The Drawn Sword of God" or "God's Withdrawn Sword" or "Sword of God") (592-642). Arab general who was the conqueror of northern Arabia, Syria, Iraq, and Iran. Khalid Ibn al-Walid was a general who fought against the Prophet at the Battle of Uhud which occurred in 625 C.C. At the Battle of Uhud, Khalid Ibn al-Walid’s brilliant tactical maneuvers led to the first military defeat of the nascent Muslim community. Later (in 627), Khalid converted to Islam and, as the chief general of the Caliph Abu Bakr, was responsible for the stunning conquests of Byzantine territory that laid the foundation for a rapidly expanding Islamic empire. He is credited with a famous desert crossing, which led to the conquest of al-Hira in 633 and consequently to the conquest of Iraq. He is considered to be one of the greatest military commanders in history having never lost a battle in over one hundred engagements even against numerically superior Byzantine and Persian forces.
Khālid ibn al-Walīd was one of the two generals (along with ʿAmr ibn al-ʿĀṣ) of the enormously successful Islamic expansion under the Prophet Muhammad and his immediate successors, Abū Bakr and ʿUmar.
Although he fought against Muhammad at Uḥud (625), Khālid was later converted (627/629) and joined Muhammad in the conquest of Mecca in 629; thereafter he commanded a number of conquests and missions in the Arabian Peninsula. After the death of Muhammad, Khālid recaptured a number of provinces that were breaking away from Islam. He was sent northeastward by the caliph Abū Bakr to invade Iraq, where he conquered Al-Ḥīrah. Crossing the desert, he aided in the conquest of Syria; and, though the new caliph, ʿUmar, formally relieved him of high command (for unknown reasons), Khālid remained the effective leader of the forces facing the Byzantine armies in Syria and Palestine.
Routing the Byzantine armies, he surrounded Damascus, which surrendered on September 4, 635, and pushed northward. Early in 636, he withdrew south of the Yarmūk River before a powerful Byzantine force that advanced from the north and from the coast of Palestine. The Byzantine armies were composed mainly of Christian Arab, Armenian, and other auxiliaries, however; and when many of these deserted the Byzantines, Khālid, reinforced from Medina and possibly from the Syrian Arab tribes, attacked and destroyed the remaining Byzantine forces along the ravines of the Yarmūk valley (August 20, 636). Almost 50,000 Byzantine troops were slaughtered, which opened the way for many other Islamic conquests.
Sayf-'ullah al-Maslul see Khalid ibn al-Walid ibn al-Mughira
The Drawn Sword of God see Khalid ibn al-Walid ibn al-Mughira
God's Withdrawn Sword see Khalid ibn al-Walid ibn al-Mughira
Sword of God see Khalid ibn al-Walid ibn al-Mughira
Khalid ibn al-Waleed see Khalid ibn al-Walid ibn al-Mughira
Khalid ibn al-Walid see Khalid ibn al-Walid ibn al-Mughira
Khalid ibn al-Walid ibn al-Mughira (Khalid ibn al-Walid) (Khalid ibn al-Waleed) (Sayf-'ullah al-Maslul -- "The Drawn Sword of God" or "God's Withdrawn Sword" or "Sword of God") (592-642). Arab general who was the conqueror of northern Arabia, Syria, Iraq, and Iran. Khalid Ibn al-Walid was a general who fought against the Prophet at the Battle of Uhud which occurred in 625 C.C. At the Battle of Uhud, Khalid Ibn al-Walid’s brilliant tactical maneuvers led to the first military defeat of the nascent Muslim community. Later (in 627), Khalid converted to Islam and, as the chief general of the Caliph Abu Bakr, was responsible for the stunning conquests of Byzantine territory that laid the foundation for a rapidly expanding Islamic empire. He is credited with a famous desert crossing, which led to the conquest of al-Hira in 633 and consequently to the conquest of Iraq. He is considered to be one of the greatest military commanders in history having never lost a battle in over one hundred engagements even against numerically superior Byzantine and Persian forces.
Khālid ibn al-Walīd was one of the two generals (along with ʿAmr ibn al-ʿĀṣ) of the enormously successful Islamic expansion under the Prophet Muhammad and his immediate successors, Abū Bakr and ʿUmar.
Although he fought against Muhammad at Uḥud (625), Khālid was later converted (627/629) and joined Muhammad in the conquest of Mecca in 629; thereafter he commanded a number of conquests and missions in the Arabian Peninsula. After the death of Muhammad, Khālid recaptured a number of provinces that were breaking away from Islam. He was sent northeastward by the caliph Abū Bakr to invade Iraq, where he conquered Al-Ḥīrah. Crossing the desert, he aided in the conquest of Syria; and, though the new caliph, ʿUmar, formally relieved him of high command (for unknown reasons), Khālid remained the effective leader of the forces facing the Byzantine armies in Syria and Palestine.
Routing the Byzantine armies, he surrounded Damascus, which surrendered on September 4, 635, and pushed northward. Early in 636, he withdrew south of the Yarmūk River before a powerful Byzantine force that advanced from the north and from the coast of Palestine. The Byzantine armies were composed mainly of Christian Arab, Armenian, and other auxiliaries, however; and when many of these deserted the Byzantines, Khālid, reinforced from Medina and possibly from the Syrian Arab tribes, attacked and destroyed the remaining Byzantine forces along the ravines of the Yarmūk valley (August 20, 636). Almost 50,000 Byzantine troops were slaughtered, which opened the way for many other Islamic conquests.
Sayf-'ullah al-Maslul see Khalid ibn al-Walid ibn al-Mughira
The Drawn Sword of God see Khalid ibn al-Walid ibn al-Mughira
God's Withdrawn Sword see Khalid ibn al-Walid ibn al-Mughira
Sword of God see Khalid ibn al-Walid ibn al-Mughira
Khalid ibn al-Waleed see Khalid ibn al-Walid ibn al-Mughira
Khalid ibn al-Walid see Khalid ibn al-Walid ibn al-Mughira
Khalid ibn Safwan
Khalid ibn Safwan (Ibn al-Ahtam) (Amr ibn al-Ahtam). (d. 677) Seventh century transmitter of historical traditions, poetry and memorable orations, famed for his eloquence.
Ibn al-Ahtam see Khalid ibn Safwan
Amr ibn al-Ahtam see Khalid ibn Safwan
Ahtam, Amr ibn al- see Khalid ibn Safwan
Khalid ibn Safwan (Ibn al-Ahtam) (Amr ibn al-Ahtam). (d. 677) Seventh century transmitter of historical traditions, poetry and memorable orations, famed for his eloquence.
Ibn al-Ahtam see Khalid ibn Safwan
Amr ibn al-Ahtam see Khalid ibn Safwan
Ahtam, Amr ibn al- see Khalid ibn Safwan
Khalid ibn Sa‘id
Khalid ibn Sa‘id (Khālid ibn Sa`īd ibn al-As) (Khalid ibn Sa`d ibn al-`As al-Amawi) (d. 635). According to several transmitters of hadith, Khalid ibn Sa‘id was, if not the fourth Companion of the Prophet, at least one of the second group of three.
Khālid ibn Sa`īd was a companion to Muhammad. He was one of the Muhajirun and participiated in the events of Thaqif and Islam.
Khālid ibn Sa`īd ibn al-As see Khalid ibn Sa‘id
Khalid ibn Sa`d ibn al-`As al-Amawi see Khalid ibn Sa‘id
Khalid ibn Sa‘id (Khālid ibn Sa`īd ibn al-As) (Khalid ibn Sa`d ibn al-`As al-Amawi) (d. 635). According to several transmitters of hadith, Khalid ibn Sa‘id was, if not the fourth Companion of the Prophet, at least one of the second group of three.
Khālid ibn Sa`īd was a companion to Muhammad. He was one of the Muhajirun and participiated in the events of Thaqif and Islam.
Khālid ibn Sa`īd ibn al-As see Khalid ibn Sa‘id
Khalid ibn Sa`d ibn al-`As al-Amawi see Khalid ibn Sa‘id
Khalid, Khalid Muhammad
Khalid, Khalid Muhammad (1920-1996). Egyptian writer and essayist. Born in Sharqiyyah Province, he graduated from al-Azhar in 1947 with an ‘Alimiyah degree from the Faculty of Shari‘ah and then gained a teaching certificate, also from al-Azhar. He worked as an Arabic language teacher and then in the Cultural Bureau (Idarat al-Thaqafah) of the Ministry of Education and with the Writers’ Committee (Hay’at al-Kuttab) connected to the Ministry of Culture. He later became a supervisor in the Department for the Publication of the Heritage (Al-Ishraf ‘ala Idarat Tahqiq al-Turath). He has written more than thirty books, as well as political and religious articles in newspapers and magazines, such as Al-sharq al-awsat, Al-muslimun, Al-musawwar, Al-ahram, and Al-wafd.
His first book, Min huna nabda’ (From Here We Begin, 1950) was confiscated because of objections from al-Azhar and then released by order of the Cairo district court. In this book, Khalid Muhammad Khalid mounted a forceful attack on “priesthood,” clearly having al-Azhar or at least its conservative elements in view, and called for separation of religion and state, using arguments reminiscent of those made in the 1920s by ‘Ali ‘Abd al-Raziq. He also called for a moderate and democratic socialism, effective birth control, and furtherance of the rights of women. He expressed similar views in other passionately written books in the 1950s and early 1960s, such as Muwatinun … la ra‘aya (Citizens … not Subjects, c. 1951), which was also confiscated for a time, Ma‘an, ‘ala al-tariq … Muhammad wa-al-Masih (Together on the Road – Muhammad and Christ, 1958), in which he presented both prophets as standing for the same values of humanity, life, love, and peace, Al-dimugratiyah abadan (Democracy Forever, 1953), and many others. Some of the suggestions in these books were enacted into law by the post-1952 government, although he did not favor Nasser’s one party system.
Beginning in the early 1960s, Khalid turned his attention to more specifically Islamic topics, including several books on Muhammad and other early Islamic heroes. In Al-dawlah fi al-Islam (The State in Islam, 1981), he revised the secularist position of his first book, describing it as “exaggerated,” and he argued that, although Islam does not prescribe the sort of “religious government” attacked there, it does have a civil as well as a religious mission and does call for the state to apply Islamic principles. He maintained that an Islamic state aims at liberty and opposes despotism and that the divine command of shura (consultation) today takes the form of parliamentary democracy.
In the development of his thinking, Khalid Muhammad Khalid appears to illustrate the shift of much Egyptian and Muslim thinking over the same time period, from the strong emphasis on social justice and reform, or even revolution, of the 1950s to the greater concern for Islamic authenticity in the 1980s. Over time, he came closer to the position of his friend, Muhammad al-Ghazali (Mohammed al-Ghazali al-Saqqa) (1917-1996), who criticized his first work from an Islamic point of view.
Khalid Muhammad Khalid see Khalid, Khalid Muhammad
Khalid, Khalid Muhammad (1920-1996). Egyptian writer and essayist. Born in Sharqiyyah Province, he graduated from al-Azhar in 1947 with an ‘Alimiyah degree from the Faculty of Shari‘ah and then gained a teaching certificate, also from al-Azhar. He worked as an Arabic language teacher and then in the Cultural Bureau (Idarat al-Thaqafah) of the Ministry of Education and with the Writers’ Committee (Hay’at al-Kuttab) connected to the Ministry of Culture. He later became a supervisor in the Department for the Publication of the Heritage (Al-Ishraf ‘ala Idarat Tahqiq al-Turath). He has written more than thirty books, as well as political and religious articles in newspapers and magazines, such as Al-sharq al-awsat, Al-muslimun, Al-musawwar, Al-ahram, and Al-wafd.
His first book, Min huna nabda’ (From Here We Begin, 1950) was confiscated because of objections from al-Azhar and then released by order of the Cairo district court. In this book, Khalid Muhammad Khalid mounted a forceful attack on “priesthood,” clearly having al-Azhar or at least its conservative elements in view, and called for separation of religion and state, using arguments reminiscent of those made in the 1920s by ‘Ali ‘Abd al-Raziq. He also called for a moderate and democratic socialism, effective birth control, and furtherance of the rights of women. He expressed similar views in other passionately written books in the 1950s and early 1960s, such as Muwatinun … la ra‘aya (Citizens … not Subjects, c. 1951), which was also confiscated for a time, Ma‘an, ‘ala al-tariq … Muhammad wa-al-Masih (Together on the Road – Muhammad and Christ, 1958), in which he presented both prophets as standing for the same values of humanity, life, love, and peace, Al-dimugratiyah abadan (Democracy Forever, 1953), and many others. Some of the suggestions in these books were enacted into law by the post-1952 government, although he did not favor Nasser’s one party system.
Beginning in the early 1960s, Khalid turned his attention to more specifically Islamic topics, including several books on Muhammad and other early Islamic heroes. In Al-dawlah fi al-Islam (The State in Islam, 1981), he revised the secularist position of his first book, describing it as “exaggerated,” and he argued that, although Islam does not prescribe the sort of “religious government” attacked there, it does have a civil as well as a religious mission and does call for the state to apply Islamic principles. He maintained that an Islamic state aims at liberty and opposes despotism and that the divine command of shura (consultation) today takes the form of parliamentary democracy.
In the development of his thinking, Khalid Muhammad Khalid appears to illustrate the shift of much Egyptian and Muslim thinking over the same time period, from the strong emphasis on social justice and reform, or even revolution, of the 1950s to the greater concern for Islamic authenticity in the 1980s. Over time, he came closer to the position of his friend, Muhammad al-Ghazali (Mohammed al-Ghazali al-Saqqa) (1917-1996), who criticized his first work from an Islamic point of view.
Khalid Muhammad Khalid see Khalid, Khalid Muhammad
Khalifa
Khalifa. Arabic word for caliph. The term is derived from the Arabic word khilafa, commonly used to denote several groups of rulers regarded as the real or nominal leaders of the entire Muslim world and the legitimate representatives of the judicial, administrative, and military power of the Islamic state. The title of caliph, khalifa (“successor” or “deputy”), was actually only one of several applied to this office. In juridical theory, the institution is more correctly termed the imamate (in Arabic, imama).
The office of caliph originated upon the death of the prophet Muhammad in 632 as a way of maintaining the spiritual and political unity of the Islamic community. It continued to develop on a more or less ad hoc basis under the pressure of specific problems and needs. The legal theory of the caliphate was not worked out until much later and in a way that accommodated and legitimized precedents set by early holders of the office. In Sunni Islam, a number of legal scholars dealt with the theory of the caliphate/imamate. The classic formulation was that of Abu al-Hasan al-Mawardi (974-1058).
The existence of the caliphate was considered an absolute necessity to prevent anarchy and preserve the religion. The Muslim community was responsible for seeing that the office was filled and obeyed. In accordance with the historical examples, a person could become caliph either through election by qualified electors (“people who loosen and bind”) or upon designation by the preceding caliph. In practice, the office was often held by force of arms or dynastic succession. Some caliphs used the title khalifat Allah (“deputy of God”) instead of khalifat rasul Allah (“successor of the prophet of God”) to imply that their authority derived directly from God, but this was never widely accepted. According to the theory, qualifications for the office included moral and religious respectability, sound mental and physical capacities, courage and fortitude, and descent from the tribe of Quraysh (again to accommodate the historical precedents). The caliph’s primary duties were to preserve Islam as perfected by the early community, to suppress religious deviation, to execute the religious law, to lead the prayer services, to defend Muslim territories, to conduct the holy war, and to supervise taxation and administration.
Most sects of Shi‘ite Islam used the title imam exclusively to denote the head of the Muslim community. Instead of belonging to Quraysh, the imam had to be a member of the family of the prophet Muhammad and acquired the office only through the explicit designation of his predecessor (and under no circumstances by election). The true imam combined both absolute religious authority and legitimate political power. The Shi‘ites generally regarded the Sunni caliphate as an essentially secular and illegitimate institution. As the power of the caliphate declined, many Sunni scholars also came to distinguish between the charismatic leadershp of the first four Rightly Guided caliphs (Abu Bakr, Umar, Uthman, and Ali) and that of the merely “royal” Umayyad and Abbasid dynasties of caliphs (661-749 and 750-1258, respectively).
Aside from the Rightly Guided (Rashidun) caliphs, the Umayyads, and the Abbasids, only a few other groups of rulers were regarded as caliphs, most notably the Spanish Umayyads of Cordova (755-1236) and the Shi‘ite Fatimids (910-1171). The Mamelukes of Egypt claimed to have maintained a shadow Abbasid caliphate after the Mongol sack of Baghdad, and the Ottoman sultans sometimes claimed to have inherited the caliphate from the Abbasids. There is at present no recognized caliphate despite occasional calls by modern Muslim reformers to resurrect the office.
caliph see Khalifa.
khilafa see Khalifa.
successor see Khalifa.
deputy see Khalifa.
Khalifa. Arabic word for caliph. The term is derived from the Arabic word khilafa, commonly used to denote several groups of rulers regarded as the real or nominal leaders of the entire Muslim world and the legitimate representatives of the judicial, administrative, and military power of the Islamic state. The title of caliph, khalifa (“successor” or “deputy”), was actually only one of several applied to this office. In juridical theory, the institution is more correctly termed the imamate (in Arabic, imama).
The office of caliph originated upon the death of the prophet Muhammad in 632 as a way of maintaining the spiritual and political unity of the Islamic community. It continued to develop on a more or less ad hoc basis under the pressure of specific problems and needs. The legal theory of the caliphate was not worked out until much later and in a way that accommodated and legitimized precedents set by early holders of the office. In Sunni Islam, a number of legal scholars dealt with the theory of the caliphate/imamate. The classic formulation was that of Abu al-Hasan al-Mawardi (974-1058).
The existence of the caliphate was considered an absolute necessity to prevent anarchy and preserve the religion. The Muslim community was responsible for seeing that the office was filled and obeyed. In accordance with the historical examples, a person could become caliph either through election by qualified electors (“people who loosen and bind”) or upon designation by the preceding caliph. In practice, the office was often held by force of arms or dynastic succession. Some caliphs used the title khalifat Allah (“deputy of God”) instead of khalifat rasul Allah (“successor of the prophet of God”) to imply that their authority derived directly from God, but this was never widely accepted. According to the theory, qualifications for the office included moral and religious respectability, sound mental and physical capacities, courage and fortitude, and descent from the tribe of Quraysh (again to accommodate the historical precedents). The caliph’s primary duties were to preserve Islam as perfected by the early community, to suppress religious deviation, to execute the religious law, to lead the prayer services, to defend Muslim territories, to conduct the holy war, and to supervise taxation and administration.
Most sects of Shi‘ite Islam used the title imam exclusively to denote the head of the Muslim community. Instead of belonging to Quraysh, the imam had to be a member of the family of the prophet Muhammad and acquired the office only through the explicit designation of his predecessor (and under no circumstances by election). The true imam combined both absolute religious authority and legitimate political power. The Shi‘ites generally regarded the Sunni caliphate as an essentially secular and illegitimate institution. As the power of the caliphate declined, many Sunni scholars also came to distinguish between the charismatic leadershp of the first four Rightly Guided caliphs (Abu Bakr, Umar, Uthman, and Ali) and that of the merely “royal” Umayyad and Abbasid dynasties of caliphs (661-749 and 750-1258, respectively).
Aside from the Rightly Guided (Rashidun) caliphs, the Umayyads, and the Abbasids, only a few other groups of rulers were regarded as caliphs, most notably the Spanish Umayyads of Cordova (755-1236) and the Shi‘ite Fatimids (910-1171). The Mamelukes of Egypt claimed to have maintained a shadow Abbasid caliphate after the Mongol sack of Baghdad, and the Ottoman sultans sometimes claimed to have inherited the caliphate from the Abbasids. There is at present no recognized caliphate despite occasional calls by modern Muslim reformers to resurrect the office.
caliph see Khalifa.
khilafa see Khalifa.
successor see Khalifa.
deputy see Khalifa.
Khalifa, Al
Khalifa, Al (Al Khalifa). Ruling dynasty of Bahrain since 1783, when Ahmad ibn Khalifa ibn Muhammad wrested control of the Bahrain islands from the Persians. The Al Khalifa family are Sunni Muslims.
The Al Khalifa dynasty is the ruling Sunni family of Bahrain. The Al Khalifa clan belongs to the Anizah tribe that migrated from Najd to Kuwait in the early Eighteenth Century. After arriving at Kuwait, they entered under the umbrella of the Bani Utbah at Kuwait. The current head of the family is Hamad ibn Isa Al Khalifa who became the emir of Bahrain in 1999 and proclaimed himself king of Bahrain in 2002.
A list of the monarchs of Bahrain from the Al-Khalifa dynasty includes the following:
* Ahmed "Al-Fateh" bin Muhammad bin Khalifa (1783-1795)
* Abdullah ibn Ahmad Al-Khalifa (1820-1843)
* Salman ibn Ahmad Al-Khalifa (1820-1825)
* Khalifah ibn Salman Al-Khalifa (1825-1834)
* Muhammad ibn Khalifa Al-Khalifa (1835-1869)
* Ali ibn Khalifa Al-Khalifa (1868-1869)
* Muhammad ibn Khalifa Al-Khalifa (18??-1897)
* Muhammad ibn Abdullah Al-Khalifa (1813-1890)
* Isa ibn Ali Al-Khalifa (1848-1933)
* Hamad ibn Isa Al-Khalifa (1872-1942)
* Salman ibn Hamad Al-Khalifa (1894-1961)
* Isa ibn Salman Al- Khalifa (1933-1999)
* Hamad ibn Isa Al-Khalifa (born 1950; King of Bahrain since 2002)
Khalifa, Al (Al Khalifa). Ruling dynasty of Bahrain since 1783, when Ahmad ibn Khalifa ibn Muhammad wrested control of the Bahrain islands from the Persians. The Al Khalifa family are Sunni Muslims.
The Al Khalifa dynasty is the ruling Sunni family of Bahrain. The Al Khalifa clan belongs to the Anizah tribe that migrated from Najd to Kuwait in the early Eighteenth Century. After arriving at Kuwait, they entered under the umbrella of the Bani Utbah at Kuwait. The current head of the family is Hamad ibn Isa Al Khalifa who became the emir of Bahrain in 1999 and proclaimed himself king of Bahrain in 2002.
A list of the monarchs of Bahrain from the Al-Khalifa dynasty includes the following:
* Ahmed "Al-Fateh" bin Muhammad bin Khalifa (1783-1795)
* Abdullah ibn Ahmad Al-Khalifa (1820-1843)
* Salman ibn Ahmad Al-Khalifa (1820-1825)
* Khalifah ibn Salman Al-Khalifa (1825-1834)
* Muhammad ibn Khalifa Al-Khalifa (1835-1869)
* Ali ibn Khalifa Al-Khalifa (1868-1869)
* Muhammad ibn Khalifa Al-Khalifa (18??-1897)
* Muhammad ibn Abdullah Al-Khalifa (1813-1890)
* Isa ibn Ali Al-Khalifa (1848-1933)
* Hamad ibn Isa Al-Khalifa (1872-1942)
* Salman ibn Hamad Al-Khalifa (1894-1961)
* Isa ibn Salman Al- Khalifa (1933-1999)
* Hamad ibn Isa Al-Khalifa (born 1950; King of Bahrain since 2002)
Khalifa bin Zayed bin Sultan Al Nahyan
Khalifa bin Zayed bin Sultan Al Nahyan (b. September 7, 1948, Ain, Trucial States [now United Arab Emirates] – d. May 13, 2022, Abu Dhabi, United Arab Emirates) was the second president of the United Arab Emirates (UAE) and the ruler of Abu Dhabi, serving from November 2004 until his death in May 2022.
Khalifa was the eldest son of Zayed bin Sultan Al Nahyan, the first president of the United Arab Emirates. As crown prince of Abu Dhabi, Khalifa carried out some aspects of the presidency in a de facto capacity from the late 1990s when his father experienced health problems. He succeeded his father as the ruler of Abu Dhabi on November 2, 2004, and the Federal Supreme Council elected him as president of the UAE the following day. As ruler of Abu Dhabi, he attracted cultural and academic centers to Abu Dhabi, helping establish the Louvre Abu Dhabi, New York University Abu Dhabi and Sorbonne University Abu Dhabi. He also established Etihad Airways.
During Khalifa's presidency, the United Arab Emirates became a regional economic powerhouse and its non-oil economy grew. Khalifa was viewed as a pro-Western modernizer whose low-key approach helped steer the country through a tense era in regional politics and forged closer ties with the United States and Israel. As president during the financial crisis of 2007-2008, Khalifa directed the payment of billions of dollars in emergency bailout funds into Dubai. On January 4, 2010, the world's tallest man-made structure, originally known as Burj Dubai, was renamed the Burj Khalifa in his honor.
In January 2014, Khalifa had a stroke. After the stroke, Khalifa assumed a lower profile in state affairs but retained ceremonial presidential powers. His half-brother, Mohamed bin Zayed Al Nahyan carried out public affairs of the state and the day-to-day decision-making of the Emirate of Abu Dhabi. In 2018, Forbes magazine named Khalifa in its list of the world's most powerful people. Following his death in 2022, Khalifa was succeeded by his brother Mohamed.
Khalifa was born on September 7, 1948, at Qasr Al-Muwaiji, Al Ain, in Abu Dhabi (then part of the Trucial States), the eldest son of Hassa bint Mohammed Al Nahyan and Zayed bin Sultan Al Nahyan. He was a graduate of the Royal Military Academy Sandhurst.
When his father, Zayed, became Emir of Abu Dhabi in 1966, Khalifa was appointed the Ruler's Representative in the Eastern Region of Abu Dhabi and Head of the Courts Department in Al Ain. Zayed was the Ruler's Representative in the Eastern Region before he became the Emir of Abu Dhabi. A few months later the position was handed to Tahnoun bin Mohammed Al Nahyan.
On February 1, 1969, Khalifa was nominated the Crown Prince of Abu Dhabi, and on the next day he was appointed Head of the Abu Dhabi Department of Defence. In that post, he oversaw the build up of the Abu Dhabi Defense Force, which after 1971 became the core of the UAE Armed Forces.
Following the establishment of the UAE in 1971, Khalifa assumed several positions in Abu Dhabi as head of the Abu Dhabi Cabinet. After the reconstruction of the Cabinet of the United Arab Emirates, the Abu Dhabi Cabinet was replaced by the Abu Dhabi Executive Council, and Khalifa became the 2nd Deputy Prime Minister of the United Arab Emirates (December 23, 1973) and the Chairman of the Executive Council of Abu Dhabi (20 January 20, 1974).
In May 1976, he became deputy commander of the UAE Armed Forces, under the President. He also became the head of the Supreme Petroleum Council in the late 1980s. The post granted him wide powers in energy matters. He was also the chairman of the Environmental Research and Wildlife Development Agency.
Khalifa succeeded to the post of Emir of Abu Dhabi and was elected President of the United Arab Emirates (UAE) on November 3, 2004, replacing his father Zayed bin Sultan Al Nahyan, who had died the day before. Khalifa had been acting president since his father became ill prior to his death.
On December 1, 2005, the President announced that half of the members of the Federal National Council (FNC), an assembly that advises the president, would be indirectly elected. Half of the council's members were still appointed by the leaders of the emirates.
In 2009, Khalifa was re-elected as President for a second five-year term.
In March 2011, Khalifa sent the United Arab Emirates Air Force to support the military intervention in Libya against Muammar Gaddafi, alongside forces from NATO (North Atlantic Treaty Organization), Qatar, Sweden and Jordan.
Khalifa pledged the full support of the UAE to Bahrain in the face of pro-democracy uprising in 2011.
Later in 2011, Khalifa was ranked as the world's fourth-wealthiest monarch, with a fortune estimated to be worth $15 billion. In 2013, he commissioned Azzam, the longest motor yacht ever built at 590 ft (180 m) long, with a cost between $400–600 million.
During Khalifa's presidency in February 2022, the UAE signed partnership agreements with Israel on tourism and healthcare.
Khalifa was the eldest son of Zayed bin Sultan Al Nahyan and Hassa bint Mohammed bin Khalifa Al Nahyan. Khalifa was married to Shamsa bint Suhail Al Mazrouei, and had eight children: Sultan, Mohammed, Shamma, Salama, Osha, Sheikha, Lateefa and Mouza.
Khalifa died on May 13, 2022, at the age of 73. He was buried at Al Bateen Cemetery in Abu Dhabi. The Ministry of Presidential Affairs announced a 40-day national mourning with flags at half-mast along with a three-day suspension of work in private firms and the official entities at the federal and local levels of institution. State mourning was also announced in many other Arab League nations. Bahrain, Lebanon, Oman, Mauritania, Qatar, Egypt, Morocco, and the Maldives declared official mourning with flags at half-mast for three days. In Jordan, mourning was declared for 40 days while flags flew half-mast in Kuwait. Saudi Arabia declared three days of mourning with all recreational, sporting events and festivities postponed. Pakistan announced a three-day mourning and flags were raised at half-mast. Brazil declared three days of mourning. Algeria declared two days of mourning with flags to be flown at half-mast. Palestine declared a day of mourning and ordered flags to be flown at half-mast. India also declared a period of national mourning with flags at half-staff for one day starting from May 14, 2022. Bangladesh declared one day of state mourning. Cuba declared one day of mourning on May 17, 2022.
Khalifa ibn Abi’l-Mahasin
Khalifa ibn Abi’l-Mahasin. Thirteenth century Arab physician from Aleppo. He wrote a work on ophthalmology around 1260 that was among the first to include ocular illustrations.
Khalifa ibn Abi’l-Mahasin. Thirteenth century Arab physician from Aleppo. He wrote a work on ophthalmology around 1260 that was among the first to include ocular illustrations.
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