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 (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-. 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-. 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
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 (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 (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 (d. 743). Governor for the Umayyads, first of Mecca and later of Iraq.
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 (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 (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 (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. 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 (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. Thirteenth century Arab physician from Aleppo. He wrote a work on ophthalmology around 1260 that was among the first to include ocular illustrations.
Khalifa, Khaled (b. January 1,1964, Urum al-Sughra, Aleppo Governorate, Syria – d. September 30, 2023, Damascus, Syria) was a Syrian novelist, screenwriter, and poet. He was nominated three times and shortlisted twice for the International Prize for Arabic Fiction -- the IPAF.
Khalifa's works have often been critical of the Syrian Baathist government and have thus been banned in the country.
Khalifa was born in the village Urum al-Sughra near the city of Aleppo, on January 1, 1964, to a family of olive farmers and traders of agricultural machinery. Khalifa’s extended family was engaged in olive cultivation and the production of olive oil, as well as in the trade of spare parts for trucks, cars and agricultural machines. He was the fifth child in a family of nine boys, four girls, two mothers, and a father who worked as a policeman until he retired in 1965. He studied in the city of Aleppo, where his family then resided, and graduated from Al-Mutanabbi High School in 1982. He continued his studies at the University of Aleppo and graduated from the Faculty of Law in 1988.
Khalifa began his literary activity at the age of fifteen by publishing his poems in the Syrian Ba’athist Al-Thawra newspaper. He also participated in the University of Aleppo Forum, one of the most famous literature festivals in Syria. This celebration attracted a large audience of students and other citizens, before the authorities closed it down in 1988 under the pretext that leftist opposition politicians used its platform to publicize their ideas.
As a screenwriter, Khalifa wrote several television dramas, including Rainbow (Kaws Kozah) and Memoirs of Al-Jalali (Serat Al-Jalali), plus various documentaries, short films, and the feature-length film The Shrine Door (Bab al-Maqam).
Khaled Khalifa began writing novels at the age of twenty and continued writing poetry as a way to exercise his literary skills. He wrote his first novel as a university student but destroyed it immediately thereafter. That novel, he then felt, heavily borrowed other authors’ voices. He thus began searching for his own literary voice. In 1990, soon after graduating and completing his military service in Damascus, he stopped drawing and writing poetry, and devoted himself completely to novels and screenplays.
Khalifa's first published novel, Haris al-Khadi'a ("The Guard of Deception"), was released in 1993. His second novel, Dafatir al-Qurbat ("The Gypsy Notebooks"), was suppressed by the Arab Writers Union for four years after its publication in 2000. Khalifa spent thirteen years working on In Praise of Hatred (Madih al-karahiya), his third novel, which was about how the lives of one family are affected by the conflict in Hama between the Syrian government and the Muslim Brotherhood. It was published in Damascus in 2006 until it was banned by the Syrian government and republished in Beirut. Khalifa stated that these sort of book bans came from a bureaucracy which does not represent the higher levels of government, and he favored negotiation between artists and Syrian authorities to facilitate freedom of speech. He said his work was not intended to advocate any political ideology.
Khalifa's fourth novel was La sakakin fi matabikh hazihi al-madina ("No Knives in this City's Kitchens"), published in Cairo in 2013. It was about the price that Syrians have paid under the rule of the Baath party as headed by President Bashar Al-Assad. It won the Naguib Mahfouz Medal for Literature. It was shortlisted for the IPAF in 2014. Death Is Hard Work, translated by Leri Price, was named a finalist for the 2019 National Book Award for Translated Literature. No One Prayed Over Their Graves, Khalifa's sixth novel, was longlisted for the IPAF in 2020. In September 2023, the English translation was longlisted for the National Book Award for Translated Literature.
Khalifa died of cardiac arrest at his home in Damascus, on September 30, 2023, at the age of 59.
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