#Arabicism

[zjeqvhlq8m]

trolita me hace un pete en el auto Slutty masseuse gives a guy a blowie Squirting BDSM Gang Bang - Jack Restrains & Blindfolds Ebony Friend And Shares Her With 8 Guys morenas rabudas peitoes cameltoe Sexy redheaded milf watches teen sex Ebony Sex Doll Gets Fucked In Every Hole Latex Lesbian Big Tits (HD) Meat member hungry salacious oriental Kalina Ryu gets a big one Indian boy mastrubating front of cam Slutty teen creampied

[arabiclanguageday]

Translation and Arabicization Methods of English Scientific and Technical Terms into Arabic.

[turkcevearapca]

Türkçe ve Arapça’da en çok kullanılan kelimeler ve cümleler 21 جمل و كلمات الاكثر استخداما في اللغة التركية و العربية ٢١

Türkçe ve Arapça’da en çok kullanılan kelimeler ve cümleler 21 جمل و كلمات الاكثر استخداما في اللغة التركية و العربية ٢١

751İnanıyorum ki başaracaksınعْتَقِدُ أنَّكَ سَتَنْجَحُ752Zannediyorum o şuan çarşıdadırأَظُنُّ أَنَّهُ الْآنَ فِي السُّوقِ753Öğretmenin sözünü beğeniyorumيُعْجِبُنِي كَلَامُ الْمُعَلِّمِ754Hoca bugün yokاَلْأُسْتَاذُ غَيْرُ مَوْجُودٍ الْيَوْمَ755Hoca bugün gelmeyecekلَنْ يَأْتِيَ اَلْأُسْتَاذُ الْيَوْمَ756Babam uzun boyludurأَبِي طَوِيلُ الْقَامَةِ757Babam kısa boyludurأَبِي قَصِيرُ الْقَامَةِ75…

[uwmspeccoll]

Welcome to Manuscript Monday!

In this series we will periodically focus on selections from our manuscript facsimile collection. Today we present selections from the Morgan Beatus Manuscript, reproduced as A Spanish Apocalypse, The Morgan Beatus Manuscript in New York by George Braziller, Inc. in association with the Pierpont Morgan Library in 1991. The original manuscript, made around 10th century CE at the scriptorium of San Miguel de Escalada in Spain by a monk named Maius, is the earliest surviving illuminated version of the monk Beatus of Liébana's commentary on the biblical Book of Apocalypse (also known as the Book of Revelation).  The text of the Book of Revelation makes up the first part of the manuscript, and Beatus’s commentary comprises the second part. The Book of Revelation tells of the end-times in Christianity, during the final judgement of humanity by God. The story within this Biblical book was also seen by those living during the Latin medieval era as representative of the beginning of something new: God’s celestial kingdom. Due to this view of the book, many artists incorporated imagery from this part of the Bible in their work.

Produced in Al-Andalus, or Muslim-ruled Spain, the artistic style of this work combines both Muslim and Christian visual traditions to create a beautifully illuminated manuscript that supplements the commentary by the monk. This artistic style is known as the Mozarabic, which comes from the Arabic mustaʿrib, meaning ‘Arabicized’. Interestingly, this style of art can only be seen in Christian religious art and architecture from Spain at the time, as non-religious artistic objects made by Christians look so similar to Islamic versions of the same works that they cannot be identified as intentionally Christian. Some key Islamic artistic elements within the manuscript include buildings with horseshoe arches, intricate geometric and vegetal patterns as borders for larger images, and the large, bulging eyes of the illustrated animals.

Another interesting aspect of this specific manuscript is the colophon at the end of the manuscript. It tells readers about the circumstances surrounding the creation of this book, including the maker, the patron, the year it was made, and an explanation about why Maius created the manuscript ("I write this . . . at the command of Abbot Victor, out of love for the book of the vision of John the beloved disciple. As part of its adornment I have painted a series of pictures . . . so that the wise may fear the coming of the future judgement of the world's end."). Colophons in medieval manuscripts are not usually as detailed, so the inclusion of all this information contributes greatly to the knowledge and history surrounding the Morgan Beatus Manuscript.

View more Manuscript Monday posts.

– Sarah S., Special Collections Graduate Intern

[mariusgabiphotography]

Bucură-te de Soare și Relaxare în Vacanța ta din Dubai

Bucură-te de Soare și Relaxare în Vacanța ta din Dubai Economie și Afaceri: Dubai este unul dintre cele șapte state care alcătuiesc Emiratele Arabe Unite (EAU) și este situat în partea de sud-est a Peninsulei Arabice, la malul Golfului Persic. Este cel mai populat oraș din EAU și un important centru economic și turistic la nivel mondial. Iată câteva informații cheie despre Dubai: Dubai s-a…

[aroshaphoto-blog]

Isfahan by Reza Sobhani Via Flickr: Isfahan is derived from Middle Persian Spahān, which is attested to by various Middle Persian seals and inscriptions, including that of the Zoroastrian magi Kartir. The present-day name is the Arabicized form of Ispahan (unlike Middle Persian, but similar to Spanish, New Persian does not allow initial consonant clusters such as sp). The region is denoted by the abbreviation GD (Southern Media) on Sasanian coins. In Ptolemy's Geographia, it appears as Aspadana , which translates to "place of gathering for the army". It is believed that Spahān derived from spādānām "the armies", the Old Persian plural of spāda, from which is derived spāh 'army' and spahi , 'soldier', literally 'of the army' in Central Persian. Some of the other ancient names include Gey, Jey (old form Zi) Park, and Judea.

[rausule]

Aiwass nigram geminam significat, Hoor-paar-Kraat, quae cum Set, Sirio "B" aequat, velata Amenta regna et "Universi B".

AKARIS (MU): Thread-Shaper. Associatus cum Ursa maiore.

AKRABU (SAB): Scorpius Man. Scorpius.

AL (HEB): Deus, Antiquissimus, Magnus Vetus.

AL AZIF (HPL): Arabice titulus originalis "Necronomicon".

ALMASS, THE (HPL): Haunters of Gobi Desert.

ANNA (SAB) : Aere.

ANNEDOTI (SM): De foeda vel detestanda. Veteribus in amphibio a Beroso Magno nomen datum.

ANNUNAKI (Nec): Septem Orci domini. Canis Face.

ANU (SAB): Sphaera Ain. Domine de caelis. Magnus Vigilius (cum Enlil et Enki).

AOSSIC (KG): Sicut Aiwass, alius medius inter homines et Magnos Veteres.

AR (NEC): Quinque acuta stella, notatio.

ARAK (MU): De Primogenito, Deorum Seniorum.

ARRA (Nec): Sigillum Foederis Deorum Seniorum.

ARZIR (NEC): Portam.

ARUKAI (MU): Umbra Dominus et Custos montium Rhyhl (R'lyeh).

ASALLUHI (SAB): Rex, Dominus magicae. Variatio Marduk.

ASATHOTH (MU): Perditor. Insigne, incantatio ignis. Sol duplicatus, qui aestus facit. See Azathoth.

ATLACH-NACHA (CAS): Araneus ingens deus. Describitur in "Septem Geases" quasi quaedam facies in corpore ebeno salaputium, depressum inter crura plurium articulata.

Aleister Crowley

[zlutyzakaznik]

První dojmy 85: U Orlů, L CAFFE Lesná, Cukrárna Lužánky a BÚN BRNO

(26. 6. 2023) Letní premixy.

Brno musí management Pilsner Urquell milovat, protože tempo, jakým přibývají ve městě hospody s jeho euroležákem, skutečně bere dech. O kavárenském řešení Barnie a na masivní výtoč orientovaných podnicích v centru jsem se už zmiňoval a nyní je tu čtvrtá provozovna miniřetězce, který započal svoji pouť coby Tradiční výčep U Vodičků.

Jak se zdá, podnik částečně rebrandoval na obecnější Tradiční výčep a nejnovější pobočka na Vranovské byla pojmenována U Orlů. Jinak ale zůstalo vše při stejném. Tedy drahá a nedobrá dvanáctka – drahá, protože už v nákupu je půllitr za cca 33 Kč – na kterou ovšem spousta lidí nedá dopustit, protože je to národní klenot a české zlato. Ovšem uvařené bavorským sládkem. Plus něco k tomu. 

Jako třeba podivný čmuch, který je cítit okamžitě po vstupu do jinak hezky modrého domu, který se nachází v klidné části Husovic. Říkal jsem si, že bych mohl projevit dobrou vůli a zkusit aspoň malou Ráznou 10° od Radegastu, ale díky odéru mě ihned přešla chuť.

Zdá se, že některé menší mainstreamové hospody mají v Brně lepší šanci na úspěch než značkové podniky velkých pivovarů. Budvarka se sem stále nedostala, krušovická Šalanda je pražskou a středočeskou záležitostí, Potrefených hus Staropramenu v národním měřítku ubývá a Heineken sice oznámil otevření devítky Bažantoven, ale v brněnské verzi a druhé celkově (Suzie’s na Kounicove) uvádí web na čepu Plzeň. Jak kdosi kousavě poznamenal v diskusi Idnes.cz: Je to, jako kdyby se čeští vinaři rozhodli vyvážet do Francie Pražského sklepmistra. :-)

Husovice nejsou žádný West End, ale od časů básně se to určitě zlepšilo a přinejmenším okolí kostela a ulice přiléhající k Černým Polím působí díky barevným domům takřka idylicky. Dukelská třída je ovšem i nyní záležitost pro otrlé...

L CAFFE na Lidické patří ke stálicím Lužáneckého parku, ale káva mne tady bohužel nikdy nevystřelila z bot. Když tu pracovaly dvě šikovné baristky, bylo to většinou vcelku příjemné kafíčko, ale pokud jsem jen trochu mohl, dal jsem přednost nedaleko umístěnému Pelíšku nebo Friedrichovi. 

Hlavní problém tkví ve faktu, že tu dlouhodobě jedou na konvenční surovinu (pamatuji Tam Dem od Doubleshotu či běžné zrno z Rella) a když se tu o kávu nestaraly ony slečny, měly kávovar a mlýnek v péči starší dámy a jedna z nich mi prozradila, že na nastavení hrubosti mletí se tu nesáhlo tři měsíce. To je pak těžké. Příšernou otravou je skutečnost, že na mobilním kávovém baru nemají k dispozici tekoucí teplou vodu a tak je nutné chodit s hromadou nádobí dozadu a rodiče, babičky, tetičky a kolemjdoucí kávychtiví si na svůj šálek musí počkat.

Vstup do SVČ a pobočky L CAFFE na Lesné. Coby dítě jsem tu již po druhé návštěvě keramického kroužku pochopil, že ze mne nebude žádný Picasso, Giacometti nebo aspoň pan Cuketka. :-)

Vedení Střediska volného času to však zjevně vidí odlišně, protože jinak by nedospělo k rozhodnutí otevřít další provoz, tentokrát v pobočce na Lesné. A je to bohužel kavárna v uvozovkách, protože místo profi kávovaru tu mají Juru, ze které vede hadička do separátní napěňovací bandasky a coby mlýnek slouží Baratza Encore – super stroječek na domácí filtry, ale na espresso do běžného provozu? To snad ne!

Na webu se hovoří o 100% arabice a skvělém espressu, ale když jsem tu v uplynulý pátek po obědě zavítal, kávu lidem nabídnout nemohli a vitrína na zákusky byla zhasnutá a prázdná. Vysvětlení podáno nebylo a upozornění na Facebooku schází a tak jsem s úsměvem doplnil, že jsem měl naštěstí espresso ve vlastní kavárně. Použitá surovina v duchu We proudly serve scházela a tak jsem se na dotaz dozvěděl, že jde o základní espresso blend od Penerini. 45 Kč za espresso, 55 cappuccino, 63 doppio a 69 flat white. Z bandasky a plastomatu a za užití substandardní suroviny. Ehm.

16. června otevřela po osmimilionové rekonstrukci cukrárna/kavárna/okénko v Lužánkách. Byla to samozřejmě sláva, ale narozdíl od primátorky si nejsem jist, zda je dobré, aby podnik provozovala organizace, jejíž práce spočívá v bohulibém zvelebování stromů, květin a trávy. Náměstek pro oblast životního prostředí vidí jako jednu ze tří výhod to, že se lidé z Veřejné zeleně budou o podnik starat s láskou, ale po sobotní návštěvě mám všechny důvody domnívat se, že se pan Suchý fatálně mýlí.

Už na první pohled je zjevné, že láska je něco, co danému místu zcela schází. Na třech cedulích nejspíš řádil permoník s izolepou a bez jakéhokoli citu pro typografii a z okénka se na mě dívala neusmívající se slečna, kterou doplňoval stejně podmračený mladík. Když jsem se jí zeptal, zda mají kávu Mrs. Rose, jejíž nálepka je na skle okénka, nechápala mou otázku – snad i proto, že čeština nebyla pro ni i kolegu mateřským jazykem – a teprve po jistém úsilí mi oba potvrdili, že mlýnek tu nemají a ukázali jednorázové a v celofánu zabalené pody. Chladicí vitrína byla v uplynulou sobotu odpoledne až na tři kousky prázdná a pocit neochoty a nezájmu o zákazníka neobyčejně silný.

Je mi záhadou, jak může organizace s citem pro estetiku parku a zahrady takto dokopat menu...

Po pizzerii Leonessa, všeobecně asijském Yoshi nebo krátkodechém Zô má rohová a suterénní parcela na Dvořákove dalšího nájemce. Jmenuje se BÚN BRNO a je to opět vietnamská a asijská restaurace. Čekal snad někdo něco jiného? A protože se nechci opakovaně opakovat, vezmu to tentokrát velmi stručně po vzoru zavěrečných shrnutí z počítačových časopisů. 

+ Mladinká a ochotná slečna nabídla menu + V době návštěvy absence jakékoli hudby + Za barem jsem nenašel žádný kávovar

- Instagram a tradiční směs typografických a jazykových chyb - Asijská restaurace, obchod a ještě sushi  - Shluk rozdvojek u vchodu by asi nechtěl vidět elektrikář - Interiér s lampami budí dojem Ali Babovy jeskyně - Dobrá voda v podobě 18l barelu rozhodně upoutá pozornost - Prodejní koutek s nudlemi, muffiny, mincemi a bankovkami evokuje oltářík

[insanunity]

#Sudan: Crimina militaria #infidel #hypocrite Abdel Fattah al-Burhan Propagines demonstratores As Coup Anniversary Approches.

[ Latin ] : Ultima mors ad 118 numerum cessorum #Sudan occisorum e militum #infidelium #hypocrita Abdel Fattah al-Burhan proximo Oct. Accusator Sudanese vexillum arabice tenet qui ”Liberum captivorum” per anti- res [#kafir #munafikin] demonstrationem in #Khartoum die 17 iulii 2022 (AFP) legit. Octobre 23, 2022, Per MEE et Agency : Copiae securitatis [ #kafir #munafikin ] emissa protestatione…

[defrag-mx]

HotMix T5S02: Arabice Session Mixshow

Nueva sesión de música mezclada ha sido publicada en https://defrag.mx/podcast-hotmix-arabic-session-mixshow

HotMix T5S02: Arabice Session Mixshow

Defrag.mx Podcast HotMix Arabic Session Mixshow

Escucha la nueva sesión de la nueva temporada de HotMix, el show de música mezclada de lo mejor de la música Dance, NuDisco, House y Trance. En la sesión de de hoy: Ben Becjman, Anis Karek, Menna Hussein, Tot, Andre x Jad y más…

Te recomendamos escuchar estos podcasts del equipo Defrag.mx:

HotMix T5S02: Arabice Session Mixshow

ByteTrax: General Motors • Trabajos en TikTok • Dispositivos Roku

Kate Bush – Robbie Coltrane

Deconstrucción

Música: Revisada • Bruce Springsteen

Síguenos en: Facebook @defrag.mx Tumbler Defrag.mx Twitter DefragMx

[hippolyta-dream]

استريحي

ليس للدور بقيّة

انتهت كلّ فصول المسرحيّة

فامسحي زيف المساحيق

و لا ترتدي تلك المسوح المرميّة

و اكشفي البسمة عمّا تحتها

من حنين .. و اشتهاء .. و خطيّة

كنت يوما فتنة قدسّتها

كنت يوما

ظمأ القلب .. وريّه

#أمل دنقل

[stiri-noi]

Noi detalii despre monumentele misterioase din nordul Peninsulei Arabice au ieșit la iveală

Misterioasele ruine se află în nordul Peninsulei, în apropierea Deșertului Nefud.

În nordul Peninsulei Arabice se află o serie de structuri realizate din piatră și care ar avea o vechime de aproximativ 7.000 de ani. Scopul acestora nu este clar pentru oamenii de știință, dar un studiu recent argumentează faptul că acestea ar fi avut roluri ritualice, dar și în viața comunităților care l-au construit, notează Science Alert.

Aceste structuri sunt numite „mustatil” și sunt considerate printre cele mai vechi de structuri de piatră pe scară largă, care au fost construite cu câteva mii de ani înaintea piramidelor de la Giza. Sute de aceste structuri au fost identificate, iar arheologii cred că sunt într-un fel legate de creșterea teritorialității, întrucât regiunea cândva luxuriantă s-a transformat încetul cu încetul în deșert arid.

Structurile misterioase din deșert

Primul studiu detaliat al mustatilelor a fost demarat în 2017, folosindu-se fotografiile prin satelit, care a dezvăluit amploarea și numărul acestor structuri enigmatice în c deșertul Harrat Khaybar din Arabia Saudită.

Numite „porți” datorită aspectului lor din aer, au fost descrise drept „două linii scurte și groase de pietre , aproximativ paralele, legate între doi sau mai mulți pereți subțiri”. Un studiu nou a fost realizat de către o echipă de arheologi condusă de Huw Groucutt de la Institutul Max Planck pentru Ecologie Chimică din Germania. Studiind imagini prin satelit din marginea sudică a deșertului Nefud, au identificat 104 noi structuri. Apoi au ieșit pe teren și le-au studiat de aproape.

La fel ca structurile Harrat Khaybar, cele din deșertul Nefud constau din două platforme scurte și groase, legate de pereți joși de lungime mult mai mare, care măsoară până la peste 600 de metri, dar niciodată mai mult de jumătate de metru în înălțime. Metode de construcție similare pot fi văzute în mai multe situri: pietre verticale au fost așezate în pământ pentru a forma forma de bază a peretelui și roci îngrămădite pentru a umple golul dintre ele. O structură prezenta urme de cărbune, care a datat mustatilele în urmă cu 7.000 de ani.

Cercetătorii explică faptul că construcția acestor structuri a avut loc într-o perioadă în care regiunea avea parte de o climă mult mai blândă, prezentând suprafețe mult mai mari de vegetație. Dar această perioada nu a durat prea de mult, un studiu recent sugerează că pajiștile au atins expansiunea maximă în urmă cu aproximativ 8.000 de ani, după care regiunea s-a uscat foarte repede, dând loc unui peisaj mai asemănător cu cel de astăzi.

O pleiadă de teorii

Pentru ce au fost folosite efectiv mustatilele și de ce sunt atât de multe, este greu de explicat. Dar cercetătorii cred ca o concurență crescută pentru resurse și teritoriu ca urmare a înăspririi climei a jucat un rol important. Analiza acestor structuri reduce posibilitatea ca ele să fi avut o utilizare practică.

„Interpretarea noastră despre mustatile este că sunt site-uri rituale, unde grupuri de oameni s-au întâlnit pentru a efectua un fel de activități sociale în prezent necunoscute”, explică Huw Groucutt. Acesta adaugă că, cel mai probabil, acolo aveau loc sacrificii animale și festine ritualice.

O altă posibilitate este sugerată de apropierea unora dintre structuri. Cercetătorii speculează că scopul mustatilelor a fost reprezentat chiar de actul construirii lor, o activitate de întărire a legăturilor sociale, necesară cooperării între membrii unei comunități.

Studiul a fost publicat în The Holocene.

Citește și:

Arheologii au descoperit unelte vechi de 300.000 de ani ce dezvăluie că Arabia Saudită era un ”tărâm verde” în trecut

O nouă descoperire arheologică din Arabia Saudită contestă teoriile tradiţionale despre migraţionism

Sute de structuri antice misterioase care datează de mii de ani au fost descoperite în Arabia Saudită. ”Nu există o explicaţie pentru scopul lor”

Descoperire ”fără precedent” în deşertul din Arabia Saudită

Articolul Noi detalii despre monumentele misterioase din nordul Peninsulei Arabice au ieșit la iveală apare prima dată în Descopera.ro.

[turkcevearapca]

Türkçe ve Arapça kalıplar القوالب العربیة والتركیة mümkün mü - ebilir mi هَلْ یُمْكِنُ أَنْ

Türkçe ve Arapça kalıplar القوالب العربیة والتركیة mümkün mü – ebilir mi هَلْ یُمْكِنُ أَنْ

mümkün mü?ebilir mi?… هَلْ یُمْكِنُ أَنْPaltonu giyebilir mi?Paltonu giymesi mümkün mü?هَلْ یُمْكِنُهُ أَنْ یَرْتَدِيَ مِعْطَفَكَ؟O ikisi bizimle gelebilir mi?O ikisinin bizimle gelmesi mümkün mü?هَلْ یُمْكِنُهُمَا أَنْ یَأْتِيَا مَعَنَا؟Arabanı alabilirler mi?Arabanı almaları mümkün mü?هَلْ یُمْكِنُهُمْ أَنْ یَأْخُذُوا سَیَّارَتَكَ؟Sana bir soru sorabilir mi?Sana bir soru sorması mümkün mü?هَلْ …

[hindi-fictions]

Buy History of Hindi Literature

History: Like various other current Indian tongues, Hindi has created from Sanskrit, through the Middle Indo-Aryan Prakrit lingos and Apabhramsha of the Middle Ages. Notwithstanding the way that there is no understanding for a specific time frame outline, Hindi began as close by vernaculars like Braj, Awadhi ultimately Khari Boli after the turn of tenth century In the scope of very nearly 1,000 years of Muslim effect, for instance, when Muslim rulers controlled a great deal of northern India during the Delhi Sultanate and the Mughal Empire, various Persian and Arabic words were acclimatized into khari boli and was called Urdu. Since essentially all Arabic words dropped through Persian, they don't defend the main phonology of Arabic.

Formal language is obtained from Sanskrit, de-Persianized, de-Arabicized. Insightful Hindi, or Hindi-Urdu, has four combinations: Hindi (High Hindi, Nagari Hindi, Literary Hindi, Standard Hindi); Urdu; Dakhini; Rekhta. State language of Delhi, Uttar Pradesh, Rajasthan, Madhya Pradesh, Bihar, Himachal Pradesh. Lingos and tongues in the Western Hindi social occasion are Hindustani, Haryanvi, Braj Bhasha, Kanauji, Bundeli; see separate areas.

The early season of Hindi composition—the late initial thousand years A.D. — is tended to by parts of severe and Hindi Literature online insightful section that set forward the resolutions of Buddhism, Jainism, and Si-vaism, religions conflicted with to standard Hinduism and the position system. Inferable from the prevalence of Sanskrit as the language of composing, including exacting and insightful composition, Hindi composing made as a strategies for enunciation of people and got related with fanatic social examples.

From the tenth to fourteenth many years a crude epic refrain made in Hindi vernaculars. Court craftsmen commended the strategic undertakings and sincere encounters of their allies in story pieces called raso. The record piece Prithiraj Raso, by Chand Bardai (second half of the twelfth century), portrays scenes in the skirmish of Prince Prithwiraj III of Delhi against Muslim intruders. The record piece Bisaldev Raso, by Nalpati (c. thirteenth century), takes after a genuine song. For a huge stretch, the raso were given over orally; they in like manner acquired different additions and varieties and their language was modernized.

Bhakti, an advancement for severe and social change that incorporated northern India between the fifteenth and seventeenth many years, conflicted with standing maltreatment and hoped to set up cordial value. The advancement gave Hindi composing vote based theme and caused new conceptual designs. The craftsman and academic Kabir (c. 1440–c. 1518) firmly impugned ordinary Hinduism, Islam, and the station system in his tunes and segment in the Braj tongue and in languages of Eastern Hindi. His outrageous viewpoints were taken up in made by Nanak (1469–1539), the writer of Sikhism, who set forward his musings in works written in Punjabi and in vernaculars of Western Hindi. Others writers in this training consolidate Dadudayala (1544–1603) and Sundar Das (1596–1689).

[apenitentialprayer]

Fossilized Heritages in Muslim Nerccas

At both Kondōtti and Kūttāyi the nerccas honour saints, but in each case the reason for holding them is quite distinct ... At Kondōtti offerings are made at the tomb of the founder of the line of Kondōtti Taṇṇaḷs, Shaykh Muḥammad Shāh I. Shaykh Muḥammad Shāh was a Persian-speaking Shī’a Muslim who came from a village near Bombay to settle in Kerala during the latter half of the eighteenth century. He was granted land in Kondōtti, probably by Tipu Sulṭān, one of the Muslim rulers of Mysore who controlled northern Kerala between 1765-1792. The grant was apparently made in recognition of Shaykh Muḥammad Shāh’s special sanctity, for as songs sung by the women of Kondōtti make clear Shaykh Muḥammad Shāh was a Ṣūfī, a follower of the famous Chistī order of Ajmer in Rajasthan. He is described in the songs as the khalīfa, a common title of Ṣūfī leaders, and is called Shāh Awlī, a title used for saints and often specifically for Ṣūfīs. It is said in the songs that Shaykh Muḥammad Shāh arrived in Kerala to ‘show the right path’, that is, the devotional or mystic path, and in Kondōtti his intent is memorialized by the presence of a building known to everyone there as the Takiyya, a kind of lodge for the Ṣūfī order. Of the three elements in the Kondōtti Taṇṇaḷ’s heritage, the Shī’a, the Persian, and the Ṣūfī, the Shī’a has all but disappeared. Nearly all the Māppiḷas are Sunnīs, and the Taṇṇaḷs long ago began to adapt themselves to this situation. The present Taṇṇaḷ represents the third generation of Sunnīs in his line, and the Shī’a memory is now preserved only in fragments of some songs, religious invocations, and the derisive comments of Māppiḷas outside of the Kondōtti Taṇṇaḷs’ sphere of influence. The Persian element is, in contrast, immediately apparent to any visitor in Kondōtti. Most striking is the tomb of Shaykh Muḥammad Shāh I. Known in Kondōtti by the Persian word dargāh, the tomb is the only substantial piece of North Indian Muslim architecture to be seen in northern Kerala. The house of ‘Abd al-Raḥman Taṇṇaḷ, which was built by his grandfather, also has a name, Āshiyāna, as well as some Persian decorative motifs, particularly in the windows. The previous generation of Kondōtti Taṇṇaḷs knew Persian and ‘Abd al-Raḥman's family possesses a number of handwritten Persian books, some of them done in elegant nasta‘līq. This Persian strain in Kondōtti is so striking, of course, because most Muslim settlers in Kerala originally came from Arabia. The Māppiḷas’ Islamic language is Arabic, rather than Persian or Urdu, while their local dialect is an arabicized form of Malayalam known as Māppiḷa or Arabie Malayalam, which in its written form uses Arabic script with a special diacritical system to express sounds peculiar to Malayalam. The Takiyya is a visible reminder of the third element in the Kondōtti Taṇṇaḷs’ cultural and religious heritage, their role as Ṣūfī shaykhs. However, the tradition of a mystic or devotional order is present today only in an attenuated form. The Kondōtti Taṇṇaḷs are certainly aware of their Ṣūfī background, which is, of course, proclaimed by the title shaykh, which every senior Taṇṇaḷ takes before his name. ‘Abd al-Raḥman Taṇṇaḷ himself pointed out that pilgrims to Kondōtti previously used to prostrate themselves before the senior Taṇṇaḷ and that these devotees were referred to as murīds, or disciples, while the Taṇṇaḷ was called the murshid, or teacher. Such prostration of disciples before their superiors has in the past been a characteristic ritual in many Islamic mystic orders. The Kondōtti Taṇṇaḷs have, though, completely forgotten their connexion with the Chistī order an there is no religious activity peculiarly characteristic of Ṣūfī rituals which is now being conducted at the Takiyya or the mosque. Thus, as far as the popular consciousness is concerned it seems that Shaykh Muḥammad Shāh I occupies no special status except that of a local Ṣūfī saint. The Kondōtti Taṇṇaḷs’ Shī’a, Persian, and Ṣūfī heritage makes them unique among the members of the Māppiḷa ‘ulamā. At present, however, none of these elements is a dominant motif at the annual nercca, nor do they appear to have been particularly important to the majority of the Māppiḷas who attended the festival in 1975. These elements do give a certain colouring to the festival. This is particularly true of the Taṇṇaḷs’ role as Ṣūfī shaykhs, which is reflected in the unusual sanctity accorded to them by their immediate followers as well as by the latter's continued use of the term murshid as a mode of address. However, most of the actual ceremonies at the Kondōtti nercca are closely analogous to those held at other festivals.

- Stephen F. Dale and M. Gangadhara Menon (“Nerccas”: Saint-Martyr Worship Among the Muslims of Kerala) 

[basicsofislam]

ISLAM 101: ISLAM AND OTHER RELIGIONS: DIALOGUE: Part 1

What are the examples of interreligious dialogue and tolerance shown to the members of other religions during the period of the Four Caliphs?: Part 1

If we take into consideration the experiences of the three Abrahamic religions, Islam, Judaism, and Christianity, we will see that the religious foundations of tolerance, dialogue and living together are present in the source of almost all three religions. There are a lot of verses and judgments in the Old and New Testament and in the Quran prescribing that the followers should love people, live together in peace and be tolerant towards people. When we look at the applications in history – that is, when we move from theory to practice - it is not possible to say that all religions had the same positive examples. The Islamic World, in its about 15-century history, has acted tolerantly and has shown great tolerance to people who are not of themselves, that is, the others. The Islamic World has really had the best possible tolerance and dialogue understanding in accordance with the principles brought by the Quran and the Messenger of Allah that claimed to be the continuation of both of the two previous religions and that came to correct the holy texts brought by these two religions. In this framework, especially in Baghdad in Abbasid period the relations between Muslims and Christian congregations and the tolerant attitude of Muslims towards Christians show that there was a medium of tolerance – especially for Assyrians and Nestorians, who were able to get high ranks in the palace and established a dialogue and obtained various opportunities. We see a second example of the same understanding in the period of Andalucia Umayyads; we see the tolerance that both the Jews and some native people who were in a process of being Arabicized had in the state and the bureaucracy by their reaching the top positions of the state as ministers and governing the state. In general, it is a phenomenon often recorded by historians that states that ruled over different beliefs and cultures subjected other nations to their culture and civilization and tried to change their beliefs and values by force. It is sometimes observed that one religion does not tolerate another religion and tries to oppress it. The oppression that pagan Romans inflicted upon Christians at the beginning of Christian history, the enforcement of Sasanids on Armenians to become fire-worshippers are only a few pages of the history of oppression. Islam tried hard to end these oppression pages seen in the stage of history. There are basic rules imposed by Islam as to how Muslims should behave when they rule over other religions and cultures. This new situation imposed by the Quran ensured the rights and freedoms of non-Muslims when they accepted the rule of Islam in the status of zimmi (covenanted) by paying a small amount of tax. It is impossible to say that the Quran aims to assimilate non-Muslims or oppress them by doing so. The principles that guarantee their entity and beliefs and the freedoms are given to them show it clearly.

It should be expressed that Islam has another aim in doing so. Islam does not aim to establish its sovereignty on the lands that it conquers by eliminating and exiling people, on the contrary, it aims to inform as many people as possible about the reality of Islam. Therefore it will not be wrong to express that the non-Muslims who reject Islam when they first meet Islam are given an opportunity to know Islam better and then it is left to them to choose their religion using their own free will. The applications of Hazrat Muhammad (PBUH) towards non-Muslims show it. During that period Muslims were trying to establish the status of zimmi and they asked non-Muslims not to prevent the activities of conveying Islam to others. In the vast geography conquered and ruled by the Four Caliphs, the best examples in the world in terms of rights and freedoms were presented and great masses of people embraced Islam in a short time. Those who chose to remain in their religion were never pressed.  As we see in the history of Islam, Muslims lived together with non-Muslims as a result of a command of Allah, had dialogues with them and showed them tolerance. Now let's mention the main ideas in this historic experience and try to give some examples: a. Tolerance Shown to Beliefs and Ideas According to the basic principles of Islam, there is no compulsion in making people embrace religion, and this principle was carried out clearly through the examples set by our Prophet (PBUH). After our Prophet, during the periods of the Four Caliphs, in all of the treaties with the People of the Book, all of the groups that adopted the Islamic rule were given the freedom of religion. It can be said that this was adopted as a principle and was carried out in general.

The general approach of the Caliphs of Islam was manifested in the form of respect to other religions and tolerance was shown to zimmis. No pressure to change the religion of Christians, assimilation or Islamization policy was seen in history. The fact that the geographies that were under Islamic rule for centuries house members of a lot of various religions and sects today prove the truth of this claim. Despite the fifteen-century long historic process of living together, a great period of which was under Islamic rule, the existence of Christian and Jewish population and even their majority in some regions is a manifestation of the principle there is no compulsion in religion. The schools in which non-Muslims carried out their own cultural activities continued education under Islamic rule too, and they educated clergymen including their patriarchs necessary for their religious organizations.