text:
Nabi
Prophet
Qurʾān
Islam
Tanakh
Christian
Bible
Middle East
prophecy
Sura
Yusuf
Jacob
Ibn Kathir
Israelites
Yusuf and Zulaikha
Persian literature
45-part TV series
God's
Allah
Muhammad at-Ṭabari
Ibn
Ibrahim
Abraham
Is-haq
Isaac
Benjamin
Rachel
hadith
Jubb Yusif
Ruben
caravan
wolf
wolf
Egypt
Pharaoh
Musa
Moses
interpret dreams
pressing
monotheism
Muhammad
Ephraim
Manasseh
Joseph's Tomb
Hebron
Cave of the Patriarchs
patriarch
Hadīth
Tafsīr
Ja'far al-Sadiq
Muhammad
AH
ACE
Farsi
Persia
Kitab al-Kafi
Ja'far al-Sadiq
Abraham
Jibril
Ishaq
Biblical narratives and the Qur'an
Middle East
Prophet Joseph (TV series)
Prophets of Islam
Yusuf

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Prophets and messengers in Islam
Prophet
Quran
Islam
Hebrew Bible
Christianity
Bible
Middle East
Prophecy
Surah
Yusuf (surah)
Jacob
Ibn Kathir
Israelites
Yusuf and Zulaikha
Persian literature
Prophet Joseph (TV series)
God in Islam
Allah
Al-Tabari
Patronymic
Abraham in Islam
Abraham
Isaac in Islam
Isaac
Benjamin
Rachel
Hadith
Jubb Yussef (Joseph's Well)
Reuben (son of Jacob)
Caravan (travellers)
Subspecies of Canis lupus
Wolf
Egypt
Pharaoh
Moses in Islam
Moses
Dream interpretation
Pressing (wine)
Monotheism
Muhammad
Ephraim
Manasseh (tribal patriarch)
Joseph's Tomb
Hebron
Cave of the Patriarchs
Patriarch
Hadith
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Ja'far al-Sadiq
Muhammad
Hijri year
Gregorian calendar
Persian language
Iran
Kitab al-Kafi
Ja'far al-Sadiq
Abraham
Gabriel
Isaac in Islam
Biblical and Quranic narratives
Middle East
Prophet Joseph (TV series)
Prophets and messengers in Islam
Yusuf

paragraph: Joseph in Islam

paragraph: Yūsuf ibn Yaʿqūb ibn Is-ḥāq ibn Ibrāhīm () is a "Nabi" (, Prophet) mentioned in the Qurʾān, the scripture of Islam, and corresponds to Joseph (son of Jacob), a person from the Tanakh, the Jewish religious scripture, and the Christian Bible, who was estimated to have lived in the 16th century BCE. It is one of the common names in the Middle East and among Muslim nations. Of all of Jacob's children, Joseph was the one given the gift of prophecy. Although the narratives of other prophets are mentioned in various "Surahs", the complete narrative of Joseph is given only in one Surah, Yusuf, making it unique. It is said to be the most detailed narrative in the Qur'an and bears more details than the Biblical counterpart.

paragraph: Yusuf is believed to have been the eleventh son of Yaʿqūb (, Jacob), and, according to many scholars, his favorite. According to Ibn Kathir, "Jacob had twelve sons who were the eponymous ancestors of the tribes of the Israelites. The noblest, the most exalted, the greatest of them was Joseph." The story begins with Joseph revealing a "ru'ya" (, 'dream' or 'vision') to his father, which Jacob recognizes. In addition to the role of God in his life, the story of Yusuf and Zulaikha (Potiphar's wife of the Old Testament) became a popular subject in Persian literature, where it became considerably elaborated over the centuries. More recently, and relying on the Quran and Muslim, Christian and Jewish scholarly sources, Yusuf's story has been depicted in a 45-part TV series (originally in Persian but also dubbed in multiple other languages).

paragraph: Section::::Historical narrative in Islam.

paragraph: The story of Joseph in the Qurʾān, a continuous narrative, is considered one of the most beautifully written suras. There are fewer than one hundred verses but they encompass many years and "present an amazing variety of sciences and characters in a tightly-knit plot, and offer a dramatic illustration of some of the fundamental themes of the Qurʾān." The Qurʾān itself relates to the story's importance in the third verse: "and We narrate unto you "aḥsanal-qaṣaṣ" (, "best (or most beautiful) of stories")." Most scholars believe this is referring to Joseph's story, while others, including Ṭabari, argue it is a reference to the Qurʾān as a whole. It asserts and documents the execution of God's rulings despite the challenge of human intervention ("And Allah hath full power and control over His affairs; but most among mankind know it not").

paragraph: This is what the story of Yūsuf confirms categorically, for it ends with comfort and marvels, which is described in the Qurʾān. Along with the story there is also some commentary from some leading scholars of Islam.

paragraph: Section::::Historical narrative in Islam.:Joseph before the dream.

paragraph: Muhammad at-Ṭabari provides exquisite detail and commentary of this narrative in his chapter on Joseph relaying the opinions of well-known scholars. In Ṭabari's chapter, the physical beauty of Joseph and his mother Rachel is introduced, in that they were said to have had "more beauty than any other human being." His father, Jacob, had given him to his oldest sister to be raised. Ṭabari comments that there was no greater love than what Joseph's aunt felt for him as she had raised him as her own. And she was very reluctant to give him back to Jacob and kept him until her death. The reason, according to Ṭabari, that she was able to do this was because of a belt that had been passed to her from her father, Isaac. Ṭabari notes "if someone else acquired it by guile from the person who was supposed to have it, then he would become absolutely subject to the will of the rightful owner." This is important because Joseph's aunt puts the belt on Joseph when Jacob is absent and then accuses Joseph of stealing it and he thus stays with her until her death. Jacob was very reluctant to give up Joseph and thus favors him when they are together. This is commentary but, as is the profession of commentators, this provides an interesting set up to Joseph's personal story and also lays a foundation for a future interaction with his brothers, particularly Benjamin.

paragraph: Section::::Historical narrative in Islam.:The dream.

paragraph: The story begins with a dream and ends with its interpretation. As the sun appeared over the horizon, bathing the earth in its morning glory, Joseph, son of Jacob awoke from his sleep, delighted by a pleasant dream he had. Filled with excitement he ran to his father and reported what he had seen.

paragraph: According to Ibn Kathir, Jacob knew that Joseph would someday become extremely important and would be in a high position, both in this world and the next—he recognized that the stars represented his brothers and the sun and moon represented himself and Joseph's mother, Rachel. Jacob advised Joseph to keep the dream to himself in order to protect him from the jealousy of his brothers, who were already unhappy about the love Jacob felt for Joseph. Ya'qub foresaw that Yusuf would be one through whom the prophecy of his grandfather, Ibrahim (Abraham), would be fulfilled, in that his offspring would keep the light of Abraham's house alive and spread God's message to mankind. Abu Ya'ala interpreted Jacob's reaction as an understanding that the planets, sun and moon bowing to Joseph representing "something dispersed which God united."

paragraph: Ya'qub told Yusuf: "My son, relate not thy vision to thy brothers, lest they concoct a plot against thee: for Satan is a clear enemy to humanity. Thus your Lord has selected you and given you knowledge to interpret reports, and has perfected his blessing upon you and upon the family of Jacob just as he perfected it on your forefathers before: Ibrahim and Is-haq (Isaac). Your Lord is Knowing, Wise" (Qur'an, Surah 12 (Yusuf) Ayat 5-6).

paragraph: Joseph did not tell his brothers his dream, unlike in the version relayed in the Hebrew Bible, but their dislike of him was already too strong to subdue. Ṭabari demonstrates this by adding that they said to each other, "verily Joseph and his brother (Benjamin) are dearer to our father than we are, though we may be a troop ('usbah). By usbah they meant a group, for they were ten in number. They said, "Our father is plainly in a state of aberration.""

paragraph: Joseph was known, in addition for being very handsome, to be of gentle temperament. He was respectful, kind and considerate. His brother Benjamin was equally pleasant and both were from the same mother, Rachel. From a "hadith" (, 'narration'):

paragraph: Section::::Historical narrative in Islam.:The plot against Joseph.

paragraph: The Qurʾān continues with Joseph's brothers plotting to kill him. It relates: "in Joseph and his brothers are signs for those who seek answers. When Joseph's brother said about him: "He is more loved by our father than we are, and we are a group. Our father is in clear error. Let us kill Joseph or cast him to the ground, so that the face of your father will be toward you, and after him you will be a community of the truthful."" |Qur'an, Surah 12 (Yusuf) Ayat 7-9.

paragraph: But one of the brothers argued against killing him and suggested they throw him into a well, said to be "Jubb Yusif" (, "Well of Joseph"), so that a caravan might pick him up and take him into slavery. Mujahid, a scholar, says that it was Simeon and Suddi says it was Judah while Qatadah and Ibn Is-haq says that it was the eldest, Ruben. Said one of them: "Slay not Joseph, but if ye must do something, throw him down to the bottom of the well: he will be picked up by some caravan of travellers."|Qur'an, Surah 12 (Yusuf) Ayah 10

paragraph: Killing Joseph because of jealousy would have been extreme, but scholars also suggested that Joseph was fairly young when he was thrown into the well, as young as twelve. He would live to be 110.

paragraph: The brothers asked their father to let them take Joseph out to the desert to play and promised to watch him. Jacob, not thrilled with the idea knowing how much the brothers disliked Joseph, hesitated. Ṭabari comments that Jacobs's excuse was that a "dhi'b" (, wolf) might hurt him. But the brothers insisted. When they had Joseph alone they threw him into a well and left him there, They returned with a blood stained shirt and lied that he had been attacked by a wolf, but their father did not believe them, as he was a sincere man who loved his son.

paragraph: The Qur'an says:

paragraph: Ṭabari comments that Judah stopped the brothers from causing more harm to Joseph, and that he would bring him food. Ibn Kathir comments that Reuben suggested that they put him in the pit so that he might return later to bring him home. But when he returned, he found Joseph gone. "So he screamed and tore his clothes. He put blood on the coat of Joseph. When Jacob learned of this, he tore his clothes, wore a black cloak, and was sad for many days." Ibn 'Abbas writes that the "reason for this trial of Jacob was that he had slaughtered a sheep while he was fasting. He asked a neighbor of his to eat it but he did not. So God tested him with the matter of Joseph." The section that describes Joseph's revelation in the well is interpreted by Ibn 'Abbas: "When they were unaware" (12:15) means "you will tell them about what they did in a situation in which they will not recognize you." This is yet more foreshadowing. A possible reason for his enslavement was that after Abraham had left Egypt he took slaves with him but "Abraham did not dismount for them (following barefoot). Therefore God revealed to him: "Since you did not alight for the slaves and those walking barefoot with you, I will punish you by selling one of your descendants into his country.""

paragraph: Section::::Historical narrative in Islam.:God's plan to save Joseph.

paragraph: A passing caravan took Joseph. They had stopped by the well hoping to draw water to quench their thirst and saw the boy inside. So they retrieved him and sold him into slavery in "Misr" (, Egypt), to a rich man referred to as ""Al-'Aziz"" (, "The Dearest One") in the Qur'an, or Potiphar in the Bible. ʿAzīz is also known as Qatafir or Qittin. Joseph was taken into ʿAzīz's home who told his wife to treat him well.

paragraph: This is the point of the story that many scholars of Islam report as being central (contrasting to other religious traditions) to Joseph's story. Under "ʿAzīz Misr" (, "The Dear One of Egypt"), Joseph moves to a high position in his household. Later, the brothers would come to Egypt but would not recognize Joseph but called him by the same title, "al-ʿAzīz."

paragraph: While working for 'Aziz, Joseph grew to be a man. He was constantly approached by the wife of 'Aziz ("Imra'at al-'Aziz", presumably Zulayka or Zuleika) (variations include 'Zulaykhah' and 'Zulaikhah' as well) who intended to seduce him. Tabari and others are not reticent to point out that Joseph was mutually attracted to her. Ṭabari writes that the reason he did not succumb to her was because when they were alone the "figure of Jacob appeared to him, standing in the house and biting his fingers …" and warned Joseph not to become involved with her. Ṭabari, again, says "God turned him away from his desire for evil by giving him a sign that he should not do it." It is also said that after the death of ʿAzīz, Joseph married Zolayḵā.

paragraph: Zolayḵā is said to have then ripped the back of Joseph's shirt and they raced with one another to the door where her husband was waiting. At that point she attempted to blame Joseph and suggested that he had attacked her. However, Joseph said that it was Zolayḵā who had attempted to seduce him and his account is confirmed by one of the household. 'ʿAzīz believed Joseph and told his wife to beg forgiveness." One member of the family, it is disputed who (perhaps a cousin) told ʿAzīz to check the shirt. If it was torn in the front than Joseph was guilty and his wife innocent but if it was torn in the back, Joseph was innocent and his wife guilty. It was torn in the back so ʿAzīz reprimands his wife for lying.

paragraph: Zuleikha's circle of friends thought that she was becoming infatuated with Joseph and mocked her for being in love with a slave. She invited them to her home and gave them all apples, and knives to peel them with. She then had Joseph walk through and distract the women who cut themselves with the knives. Zuleikha then pointed out that she had to see Joseph every day.

paragraph: Joseph prayed to God and said that he would prefer prison to the things that Zolayḵā and her friends wanted. According to Ṭabari, some time later, even though ʿAzīz knew that Joseph was innocent, he "grew disgusted with himself for having let Joseph go free … It seemed good to them to imprison him for a time." It is possible that Zolayḵā had influence here, rebuking her husband for having her honor threatened.

paragraph: The account of Joseph and the wife of 'Aziz is called "Yusuf and Zulaikha," and has been told and retold countless times in many languages. The Qur'anic account differs from the Biblical version in which Potiphar believes his wife and throws Joseph into prison.

paragraph: This account refers to the interaction between the prophet Joseph and the Ruler of Egypt. Unlike the references to the Pharaoh in the account of Musa (Moses), the account of Joseph refers to the Egyptian ruler as a "malik" (, 'king'), not a "fir'aun" (, 'pharaoh'). After Joseph had been imprisoned for a few years, God granted him the ability to interpret dreams, a power that made him popular amongst the prisoners. One event concerns two royal servants who, prior to Joseph's imprisonment, had been thrown into the dungeon for attempting to poison the food of the king – the name is not given either in the Qur'an or the Bible – and his family. Joseph asked them about the dreams they had, and one of them described that he saw himself pressing grapes into wine. The other one said that he had seen himself holding a basket of bread on his head and the birds were eating it. Joseph reminded the prisoners that his ability to interpret dreams was a favor from God based on his adherence to monotheism. Joseph then stated that one of the men (the one who dreamt of squeezing grapes for wine) would be released from the prison and serve the king but warned that the other would be executed, and so was done in time.

paragraph: Joseph had asked the one whom he knew would be released, and Ṭabari writes that his name was Nabu, to mention his case to the king. When asked about his time in prison, Ṭabari reports that the Muhammad said: "If Joseph had not said that—meaning what he said (to Nabu)—he would not have stayed in prison as long as he did because he sought deliverance from someone other than God."

paragraph: The king had a dream of seven fat cows being eaten by seven skinny ones and seven ears of corn being replaced with shriveled ones, and he was terrified. Unfortunately, none of his advisors could interpret it. When the servant who was released from prison heard about it, he remembered Joseph from prison and persuaded the king to send him to Joseph so that he could return with an interpretation. Joseph told the servant that Egypt would face seven years of prosperity and then suffer seven years of famine and that the king should prepare for it so as to avoid great suffering.

paragraph: Scholars debate as to whether Joseph agreed to interpret the dream right away or if he declared that his name should be cleared in the house of ʿAzīz first. Ṭabari notes that when the messenger came to Joseph and invited him to come to the king, Joseph replied "Go back to your lord and ask him about the case of the women who cut their hands. My lord surely knows their guile." Ibn Kathir agrees with Ṭabari saying that Joseph sought "restitution for this in order that ʿAzīz might know that he was not false to him during his absent" and that Zolayḵā eventually confessed that nothing happened between them. Ṭabari inserts an interesting interaction between Joseph and the angel Gabriel in which Gabriel helps Joseph both gain his freedom and admit to his own desires.

paragraph: Joseph said, "What you cultivate during the next seven years, when the time of harvest comes, leave the grains in their spikes, except for what you eat. After that, seven years of drought will come, which will consume most of what you stored for them. After that, a year will come that brings relief for the people, and they will, once again, press juice." (Qur'an, 12:47-49) Joseph was brought to king and, after interpreting the dream, was given Egypt's warehouses to look after.[21]

paragraph: Section::::Historical narrative in Islam.:Joseph interprets dreams.:Use of "king" versus "pharaoh".

paragraph: In the Qur'an, the title of the Ruler of Egypt during the time of Joseph is specifically said to be "King" (Arabic: Malik) whilst that of the Ruler of Egypt during the time of Moses is specifically said to be "Pharaoh." This is interesting because according to historical sources, the title "Pharaoh" only began to be used to refer to the rulers of Egypt (starting with the rule of Thutmose III) in 1479 BCE - approximately 21 years after the prophet Joseph died. But in the narration of Yusuf in the Bible, the titles "King" (Hebrew: Melekh) and "Pharaoh" are used interchangeably for the ruler of Egypt in Genesis chapters 39-41.

paragraph: Section::::Historical narrative in Islam.:The family reunion.

paragraph: Joseph became extremely powerful. He eventually married Zolayḵā (multiple sources mention that she was actually still a virgin), and had two sons by her: Ephraim and Manasseh. Ibn Kathir relates that the king of Egypt had faith in Joseph and that the people loved and revered him. It is said that Joseph was 30 when he was summoned to the king. "The king addressed him in 70 languages, and each time Joseph answered him in that language." Ibn Is-haq comments, "the king of Egypt converted to Islam at the hands of Joseph."

paragraph: Joseph's brothers, in the meantime, had suffered while the people of Egypt prospered under Joseph's guidance. Jacob and his family were hungry and the brothers went to Egypt, unaware that Joseph was there and in such a high position. Joseph gave them what they needed but questions them and they reveal that there were once twelve of them. They lie and say that the one most loved by their father, meaning Joseph, died in the desert. Joseph tells them to bring Benjamin, the youngest, to him. They return home to Jacob and persuade him to let Benjamin accompany them in order to secure food. Jacob insists that they bring Benjamin back—and this time the brothers are honest when they swear to it. According to Ibn Kathir, Jacob ordered the brothers to use many gates when returning to Egypt because they were all handsome. The Qurʾān itself elaborates that Jacob sensed Joseph.

paragraph: When the brothers return with Benjamin, Joseph reveals himself to Benjamin. He then gives the brothers the supplies he promised but also put the kings cup into one of the bags. He then proceeds to accuse them of stealing, which the brothers deny. Joseph informs them that whoever it was who stole the cup will be enslaved to the owner and the brothers agree, not realizing the plot against them. Ṭabari reports that the cup was found in Benjamin's sack.

paragraph: After much discussion and anger, the brothers try to get Benjamin released by offering themselves instead—for they must keep their promise to their father. Reuben stays behind with Benjamin in order to keep his promise to his father. When the other brothers inform Jacob of what has happened, Jacob does not believe them and becomes blind after crying much over the disappearance of his son. Forty years had passed since Joseph was taken from his father, and Jacob had held it in his heart. Jacob sends the brothers back to find out about Benjamin and Joseph. Upon their return Joseph reveals himself to his brothers and gives them one of his shirts to give to Jacob.

paragraph: When Jacob receives the shirt, this time as good news, Jacob lays it on his face and regains his vision. He says "Did I not tell you that I know from God what you do not know?" (12:96). Ṭabari says that this means that "from the truth of the interpretation of Joseph's dream in which he saw eleven planets and the sun and the moon bowing down to him, he knew that which they did not know."

paragraph: Joseph was reunited with his family, and his dream as a child came true as he saw his parents and eleven of his brothers prostrating before him in love, welcome and respect. Ibn Kathir mentions that his mother had already died but there are some who argue that she came back to life. Ṭabari says that she was alive. Joseph eventually died in Egypt. Tradition holds that when Musa (Moses) left Egypt, he took Joseph's coffin with him so that he would be buried alongside his ancestors in Canaan.

paragraph: Section::::Historical narrative in Islam.:Death and burial.

paragraph: It is hard to find sources that consistently agree on the actual dates of Joseph's life. Scholars tend to see the story as a way for the descendants of Abraham to find their way to Egypt. Joseph is the reason the Israelites move to Egypt, which then allows for the story of Moses and the Exodus from Egypt to take place.

paragraph: Historically, Muslims also associated Joseph's Tomb with that of the biblical figure. In recent years however, they claim that an Islamic cleric, Sheikh Yussuf (Joseph) Dawiqat, was buried there two centuries ago. According to Islamic tradition, the biblical Joseph is buried in Hebron, next to the Cave of the Patriarchs where a medieval structure known as "Yussuf-Kalah", the "Castle of Joseph", is located.

paragraph: Section::::Legacy.

paragraph: Scholars and believers reveal Joseph is one of the most revered men in Islamic history. Having come through an especially noble line of patriarchs - Abraham, Isaac and Jacob - Joseph too was awarded the gift of prophecy like his forefathers. As Kisai, one of the foremost writers on the lives of the Qurʾānic prophets, states, this was also evident in the fact that Joseph was given a staff of light with five branches. On the first branch was written "Abraham, friend of God," on the second, "Isaac, pure of God on the third, "Ishmael, sacrifice of God", on the fourth, "Jacob, Israelite of God," and on the fifth, "Joseph, Righteous of God."

paragraph: The Qur'anic narrative about Joseph is perhaps one of the Book's most detailed accounts of the life and deeds of a prophet. Joseph, as a figure, is symbolic of the virtue of beauty - his life being a thing of beauty in itself. Most importantly, though, Joseph is admired as a great preacher of the Islamic faith, who had an extremely strong commitment to God and one who tried to get people to follow the path of righteousness. The Qur'an recounts Joseph's declaration of faith:

paragraph: Joseph is also described as having the three characteristics of the ideal statesman: pastoral ability (developed while Joseph was young and in charge of his fathers flocks); household management (from his time in Potiphar's house) and self-control (as we see on numerous occasions not just with Potiphar's wife): "He was pious and God fearing, full of temperance, ready to forgive, and displayed goodness to all people."

paragraph: Section::::Legacy.:Commentaries.

paragraph: Yūsuf is largely absent from the Hadīth. Discussions, interpretations and retellings of Sūrat Yūsuf may be found in the Tafsīr literature, the universal histories of al-Ṭabarī, Ibn Kat̲h̲īr, along with others, and in the poetry and pietistic literatures of many religions in addition to Judaism and Christianity.

paragraph: According to Imam Ja'far al-Sadiq, a great grandson of Muhammad and prominent source of Hadith during his time, Yusuf was among the righteous servants and safe in the world from becoming an adulterer and immoral one.

paragraph: Yūsuf serves as a model of virtue and wisdom in pietistic literature. He is extolled in Ṣūfī manuals such as that of Abū Naṣr al-Sarrād̲j̲'s K. al-Lumaʿ as a paragon of forgiveness. "He also epitomizes the chastity that is based on complete trust in God, for it was his absolute piety that prompted God to personally intervene to prevent him from the transgression of succumbing to sexual temptation." He is an archetype of wisdom and faith, although arguably still human (as is shown in his interactions with his brothers when in Egypt). As has been noted, commentary never fails to mention Yūsuf's beauty—a strong theme in post-Ḳurʾānic literature. Firestone notes, "His beauty was so exceptional that the behavior of the wife of al-ʿAzīz is forgiven, or at least mitigated, because of the unavoidably uncontrollable love and passion that his countenance would rouse in her. Such portrayals are found in many genres of Islamic literatures, but are most famous in Nūr al-Dīn ʿAbd al-Raḥmān Dijāmī's [q.v.] Yūsuf wa Zulayk̲h̲ā, which incorporates many of the motifs and attributes associated with his beauty in earlier works."

paragraph: Certainly by the 7th century AH / 13th century ACE, and up to the 10th century AH / 16th century ACE, in Persian areas at the very least, Yūsuf was incorporated into the world of art—and was thus considered a patron. In addition to poetry and other writing, paintings and other forms of art were composed to not only exemplify his physical beauty but his magnificent character as well.

paragraph: Below are a few notes about some, but not all, important influential commentaries—namely Arabic, Persian and Sufi from the mediaeval period. See references to get more information on each one.

paragraph: Section::::Legacy.:Commentaries.:Exoteric Commentaries in Arabic.

paragraph: "The Story of Joseph" is a running narrative, but the exoteric commentaries fill in gaps in the story, make connections and identifying characters. Adding detail to the novella is not uncommon, and most complement information already known from the holy texts. According to the Encyclopedia of Iranic, much of this comes from the Esra'Illiyat, that is, traditions drawn from the body of knowledge about Biblical events and people shared by Christians, Jews, and early Muslims. A fairly consistent source for this tradition goes back to the authority of Ibn 'Abbas (d. ca. 687) or Esma'il b. 'Abd-al-Rahman Soddi (d. 745).

paragraph: Among the commentaries, Ṭabari includes the greatest number of traditions supplying information not found in the Qurʾānic story. Tabari's commentary on Joseph presents numerous sources representing different traditions. "All the Arabic commentaries on Surat Yusuf include explanations and discussions of lexicography and grammar to clarify the literal meaning of the Qurʾānic story of Joseph. They focus on smaller details, not big-picture meaning."

paragraph: Additional themes presented here have to do with the character of God, including that of being ""al-Ghalib"" (). Mustansir Mir shows Joseph's story as a vindication of God's dominion and the continual fulfillment of his will. According to "The Muslim World" (1986), this Surah is the only one to point to the word 'Ghalib' as a divine attribute. The Surah also highlights the way dominion is actually established, in that God is "al-Latif" (, "the One subtle in accomplishing his will"). God is also seen as "al-'Alim" (, "the Knower" or "the All-Knowing One") and "al-Hakim" (, "the Wise" or "the All-Wise One"). This does not disregard the theme of balance between divine decree and human freedom.

paragraph: Section::::Legacy.:Commentaries.:Persian commentaries.

paragraph: Farsi tafsirs vary considerably in the extent to which they included exegetical discussions of the technical nature and Arabic questions. Thus, some Persian commentaries on Surat Yusuf resemble their Arabic counterparts. Other commentaries consist mainly of a translation of the versus and storytelling, which is unlike Tabari's style. Mystical readings of Joseph, from the 6th century AH / 12th century ACE tafsir of Maybundi are an example of this influence.

paragraph: Storytelling becomes more prominent in Persian tafsirs. They are known especially for their colorful and dramatic depiction of scenes in the narratives. It is often described as "lively," which can be seen in Joseph's interactions with his brothers. Another example of Persian expansion of the language is when the brother's realize that Joseph is going to keep Benjamin in Egypt. One of the brothers, often Rueben, is said to have threatened Joseph that he would yell so loudly that every pregnant woman would immediately deliver her child.

paragraph: Judaeo-Persian literature had strong influences on medieval Islamic writings as well. Scholars note that 'genuine' Judaeo-Persian literature seemed to have been developed during the Īl-K̲h̲ān dynasty over Persia, from the end of the 7th/13th century on.

paragraph: Section::::Legacy.:Commentaries.:Sufi commentaries.

paragraph: The Sufi tradition tends to focus its attention on the lessons and deeper meanings, "that may be elicited from the Qur'anic verses and the story of Joseph provides them with ample scope to draw lessons of mystical, ethical and theological and metaphysical significance." All the commentaries of this tradition spend time on the themes of preordination and God's omnipotence. Two teachings stand out here: "the first is that God is the controller and provider of all things and that human beings should have complete trust in Him and the second is the prevailing of the divine decree over human contrivance and design." The love story itself is also a central theme in Sufi discussions.

paragraph: The theme of love seeps into more than just the story of Yusuf and Zulaikhah. Jacob becomes a prototype of the mystic lover of God and Zolayḵā goes from temptress to a lover moving from human to divine love. There were two kinds of love present in the story—the passion of a lover as well as the devotion of a father to his lost son. Joseph also represents the eternal beauty as it is manifested in the created world. Joseph's story can be seen as a parable of God's way, a way which the mystic should focus his journey—following the way of love.

paragraph: "The Persian versions include full narratives, but also episodic anecdotes and incidental references which occur in prose works, didactic and lyrical poetry and even in drama. The motif was suited to be used by Sufi writers and poets as one of the most important models of the relationship between the manifestation of Divine beauty in the world and the loving soul of the mystic."

paragraph: There was also a Jewish presence. According to W. J. Fischer (2013), "Persian Jews, far from living in a cultural vacuum in isolation, took also a keen interest in the literary and poetical works of their Muslim neighbors and shared with them the admiration for the classical Persian poetry." Thus, similar styles in meter and form translated easily between the two. The poet D̲j̲āmī (d. 1414) is known for his reflection on stories such as Yūsuf and Zulayk̲h̲ā. Which was made accessible in Hebrew transliteration and are preserved in various libraries in Europe, America and in Jerusalem.

paragraph: Section::::Legacy.:Commentaries.:Shia Commenteries.

paragraph: It is narrated in Kitab al-Kafi by Ja'far al-Sadiq that when the fire was set for Abraham, Jibril brought him a dress from paradise and made him wear it. With that dress on him, nothing of the cold or heat would harm him. When Abraham was close to death, he placed it in a covering and gave it to Ishaq who passed it to Yaqub. When Joseph was born, it was passed to him. When he took it out of its covering in Egypt, Jacob (Ya'qub) felt its fragrance as he said, I smell Joseph's scent. I hope that you will not accuse me of senility (12:94). It was the same shirt that was sent from paradise..

paragraph: Section::::Legacy.:Gender and Sexuality.

paragraph: The story can give us insight into Qurʾānic models of sexuality and gender and an understanding of hegemonic masculinity. In Surah Twelve, a Prophet, who is very different from other prophets in the Qurʾān, is encountered, but the tradition shows that prophets are chosen to guide other human beings to God, according to the Qurʾān . Yusuf is similar to other Prophets in that his story conveys God's message, but also he is demonstrated in a biography that "begins and ends with God. For this reason all prophets are equal: their sole purpose is to highlight God's divinity but not their own significance over against other prophets."

paragraph: Ibn Kathir uses Joseph's resistance to Zolayḵā as a basis for the prophetic statement about men who are saved by God because they fear Him. However, other scholars, especially women scholars such as Barbara Freyer Stowasser, think this interpretation is demeaning of women—perhaps believing that this seeks to show that women do not have the same connection. Stowasser writes: "Both appear in the Hadith as symbolized in the concept of fitna (social anarchy, social chaos, temptation) which indicates that to be a female is to be sexually aggressive and, hence, dangerous to social stability. The Qurʾān, however, reminds human beings to remain focused on submission to God."

paragraph: It is evident from the Islamic traditions that God is not chastising the mutual attraction and love between them but that he points to the associated factors that made their love affair impossible. This is demonstrated later, by some accounts, when they are married.

paragraph: Section::::See also.

paragraph: BULLET::::- "Al-Arḍ Al-Mubarakah" (, "The Land The Blessed")

paragraph: BULLET::::- Biblical narratives and the Qur'an

paragraph: BULLET::::- Legends and the Qur'an

paragraph: BULLET::::- Middle East

paragraph: BULLET::::- Prophet Joseph (TV series)

paragraph: BULLET::::- Prophets of Islam

paragraph: BULLET::::- Stories of The Prophets

paragraph: BULLET::::- Yusuf

paragraph: Section::::External links.

paragraph: BULLET::::- Prophet Joseph (Yusuf)

paragraph: BULLET::::- The meaning of Joseph's story in the Qur'an from the standpoint of his dream

paragraph: BULLET::::- The Story of Yusuf.

alias: Yousaf Yusuf

description: Prophet and son of Jacob in islam

wikidata_label: Joseph in Islam

wikipedia_title: Joseph in Islam


text:
Midian
Nabi
Prophet
Jethro
Quran
Ibrahim
Abraham
Islam
Allāh
God
Muslim
Saleh
Hud
Muhammad
Hebrew Bible
Hebrew Bible
Biblical Canaanites
Musa
Moses
Sinai Peninsula
Jewish
Ibn Kathir
God
Mount Sinai
Noah
Lot
stoned
prophet
Great Flood
Prophet Abraham
Jordan
Mahis
Sinai Peninsula
historical Palestine
Iran
Guriyeh
Shushtar
Druze
Nabi Shu'ayb
Hittin
Lower Galilee
Biblical narratives and the Qur'an
Jabal An-Nabi Shu'ayb

wikipedia_title:
Midian
Prophets and messengers in Islam
Prophet
Jethro (biblical figure)
Quran
Abraham in Islam
Abraham
Islam
Allah
God in Islam
Muslims
Saleh
Hud (prophet)
Muhammad
Hebrew Bible
Hebrew Bible
Canaan
Moses in Islam
Moses
Sinai Peninsula
Judaism
Ibn Kathir
God
Mount Sinai
Noah
Lot in Islam
Stoning
Prophets and messengers in Islam
Genesis flood narrative
Abraham in Islam
Jordan
Mahis
Sinai Peninsula
History of Palestine
Iran
Guriyeh
Shushtar
Druze
Nabi Shu'ayb
Hittin
Lower Galilee
Biblical and Quranic narratives
Jabal An-Nabi Shu'ayb

paragraph: Shuaib

paragraph: Shuaib (), Shoaib or Shuʿayb (, "šuʿayb", meaning "who shows the right path"), was an ancient Midianite "Nabi" (Prophet), sometimes identified with the Biblical Jethro. He is mentioned in the Quran a total of 11 times. He is believed to have lived after Ibrahim (Abraham), and Muslims believe that he was sent as a prophet to a community: the Midianites, who are also known as the "Aṣ-ḥāb al-Aykah" ("Companions of the Wood"), since they used to worship a large tree. To the people, Shuʿayb proclaimed the faith of Islam and warned the people to end their fraudulent ways. When they did not repent, Allāh (God) destroyed the community. Shuʿayb is understood by Muslims to have been one of the few Arabian prophets mentioned by name in the Qur'an, the others being Saleh, Hud, and Muhammad. It is said that he was known by Muslims as "the eloquent preacher amongst the prophets", because he was, according to tradition, granted talent and eloquence in his language.

paragraph: Section::::Historical context.

paragraph: The area to which Shuʿayb was sent to is named "'Madyan" in the Qur'an, known in English as Midian, which is frequently referred to in the Hebrew Bible. The preaching of Shuayb, however, is covered nowhere in the Hebrew Bible. The Midianites were said to be of Arab descent, though being neighbors of the Biblical Canaanites, they intermixed with them. It is said they were a wandering tribe, and that their principal territory at the time of Musa (Moses) time was the Sinai Peninsula. The figure of Shuʿayb himself is absent in Jewish tradition. Although frequently identified with the Midianite priest Jethro, most modern scholars reject this identification as it is made without any solid grounding. Aside from having no similarity in names, there are chronological differences. Classical commentators, such as Ibn Kathir, say Shuʿayb prophesied four generations from Abraham. Shuʿayb is believed to have been the son of Mikil, son of Isaachar, son of Midian, son of Abraham. Scholars who take this to be true believe that the identification with Jethro is, as a result, rendered irrelevant, as Jethro - who lived at the time of Moses - would have been active hundreds of years later.

paragraph: Section::::Prophecy in Midian.

paragraph: The Qur'an states that Shuʿayb was appointed by God to be a prophet to the people who lived east of Mount Sinai, that is the people of Midian. The people of this land were said to be especially notorious for cheating others through dishonesty and for idolatry. Shuʿayb's prophecy mainly involved calling the Midianites to the correct path of God, and forbidding them to worship false gods.

paragraph: It is also said he told his people to stop being dishonest in their daily activities. Although he preached and prophesied for a sustained period of time, the majority of the people refused to listen to him. Shuayb, however, remained steadfast. He consistently preached powerfully against the wicked, telling them of the punishment that had befallen the sinful before them. Shuʿayb warned the people that their ignorance would lead to the destruction of Midian, giving historical examples of earlier prophets, including Noah, Hud, Saleh and Lot, all of whose people had been destroyed by God.

paragraph: The people taunted Shuʿayb and told him that, were it not for the prestigious family he came from, he would surely have been stoned to death. Shuayb replied, "Is my family of more consideration with you than God?" When the Midianites refused to believe, they were destroyed by a mighty earthquake. The Qur'an, however, mentions that Shuʿayb, and his believing companions, were rescued from the thunderous punishment.

paragraph: Section::::Parallel with other prophets.

paragraph: Shuayb's mission is often mentioned in the Qur'an with the mission of Noah, Hud, Saleh and Lot. Scholars have pointed out that these five prophets exemplify the early prophetic missions: The prophet would be sent to his community; the community would pay no attention to his warning and would instead threaten him with punishment; after years of preaching, God would ask him to leave his community and his people would be subsequently destroyed in a punishment. Scholars interpret the listing of the five prophets to be chronological, with Noah being the only prophet in the list who preached before the Great Flood. He was also a descendant of Prophet Abraham.

paragraph: Section::::Claimed places-of-burial of Shuayb.

paragraph: One claimed tomb of Shuʿayb is in Jordan. It is located west of the town of Mahis, in an area called "Wādī Shuʿayb" (), although other sites located in the Sinai Peninsula and historical Palestine are also attributed to Shuayb.

paragraph: There is also a tomb in the southwest of Iran (in the village Guriyeh, Shushtar) which has been recorded as the tomb of Shuayb.

paragraph: Another site recognized by Druze as the tomb of Shuʿayb, whom they also call "Nabi Shu'ayb", is located near Hittin in the Lower Galilee. Each year on the 25th of April, the Druze gather at the site to discuss community affairs.

paragraph: Section::::See also.

paragraph: BULLET::::- Jabal An-Nabi Shu'ayb

paragraph: BULLET::::- Legends and the Qur'an

paragraph: BULLET::::- "Qiṣaṣ al-Anbiyāʾ" ("Stories of the Prophets")

description: One of the prophets in islam

wikidata_label: Shuayb

wikipedia_title: Shuaib


text: ibn

text: David

text: Quran

text: King

text: Nabī

text: Prophet

text: Israelites

text: Islam

text: Solomon

text: God

text: jinn

text: one and only God

text: Israelites

text: Kingship

text: Paradise

text: world

text: Ḥikmah

text: Wisdom

text: Shayāṭīn

text: ant

text: valley of the ant

text: Green peafowl

text: Hoopoe

text: Saba'

text: Sheba

text: worshiped the Sun

text: Sun

text: God

text: Queen of Sheba

text: Allah

text: Earth

text: Islām

text: Muhammad ibn Abdullah

text: Song of Songs

text: consonantal similarity

text: Muhammad

text: Sulayman

text: Biblical narratives and the Quran

text: Qiṣaṣ al-Anbiyāʾ

text: an-Naml

text: Chapter

text: The Kingdom of Solomon

text: Iran

text: film

text: Fitnah

wikipedia_title:
Patronymic
David in Islam
Quran
King
Prophets and messengers in Islam
Prophet
Israelites
Islam
Solomon
God in Islam
Jinn
Tawhid
Israelites
Monarchy
Jannah
World
Hikmah
Wisdom
Shaitan
Ant
Ant colony
Green peafowl
Hoopoe
Sabaeans
Sheba
Solar deity
Sun
God
Queen of Sheba
Basmala
Allah
Earth
Islam
Muhammad in Islam
Song of Songs
Ḥ-M-D
Muhammad
Sulayman
Biblical and Quranic narratives
Qisas Al-Anbiya
An-Naml
Surah
The Kingdom of Solomon
Iran
Film
Fitna (word)

categories: Biblical people in Islam,Prophets of Islam

paragraph: Solomon in Islam

paragraph: "Sulaymān ibn Dāwūd" (, Solomon son of David) was, according to the Quran, a "Malik" (, King) and "Nabī" (Prophet) of the Israelites. Islamic tradition generally holds that he was the third King of Jewish people, and a just and wise ruler for the nation.

paragraph: Islam views Solomon as one of the elect of God, who was bestowed upon with many God-given gifts, including the ability to speak to animals and rule jinn. Muslims further maintain that he remained faithful to a one and only God throughout his life; and reigned justly over the whole of the Israelites; was blessed with a level of Kingship which was given to none after him and before him; and fulfilled all of his commandments, being promised nearness to God in Paradise at the end of his life. Arab historians regarded Solomon as one of the greatest rulers around the world.

paragraph: Section::::Narrative in the Quran.

paragraph: Section::::Narrative in the Quran.:Judgment on the field.

paragraph: In the earliest narrative involving Solomon, the Qur'an says that Solomon was in the company of his father, when two men came to ask David to judge between them regarding a "ḥarth" (, field). The first of the two men said that he owned a vineyard of which he took great care the whole year through. But one day, when he was absent, the other man's sheep had strayed into the vineyard and devoured the grapes. He asked to be compensated for this damage. Upon hearing the man's complaint, Solomon suggested that the owner of the sheep take the other man's vineyard to repair and cultivate until the vines returned to their former state, whereupon he should return it to its owner. At the same time, the owner of the vineyard would care for the sheep and benefit from their wool and milk until his land was returned to him, at which point he would return the sheep to their owner. Solomon's level of judgment, which the Qur'an says in this particular incident surpassed that of David, would characterize Solomon throughout his life. "Ḥikmah" (Wisdom), according to Muslim tradition, would always be associated with Solomon, who would later even be referred to as "Sulaimān al-Ḥakīm" (, "Solomon the Wise").

paragraph: When David died, Solomon inherited his position as the Prophetic King of the Israelites. He prayed to God to grant him a Kingdom which would be unlike any after him. God accepted Solomon's prayer and gave him what he pleased. It was at this stage that Solomon began to acquire the many gifts that God would bestow upon him throughout his life. The Qur'an narrates that the wind was made subservient to Solomon, and he could control it of his own will, and that the jinn also came under Solomon's control. The jinn helped strengthen Solomon's reign, and the unbelievers among them along with the Shayāṭīn were forced building for him monuments. God also caused a miraculous "ʿayn" (, 'fount' or 'spring') of molten "qiṭr" (, 'brass' or 'copper') to flow for Solomon, to be used by the jinn in their construction.

paragraph: Solomon was even taught the languages of various animals, such as ants. The Quran recounts that, one day, Solomon and his army entered a "wadin-naml" (, valley of the ant) On seeing Solomon and his army, a "namlah" (, female ant) warned all the others to "... get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it." Immediately understanding what the ant said, Solomon, as always, prayed to God, thanking Him for bestowing upon him such gifts and further avoided trampling over the ant colonies. Solomon's wisdom, however, was yet another of the gifts he received from God, and Muslims maintain that Solomon never forgot his daily prayer, which was more important to him than any of his gifts.

paragraph: Section::::Narrative in the Quran.:Reign.:Conquest of Saba'.

paragraph: Another important aspect of Solomon's kingship was the size of his army, which consisted of both men and jinn. Solomon would frequently assess his troops and warriors as well as the jinn and all the animals who worked under him. One day, when inspecting his troops, Solomon found the "Hud-hud" (, Green peafowl or Hoopoe) missing from the assembly. Shortly later, however, the Hud-hud arrived to Solomon's court, saying "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba' with tidings true." The Hud-hud further told Solomon that the people of Sheba worshiped the Sun, but that the woman who ruled the Kingdom was highly intelligent and powerful. Solomon, who listened closely, chose to write a letter to the land of Sheba, through which he would try to convince the people of Sheba to cease in worshiping the Sun, and to come to the worship of God. Solomon ordered the Hud-hud to give the letter to the Queen of Sheba, and then to hide and observe her reaction. The Hud-hud accepted Solomon's orders, and flew to give the letter to her. The Queen then called her ministers in the court and announced the letter of Solomon stating to the people of Sheba: "In the name of Allah the Compassionate the Merciful, I warned you to stop worshiping the sun, and accept Allah as the only God, with Solomon as His Messenger." She asked for suggestions from her minister and administration stating that "O my people, I know that you all are powerful and brave warriors, and no one on the face of the Earth can defeat our army, but still I want your opinion." The people of the court replied: "You have all the power, and whatever order you deliver, you will find us obedient." Eventually, however, the Queen came to Solomon, announcing "Islām" (Submission) to God.

paragraph: Section::::Narrative in the Quran.:Death.

paragraph: According to the Qur'an, the death of Solomon was a lesson to be learned:

paragraph: Section::::"Mahammaddim" in the Song of Solomon.

paragraph: Muslims would imply that Muhammad ibn Abdullah is mentioned in the Song of Songs, Chapter 5, noting the consonantal similarity between Muhammad's Arabic name (, consonant letters: m-ħ-m-d) and the Hebrew word in the 16th Verse which was translated as "Altogether lovely," that is 'Mahammaddim' (, consonant letters: m-ħ-m-d-y-m).

paragraph: Section::::See also.

paragraph: BULLET::::- Sulayman

paragraph: BULLET::::- Biblical narratives and the Quran

paragraph: BULLET::::- Legends and the Quran

paragraph: BULLET::::- "Sūrat an-Naml" ("Chapter of the Ant")

paragraph: BULLET::::- The Kingdom of Solomon (Iranian film)

paragraph: Section::::References to Solomon in the Quran.

paragraph: BULLET::::- Appraisals for Solomon: , , , , , , , , ,

paragraph: BULLET::::- Solomon's preaching: , , ,

paragraph: BULLET::::- Solomon judged:

paragraph: BULLET::::- Fitnah to Solomon:

paragraph: BULLET::::- Solomon and Queen Balqis (Sheba’): ,

paragraph: BULLET::::- The Kingdom of Sheba: , ,

paragraph: BULLET::::- Solomon's death:

description: Prophet , King and son of David in Islam

wikidata_label: Solomon in Islam

wikipedia_title: Solomon in Islam


text:
British
peer
landowner
Knowsley Hall
Liverpool
London
earldom of Derby
family title
his uncle
Knowsley Estate
Knowsley Safari Park
President
Liverpool Chamber of Commerce
Honorary Doctorate
Liverpool University
Royal Borough of Kensington and Chelsea
London
Deputy Lieutenant
Merseyside
Rt Hon. Frank Field
Mark Blundell
The Honourable
Caroline Neville
10th Lord Braybrooke
Church of St. Mary the Virgin
Saffron Walden
Lady
heir apparent
The Honourable
godson
Prince Andrew, Duke of York
Page of Honour
Queen Elizabeth II
Garter services
State Openings of Parliament
Prince William
rural parish
Knowsley
Eccleston
Rainford
Bickerstaffe
Ormskirk
Grade II* listed
Knowsley Hall
Apparitions
The Liver Birds
Hollyoaks
Coronation Street
VisitEngland
stately home
Wiltshire
The Schweppes Gold Trophy
Epsom Derby
12th Earl of Derby
The Oaks
Epsom
colts
fillies
Ouija Board
The Group/Grade 1 races
The Oaks
Irish Oaks
Breeders' Cup Filly & Mare Turf
Prince of Wales's Stakes
Japan Cup
Hong Kong Vase
Sha Tin
Hatchfield
Farm
Newmarket, Suffolk
Tattersalls
Jockey Club
Newmarket Racecourse
Save Historic Newmarket
Baron Stanley of Alderley
Stanley baronets
www.hereditarypeers.com
www.thepeerage.com
www.tatler.com

categories: Deputy Lieutenants of Merseyside,Stanley family,British racehorse owners and breeders,1962 births,Living people

paragraph: Edward Stanley, 19th Earl of Derby

paragraph: Edward Richard William Stanley, 19th Earl of Derby, (born 10 October 1962) is a British peer and landowner.

paragraph: Section::::Activities.

paragraph: Edward Stanley (informally "Teddy") otherwise Lord Derby was born to Hugh Stanley and his wife Rose Stanley ("née" Birch). He lives at Knowsley Hall near Liverpool, and also has a residence in London.

paragraph: Stanley inherited the earldom of Derby and other family titles in 1994, on the death of his uncle. He also inherited the Knowsley Estate, the Knowsley Safari Park and Stanley House Stud on Hatchfield Farm. He is President of the Liverpool Chamber of Commerce, serves as a member of the University of Liverpool Council (receiving an Honorary Doctorate (Hon. LLD) from the Liverpool University in 2008) and is one of seven trustees of the foundation which funds bursaries to Cameron House pre-prep and prep school in the Royal Borough of Kensington and Chelsea, London, where fees exceed £16,000 per year. Derby was appointed a Deputy Lieutenant of Merseyside in 1999, serving alongside Rt Hon. Frank Field  and Mark Blundell among others.

paragraph: Section::::Marriage and children.

paragraph: Lord Derby married The Honourable Caroline Neville, a daughter of the 10th Lord Braybrooke, on 21 Octobre 1995 at the Church of St. Mary the Virgin in Saffron Walden. The couple have three children:

paragraph: BULLET::::- Lady Henrietta Mary Rose Stanley (b. 1997)

paragraph: BULLET::::- Edward John Robin Stanley, Lord Stanley, heir apparent to the earldom (b. 1998)

paragraph: BULLET::::- The Honourable Oliver Henry Hugh Stanley (b. 2002).

paragraph: The elder son, Lord Stanley, is a godson of Prince Andrew, Duke of York, and was Page of Honour to Queen Elizabeth II between 2008 and 2012, appearing in three Garter services and four State Openings of Parliament. He held the Garter around the leg of Prince William during his installation as 1000th Knight of the Garter.

paragraph: Section::::Knowsley Estate.

paragraph: The Knowsley Estate has residential properties in the rural parishes of Knowsley, Eccleston, Rainford, Bickerstaffe and Ormskirk. It also offers commercial properties as part of the Stanley Grange Business Village, converted from a range of Victorian farm buildings on the estate and opened in June 2013.

paragraph: The Grade II* listed Knowsley Hall and surrounding 2,500 acres of parkland have also been used as locations for several television programmes and films including "Apparitions" (2008), "The Liver Birds" (2007) as well as television soap operas, "Hollyoaks" and "Coronation Street". In 2008, the house received a five-star gold rating for accommodation from inspectors at VisitEngland, the only stately home to be so rated. In 2010, Lord Derby announced his ‘Green’ policies for the estate, which included conservation and generation of efficient energy usage.

paragraph: Section::::Hatchfield Farm and thoroughbred horse racing.

paragraph: Stanley's maternal grandmother, Catherine, was a well known racehorse trainer in Wiltshire notably College House, Lambourn, from where she sent out The Schweppes Gold Trophy winner Ra Nova, among others. The Epsom Derby was named after the 12th Earl of Derby while The Oaks was named after the 12th Earl's house near Epsom. The Derby family can trace its horse racing heritage back to the 5th Earl of Derby in the sixteenth century.

paragraph: Stanley usually has one or sometimes two horses in training each year from Hatchfield stud farm, managed by his brother Hon. Peter Stanley. Home to a small number of broodmares, the Earl's policy is to sell his colts and race the fillies. The Earl currently owns Ouija Board, winner of seven The Group/Grade 1 races, including The Oaks, Irish Oaks and Breeders' Cup Filly & Mare Turf in 2004, and the last-named race again in 2006. She also won the Prince of Wales's Stakes at Royal Ascot in June 2006. She was third in the Japan Cup following that last win, and was retired after going lame before her intended final start in the Hong Kong Vase at Sha Tin in December 2006. Ouija Board won over three million pounds in prize money. The Earl has published a book about her, "Ouija Board: A Mare in a Million".

paragraph: Stanley's proposal to build 1,200 houses and a large industrial estate on historic studland at Hatchfield Farm in Newmarket, Suffolk, was met with opposition from local residents, businesses and the area's largest employers, including Tattersalls, the Jockey Club, Newmarket Racecourse, Newmarket's elected councillors, leading trainers and the local resident group Save Historic Newmarket.

paragraph: Section::::See also.

paragraph: BULLET::::- Baron Stanley of Alderley

paragraph: BULLET::::- Stanley baronets

paragraph: Section::::External links.

paragraph: BULLET::::- www.hereditarypeers.com

paragraph: BULLET::::- www.thepeerage.com

paragraph: BULLET::::- www.tatler.com

description: English noble

wikidata_label: Edward Stanley, 19th Earl of Derby

wikipedia_title: Edward Stanley, 19th Earl of Derby


text:
Budne
Vishnyeva
Polish
Belarusian
Hebraist
Protestant reformer
Polish-Lithuanian Commonwealth
Belarus
Belarusian language
Polish Brethren
Budne, Podlaskie Voivodeship
Belarus
Belarusian culture
Belarusian szlachta
Litvin
Belarusians
Radical Reformation
Jacobus Palaeologus
Ferenc David
pre-existence of Christ
Socinian
Arian
virgin birth
Marcin Czechowic
Ebionite
Minor Reformed Church of Poland
Isaac Troky
Andrzej Frycz Modrzewski
Sejm
Gregory Paul of Brzeziny
conscientious objection
Francysk Skaryna
Bible
Biblia Nieświeska
Nesvizh
Nesvizh
New Testament
Marcin Czechowic
Lublin
Old Testament
Polish
Zasłaŭje
Talmud
Socinian
Arian
conscientious objector
Polish brethren
Marcin Czechowic
Johann Gutenberg
Ivan Fedorov
Spiridon Sobol
Spread of the printing press

categories: 1593 deaths,Polish people of Belarusian descent,1530 births,People from Goniądz,Polish Unitarians,Translators of the Bible into Polish,Belarusian Protestants

paragraph: Symon Budny

paragraph: Szymon Budny or Symon Budny (, , ; c.1533, Budne – 13 January 1593, Vishnyeva) was a Polish-Belarusian humanist, educator, Hebraist, Bible translator, Protestant reformer, philosopher, sociologist and historian, active in the territory of the Polish-Lithuanian Commonwealth. He was one of the first to promote the development of Belarusian culture in the Belarusian language. He was one of the leaders of the Polish Brethren.

paragraph: Section::::Place of birth.

paragraph: Little is known about his place of birth. Though the common assumption is that he was born in Budne, Podlaskie Voivodeship, it is known that there were over 140 places with a similar name on the territory of Belarus. Though what is known is that he was familiar was the Belarusian culture first-hand and dedicated a big part of his life to promoting it. The family he was born into was a minor Belarusian szlachta. Symon Budny originally identified himself as a Litvin, which then was the term used mostly to describe Belarusians.

paragraph: Section::::Christology.

paragraph: Symon Budny was an early figure in the party in the Radical Reformation which utterly denied the divinity of Jesus Christ. Budny, along with the Greek Unitarian Jacobus Palaeologus, and the Hungarian Ferenc David, denied not just the pre-existence of Christ, which is what distinguished "Socinian" from "Arian" belief, but Budny, Paleologus and David went further and also denied invocation of Christ. Among these three Budny also denied the virgin birth. According to Wilbur (1947) it was his strong stance against the worship of and prayer to Christ that brought a separation with those like Marcin Czechowic who considered the views of Budny, Paleologus, and David as a revival of the Ebionite position and a form of Judaizing, and resulted in Budny's excommunication from the Minor Reformed Church of Poland., though subsequent Eastern European historians consider that in Budny's case it may have been on account of his note in the Belarusian New Testament stating that Jesus was Joseph's son, as much as the better known in the West letter to Fausto Sozzini (1581) to which Fausto Sozzini's answer is preserved in Volume II of the Bibliotheca Fratrum Polonorum printed by Sozzini's grandson in Amsterdam, 1668.

paragraph: Section::::Budny and rabbinical commentary.

paragraph: For all that Budny was accused of "Judaizing" by Czechowic and Sozzini, and excommunicated from the Polish-Lithuanian-Belarusian Unitarian community, Budny was still regarded as a Christian adversary in the polemical work "Chizzuk Emunah" (“Strengthened Faith”) of Isaac Troky, who made counter-use of Budny's historical-critical biblical exegesis.

paragraph: Section::::Political views.

paragraph: Budny supported the limited educated monarchy concept of the state (with Andrzej Frycz Modrzewski), which would enable the development of the Sejm.

paragraph: Gregory Paul of Brzeziny (Gregorius Paulus) and Palaeologus had been involved in a long heated exchange over the role of the Christian in the state since 1572, which had been kept unpublished. Though Marcin Czechowic in Dialogue XII of his "Christian Colloquies", took Grzegorz Paweł z Brzezin's non-violent position. In 1580 Budny, then the leading minister among the socially conservative Lithuanian Brethren, published the whole correspondence, including Palaeologus' taunts of the pacifist position of the "Ecclesia Minor" Polish Brethren in his "Defensio". The Polish brethren then asked Grzegorz Paweł z Brzezin to write a reply but he excused himself on the grounds of ill health, and the task fell to the then 41-year-old Fausto Sozzini, which he did and published a defence of conscientious objection and separation from the state in 1581.

paragraph: Section::::Belarusian language.

paragraph: Budny was one of the first ideologists of the development the Belarusian culture in its native language, and had notable influence on the development of Belarusian national consciousness. In his "Cathechesis" (printed in 1562, Niasvizh, in Belarusian) Budny follows Francysk Skaryna in using native Belarusian speech to explain Christianity.

paragraph: Section::::Belarusian language.:Polish language.

paragraph: However subsequently Budny surrendered and started to write in Polish. He tried to justify it by saying:

paragraph: He translated the Bible into Polish, known in Poland today as the Biblia Nieświeska (Nesvizh Bible), since it was translated 1568-1572 at Nesvizh (Polish: Nieśwież). As changes were introduced in the printing a second edition of New Testament appeared in 1574. His former colleague Marcin Czechowic produced his own Polish New Testament in Lublin in 1577.

paragraph: Section::::Works.

paragraph: BULLET::::- He published the Old Testament and New Testament (Biblia Nieświeska) with commentaries and notes in Polish (Zasłaŭje, Belarus 1572), which contained an early radical rationalist critique of the Gospels, and showed some knowledge of the Talmud.

paragraph: BULLET::::- "Catechism" The work is written in the then common form of questions and answers, and consists of four sections: on 10 Amendments, on the symbol of belief, about praying to God and on the rituals.

paragraph: BULLET::::- "O opravdanii greshnogo cheloveka pred Bogom" ("On the justification of sinful men in front of God"). Budny is developing Protestant ideas, but also some of his Socinian (Arian) preferences. He criticizes the conscientious objector wing of the Polish brethren such as Marcin Czechowic who considered that a Christian cannot take part in earthly power, has no rights of ownership of land and people in his property, and can not participate in war and use sword.

paragraph: Section::::See also.

paragraph: BULLET::::- Johann Gutenberg

paragraph: BULLET::::- Ivan Fedorov

paragraph: BULLET::::- Spiridon Sobol

paragraph: BULLET::::- Spread of the printing press

description: Belarusian and Polish humanist

wikidata_label: Symon Budny

wikipedia_title: Symon Budny


text:
Austin, Texas
Okkervil River
Meriden
New Hampshire
Jonathan Meiburg
Shearwater
Kimball Union Academy
Macalester College
Saint Paul, Minnesota
The Mendoza Line
Palaxy Tracks
Roky Erickson
True Love Cast Out All Evil
Bird of Youth
Phil Palazzolo
Audiogalaxy
The New Pornographers
Jagjaguwar
Okkervil River's official site
Shearwater's official site

categories: 1976 births,People from Plainfield, New Hampshire,American indie rock musicians,Shearwater (band) members,Musicians from Texas,Macalester College alumni,Living people,Okkervil River members

paragraph: Will Sheff

paragraph: Will Sheff (born July 7, 1976) is the frontman for the Austin, Texas-based indie band Okkervil River (1998–present). Originally from Meriden, New Hampshire, he is also a founding member and co-songwriter (along with former Okkervil bandmate Jonathan Meiburg) for Shearwater (2001–2009), another Austin band. Sheff writes and performs many songs as a solo artist while juggling his commitments to Okkervil River and Shearwater, but has released just one single as a solo artist. As well as writing and singing songs, he plays the guitar, the piano, the banjo, and the harmonica.

paragraph: Sheff attended Kimball Union Academy, where his creativity was encouraged by a teacher named Simon Harrold, and was an English major at Macalester College in Saint Paul, Minnesota.

paragraph: Sheff has collaborated with The Mendoza Line on the duet "Aspect of an Old Maid" and played the piano on the Palaxy Tracks album Cedarland. With Okkervil River, he produced Roky Erickson's 2010 album "True Love Cast Out All Evil" and provided backing musicianship. He has produced an upcoming album by the Brooklyn-based band Bird of Youth along with Phil Palazzolo.

paragraph: Sheff contributed a large amount of original music writing to the articles section of Audiogalaxy before the service was shut down.

paragraph: He also contributed background vocals to The New Pornographers' 2010 album, "Together".

paragraph: Section::::Discography.

paragraph: Section::::Discography.:Singles.

paragraph: BULLET::::- "Will Sheff Covers Charles Bissell, Charles Bissell Covers Will Sheff" (Jagjaguwar, 2008)

paragraph: Section::::External links.

paragraph: BULLET::::- Okkervil River's official site

paragraph: BULLET::::- Shearwater's official site

description: American musician

wikidata_label: Will Sheff

wikipedia_title: Will Sheff


text:
South Africa
Crowland
Lincolnshire
Natal
Pietermaritzburg
Union of South Africa
London
Kingston-upon-Thames

categories: 1933 deaths,South African diplomats,1867 births

paragraph: Arthur Canham

paragraph: Arthur Canham (1867–1933) was South Africa's first Trade Commissioner. He was born in Crowland, Lincolnshire, England and emigrated to Natal in 1901 where he joined the Civil Service as a shorthand writer at the Supreme Court in Pietermaritzburg. He then served successively in the Natal Government Railways and the Prime Minister’s office.

paragraph: After the foundation of the Union of South Africa in 1910, Canham transferred to the new Department of Commerce and Industry. Following a period as Acting Trade Commissioner, he was appointed the Union's first Trade Commissioner in 1918. From his base in the South African High Commission in London, he achieved considerable success in establishing overseas outlets for South African exports.

paragraph: Arthur Canham died in Kingston-upon-Thames, England in 1933 aged 65.

description: South African diplomat

wikidata_label: Arthur Canham

wikipedia_title: Arthur Canham


text:
Staffordshire
Lancashire
English parliaments
Essex
Elizabeth I
Essex Rebellion
peerage
James I
Gilbert Gerard
barrister
Attorney General
Master of the Rolls
Elizabethan Religious Settlement
Winmarleigh
Sir John Holcroft
Harrow on the Hill
Caius College, Cambridge
House of Commons of England
Lancaster
vice-chancellor
Lancaster
Duchy of Lancaster
borough
Ralph Sadler
Chancellor of the Duchy of Lancaster
Lancashire
Staffordshire
Chippenham
Robert Devereux, 2nd Earl of Essex
knight of the shire
Ellenhall
Ranton Abbey
Henry IV of France
Catholic League
knight
Rouen
Chartley Castle
Lettice Knollys
Drayton Bassett
Christopher Blount
Custos Rotulorum
Puritan
Church of England
Gilbert Gifford
John Giffard
Sir Edward Littleton
Henry Stanley, 4th Earl of Derby
Richard Molyneux of Sefton
Fleet prison
Privy Council
Isle of Man
sparrowhawk
Robert Cecil
Secretary of State
William Stanley, 6th Earl of Derby
Comptroller
Cadiz
Capture of Cadiz
privateer
Northamptonshire
Middlesex
Hertfordshire
Knight Marshal
Earl Marshal
High Sheriff
Rufford Hall
Irish war
Lord Lieutenant of Ireland
Dublin
Roger Manners, 5th Earl of Rutland
George Lloyd
Bishop of Sodor and Man
Charing Cross
Anglo-Moroccan alliance
Ahmad al-Mansur
Abd el-Ouahed ben Messaoud
Gravesend
Essex Rebellion
Southampton
Tower of London
Thurston Hunt
Catholic priests
Custos Rotulorum of Staffordshire
1597 election scandal
Edward Sutton, 5th Baron Dudley
Thomas Egerton, 1st Viscount Brackley
Lord Chancellor
Baron Gerard
privy chamber
falconry
Council of Wales and the Marches
Ludlow
Wales
Herefordshire
Gloucestershire
Lord Lieutenant of Wales
Ashley, Staffordshire
Chippenham
Burnham, Buckinghamshire

categories: English MPs 1584–1585,English MPs 1586–1587,Lord-Lieutenants of Wales,Lord-Lieutenants of Worcestershire,English MPs 1597–1598,People of the Tudor period,Year of birth uncertain,Alumni of Gonville and Caius College, Cambridge,English landowners,1618 deaths,English MPs 1589,1560s births,Lord-Lieutenants of Shropshire,English MPs 1593,English MPs 1601,Lord-Lieutenants of Herefordshire

paragraph: Thomas Gerard, 1st Baron Gerard

paragraph: Thomas Gerard, 1st Baron Gerard (c. 1564 – 15 January 1618) was a Staffordshire and Lancashire landowner and politician, a member of six English parliaments for three different constituencies. Although a prominent member of the Essex faction in the reign of Elizabeth I, he avoided involvement in the Essex Rebellion and received greater honours, including a peerage, in the reign of James I.

paragraph: Section::::Background and early life.

paragraph: Thomas Gerard's parents were

paragraph: BULLET::::- Sir Gilbert Gerard of Ince, Lancashire, and Gerrard's Bromley, Staffordshire. Gilbert was a distinguished barrister who was appointed Attorney General at the beginning of Elizabeth's reign and held the post for more than 22 years, until he was appointed Master of the Rolls in 1581. He was an important figure in the imposition of the Elizabethan Religious Settlement.

paragraph: BULLET::::- Anne Ratcliffe, daughter of Thomas Ratcliffe of Winmarleigh, Lancashire. An heiress who brought considerable wealth to the marriage, her wardship was held by Sir John Holcroft, Gilbert Gerard's uncle, who arranged the marriage. Like many of the Lancashire gentry, she remained a Catholic to the end of her life.

paragraph: Thomas Gerard was educated privately by a Thomas Taylor. It is thought his childhood was spent in the south of England, as he was described as coming from Harrow on the Hill at his admission to Caius College, Cambridge, in 1580, aged 16. He was first returned to the House of Commons of England aged only 20, as member for Lancaster.

paragraph: Section::::Early parliamentary career.

paragraph: Gerard's early political career was owed to his father's influence. Gilbert Gerard had been appointed vice-chancellor at Lancaster in 1571. The Duchy of Lancaster, merged with the Crown since 1399, had always been decisive in the choice of members of parliament for the borough, and candidates were generally friends of duchy officials, although election was formally by the mayor, bailiffs, burgesses, and citizens. In 1584, they simply sent a blank indenture or election return to Gilbert Gerard, the duchy's chief law officer, and he filled in the name of his son. Thomas was returned alongside Henry Sadler, son of Ralph Sadler, the Chancellor of the Duchy of Lancaster. Sadler had already represented Lancaster in the two previous parliaments. Both Sadler and Gerard were returned as members for Lancaster again in 1586.

paragraph: In the parliamentary elections of October 1588, Thomas Gerard was returned by both Lancashire and Staffordshire. His family had estates in both counties and he had by this time married Alice Rivet, daughter and heiress of Sir Thomas Rivet of Chippenham, who had lands in Staffordshire. So it was for Staffordshire he decided to sit. It is possible that both he and the electors were influenced by Robert Devereux, 2nd Earl of Essex, who was the rising power in the county and leader of a powerful court faction. As a result, Lancashire was forced to hold a by-election in February 1589, just after the assembly of the parliament. The other knight of the shire for Staffordshire in the 1589 parliament was Walter Harcourt. His family, based at Ellenhall and Ranton Abbey were part of a religiously conservative faction that had dominated Staffordshire politics early in Elizabeth's reign. However, Essex was determined to win over both Gerard and Harcourt.

paragraph: Section::::Member of the Essex faction.

paragraph: In 1591 Essex was put in charge of an English force sent to aid Henry IV of France in his war with the Catholic League. He persuaded both Gerard and Harcourt to join the expedition. After a successful campaign, he knighted both of them before the walls of Rouen. Both seem to have been won over to his side.

paragraph: Essex regarded Staffordshire as his own county and was tring to build a power base in it. The county contained Chartley Castle, his main seat, and Lettice Knollys, his mother, lived at Drayton Bassett with Sir Christopher Blount, her husband, who was a crony of Essex. The earl was appointed Staffordshire's Custos Rotulorum some time in the early 1590s. He gathered around him a faction made up of ambitious, mainly young, members of local landowning families, particularly the Littleton, Bagot, Chetwynd, Trew and Aston families. While leaning personally towards the Puritan wing of the Church of England, Essex was tolerant of other beliefs. In 1590 it was rumoured he had links the Catholic double agent Gilbert Gifford, son of the Staffordshire landowner John Giffard. Gerard's own father was accused of being "a protestant at London and a papist in Lancashire", so the relatively relaxed attitude of Essex may have been an attraction, and he was similar in age and background to the majority of the earl's Staffordshire supporters.

paragraph: Gerard proved particularly helpful and accommodating to Essex in 1593. A parliament was summoned on 4 January. Essex had already appointed Sir Edward Littleton, Sir Edward Aston and Richard Bagot as his agents in Staffordshire. On 2 January 1593 Essex he had written urging them to secure the return of his step-father Christopher Blount in the forthcoming elections. A week later he wrote again, this time asking them to support Gerard as second member. By this time, however, Harcourt had also thrown his hat into the ring. Essex never wrote to clarify or resolve the situation, leaving his Staffordshire supporters confused. Fortunately, Gerard still had influence in Lancashire and was able again to secure a nomination for the county seat.

paragraph: The election in Lancashire was not entirely a foregone conclusion. There was great bitterness between Henry Stanley, 4th Earl of Derby, who had great influence in the county, and Richard Molyneux of Sefton, who had represented the county in the past and wished to do so again. Molyneux was Gerard's brother-in-law, and there was a serious danger that Derby might promote one or more candidates against the pair of them and thus create a contest for the seats. In the event, Gerard was returned with Molyneux. Before the parliament convened, Gilbert Gerard died, leaving Thomas as heir to his substantial estates and his properties in London. Derby waited until after the short-lived parliament to pursue his feud with Molyneux, committing him to the Fleet prison and hauling him before the Privy Council, although the earl died in September and his eldest son and successor a few months later. Thereafter, Gerard was able to build good relationships with both the great Merseyside landowning families.

paragraph: Gerard's efficient and uncomplaining service was well-rewarded, as his connection with Essex opened up many lines of preferment, especially in various military ventures. In 1595 he was appointed captain of the Isle of Man. He was instructed to reorganise the defences discreetly, without disturbing the civil government. Perhaps already feeling some disquiet at the frequent ineptitude of Essex, Gerard sent a present of a trained sparrowhawk to Robert Cecil, the Secretary of State and the main rival of Essex for the queen's attention. He wrote an accompanying note to make sure his gesture of friendship was noted:

paragraph: Gerard was soon engaged in stockpiling arms and ammunition. Supplies were handled by William Stanley, 6th Earl of Derby, second son of the old earl, with whom Gerard maintained a cordial correspondence, ensuring that he received monies already due. Thereafter Gerard ensured that payment was made in ready cash to the earl by his Comptroller, Humphrey Scarswick.

paragraph: In March 1596 Essex commissioned Gerard to recruit a thousand men to serve in an Anglo-Dutch expedition to Cadiz, which set off from Plymouth in June. Gerard accompanied the expedition as colonel of a regiment of foot. The Capture of Cadiz was one of the most severe losses suffered by Spain in the war, with the city itself and the Spanish fleet destroyed. Gerard was not paid for his service but he had a small ship of his own, which he used for privateering. Over the next two years he was involved in organising militia forces in Northamptonshire, Middlesex and Hertfordshire to guard against a possible Spanish invasion. In May 1597 Gerard was honoured with the post of Knight Marshal of the Household, deputy to Essex, the Earl Marshal.

paragraph: In November 1597 Gerard was returned again to the House of Commons as member for Lancashire, although not before Molyneux, now High Sheriff of Lancashire, had his revenge for past slights by sending back the election writ to London on a technicality. Molyneux's position barred his standing, and Gerard's colleague this time was Robert Hesketh of Rufford Hall.

paragraph: Section::::Breach with Essex.

paragraph: It was the Irish war that finally split Gerard from the Essex faction. Essex was nominated for the post of Lord Lieutenant of Ireland by the Cecil faction, in the expectation that he would fail. Gerard travelled with Essex to Ireland in April 1599 and they stayed at his Staffordshire manor of Gerrard's Bromley together on the way. They reached Dublin on 15 April but Gerard left within five days. It is not clear what his duties, if any, had been in Ireland and he did not return. The Privy Council ordered Gerard to send supplies to Ireland from the Isle of Man, but he had no further dealings with Essex in Ireland. In April 1600 he was still attending to his duties in and around London, conducting the French ambassador to the coast to meet messengers from Henry IV, and keeping in close touch with Cecil.

paragraph: When Essex returned to disgrace in May, Gerard left court and headed for the country. It seems he had been accused of something, perhaps concerning his dealings with Essex, by Roger Manners, 5th Earl of Rutland, a strong supporter of Essex. Gerard wrote to Robert Cecil on 9 May in abject terms, seeking to explain his actions, although he had clearly panicked:

paragraph: Gerard succeeded in creating enough distance between himself and Essex to resume his responsibilities within a few months. In July he wrote to Cecil asking that the Isle of Man garrison be paid in cash, not kind, to benefit the local economy, a measure suggested by George Lloyd, the Bishop of Sodor and Man.

paragraph: In August 1600 Gerard was living in his house at Charing Cross and again carrying out diplomatic escort duties, this time looking after the travel and dietary arrangements of the man he called the "Barbery Embassador". This was a sensitive and important task, entrusted to him by Cecil. England was in the process of cementing the Anglo-Moroccan alliance. The Sultan of Morocco, Ahmad al-Mansur, was an ally against Spain and a major commercial partner. Gerrard was deputed to arrange accommodation for Abd el-Ouahed ben Messaoud, the sultan's ambassador. On 11 August he wrote to Cecil to explain that he had arranged via the Lord Mayor of London to house the ambassador in Alderman Radclyffe's house. Three days later, Gerard rode down to Gravesend to make first contact with the Moroccan party, who were awaiting a favourable tide to carry them swiftly into the capital. Tactfully, he let them rest overnight before talking further, and then rode back to London to make sure they were fully provided for.

paragraph: When the Essex Rebellion occurred in February 1601, Gerard was among the first to denounce it. It was he who handed over Essex, Rutland, and Southampton at the Tower of London on 9 February. In April both Gerard and Molyneux were put under suspicion by informers in the case of Thurston Hunt and Robert Middleton, two Lancashire Catholic priests who were executed, accusations that Molyneux angrily rebutted. Fortunately both were cleared by the evidence of Hunt himself.

paragraph: Gerard was appointed Custos Rotulorum of Staffordshire in place of Essex some time in 1601. In October of that year he was easily returned to parliament as member for Staffordshire. The 1597 election scandal in Staffordshire had discredited Edward Sutton, 5th Baron Dudley, who had frustrated the parliamentary ambitions of Edward Littleton and Essex. With the Essex faction itself also cleared out of the way, Gerard was returned alongside Sir John Egerton, a relative of Thomas Egerton, 1st Viscount Brackley, the Lord Chancellor.

paragraph: Section::::Under James I.

paragraph: When James I came to the throne in 1603 Gerard was immediately accepted into the new king's favour. He was elevated to the peerage as Baron Gerard of Gerards Bromley. He was named as one of 13 peers allowed to enter the privy chamber. The king even visited Gerard's substantial house at Gerrard's Bromley. Another more frequent visitor was Robert Cecil, with whom Gerard pursued their interest in falconry.

paragraph: In 1616 Gerard was appointed president of the Council of Wales and the Marches, which was based in Ludlow and had overall supervision of government in Wales, Shropshire, Herefordshire, Worcestershire and Gloucestershire. He also became Lord Lieutenant of Wales, a post associated with the presidency of the council. However, it appears that the office was essentially honorary. He stayed in London and did not exercise his authority in the field, resigning in 1617.

paragraph: In fact, Gerard suspected his life was nearing its end and made his will on 6 October 1617. He now owned a very large amount of landed property and goods. He made large bequests to his younger sons, William and John, but mentioned nothing specific for his heir, Gilbert. His second wife was well provided for and he made smaller but still substantial bequests, including £50 for his servant Edward Lloyd. He asked for Christian burial, in the night without a funeral, in the chancel at Ashley, Staffordshire, a village about half a mile from Gerrard's Bromley, where his father had been buried. He died on 15 January 1618 and was buried in accordance with his wishes. A life-sized effigy, in kneeling position, was placed behind his parents' tomb in the church.

paragraph: Section::::Marriages and family.

paragraph: Gerard married twice:

paragraph: BULLET::::- Alice, daughter of Sir Thomas Rivet of Chippenham, was his first wife They had three sons:

paragraph: BULLET::::- Elizabeth, daughter of Robert Woodford of Burnham, Buckinghamshire, was his second wife. The marriage seems to have been childless.

description: English landowner and politician

wikidata_label: Thomas Gerard, 1st Baron Gerard

wikipedia_title: Thomas Gerard, 1st Baron Gerard


text:
Saint Marcellin
Dauphiné
France
dowsing
divining rod
Europe
pendulum
hunchback
broken on the wheel
Prince de Condé

categories: Paranormal hoaxes,17th-century French people,1662 births,Year of death unknown

paragraph: Jacques Aymar-Vernay

paragraph: Jacques Aymar-Vernay (born in 1662) was a stonemason from the village of Saint Marcellin in Dauphiné, France, who reintroduced dowsing with a divining rod into popular usage in Europe. He claimed to have discovered springs and treasures hiding in the earth using his rod, and even tracked down criminals using it. According to some accounts, when he neared the scene of a murder using a divining rod, he would break into a sweat, shudder, and in some instances, even faint.

paragraph: In 1692, Aymar-Vernay was hired by authorities to locate a murderer. By swinging a pendulum he identified a 19-year-old boy, a hunchback, as the culprit. The boy was subsequently "broken on the wheel" (tortuously executed). Aymar subsequently became something of a national celebrity for his "ability". When submitting to testing by Prince de Condé, however, he failed every single test.

description: French dowser

wikidata_label: Jacques Aymar-Vernay

wikipedia_title: Jacques Aymar-Vernay


text: Ronneby Slagsmålsklubben Maskinen Slagsmålsklubben

categories: Swedish-language singers,Swedish male musicians,1983 births

paragraph: Frej Larsson

paragraph: Frej Larsson (born 9 September 1983 in Ronneby, Sweden) is a Swedish musician and rapper. He is a member of Slagsmålsklubben, Maskinen and Far & Son.

paragraph: Frej Larsson joined Slagsmålsklubben in 2002, after he met them at the 2002 Emmabodafestivalen.

description: Swedish musician

wikidata_label: Frej Larsson

wikipedia_title: Frej Larsson


text:
Bengal
Indian subcontinent
Gauda Kingdom
Harsha
Bhaskaravarman
Kamarupa
Karnasubarna
Murshidabad
Bengali calendar
Ganjam
Banabhatta
Xuanzang
Gauda
Vanga
Bhuvanesha
Kamarupa
Later Gupta dynasty
stupa
Bodhi tree
Mahabodhi Temple
Bodh Gaya
Ramesh Chandra Majumdar
Harsha
Thanesar
Harsha
Malwa
Kannauj
Grahavarman
Rajyavardhana
Prabhakarvardhana
Rajyavardhana
Kannauj
Devgupta
Harshacharita
Bāṇabhaṭṭa
Harsha
Manava
Harsha
Bhaskaravarman
Kamarupa
Karnasuvarna
List of rulers of Bengal
R. C. Majumdar

categories: 6th-century Indian monarchs,Rulers of Bengal,History of Bangladesh

paragraph: Shashanka

paragraph: King Shashanka () created the first separate political entity in the Bengal region of the Indian subcontinent, called the Gauda Kingdom and is a major figure in Bengali history. He reigned in 7th century AD, and some historians place his rule approximately between 590 AD and 625 AD. He is the contemporary of Harsha and of Bhaskaravarman of Kamarupa. His capital was at Karnasubarna, in present-day Murshidabad in West Bengal. The development of the Bengali calendar is often attributed to Shashanka because the starting date falls within his reign.

paragraph: Section::::Contemporary sources.

paragraph: There are several major contemporary sources of information on his life, including copperplates from his vassal j (king of Ganjam), copperplates of his rivals Harsha and Bhaskaravarman, the accounts of Banabhatta, who was a bard in the court of Harsha, and of the Chinese monk Xuanzang, and also coins minted in Shashanka's reign.

paragraph: Section::::Extent of kingdom.

paragraph: While Shashanka was known and referred to as the Lord of Gauda, his kingdom included more than just that region. By the end of his reign, his domain stretched from Vanga to Bhuvanesha while in the east, his kingdom bordered Kamarupa. Prior to Shashanka, Bengal was divided into three regions, Banga, Samatata and Gauda and was ruled by a feeble ruler belonging to the Later Gupta dynasty, Mahasenagupta. Shashanka was one of his chieftains who rose to power taking the advantage of the weak ruler. After the death of Mahasenagupta, Shashanka drove the later Guptas and other prominent nobles out of the region and established his own kingdom with a capital at Karnasubarna.

paragraph: Section::::Suppression of Buddhism.

paragraph: A 12th century text states that Shashanka destroyed the Buddhist stupas of Bengal and was an oppressor of Buddhism. Shashanka is reputed to have cut the Bodhi tree where the Buddha found enlightenment, in the Mahabodhi Temple of Bodh Gaya.

paragraph: Ramesh Chandra Majumdar states that this account is doubtful because it was written centuries after the alleged persecution, and that it is "unsafe to accept the statements recorded in this book as historical". Radhagovinda Basak states that there is no reason to believe that this 12th century Buddhist author had cherished any ill feeling about Shashanka, and he may have had reasons to describe the events as they occurred in the 7th century.

paragraph: Section::::War with Harsha.

paragraph: Shashanka and his allies fought a major war with the then emperor of Thanesar, Harsha, and his allies. The result of the battle was inconclusive as Shashanka is documented to have retained dominion over his lands. The king of Malwa, Devgupta had an enmity with the ruler of Kannauj, Grahavarman who was also the brother-in-law of the Vardhan princes, by his marriage with the princess of Thanesar, Rajyashri. Devgupta attacked Kannauj and killed Grahavarman in the battle and imprisoned his wife Rajyashri. Rajyavardhana had recently become king in Thanesar upon the death of his father, Prabhakarvardhana. Rajyavardhana marched towards Kannauj to avenge the death of his brother-in-law. The battle was followed by the sudden assassination of Rajyavardhana. No conclusive evidence exists but it is possible that Shashanka, who joined the battle as an ally of Devgupta, murdered him. The only source available in this matter is the "Harshacharita" by Bāṇabhaṭṭa, who was a childhood friend and constant companion of Harsha; neither of these men were present at the death.

paragraph: Harsha succeeded his brother as ruler of Thanesar and he once again gathered the army and attacked Kannauj. Though the results are not known clearly, but it is evident that Devgupta and Shashanka had to retreat from Kannauj. Shashanka continued to rule Gauda with frequent attacks from Harsha which he is known to have faced bravely.

paragraph: Section::::Legacy.

paragraph: Following his death, Shashanka was succeeded by his son, Manava, who ruled the kingdom for eight months. However Gauda was soon divided amongst Harsha and Bhaskaravarman of Kamarupa, the latter even managing to conquer Karnasuvarna.

paragraph: Section::::See also.

paragraph: BULLET::::- List of rulers of Bengal

paragraph: Section::::Further reading.

paragraph: BULLET::::- R. C. Majumdar, "History of Bengal", Dacca, 1943, pp 58–68

paragraph: BULLET::::- Sudhir R Das, "Rajbadidanga", Calcutta, 1962

paragraph: BULLET::::- P. K. Bhttacharyya, "Two Interesting Coins of Shashanka", Journal of the Royal Asiatic Society of Great Britain & Ireland, London, 2, 1979

description: major figure in Bengali history

wikidata_label: Shashanka

wikipedia_title: Shashanka


text:
drummer
rock
Motörhead
Lemmy
"Fast" Eddie Clarke
Hasland
Chesterfield
Leeds
Leeds College of Music
speed
Lucas Fox
On Parole
car
studio
"Fast" Eddie Clarke
houseboat
Ace of Spades
Ace of Spades
gaffer tape
Waysted
Thin Lizzy
Brian Robertson
Frankie Miller
The Web of Spider
Iggy Pop
Danzig
Todd Youth
Monster Magnet
Nashville Pussy
Chris Holmes
W.A.S.P.
Overkill
Mick Farren
The Deviants
Dr. Crow
National Indoor Arena in Birmingham
Liver failure
Classic Rock
Michael "Würzel" Burston
On Parole
Motörhead
Overkill
Bomber
Ace of Spades
No Sleep 'til Hammersmith
Iron Fist
Another Perfect Day
Rock 'n' Roll
Nö Sleep at All
1916
March ör Die
The Muggers
Philthy Phil & Fast Eddie
Naughty Old Santa's Christmas Classics
The Deviants Have Left The Planet
Sheep In Wolves' Clothing
Mick Farren
rolling pin
Girlschool
Phil Taylor
MySpace
The Web of Spider
MySpace
Motörhead official website

categories: English male musicians,Disease-related deaths in England,2015 deaths,Motörhead members,British male drummers,20th-century English musicians,21st-century English musicians,English heavy metal drummers,Deaths from liver disease,1954 births,People from Hasland

paragraph: Phil Taylor (musician)

paragraph: Philip John Taylor (21 September 1954 – 11 November 2015), better known as Phil "Philthy Animal" Taylor, was an English drummer for the rock band Motörhead from 1975–1984 and 1987–1992, recording eleven studio albums and four live albums. The Motörhead line-up consisting of Taylor, Lemmy, and "Fast" Eddie Clarke is generally regarded as the 'classic' line-up of the band.

paragraph: Section::::Biography.

paragraph: Born on 21 September 1954, in Hasland, Chesterfield, Taylor grew up in Leeds. He took drum lessons at Leeds College of Music on advice from his father. After meeting Lemmy, who was a fellow speed user, he joined Motörhead and replaced Lucas Fox during the recording of the band's first album "On Parole" in 1975. Lemmy has said that Fox wasn't working out and Taylor "had a car and could give us a lift back down to the studio". Taylor, in turn, introduced Lemmy to guitarist "Fast" Eddie Clarke, having worked with him while painting a houseboat.

paragraph: Shortly after recording the classic "Ace of Spades" album in 1980, Taylor broke his neck after being lifted above the head of a friend in a test of strength, only to be dropped on his head. Taylor continued to play in Motörhead with the aid of a neck brace, as is visible in the music video for "Ace of Spades". As a result, Taylor had a prominent lump located on the back of his neck (affectionately referred to as his "knob"), thought to be a calcium deposit caused by his previous spinal trauma. Tour-disrupting injuries were not unfamiliar to Taylor at the time, as he had previously broken his hand whilst punching a man outside his flat in London. Taylor continued to drum by using gaffer tape to attach his drum stick into his hand until it had sufficiently healed.

paragraph: Taylor left Motörhead in 1984. The following year, he made appearances with Waysted, and joined former Motörhead and Thin Lizzy guitarist Brian Robertson to form the band Operator. In 1986, he was part of Frankie Miller's touring band.

paragraph: Taylor returned to Motörhead in 1987. He said "I always regretted leaving. Let's just say I took a three-year holiday." He continued playing in the group until 1992. After having been warned three times in the previous two years "to get his act together", he was fired after recording "I Ain't No Nice Guy", because of his poor performance.

paragraph: From 2005 to 2008 Taylor played and recorded in a group called The Web of Spider with Whitey Kirst (Iggy Pop) on guitar and Max Noce on bass. In 2007 Taylor briefly worked on a project called Capricorn with former Danzig guitarist Todd Youth, former Monster Magnet guitarist Phil Caivano and former Nashville Pussy bassist Corey Parks. After playing in The Web of Spider, Taylor began work on a project with guitarist Chris Holmes, formerly of the heavy metal band W.A.S.P., and in 2009, Taylor joined American thrash metal band Overkill for a set at the Islington Academy. The set included a cover of the Motörhead song from which Overkill took their name.

paragraph: He sporadically played drums for Mick Farren and The Deviants, featuring on "Dr. Crow" (2002), "Sheep in Wolves' Clothing" (2008), and "Portobello Shuffle" (2009).

paragraph: Taylor reunited with Lemmy and Clarke on 6 November 2014 at the National Indoor Arena in Birmingham, on stage for Motörhead's classic "Ace of Spades" only to come on to wave to the crowd and leave.

paragraph: Section::::Death.

paragraph: Phil Taylor died on 11 November 2015, in London, at the age of 61 after an illness. Liver failure was cited as a cause.

paragraph: "Fast" Eddie Clarke said of his former bandmate:

paragraph: Lemmy told "Classic Rock" that he was "devastated" to have lost one of his best friends as he also remembered former Motörhead guitarist Michael "Würzel" Burston, who died in 2011.

paragraph: Lemmy died on 28 December 2015, less than seven weeks after Taylor and on 10 January 2018 "Fast Eddie" Clarke also died, leaving none of the classic "Ace of Spades"-era Mötorhead lineup alive.

paragraph: Section::::Discography.

paragraph: Section::::Discography.:Motörhead.

paragraph: BULLET::::- "On Parole" (rec. 1975-76/released in 1979)

paragraph: BULLET::::- "Motörhead" (1977)

paragraph: BULLET::::- "Overkill" (1979)

paragraph: BULLET::::- "Bomber" (1979)

paragraph: BULLET::::- "Ace of Spades" (1980)

paragraph: BULLET::::- "No Sleep 'til Hammersmith" (1981)

paragraph: BULLET::::- "Iron Fist" (1982)

paragraph: BULLET::::- "Another Perfect Day" (1983)

paragraph: BULLET::::- "Rock 'n' Roll" (1987)

paragraph: BULLET::::- "Nö Sleep at All" (1988)

paragraph: BULLET::::- "1916" (1991)

paragraph: BULLET::::- "March ör Die" (1992) - "I Ain't No Nice Guy" only

paragraph: Section::::Discography.:Other recordings.

paragraph: BULLET::::- "The Muggers" (album) "The Muggers Tapes" Live recording from a brief spell of about 4 gigs Phil drummed with Fast Eddie Clarke on guitar, John 'Speedy' Keen, also on guitar, and Billy Wrath on bass. The album was released as a 'bonus' to a 'Best of Motorhead' release.

paragraph: BULLET::::- "Philthy Phil & Fast Eddie (album) Naughty Old Santa's Christmas Classics" (1989)

paragraph: BULLET::::- "GMT One By One" 12" single (1989)

paragraph: BULLET::::- "GMT War Games" CD release of same tracks + one other (1991)

paragraph: BULLET::::- "The Deviants Have Left The Planet" (album) drummed with Ladbroke Grove pals Mick Farren on vocals, Larry Wallis on guitar, etc. (1999)

paragraph: BULLET::::- "Sheep In Wolves' Clothing" Motorheadbangers fan club tribute CD. The Deviants Mick Farren vocals, Andy Colquhoun, guitar, David Ito, bass and Philthy, drums; re-recorded the Motorhead / Farren song 'Lost Johnny' for the CD - released 7 April 2008.

paragraph: Section::::Discography.:Other appearances.

paragraph: BULLET::::- Taylor appears, dressed in drag, brandishing a rolling pin, midway through the Girlschool promotional video for their 1980 song "Yeah, Right".

paragraph: BULLET::::- "Classic Albums – Ace Of Spades" DVD. Taylor is in interview and playing drums on several of the "Ace Of Spades" albums classic tracks.

paragraph: Section::::External links.

paragraph: BULLET::::- Phil Taylor at MySpace

paragraph: BULLET::::- The Web of Spider at MySpace

paragraph: BULLET::::- Motörhead official website

alias:
Philthy Animal
Philthy Animal Taylor

description: English drummer

wikidata_label: Phil Taylor

wikipedia_title: Phil Taylor (musician)