document_title: Salah

question_text: what are the five compulsory prayers in islam

question_tokens: what are the five compulsory prayers in islam

text: Salah

text: Terminology[edit]

text: Salah (ṣalāh [sˤɑˈlɑː] صلاه) is an Arabic word whose basic meaning is "bowing, homage, worship, prayer". In its English usage, the reference of the word is almost always confined to the Muslim formal, obligatory worship described in this article.

text: Translating salah as "prayer" is not usually considered precise enough, as "prayer" can indicate several different ways of relating to God; personal prayer or supplication is called duʿāʾ (Arabic: دُعَاء, literally "invocation") in Islamic usage.

text: Muslims themselves use several terms to refer to salah depending on their language or culture. In many parts of the world, including many non-Arab countries, the Arabic term salat or salah is used. The other major term is the Persian word namāz (نماز), used by speakers of the Indo-Iranian languages (e.g., the Kurdish languages, Urdu, Balochi, Hindi), as well as Turkish, Russian, Chinese, Bosnian and Albanian. In North Caucasian languages, the term is lamaz (ламаз) in Chechen, chak (чак) in Lak and kak in Avar (как). In Indonesia, the term salat is officially used, as well as a local term sembahyang (means: praying, literally from the word sembah - worship and hyang - god or deity) is used too.

text: Salah in the Quran[edit]

text: الم ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَۛ فِيهِۛ هُدًى لِّلْمُتَّقِينَ

text:
ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلآخِرَةِ هُمْ يُوقِنُونَ
أُو۟لَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

text: Translation:2. This is the Book about which there is no doubt, a guidance for those conscious of Allah -3. Who believe in the unseen, establish prayer, and spend out of what We have provided for them,4. And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].5. Those are upon [right] guidance from their Lord, and it is those who are the successful.

text: وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ

text: Translation: And establish Salah and give Zakah and bow with those who bow [in worship and obedience].

text:
Guard your Salah  and middle Salah; and stand before God devoutly obedient. Then if you fear on foot or riding; then when you become secure remember God as he has taught you that which you did not know previously. (Al-Quran 2:238-239)
And offer Salah at the two ends of day and at the approach of night; indeed good deeds remove bad deeds; this is a reminder for those who remember. (Al-Quran 11:114)
offer Salah at the decline of the day until the darkness of night; and Quran at dawn; indeed Quran at dawn ever is a witness. And at night pray Tahajjud an extra for thee; it is expected that your lord raise you to praised station. (Al-Quran 17:78-79))
Say call God or call Merciful ; by whomever you call; He has good names; and do not make your Salah loud nor make silent and choose a path between them. (Al-Quran 17:110)
And offer Salah and pay Zakah and obey Messenger so that you may receive mercy.(Al-Quran 24:56)
And recite that is revealed to you as a book and offer Salah; indeed Salah prohibits immorality and wrongdoing; and remembrance of God is great; and God is aware of what you do. (Al-Quran 29:45))

text: Purpose and importance[edit]

text: This section relies too much on references to primary sources. Please improve this section by adding secondary or tertiary sources. (February 2016) (Learn how and when to remove this template message)

tag: table

text: The chief purpose of salah is to act as a person's communication with and remembrance of God. By reciting "The Opening", the first sura (chapter) of the Quran, as required in daily worship, the worshiper can stand before God, thank and praise him, and ask for guidance along the "Straight Path".

text: Under the Hanbali School of thought, a person who doesn't pray five times a day is an unbeliever. The other three Sunni schools of thought say that the person who doesn't pray five times a day is an unholy sinner. Those who prescribe to the Hanbali view cite a hadith from Sahih Muslim that states that prayer is a dividing line between a believer and a non-believer.

text: In addition, daily worship reminds Muslims to give thanks for God's blessings and that submission to God takes precedence over all other concerns, thereby revolving their life around God and submitting to His will. Worship also serves as a formal method of dhikr or remembering God.[4]

text: Muslims believe that all prophets of God offered daily prayers and were humble in submission to the oneness of God. Muslims also believe that the main duty of the prophets of God is to teach mankind to humbly submit themselves to oneness of God.[5]

text: In Quran, it is written that: "For, Believers are those who, when God is mentioned, feel a tremor in their hearts, and when they hear his signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord;"[6]

text: "To those whose hearts, when God is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what we have bestowed upon them."[7]

text: Salah is also cited as a means of restraining a believer from social wrongs and moral deviancy.[8]

text: According to a hadith in the collection Sahih Bukhari, Muhammad considered salah "the best deed".[9]

text: The importance of the Salah was further demonstrated by Muhammad who on his deathbed and in the pangs of death would announce: "The Salah, [I remind you of] the Salah; and [to treat well] those who are in your power."[10]

text: Conditions[edit]

text:
At the bottom of the central nave of the prayer hall there is a niche (the mihrab) indicating the qibla.
This compulsory act of worship is obligatory for those who meet these conditions:[11]

text:
are Muslim
are of sound mind
have reached the age of puberty (beginning at age seven is recommended).[12]

text: Elements that make salah valid:[11]

text:
Confidence of the time of worship.[13]
Facing the qibla, with the chest facing the direction of the Kaaba. The ill and the old are allowed leniency with posture.
Covering the awrah[14]
Clean clothes, body, place of prostration.
Ritual purity (wudu, tayammum, ghusl)
Praying in front of a sutrah is recommended.[citation needed]

text: The place of worship should be clean. In a few cases where blood is leaving the body, salah is forbidden until a later time. Women are not allowed to pray during their menses and for a period after childbirth.[15][16][17]

text: Preparation[edit]

text: Cleanliness and dress[edit]

text: Islam advises that salah be performed in a ritually clean environment.[18] When worshipping, the clothes that are worn and the place of prayer must be clean. Both men and women are required to cover their bodies (awrah) in reasonably loose-fitting garments. The well-known adage or hadith by al-Nawawi that "purity is half the faith"[19] illustrates how Islam has incorporated and modified existing rules of purity in its religious system.

text: Ritual ablution[edit]

text:
Before conducting salah, a Muslim has to perform a ritual ablution. The minor ablution is performed using water (wudu), or sand (tayammum) when water is unavailable or not advisable to use for reasons such as illness.
Wudu is performed by Muslims according to the instructions of God given in the Quran:

text: "O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful."

text: More specifically, wudu is performed by Muslims by washing the hands, mouth, nose, arms, face, hair (often washing the hair is merely drawing the already wet hands from the fringe to the nape of the neck), ears, and feet three times each in that order. (It is not obligatory to wash the hair three times, once is sufficient, and men must also wash their beard and mustache when washing the face).

text: Call to prayer[edit]

text: "Adhan" is the Islamic call to prayer, recited by the one known as the muezzin for the five obligatory prayers, traditionally from a tower called a minaret.  A second call immediately before praying, known as the Iqama, is for the assembled Muslims in the prayer area to line up for the beginning of the prayers.

text: Intention[edit]

text: The person should be conscious and aware of the particular salah that is being offered, whether it is obligatory, if it is a missed (qadha) worship, performed individually or among the congregation, a shortened traveller's worship etc. The explicit verbalization of this intention is not required. The person should think his worship to be the Last Worship so that he may perform the best he can.

text: Components[edit]

text: Each salah is made up of repeating units or cycles called rakats. The number of rakats for the five daily worships can be found below.

text: People who find it physically difficult can perform Salah in a way suitable for them.[note 1] A basic rakat is made up of these parts.

text: Standing[edit]

text:
If this is the first rakah then prayer is commenced by the saying of the takbīr, which is اَللهُ أَكْبَرْ (transliteration "allāhu 'akbar", meaning "Allah is greatest"). The hands are raised upto the shoulders with palms facing the front i.e. Qibla. This is done before, with or after saying the takbir. Both arms are placed on either the chest or above the navel.[20]
If this is the first rakat, a supplication praising Allah is said such as

text:
سُبْحَاْنَكَ اَلْلّٰھُمَّ وَبِحَمدِكَ وَتَبَارَكَ اسْمُكَ وَتَعَالٰی جَدُّكَ وَلَا اِلٰى غَیْرِكَ
meaning [Glorified be you, all praise is yours, perfect is your name, most high is your majesty and greatness. None has the right to be worshipped but you, the only one God.]

text: Subḥānaka llāhumma, wa-bi-ḥamdika, wa-tabāraka smuka, wa-taʿālā jadduka, wa-lā ʾlāha ġayruk.[20]

text: The recitation of the Quran begins by asking refuge with God from the accursed devil by reciting

text: أَعُوْذُ بِاللهِ مِنَ الشَّـيْطٰنِ الرَّجِيْمِ

text: aʿūḏu bi-llāhi mina š-šayṭāni r-rajīm.[20]

text:
Surah Al-Fatiha is recited.
For the first or second rakat only, the recitation of Al-Fatiha is followed with a recitation from any other surah from the Quran of choice.[20] The customary practice is reciting the ayahs in order found in the Qur'an.
The takbīr is said again and the hands are raised as previously described and the next position, bowing or ruku', begins.[20]

text: Bowing ( Ruku' )[edit]

text:
The palms are placed on the knees. Ideally, fingers are spaced out.
Some of many types of remembrances of God are recited for this situation such as سبحان ربي العظيم (transliteration subḥāna rabbī l-ʿaẓīm, meaning "Glorified be Allah, the greatest") three times or more.[20]

text: Second standing[edit]

text:
I'tidal is the standing again after ruku'. The back is straightened and the hands are raised as in takbir as mentioned before (not raised in Hanafi and Maliki schools) while saying سمع الله لمن حمده (transliteration samiʿa allāhu li-man ḥamidahu, meaning "God listens and responds to the one who praises him.")[20]
Some of many praises to God are said for this situation such as ربنا لك الحمد (transliteration rabbanā laka al-ḥamd, meaning "O Lord, all praise is for you.")[20]
The takbīr is said and the hands can be raised as mentioned before as the next position (not raised in Hanafi and Maliki schools).[20]

text: Prostration[edit]

text: Each cycle of prayer contains 2 prostrations.[20] During the prostration:

text:
The nose and the forehead are placed on the ground along with the knees and palms.[20]
Some of many types of remembrances of God are recited for this situation such as سبحان ربى الأعلى وبحمده (transliteration subḥāna rabbī al-'aʿlā wa-bi-ḥamdihi meaning "Glorified be my God, the highest.") three times or more.[20]
The takbīr is said again and the hands can be raised as mentioned before (not raised in Hanafi and Maliki schools) while the next position, kneeling, begins.[20]

text: Sitting[edit]

text: The person performing the prayer sits between the two prostrations.

text: Second prostration[edit]

text:
Second prostrations are done exactly as the first time.
The head is raised and the takbir is said again and the hands can be raised as mentioned before (not raised in Hanafi and Maliki schools). For every second and last rakat only you would go to the sitting position again. Otherwise, the standing position begins again for the start of a new rakat.

text: Second sitting[edit]

text:
If this is the second raka'ah, sitting is done as before. If this is not part of the second raka'ah, then the left thigh is leans against the ground and both feet are protruding from the right side with the right foot either upright or along the ground. The left palm leans on the left knee.
The right index finger is pointed towards the qibla.[20]
The Tashahhud is recited.
Greetings on Muhammad, called the aṣ-ṣalātu ʿalā n-nabī are recited.
If this is not the last raka'ah, a new raka'ah begins by standing up again with the takbir and the hands can be raised as mentioned before.[20]
If this is the last raka'ah, the greetings of taslim are said to the right such as السلام عليكم ورحمة الله (transliteration "as-salāmu ʿalaykum wa raḥmatu llāh," meaning "Peace and God's mercy be upon you") and then similarly to the left.[20]

text:
Performing the Taslim

Reciting the salam facing the right direction

Reciting the salam facing the left direction

text: Differences in practice[edit]

text: The Islamic worship practiced by one Muslim may differ from another's in minor details, which can affect the precise actions and words involved. Differences arise because of different interpretations of the Islamic legal sources by the different schools of law (madhhabs) in Sunni Islam, and by different legal traditions within Shia Islam. In the case of ritual worship these differences are generally minor, and should rarely cause dispute.[21] Muslims believe that Muhammad practiced, taught, and disseminated the worship ritual in the whole community of Muslims and made it part of their life. The practice has, therefore, been concurrently and perpetually practiced by the community in each of the generations. The authority for the basic forms of the Salah is neither the hadiths nor the Qur'an, but rather the consensus of Muslims.[22] Differences also occur due to optional (recommended rather than obligatory) articles of prayer procedure, for example, which verses of the Quran to recite. A 2015 Pew Research Center study found that women are two percent more likely than men to pray on a daily basis.[23]

text: Shia Muslims, after the end of the prayer, raise their hands three times, reciting Allah hu akbar and Sunnis just look at the left and right shoulder saying salams. Also Shias in the second Rakat often read "Qunoot", which for Sunnis is often done after salah.

text: In each of the positions, the Muslim usually needs to consider these, which may vary between schools and gender:

text:
Position of legs and feet.
Position of hands, including fingers
Place where eyes should focus
The minimum amount of adhkar/recitation, depending upon whether the worshipper is Imam or following the Imam or praying alone.
Loudness of recitation: audible, or moving of lips, or just listening

text: Steps that are compulsory or necessary in the 5 daily prayers[24][25][26][27][28][29]

text: Types of prayers[edit]

text: Prayers in Islam are classified into four categories based on degrees of obligation: fard, wajib, sunnah, and nafl.[30]

text: Fard Salah[edit]

text: The Fard Salah are all of the compulsory Muslim prayers - the five daily prayers, as well as the Friday prayer (Salat al-Jumu'ah) and the Eid prayers (Eid prayers). Non-performance of any these prayers renders one a non-Muslim according to the stricter Hanbali madhhab of Sunni Islam, while the other Sunni madhhabs simply consider doing so a major sin. However, all four madhhabs agree by consensus that denial of the compulsory status of these prayers invalidates the faith of those who do so, rendering them non-Muslim. Fardh prayers (as with all fard actions) are further classed as fard al-ayn (obligation of the self) and fard al-kifayah (obligation of sufficiency). Fard al-Ayn are actions considered obligatory on individuals, for which the individual will be held to account if the actions are neglected. Fard al-Kifayah are actions considered obligatory on the Muslim community at large, so that if some people within the community carry it out no Muslim is considered blameworthy, but if no one carries it out, all incur a collective punishment.

text: Men are required to perform the fard salat in congregation (jama'ah), behind an imam when they are able. According to most Islamic scholars, performing prayers in congregation is mustahabb (recommended) for men,[31] when they are able, but is neither required nor forbidden for women.

text: The Five Daily Prayers[edit]

text: Muslims are commanded to perform prayers five times a day.[32] These prayers are obligatory on every Muslim who has reached the age of puberty, with the exception being those who are mentally ill, too physically ill for it to be possible, menstruating, or experiencing postnatal bleeding. Those who are ill or otherwise physically unable to offer their prayers in the traditional form are permitted to offer their prayers while sitting or lying, as they are able. The five prayers are each assigned to certain prescribed times (al waqt) at which they must be performed, unless there is a compelling reason for not being able to perform them on time. These times are measured according to the movement of the sun. These are: near dawn (fajr), after midday has passed and the sun starts to tilt downwards/noon (zuhr), in the afternoon (asr), just after sunset (maghrib) and around nightfall (Isha). Under some circumstances ritual worship can be shortened or combined (according to prescribed procedures). In case a ritual worship is not performed at the right time, it must be performed later.

text: Some Muslims offer voluntary prayers (sunna rawatib) immediately before and after the prescribed fard prayers. Sunni Muslims classify these prayers as sunnah, while Shi'ah consider them nafil. The number of rakats for each of the five obligatory prayers as well as the voluntary prayers (before and after) are listed below:

text:
Name

Prescribed time period (waqt)

Voluntary before fard[t 1]

Obligatory

Voluntary after fard[t 1]

Sunni

Shi'a

Sunni

Shi'a

Fajr(فجر)

Dawn to sunrise, should be read at least 10–15 minutes before sunrise

2 Rakats Sunnat-Mu'akkadah[t 1]

2 Rakats[t 1]

2 Rakats[t 1]

—

2 Rakats[t 1]

Zuhr(ظهر)

After true noon until Asr

4 Rakats Sunnat-Mu'akkadah[t 2]

4 Rakats

4 Rakats[t 3]

2 Rakats Sunnat-Mu'akkadah[t 2]

8 Rakats[t 1][t 4][t 5]

Asr(عصر)

Afternoon[t 6][t 7]

4 Rakats Sunnat-Ghair-Mu'akkdah

4 Rakats

4 Rakats

-

8 Rakats[t 1][t 4][t 5]

Maghrib(مغرب)

After sunset until dusk

-

3 Rakats

3 Rakats

2 Rakats Sunnat-Mu'akkadah[t 2]

2 Rakats[t 1][t 4][t 5]

Isha (عشاء)[t 8]

Dusk until dawn[t 7]

4 Rakats Sunnat-Ghair-Mu'akkadah

4 Rakats

4 Rakats

2 Rakats Sunnat-Mu'akkadah,[t 2]3 Rakats Witr

2 Rakats[t 1][t 4][t 5]

text: Sunni Muslims also perform two rakats nafl (voluntary) after the Zuhr and Maghrib prayers. During the Isha prayer, they perform the two rakats nafl after the two Sunnat-Mu'akkadah and after the witr prayer.

text: Table notes

text:
^ Jump up to: a b c d e f g h i j According to Shia Muslims, these are to be performed in sets of two rakats each. This is not the case for Sunni Muslims.

^ Jump up to: a b c d According to Sunni Muslims, there is a difference between Sunnat-Mu'akkadah (obligatory) and Sunnat-Ghair-Mu'akkadah (voluntary). Unlike for the Sunnat-Ghair-Mu'akkadah, the Sunnat-Mu'akkadah was prayed by Muhammed daily.

Jump up ^ Replaced by Jumu'ah on Fridays, which consists of two rakats.

^ Jump up to: a b c d Mustahab (praiseworthy) to do everyday. (Shias)

^ Jump up to: a b c d According to Shia Muslims, this prayer is termed nawafil.

Jump up ^ According to Imam Abu Hanifa, "Asr starts when the shadow of an object becomes twice its height (plus the length of its shadow at the start time of Zuhr)." For the rest of Imams, "Asr starts when the shadow of an object becomes equal to its length (plus the length of its shadow at the start time of Zuhr)." Asr ends as the sun begins to set.

^ Jump up to: a b According to Shia Muslims, Asr prayer and Isha prayer have no set times but are performed from mid-day. Zuhr and Asr prayers must be performed before sunset, and the time for Asr prayer starts after Zuhr has been performed. Maghrib and Isha prayers must be performed before midnight, and the time for Isha prayer can start after Maghrib has been performed, as long as no more light remains in the western sky signifying the arrival of the true night.

Jump up ^ Further information on the usage of the word "Isha" (evening) see Quran 12:16, Quran 79:46

text: Jumu'ah[edit]

text: Salat al-Jumu'ah is a congregational prayer on Friday, which replaces the Zuhr prayer. It is compulsory upon men to perform it in congregation, while women may perform it so or may perform Zuhr salat instead. Salat al-Jumu'ah consists of a sermon (khutba) given by the speaker (khatib) after which two rakats are performed. There is no Salat al-Jumu'ah without a khutba.

text:
Name

Prescribed time period (waqt)

Voluntary before fard

Obligatory

Voluntary after fard

Sunni

Shi'a

Sunni

Shi'a

Jumu'ah(جمعة)

After true noon until Asr

No sunnat but 2 rakat Tahiyatul Masjid

2 Rakats Sunnat/ Mustahab

2 Rakats

4 Rakats Sunnat Mu'akkadah

text: Wajib salat[edit]

text: Wajib As-salat are compulsory, non-performance of which renders one a sinner. However, the evidence of the obligation is open to interpretation, with some of the madhab saying it is obligatory while others saying it is optional. To deny that a fard salah is obligatory is an act of disbelief while denying the obligation of a wajib salat is not disbelief. There are some who believe that as the 5 prayers are obligatory, it automatically renders all other prayers optional.

text: Sunnah salah[edit]

text: Sun'nah sal'ah are optional and were additional voluntary prayers performed by Muhammad—they are of two types[citation needed]—the Sunnah Mu'akkaddah, those practiced on a regular basis, which if abandoned cause the abandoner to be regarded as sinful by the Hanafi School and the Sunnah Ghair Mu'akkaddah, those practiced on a semi-regular practice by Muhammad about which all are agreed that their abandonment doesn't render one sinful.

text: Certain sunnah prayers have prescribed waqts associated with them. Those ordained for before each of the fard prayers must be performed between the first call to prayer (adhan) and the second call (iqama), which signifies the start of the fard prayer.[41] Those sunnah ordained for after the fard prayers can be performed any time between the end of the fard prayers and the end of the current prayer's waqt.[41] Any amount of extra rakats may be offered, but most madha'ib prescribe a certain number of rakats for each sunnah salah.

text: Nafl salah[edit]

text: Nafl salah (supererogatory prayers) are voluntary, and one may offer as many as he or she likes almost any time.[42] There are many specific conditions or situations when one may wish to offer nafl prayers. They cannot be offered at sunrise, true noon, or sunset.[43] The prohibition against salah at these times is to prevent the practice of sun worship.

text: Salat-al-Witr[edit]

text: Witr is performed after the salah of Isha (dusk). Some Muslims consider witr wajib while others consider it optional. It may contain any odd number of rakats from one to eleven according to the different schools of jurisprudence. However, Witr is most commonly offered with three rakats.

text: To end prayers for the night after Isha, the odd numbered rakats must have the niyyah of "wajib-ul-Lail", which is mandatory to "close" one's salah for that day.

text: Shi'ahs offer this as a one rakat salah at the end of salatul layl (the night prayer), which is an optional prayer according to some shi'ah scholars, and a wajib (obligatory) prayer according to others. This is to be prayed any time after Isha, up until fajr. The best time to pray it is the last third of the night (the night being divided into three, between maghrib and fajr of that night). It is considered highly meritorious by all shi'ah Muslims, and is said to bring numerous benefits to the believer, mainly gaining proximity to Allah. There are various methods of salatul-layl's performance, including shorter and longer versions, in the longer version the believer must perform 8 nawafil salah, in sets of 2 rakats each, then they must pray a 2 rakats salah called 'salatul shafa'ah' this is to include surah nas after surah fatihah in the first rakat and surah falaq after surah fatihah in the secound rakat, and unusually no qunut (a du'ah recited before going into ruku' of the second rakat of most prayers performed by shi'ahs) It is after this that the believer performs salatul witr, it's long method being - Starting with takbiratul ehram, then surah fatihah, then surah ikhlas, then surah falaq, then surah nas, then the hands are raised to recite qunut, upon which the believer can recite any du'a, however there are many recommended du'as for this purpose. Within qunut, the believer must pray for the forgiveness of 40 believers, then further prayers are read where the believer asks for forgiveness for himself a certain number of times using specified phrases and amounts of time to repeat those phrases. The believer then completes the salah in the usual way, by completing his qunut, reciting takbir whilst rasing his hands, going into ruku' and reciting the usual phrase for that, then returning up right and reciting takbir whilst doing so and upon being upright recites 'sami allahu liman hamida' (verily Allah has heard the one who has praised him) thereupon the believer recites takbir whilst raising his hands and goes into sajda. He recites the proscribed phrase in sajda rises, recites takbir whilst rising and then again whilst returnin to sajdah, then rises with takbir again and recites tashahud and salam, thus ending this prayer. It is then optional to recite certain other du'as and dhikr (remembrance of Allah through certain phrases and some of his names being repeated) It is then recommended to perform and sajdah ash-shukr (prostration of thanks) and to then recite ayatul kursi (verse of the throne) and then perform another sajdah ash-shukr.

text: Eid[edit]

text: Eid salah is performed on the morning of Eid al-Fitr and Eid al-Adha. The Eid prayer is most likely an individual obligation (fard al-ayn) and Niyyah for both Eid salah is made as Wajib, though some Islamic scholars argue it is only a collective of the obligation(fard al-kifayah).[44] It consists of two rakats, with seven (or three for the followers Imam Hanafi) takbirs offered before the start of the first rakat and five (or three for the followers of Imam Hanafi) before the second. After the salah is completed, a sermon (khutbah) is offered. However, the khutbah is not an integral part of the Eid salah.[45] The Eid salah must be offered between sunrise and true noon i.e. between the time periods for Fajr and Zuhr.

text: Istikhaarah[edit]

text: Salat al-Istikhaarah is a prayer performed when a Muslim needs guidance on a particular matter, such as whether they should marry a certain person. In order to perform this salah one should pray a normal two rakats salah to completion. After completion one should say a du'a called the Istikhaarah du'a. The intention for the salah should be in one's heart to pray two rakats of salah followed by Istikhaarah. The salah can be performed at any of the times where salah is not forbidden.

text: The salah must be performed in the Arabic language.

text: Qada[edit]

text: In certain circumstances one may be unable to perform one's prayer within the prescribed time period (waqt). In this case, the prayer must be performed as soon as one is able to do so. Several Ahadith narrate that Muhammad stated that permissible reasons to perform Qada Salah are forgetfulness and accidentally sleeping through the prescribed time. However, knowingly sleeping through the prescribed time for Salah is deemed impermissible.

text: Qasr and Jam' bayn as-Salaatayn[edit]

text: When travelling over long distances, one may shorten some prayers, a practice known as qasr. Furthermore, several prayer times may be joined, which is referred to as Jam' bayn as-Salaatayn. Qasr involves shortening the obligatory components of the Zuhr, Asr, and Isha prayers to two rakats. Jam' bayn as-Salaatayn combines the Zuhr and Asr prayers into one prayer offered between noon and sunset, and the Maghrib and Isha prayers into one between sunset and Fajr. Neither Qasr nor Jam' bayn as-Salaatayn can be applied to the Fajr prayer.

text: There is no reference to Qasr during travel within the Qur'an itself; the Qur'an allows for Qasr when there is fear of attack, but does not forbid it for travel in non-hostile circumstances.

text: Sajdah of forgetfulness[edit]

text: During the ritual salat prayer, if a person forgets to do one of the actions of prayer he can make up for certain actions by performing two sujud at the end of the prayer. This can only be done if specific types of actions are forgotten by the person praying.

text: Tahiyyatul masjid[edit]

text: Upon entering the mosque, "Tahiyyatul masjid" may be performed; this is to pay respects to the mosque. Every Muslim entering the mosque is encouraged to perform these two rakats.

text: Prayer in congregation[edit]

text: This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (July 2008) (Learn how and when to remove this template message)

text: Prayer in congregation (jama'ah) is considered to have more social and spiritual benefit than praying by oneself. When praying in congregation, the people stand in straight parallel rows behind one person who conduct the prayer, called imam, and face the qibla. The imam is usually chosen to be a scholar or the one who has the best knowledge of the Qur'an, preferably someone who has memorised it (a hafiz). In the first row behind the imam, if available, would be another hafiz to correct the imam in case a mistake is made during the performance of the salah. The prayer is performed as normal, with the congregation following the actions and movements of the imam as he performs the salah.

text: Standing arrangement[edit]

text: For two people of the same gender, the imam would stand on the left and the other person is on the right. For more than two people, the imam stands one row ahead of the rest.

text: When the worshippers consist of men and women combined, a man is chosen as the imam. In this situation, women are typically forbidden from performing this role. This point, though unanimously agreed on by the major schools of Islam, is disputed by some groups, based partly on a hadith whose interpretation is controversial. When the congregation consists entirely of women and pre-pubescent children, one woman is chosen as imam. When men, women, and children are praying, the children's rows are usually between the men's and women's rows, with the men at the front and women at the back. Another configuration is where the men's and women's rows are side by side, separated by a curtain or other barrier, with the primary intention being for there to be no direct line of sight between male and female worshippers, following a Qur'anic injunction toward men and women each lowering their gazes (Qur'an 24:30–31).

text: Conducting[edit]

text: The prayer commences with the imam saying “Allahu akbar” out loud. For the five daily prayers, the imam would read the surah fatiha and a following section of the quran out loud only for the first two rakats of Fajr, Maghrib and Isha. To move between positions, the imam would say “Allahu akbar” out loud, such as when going to the bowing position, except when standing up again from the bowing position, when the imam would say “SamiAllahu liman hamidah” out loud. The prayer is concluded with the imam saying the taslim out loud.

text: A worshiper who has joined a congregation prayer late after missing rakats is called a masbuq.  The masbuq would join with the rest of the group in prayer, however, when the taslim is said at the end, he or she would not say the taslim but would instead stand up and continue for the number of rakats missed. If he or she joined after the bowing stage of a rakat, then he or she would have considered to have missed that rakat.

text: Quranist Salah[edit]

text: The concept of Quranist Salah Timings has been discussed in Hujjat Allah Al-Baligha (Arabic/Urdu) by Shah Waliullah. He said that there are 3 Salah timings (prayers) instead of the 5 Salahs (prayers).[46]

text: The number of regular Salah mentioned by their respective names in Arabic in the Qur'an are three as follows:

text:
Ṣalāt Fajr (Dawn Prayer) [47]
Aṣ-Ṣalāt al-Wusṭā ( The Middle Prayer) [48][49]
Ṣalāt cIshā' (Night Prayer)[47][50]

text: The other Salah normally prayed by most Muslims are not explicitly mentioned in Qur'an by specific Arabic terms.[47] Most Muslims pray them by giving reference to the Hadith of Muhammad, and the consensus of Muslims, whereas Quranists may only pray the 3 times mentioned.

text: Salah timings according to Quranists[edit]

text: Salah timings of Qur'an are mentioned, in particular three salah times are described [50] and that they are recorded in a written document.[51] Also noted is the volume at which the salah should be uttered, somewhere in between spoken aloud and spoken in a low tone.[52]

text: The time for performing Fajr (Dawn) Prayer starts when the first thin ray of light is observed in the sky[53][54] and ends at the first "taraf" (terminal) of the day, or sunrise [50]

text: The time for performing middle or Salat Al-Wusta can be observed from the moment the sun begins its descend from its highest point in the sky (duluk al shams) until sunset but before the darkness of the night (ghasaq al-layl) starts to set in.[49]

text: 'Duluk ash-shams' can also mean 'sunset.' It literally means 'the rubbing of the sun.' The most accepted meaning is that this means the apparent rubbing of the sun with the horizon at sunset. Although, the meaning of a declining noon sun can also be found in Classical Arabic sources. Literally, it can imply a meaning of both sunset and dawn in its meaning of a sun making apparent contact i.e. 'rubbing' with the horizon.

text: The Qur'an, if we take the understanding of 'a declining noon sun' implies that the time of the Middle prayer ends with sunset.[55]

text: Some Quranists however believe that there are only two Salah, dawn and dusk including the times of night close to these two periods; which is Based on the Qur'an (24:58). Some groups like Ahl Al-Quran and The Submitters believe that the 5 Salah as they are practiced by Muslims today were passed down from Abraham generationally through the Arabs and the Children of Israel, to then be inherited by those who adopted the Qur'an (and rejected by most Jews and Christians), as a ritual of the religion of Abraham.The emphasize on constantly mentioning of God in holy books, is believed to be about the believers' righteous endeavors and not just performing Salah. For instance, in (51:56) when God states: "I did not create the jinn and the humans except to worship Me;" worshiping God could not mean just performing the prayer ritual all day long.

text: Salah in Babi Faith[edit]

text: In the Babi, or Bayani, Faith, salah is "one of the obligatory acts of religion" (Persian Bayan 7:19). In his writings, the Bab (born Sayyid Ali Muhammad Shirazi) laid claim to abrogating the Islamic salah, and he provided for his own version of it in the two central texts of his religion, the Persian Bayan, and the Arabic Bayan.

text: Prayers are to be performed from the age of maturity which is 11, according to his book, the Haykal al-Din (Temple of Religion).[56]

text: The Bab prescribes for a prayer to be said at noon (Arabic Bayan 7:19). This prayer is of 19 prostrations, each of which constitute a rak'ah. One is to raise the hands in the air, holding them like a book once during each rak'ah. Then, one seats themselves at the end of each rak'ah, and it is ended by standing upright. This process is to be repeated nineteen times which is according to the numerical value of the word 'wahid' (واحد).

text: It is inferred from the Persian Bayan (7:19), and it is stated in the other works of the Bab that this process is not necessary if one says the following words nineteen times:

text: "God witness that there is no god but He; to Him belongeth creation and command. He quickeneth and causeth to die, then He causeth to die and Quickeneth; and verily He is the Living, who dieth not. In His grasp is the dominion of all things; He createth what He pleaseth by His command; verily He has power over all things."[57][58]

text: In addition, he prescribed that the day should be divided into five parts (Arabic Bayan 11:14), according to the numerical value of the word 'bab' (باب), with the first part beginning at sunset.

text: Corresponding to the five parts of the day, the adhan should be recited five times by a muezzin from an elevated place so that all can hear it.

text: The words of after adhan are as follows:

text:
In the first part, repeat 19×: 'La ilaha illa-Allah' (There is no god but God) and 19× 'Allah'u'ighma' (God is the All-Rich);
19× 'La illa-Allah' (the only God) and 19× 'Allah'u'Aslam' (God is the All-Knowing);
19× 'La illaha illa-Allah' and 19× 'Allah'u'Apaken' (God is the All-Wise);
19× 'La ilaha illa-Allah' and 19× 'Allah'u'Amlek' (God is the All-Possessing);
19× 'La illaha illa-Allah' and 19× 'Allah'u'Aslet' (God is the All-Powerful).[59][60]


document_title: Glory (religion)

question_text: what is the definition of glory in the bible

root

text: Glory (religion)

text: Etymology[edit]

text: "Glory" is one of the most common words in scripture. In the Old Testament, the word is used to translate several Hebrew words, including Hod (הוד) and kabod, and in the New Testament it is used to translate the Greek word doxa (δόξα). The Hebrew word kabod (K-B-D) originally means "weight" or "heaviness." The same word is then used to express importance, honor, and majesty. Greek versions of the Hebrew Bible translated this concept with the word δόξα, which was then used extensively in the New Testament as well. Doxa originally means "judgment, opinion", and by extension, "good reputation, honor". Assuming that these various words and uses should refer to a single underlying concept, St. Augustine renders it as clara notitia cum laude, "brilliant celebrity with praise".[2]

tag: p

text: In the Bible[edit]

text: Old Testament[edit]

text: In Exodus 33:19, Moses is told that no human being can see the glory (Hebrew: כָּבוֹד kabod) of Yahweh and survive:

text: And the Lord said to Moses, “This very thing that you have spoken I will do, for you have found favor in my sight, and I know you by name.” Moses said, “Please show me your glory.” And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." But, he said, “you cannot see my face, for man shall not see me and live.” And the Lord said, “Behold, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. Then I will take away my hand, and you shall see my back, but my face shall not be seen.”[3]

text: The prophet Ezekiel writes in his vision:

text: And upward from what had the appearance of his waist I saw as it were gleaming metal, like the appearance of fire enclosed all around. And downward from what had the appearance of his waist I saw as it were the appearance of fire, and there was brightness around him. Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness all around.

text: New Testament[edit]

text: In the New Testament, the corresponding word is the Greek: δοξα, doxa, sometimes also translated "brightness". For example, at the nativity of Christ:

text: In the countryside close by there were shepherds out in the fields keeping guard over their sheep during the watches of the night. An angel of the Lord stood over them and the glory of the Lord shone round them. They were terrified, but the angel said, 'Do not be afraid. Look, I bring you news of great joy, a joy to be shared by the whole people.'[5]

text: In the event known as the Transfiguration of Jesus, Moses and Elijah appeared in glory with Jesus, and the disciples who witnessed this revelation, Peter, James and John, 'saw his glory'.[6]

text: In the gospel of John, Jesus says that His destiny begins to be fulfilled when Judas Iscariot sets out to betray Him:

text: Jesus subsequently addresses a long prayer to His Father in which he says:

text: In Catholicism[edit]

text: Catholic doctrine asserts that the world was created as an act of God's free will for his own glory.[8] Catholic doctrine teaches, however, that God does not seek to be glorified for his own sake, but for the sake of mankind that they may know Him.[9]

text: In Anglicanism[edit]

text: The theologian C. S. Lewis, in his essay The Weight of Glory, writes "Glory suggests two ideas to me, of which one seems wicked and the other ridiculous. Either glory means to me fame, or it means luminosity."[10] He concludes that glory should be understood in the former sense, but states that one should not desire fame before men (human glory), but fame before God (divine glory).

text: In Orthodox Christianity[edit]

text: Glorification (also referred to as canonization) is the term used in the Orthodox Christian Church for the official recognition of a person as a saint of the Church. The Orthodox Christian term theosis is roughly equivalent to the Protestant concept of glorification.

text: It is in this sense that the resurrected bodies of the righteous will be "glorified" at the Second Coming. As the soul was illuminated through theosis so the restored body will be illuminated by the grace of God when it is "changed" at the Parousia (1 Corinthians 15:51). This glorified body will be like the resurrected body of Jesus (John 20:19-20); similar in appearance to the body during life, but of a more refined and spiritualized nature (1 Corinthians 15:39).

text: In Protestantism[edit]

text: In his dissertation "Concerning the End for which God Created the World", Jonathan Edwards concludes, "[I]t appears that all that is ever spoken of in the Scripture as an ultimate end of God's works is included in that one phrase, `the glory of God'."

text: There are two events that occur during glorification, these are "the receiving of perfection by the elect before entering into the kingdom of heaven," and "the receiving of the resurrection bodies by the elect"

text: Glorification is the third stage of Christian development. The first being justification, then sanctification, and finally glorification. (Rom. 8:28-30) Glorification is the full realization of salvation.

text: Receiving of Perfection[edit]

text: Glorification is the Protestant alternative to purgatory, as it is "the means by which the elect receive perfection before entering into the kingdom of Heaven." Purgatory deals with the means by which the elect become perfect, glorification deals with the elect becoming perfect. The majority of Protestant denominations believe in this form of glorification, although some have alternative names.

text: Receiving of the Resurrection Bodies[edit]

text: After the final judgement, in some doctrines all the righteous dead will arise and their bodies will be perfected and become a glorified body, under which form they can enter Heaven.

text: In the Baha'i Faith[edit]

text: The Baha'i Faith claims that Baha'u'llah, whose name translates to the Glory of God, is the Messenger of God promised to Man by all the older Abrahamic religions, like Christianity, Judaism and Islam. In Bahá'í belief the Greatest Name is Bahá’ (بهاء), translated as "glory" or "splendour."

text: In Islam[edit]

text: In Islamic belief, God has 99 names, and in some Islamic traditions it is believed that there is a special hidden 100th name which is the greatest.

text: Human glory[edit]

text: In comparison to the desire for glory from God, stands the desire for glory from man. Thomas Aquinas, in his Summa Theologica, cautions that an inordinate desire of glory, or praise, from man is a sin. He lists vainglory as a capital vice and, in some cases, as a mortal sin, cf. quotation.[11] However, this is not to be confused with the desire for what Aquinas calls honours, which Aquinas considered a good, and embraces a moderate and reasoned pursuance of.

text: As stated above (24, 12; 110, 4; 112, 2), a sin is mortal through being contrary to charity. Now the sin of vainglory, considered in itself, does not seem to be contrary to charity as regards the love of one's neighbor: yet as regards the love of God it may be contrary to charity in two ways. On one way, by reason of the matter about which one glories: for instance when one glories in something false that is opposed to the reverence we owe God, according to Ezekiel 28:2, "Thy heart is lifted up, and Thou hast said: I am God," and 1 Corinthians 4:7, "What hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?" Or again when a man prefers to God the temporal good in which he glories: for this is forbidden (Jeremiah 9:23-24): "Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches. But let him that glorieth glory in this, that he understandeth and knoweth Me." Or again when a man prefers the testimony of man to God's; thus it is written in reproval of certain people (John 12:43): "For they loved the glory of men more than the glory of God."

text: In another way vainglory may be contrary to charity, on the part of the one who glories, in that he refers his intention to glory as his last end: so that he directs even virtuous deeds thereto, and, in order to obtain it, forbears not from doing even that which is against God. On this way it is a mortal sin. Wherefore Augustine says (De Civ. Dei v, 14) that "this vice," namely the love of human praise, "is so hostile to a godly faith, if the heart desires glory more than it fears or loves God, that our Lord said (John 5:44): How can you believe, who receive glory one from another, and the glory which is from God alone, you do not seek?"

text: If, however, the love of human glory, though it be vain, be not inconsistent with charity, neither as regards the matter gloried in, nor as to the intention of him that seeks glory, it is not a mortal but a venial sin.

text: According to the Book of Revelation 20.11-15, the dead in Christ will receive a perfect glorified body at the first resurrection; those saints alive will be transformed into a glorified perfect body. The second resurrection is for the white throne judgement. Those not resurrected in the first resurrection will be resurrected for judgement to include those born during the thousand-year kingdom. Those whose names do not appear in the book of life will be thrown in the lake of fire.

text: In art[edit]

text: The manifestation of glory (upon a saint for example) is often depicted in iconography using the religious symbol of a halo. Other common symbols of glory include white robes, crowns, jewels, gold, and stars. The Coronation of the Virgin is one of the most common depictions of Mary in glory.

text: There are a number of specialised senses of "glory" in art, which all derive from French usages of "gloire". "Glory" was the medieval English word for a halo or aureole, and continues to be used sometimes in this sense, mostly for the full-body version. The subject of Christ in Majesty is also known as "Christ in Glory", and in general any depiction of a sacred person in heaven (e.g. in the clouds, surrounded by angels) can be called a "glory", although this sense is obsolete.[12]


document_title: Premier of the Northern Cape

question_text: who is the premier of northern cape 2018

text: Premier of the Northern Cape

text:
Premier of the Northern Cape

Incumbent
Sylvia Lucas
since 23 May 2013

Style
The Honourable

Appointer
Northern Cape Provincial Legislature

Term length
Five years, renewable once

Inaugural holder
Manne Dipico

Formation
7 May 1994

Website
www.northern-cape.gov.za/index.php?option=com_content&view=article&id=60&Itemid=11

text:
Northern Cape

This article is part of a series on the
politics and government of
the Northern Cape

Government

Premier - Sylvia Lucas

Provincial Legislature

Speaker - Kenny Moemang

Political Parties

ANC
DA
EFF
COPE

High Court

Politics of South Africa

Other Provincial Politics articles

EC
FS
GT
KZN
LP
ML
NC
NW
WC

Other countries
Atlas

v
t
e

text: The Premier of the Northern Cape is the head of government of the Northern Cape province of South Africa.

text: For a discussion of the election, role and powers of the Premier, see the article "Premier (South Africa)".

text: List of Premiers of the Northern Cape[edit]

text:
Name
Elected
Left office
Party

Dipico !Manne Dipico
000000001994-05-07-00007 May 1994
30 April 2004
African National Congress

Peters !Elizabeth Dipuo Peters
000000002004-04-30-000030 April 2004
6 May 2009
African National Congress

Jenkins !Hazel Jenkins
000000002009-05-06-00006 May 2009
26 February 2012
African National Congress

Cjiekella !Grizelda Cjiekella (acting)
000000002012-02-26-000026 February 2012
2 April 2013
African National Congress

Lucas !Sylvia Lucas (acting until 23 May)
000000002013-04-02-00002 April 2013
incumbent
African National Congress


document_title: Unification of Karnataka

question_text: which was the first village of karnataka which declared independence

text: Unification of Karnataka

text: Historical background[edit]

text: During the period of British rule, areas that now comprise Karnataka were under as many as 20 different administrative units with the princely state of Mysore, Nizam's Hyderabad, the Bombay Presidency, the Madras Presidency and the territory of Kodagu being the most important ones. In effect, nearly two-thirds of what is now Karnataka fell outside the rule of the Wodeyar kings of Mysore.

text: This meant that the Kannadigas in these regions in spite of their large numbers they did not have an administrative patronage. Kannadigas in the Hubli-Karnataka region for example, came under the rule of the Bombay Presidency where Marathi was the official language. Those in the Hyderabad-Karnataka region came under the Nizam's rule where Urdu was the main language. Kannadigas in South Canara came under the rule from Madras Presidency which used Tamil as the main language.

text: Under these conditions, a feeling of discontent began among Kannadigas outside Mysore. Thus, while the Kannadigas under the Nizam felt that Urdu was being forced on them at the expense of Kannada, those in the Bombay Presidency felt similarly concerning Marathi.[1] These areas also remained economically undeveloped. It was in these conditions that the movement that first started as a protest against linguistic oppression, began demanding the creation of a separate state consolidating all Kannada-speaking regions. This was called the Ekikarana or 'Unification' movement.

text: Role of North Karnataka[edit]

text: Almost the entire southern half of Karnataka was then under the Wodeyars of Mysore with Nalvadi Krishnaraja Wodeyar . The official language of the state was Kannada and the state was also one of the more progressive states of the day.[citation needed] Important protagonists of the Ekikarana movement including Aluru Venkata Rao were from northern parts of Karnataka. One of the earliest and most important organisations that was chosen to lead the movement, the Karnataka Vidyavardhaka Sangha also began in Dharwad.

text: The Vidyavardhaka Sangha and other organisations[edit]

text: The Karnataka Vidyavardhaka Sangha, Dharwad was established in 1890. It was established by R H Deshpande with the objective of working for the resurgence of the Kannada language which had been marginalised under the rule of the Bombay Presidency where Marathi was the official language.[1] The Vidyavardhaka Sangha became the aegis under which leaders from all over Karnataka gathered to further their agitation. The influence and success of the Vidyavardhaka Sangha soon lead to more such organisations being set up throughout Karnataka. The most notable of these were the Kannada Sahitya Parishat (Bangalore) that was set up in 1915, the Karnataka Sangha (Shivamogga) that began in 1916 and the Karnataka Samithi in Kasaragod in 1955.

text: Karnataka Samithi (R), Kasaragod[edit]

text: This section does not cite any sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2015) (Learn how and when to remove this template message)

text: Karnataka Samithi (R), Kasaragod was established in 1955 to advocate a merger of Kasaragod with Karanataka state. Umesha Rao, popularly known as Gadinadu Gandhi, was the first president of the organisation and the only person to be elected to the Kerala Assembly unanimously. On his death in 1957, B. S. Kakkillaya succeeded him as president until 1967. A prominent figure in the movement for unification of Karnataka, Kakkillaya was later honoured by the government of Karnataka, which gave the Suvarna Karnataka Ekikarana Award to the Samithi on the occasion of Suvarna Karnataka Rajyotsava in 2006. His photograph was among those used in the Karnataka Government's Suvarna Karnataka calendar of 2006.

text: Kallige Mahabala Bhandari, an advocate, was elected to the Kerala Assembly from Manjeshwaram Constituency in Kasaragod under the Samithi banner. U. P. Kunikullaya was similarly elected in 1967. The efforts of the Samithi led to the Kasgarod unification issue being referred to the Justice Mahajan Commission by the government of India in 1966. B. V. Kakkillaya prepared a case for presentation before the commission, where K. R. Karanth, a former minister under Rajagopalachari in the then state of Madras and a leading advocate, represented the Samithi. The commission upheld the claim for merger of Kasaragod with the state of Karnataka. The Parliament of India is yet to take a final decision in the matter.

text: B. V. Kakkillaya took over the presidency of the Samithi in 2000. During his term as president, the government of Kerala nominated him as a member of the State Level Committee for Linguistic Minorities in Kerala. He, too, received the Rajyotsava award in 2006.

text: Aluru Venkata Rao[edit]

text: Although resentment and protest had started as early as in 1856 and the Karnataka Vidyavardhaka Sangha had been established in 1890, the movement took a dramatic turn with the arrival of Aluru Venkata Rao on the scene. Speaking at a meeting of the Sangha in 1903, Alur Venkata Rao made a case for integrating all Kannada regions of Madras Province and north Karnataka with Mysore kingdom. Aluru himself was inspired by the protests that followed the British partitioning of Bengal.

text: In 1907 and again in 1908, Rao organised the All-Karnataka Writers' Conference in Dharwad. Inspired by the Vidyavardhaka Sangha and the efforts of Deshpande, Aluru helped found the Kannada Sahitya Parishat in Bangalore in 1915. This Parishat found a patron in the ruler of Mysore. The Parishat began holding annual literary conferences (that continue today) in different parts of the state. Intellectuals from across the Kannada speaking regions attended these conferences. During the Home Rule Movement, Aluru floated the idea of a Karnataka 'Provincial' unit of the Indian National Congress. This soon took shape and the Karnataka Pradesh Congress committee was formed.

text: Karnataka Gatha Vaibhava[edit]

text: Amidst all this, Aluru published his most renowned achievement, the Karnataka Gatha Vaibhava in 1912. Karnataka Gatha Vaibhava literally means The glory that was Karnataka!. It was a book that recounted in detail the history of Karnataka until the fall of Vijayanagar after which the Marathas, Nizam and the British took over. The book impacted the young and old alike. The movement soon caught the imagination of the public and people started rallying around the Ekikarana movement and the movement picked up momentum. For all these efforts and for being the one who inspired a whole movement, Aluru is today remembered as the Kannada Kula Purohita or the 'High priest of the Kannada clan'.

text: Growth of the movement[edit]

text: Starting with Aluru's call for a Kannada linguistic state, the movement had slowly started gaining momentum and following. It was also around the time that the Indian independence movement was gathering momentum. Organisations in the movement began organising rallies, talks and conferences where demands for a separate state for Kannada speaking people was made.

text: Apart from Aluru, supporters like Gudleppa Hallikeri, Siddappa Kambli, R H Deshpande, Rangarao Diwakar, Koujalgi Srinivasarao,Srinivas Rao Mangalvedhe, Kengal Hanumanthaiah, Gorur Ramaswamy Iyengar, S Nijalingappa, T Mariyappa, Subramanya, Sowcar Chennaiah, H K Veerangowda, H C Dasappa, H Siddaiah,K. R. Karanth, B. S. Kakkillaya, B. V. Kakkillaya and Anakru were by now prominent in the movement. Anakru in particular, was influential with his writing and oratory.

text: Nagpur Conference[edit]

text: Due to the efforts of these organisations and leaders, the movement not only gained in momentum but also attained a quasi-political influence. In 1920, Karnataka State Political Conference was held at Dharwad. At this conference, which was presided over by V P Madhav Rao, a unanimous resolution was passed demanding the unification of all Kannada speaking areas. The conference also advised Kannadigas to attend the Nagpur Congress to be held later that year in large numbers. Almost 800 delegates attended the Nagpur conference where the Indian National Congress made the decision to create the Karnataka Pradesh Congress Committee.This aided the movement and leaders of the Congress like S Nijalingappa and Kengal Hanumanthaiah (both of whom went on to become Chief Ministers of Karnataka) and Gudleppa Hallikeri also served as active members of the movement.

text: 1924 Belagavi Conference[edit]

text: In 1924, the Belagavi congress was held under the aegis of the newly formed Karnataka Pradesh Congress committee arm of the INC. Mahatma Gandhi presided over this historic conference. This conference was attended by Kannadigas from all parts in large numbers. The first Karnataka Unification Conference was also organised at the same venue. This was presided over by Siddappa Kambli.

text: These two conferences were attended by a significant number of leaders, writers, poets and intellectuals from Karnataka. It was here that Huilgol Narayana Rao first sang his Udayavagali namma cheluva kannada nadu, which meant Let our charming Kannada land dawn!. The INC lent formal support to the cause; this was the first time the movement had explicit political support. As a result of these conferences, the Karnataka Ekikarana Sabha which was to work in collaboration with the KPCC began with the objective of the unification of Karnataka. The Karnataka Ekikarana Sabha later came to be known as the Karnataka Ekikarana Sangha.

text: Nehru committee recommendation[edit]

text: In 1928, due to the efforts of Gudleppa Hallikeri, the formation of a single province by uniting all Kannada speaking areas was recommended by the Nehru Committee. It was stated by the committee that there was a "strong prima facie case for unification". It also went on to state that it believed Karnataka could also be a financially strong province. This recommendation aided the movement. There was later support from literary figures like Kuvempu, Bendre, Gokak, S B Joshi, Betgeri Krishna Sharma, M Govinda Pai, Shivarama Karanth and Kayyara Kiyyanna Rai. There was also widespread support growing from the newspapers and media. Several smaller public and college organisations also began, notably in Bengaluru, Shivamogga and Raichur.

text: 1937 elections[edit]

text: Following the Simon Commission, elections were held in 1937. The Congress said it would favour the formation of the separate Karnataka and Andhra states. This was met with some resistance from the British and also some of the princely states. While the princely states feared that they might stand to lose some territory, the British themselves were unsure of how they would handle the reorganisation.

text: Siddappa Kambli sensing the reluctance, decided that the movement had to approach the Simon Commission with their case. But the other leaders of the movement like Gangadhar Deshpande, Rangarao Diwakar, Koujalgi Srinivasarao and Aluru advised him not to do so as they had boycotted the commission. Gudlappa Hallikeri invited the Maharaja of Mysore to tour the Kannada speaking provinces of Bombay and Hyderabad. After the tour and several discussions the movement gained his active support.

text: 1946 conference[edit]

text: The tenth conference of the Ekikarana movement was held on 10 January 1946 in Bombay. This conference was inaugurated by Sardar Patel and attended by the likes of B. G. Kher, the then Chief Minister of Bombay presidency. In his speech at the conference, Sardar Patel stated that the interests of all linguistic groups would be high on the list of priorities for the new government of independent India. This served to reduce the apprehensions of the movement leaders and the common people. This was also to have a bearing on the constituent assembly that met in the same year.

text: In the same year, the All-Karnataka convention, a gathering of Kannadigas was held in Davanagere, in central Karnataka. This was presided over by Mr. M P Patil, the revenue minister of Bombay. This convention attracted tens of thousands of Kannadigas from Karnataka. Leaders like Gudlappa Hallikeri, Kengal Hanumanthaiah, T Mariyappa, Subramanya, Sowcar Chennaiah, H K Veerangowda, H C Dasappa and H Siddaiah attended this convention and urged the constituent assembly to create the linguistic states.

text: Post Independence[edit]

text: India soon gained independence in 1947. The new government soon began delaying concerning the Karnataka Ekikarana movement. Kannada speaking areas were now grouped under five administrative units of the Bombay and Madras provinces, Kodagu, and the princely states of Mysore and Hyderabad. The Akhila Karnataka Ekikarana Parishat met in Kasargod and reiterated the demand for a separate state for Kannadigas.

text: Liberation of Hyderabad-Karnataka[edit]

text: While Karnataka became independent with the rest of the country on 15 August 1947, this did not occur in some parts of the state that were under the rule of the Nizam of Hyderabad. Hyderabad consisted of large portions of what were later to be the north eastern districts of Bidar, Gulbarga and Raichur of Karnataka state. The Lingayat minority in these regions also largely believed that they had been neglected and resented the oppression of the Nizam and the Razakars. The Nizam refused to accede to India until his rule was overthrown by force. Following the 'police action' against the Nizam, Hyderabad province and its citizens became independent on 17 September 1948. This day is celebrated by the Karnataka government as the Hyderabad-Karnataka liberation day.[2]

text: The Dhar and JVP committee[edit]

text: In the same year, the government appointed the Dhar commission to look into the demands of the Ekikarana movement as well as those of the other parallel movements in the other states. The Dhar commission in its report, opposed any reorganisation of the states. This was criticised by all quarters including the Jaipur Congress.

text: The government now formed the 'JVP' committee. This committee had Jawaharlal Nehru, Vallabhai Patel and Dr Pattabhi Sitaramayya on the board. This committee examined the demands again and created a report. The JVP report, however, favoured only the creation of the Andhra state while the Karnataka Ekikarana movement was deliberately ignored. The Ekikarana movement saw this as a betrayal of the Congress which had declared the creation of linguistic provinces as one of its goals in its 1951 manifesto.

text: The movement now formed the Karnataka Ekikarana Paksha to contest the 1951 polls. This was supported by literary figures as well as politicians like Gudlappa Hallikeri, Kengal Hanumantayya, S Nijalingappa and C M Poonacha, the Chief Minister of Kodagu.

text: The Fazal Ali Committee[edit]

text: In January 1953, at the Congress session in Hyderabad, a resolution was also passed favouring the creation of Andhra Pradesh but not Karnataka. A. J. Dodmeti, a senior Congress leader and the member of the Bombay assembly, immediately resigned from his seat and launched a hunger strike at Jakkali in Dharwad. This was widely supported. In the riots at Hubli that followed, many people were injured and several courted arrest.

text: In the Hubli-Dharwad by-elections that followed, the Congress were defeated while the Karnataka Ekikarana Paksha's candidate won by a landslide. Under pressure, Prime Minister Nehru constituted the States Reorganisation Commission (SRC), also known as the Fazal Ali commission due to being headed by Justice Fazal Ali. At the same time, the Mysore government appointed a fact-finding committee, headed by M. Sheshadri. The SRC opposed the unification but its findings were ignored due to overwhelming support in favour from Mysoreans such as Mokshagundam Visvesvaraya.

text: Congress leader Gudlappa Hallikeri furthered the cause of unification within his party by advocating for states based on linguistic demographics. He also represented and urged unification in front of the SRC. The SRC eventually recommended the reorganisation of the states based on linguistic demographics and this was soon ratified in parliament.

text: Aftermath[edit]

text: The ratification in parliament of the recommendations of the SRC was reacted to positively by Kannadiga people, although there was also disappointment at the non-inclusion of certain parts of Mysore state. Most notable among the excluded areas was Kasargod, which had been one of the centres from which the Ekikarana movement had launched its agitation. This is an issue that continues to affect those who fought for the unification of Karnataka.

text: On 1 November 1973, under Devaraj Urs as Chief Minister, Mysore state was renamed as Karnataka, which was considered[by whom?] to be a more inclusive name than Mysore.

text: Ekikarana Awards[edit]

text: To mark the celebrations of the 50th year of Karnataka's unification, the state government headed by the then Chief Minister H D Kumarswamy awarded 36 individuals and 4 organisations with the Ekikarana Award for the service they had rendered for uniting Karnataka.

text: The Karnataka Vidyavardhaka Sangha, Dharwad and the Kannada Sahitya Parishat, Bengalooru (that Aluru once assisted and headed) and Karnataka Samithi (R), Kasaragod were included among the recipients.


document_title: Jacques Cartier

question_text: explorer who led an early voyage to the coast of newfoundland

text: Jacques Cartier

text: Early life

text: Jacques Cartier was born in 1491[6] in Saint-Malo, the port on the north-west coast of Brittany. Cartier, who was a respectable mariner, improved his social status in 1520 by marrying Mary Catherine des Granches, member of a leading family.[7] His good name in Saint-Malo is recognized by its frequent appearance in baptismal registers as godfather or witness.[8]

text: First voyage, 1534

text: In 1534, two years after the Duchy of Brittany was formally united with France in the Edict of Union, Cartier was introduced to King Francis I by Jean Le Veneur, bishop of Saint-Malo and abbot of Mont Saint-Michel, at the Manoir de Brion. The king had previously invited (although not formally commissioned) the Florentine explorer Giovanni da Verrazzano to explore the eastern coast of North America on behalf of France in 1524.[9] Le Veneur cited voyages to Newfoundland and Brazil as proof of Cartier's ability to "lead ships to the discovery of new lands in the New World".[10]

text: On April 20, 1534,[11] Cartier set sail under a commission from the king, hoping to discover a western passage to the wealthy markets of Asia.[12] In the words of the commission, he was to "discover certain islands and lands where it is said that a great quantity of gold and other precious things are to be found".

text: It took him twenty days to sail across the ocean. Starting on May 10 of that year, he explored parts of Newfoundland, areas that now comprise the Canadian Atlantic provinces and the Gulf of St. Lawrence. During one stop at Îles aux Oiseaux (Islands of the Birds, now the Rochers-aux-Oiseaux federal bird sanctuary, northeast of Brion Island in the Magdalen Islands), his crew slaughtered around 1000 birds, most of them great auks (now extinct). Cartier's first two encounters with aboriginal peoples in Canada on the north side of Chaleur Bay, most likely the Mi'kmaq, were brief; some trading occurred.

text: His third encounter took place on the shores of Gaspé Bay with a party of St. Lawrence Iroquoians, where on July 24, he planted a cross to claim the land for France.[13] The 10-meter cross bearing the words "Long Live the King of France" took possession of the territory in the name of the king. The change in mood was a clear indication that the Iroquoians understood Cartier's actions. Here he kidnapped the two sons of their captain.[14] Cartier wrote that they later told him this region where they were captured (Gaspé) was called by them Honguedo. The natives' captain at last agreed that they could be taken, under the condition that they return with European goods to trade.[15]

text: Cartier returned to France in September 1534, sure that he had reached an Asian land.

text: Second voyage, 1535–1536

text: Jacques Cartier set sail for a second voyage on May 19 of the following year with three ships, 110 men, and his two Iroquoian captives. Reaching the St. Lawrence, he sailed up-river for the first time, and reached the Iroquoian capital of Stadacona, where Chief Donnacona ruled.

text: Cartier left his main ships in a harbour close to Stadacona, and used his smallest ship to continue on to Hochelaga (now Montreal), arriving on October 2, 1535. Hochelaga was far more impressive than the small and squalid village of Stadacona, and a crowd of over a thousand came to the river edge to greet the Frenchmen. The site of their arrival has been confidently identified as the beginning of the Sainte-Marie Sault – where the bridge named after him now stands. The expedition could proceed no further, as the river was blocked by rapids. So certain was Cartier that the river was the Northwest Passage and that the rapids were all that was preventing him from sailing to China, that the rapids and the town that eventually grew up near them came to be named after the French word for China, La Chine: the Lachine Rapids and the town of Lachine, Quebec.[17]

text: After spending two days among the people of Hochelaga, Cartier returned to Stadacona on October 11. It is not known exactly when he decided to spend the winter of 1535–1536 in Stadacona, and it was by then too late to return to France. Cartier and his men prepared for the winter by strengthening their fort, stacking firewood, and salting down game and fish.

text: From mid-November 1535 to mid-April 1536, the French fleet lay frozen solid at the mouth of the St. Charles River, under the Rock of Quebec. Ice was over a fathom (1.8 m) thick on the river, with snow four feet (1.2 m) deep ashore. To add to the misery, scurvy broke out – first among the Iroquoians, and then among the French. Cartier estimated the number of dead Iroquoians at 50. On a visit by Domagaya to the French fort, Cartier inquired and learned from him that a concoction made from a tree known as annedda, probably Spruce beer,[18] or arbor vitae, would cure scurvy. This remedy likely saved the expedition from destruction, allowing 85 Frenchmen to survive the winter. In his journal, Cartier states that by mid-February, "out of 110 that we were, not ten were well enough to help the others, a pitiful thing to see". The Frenchmen used up the bark of an entire tree in a week on the cure, and the dramatic results prompted Cartier to proclaim it a Godsend, and a miracle.[17][19][20]

text: Ready to return to France in early May 1536, Cartier decided to kidnap Chief Donnacona and take him to France,[21] so that he might personally tell the tale of a country further north, called the "Kingdom of Saguenay", said to be full of gold, rubies and other treasures. After an arduous trip down the St. Lawrence and a three-week Atlantic crossing, Cartier and his men arrived in Saint-Malo on July 15, 1536, concluding the second, 14-month voyage, which was to be Cartier's most profitable.[20]

text: Third voyage, 1541–1542

text: On October 17, 1540, Francis ordered the navigator Jacques Cartier to return to Canada to lend weight to a colonization project of which he would be "captain general". However, January 15, 1541, saw Cartier supplanted by Jean-François de La Rocque de Roberval, a Huguenot courtier and friend of the king named as the first lieutenant general of French Canada. Roberval was to lead the expedition, with Cartier as his chief navigator. While Roberval waited for artillery and supplies, he gave permission to Cartier to sail on ahead with his ships.[22]

text: On May 23, 1541, Cartier departed Saint-Malo on his third voyage with five ships. This time, any thought of finding a passage to the Orient was forgotten. The goals were now to find the "Kingdom of Saguenay" and its riches, and to establish a permanent settlement along the St. Lawrence River.[23]

text: Anchoring at Stadacona, Cartier again met the Iroquoians, but found their "show of joy" and their numbers worrisome, and decided not to build his settlement there. Sailing a few kilometres up-river to a spot he had previously observed, he decided to settle on the site of present-day Cap-Rouge, Quebec. The convicts and other colonists were landed, the cattle that had survived three months aboard ship were turned loose, earth was broken for a kitchen garden, and seeds of cabbage, turnip, and lettuce were planted. A fortified settlement was thus created and was named Charlesbourg-Royal. Another fort was also built on the cliff overlooking the settlement, for added protection.

text: The men also began collecting what they believed to be diamonds and gold, but which upon return to France were discovered to be merely quartz crystals and iron pyrites, respectively — which gave rise to a French expression: "faux comme les diamants du Canada" ("As false as Canadian diamonds"). Two of the ships were sent on their journey home with some of these minerals on September 2.[23]

text: Having set tasks for everyone, Cartier left with the longboats for a reconnaissance in search of "Saguenay" on September 7. Having reached Hochelaga, he was prevented by bad weather and the numerous rapids from continuing up to the Ottawa River.

text: Returning to Charlesbourg-Royal, Cartier found the situation ominous. The Iroquoians no longer made friendly visits or peddled fish and game, but prowled about in a sinister manner. No records exist about the winter of 1541–1542 and the information must be gleaned from the few details provided by returning sailors. It seems the natives attacked and killed about 35 settlers before the Frenchmen could retreat behind their fortifications. Even though scurvy was cured through the native remedy (Thuja occidentalis infusion), the impression left is of a general misery, and of Cartier's growing conviction that he had insufficient manpower either to protect his base or to go in search of the Saguenay Kingdom.

text: Cartier left for France in early June 1542, encountering Roberval and his ships along the Newfoundland coast, at about the time Roberval marooned Marguerite de La Rocque. Despite Roberval's insistence that he accompany him back to Saguenay, Cartier slipped off under the cover of darkness and continued on to France, still convinced his vessels contained a wealth of gold and diamonds. He arrived there in October, in what proved to be his last voyage. Meanwhile, Roberval took command at Charlesbourg-Royal, but it was abandoned in 1543 after disease, foul weather and hostile natives drove the would-be settlers to despair.[24]

text: Later life

text: Cartier spent the rest of his life in Saint-Malo and his nearby estate, where he often was useful as an interpreter in Portuguese. He died at age 65 on September 1, 1557, during an epidemic,[25] possibly of typhus,[26] though many sources list his cause of death as unknown. Cartier is interred in St. Vincent's Cathedral.

text: No permanent European settlements were made in Canada before 1605, when Samuel Champlain founded Port Royal in present-day Victoria Beach just outside Annapolis Royal.

text: Legacy

text: This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (September 2017) (Learn how and when to remove this template message)

text: Having already located the entrance to the St. Lawrence on his first voyage, he now opened up the greatest waterway for the European penetration of North America. He produced an intelligent estimate of the resources of Canada, both natural and human, albeit with a considerable exaggeration of its mineral wealth. While some of his actions toward the St. Lawrence Iroquoians were dishonourable, he did try at times to establish friendship with them and other native peoples living along the St. Lawrence River—an indispensable preliminary to French settlement in their lands.

text: Cartier was the first to document the name Canada to designate the territory on the shores of the St-Lawrence River. The name is derived from the Huron-Iroquois word "kanata", or village, which was incorrectly interpreted as the native term for the newly discovered land.[27] Cartier used the name to describe Stadacona, the surrounding land and the river itself. And Cartier named "Canadiens" the inhabitants (Iroquoians) he had seen there. Thereafter the name Canada was used to designate the small French colony on these shores, and the French colonists were called Canadiens, until the mid-nineteenth century, when the name started to be applied to the loyalist colonies on the Great Lakes and later to all of British North America. In this way Cartier is not strictly the European discoverer of Canada as this country is understood today, a vast federation stretching a mari usque ad mare (from sea to sea). Eastern parts had previously been visited by the Norse, as well as Basque, Galician and Breton fishermen, and perhaps the Corte-Real brothers and John Cabot (in addition of course to the Natives who first inhabited the territory). Cartier's particular contribution to the discovery of Canada is as the first European to penetrate the continent, and more precisely the interior eastern region along the St. Lawrence River. His explorations consolidated France's claim of the territory that would later be colonized as New France, and his third voyage produced the first documented European attempt at settling North America since that of Lucas Vázquez de Ayllón in 1526–27.

text: Cartier's professional abilities can be easily ascertained. Considering that Cartier made three voyages of exploration in dangerous and hitherto unknown waters without losing a ship, and that he entered and departed some 50 undiscovered harbors without serious mishap, he may be considered one of the most conscientious explorers of the period.

text: Cartier was also one of the first to formally acknowledge that the New World was a separate land mass from Europe/Asia.

text: Rediscovery of Cartier's first colony

text: On August 18, 2006, Quebec Premier Jean Charest announced that Canadian archaeologists had discovered the precise location of Cartier's lost first colony of Charlesbourg-Royal.[28] The colony was built where the Cap-Rouge river runs into the St. Lawrence River and is based on the discovery of burnt wooden timber remains that have been dated to the mid-16th century, and a fragment of a decorative Istoriato plate manufactured in Faenza, Italy, between 1540 and 1550, that could only have belonged to a member of the French aristocracy in the colony. Most probably this was the Sieur de Roberval, who replaced Cartier as the leader of the settlement.[29] This colony was the first known European settlement in modern-day Canada since the c.1000 AD L'Anse aux Meadows Viking village in northern Newfoundland. Its rediscovery has been hailed by archaeologists as the most important find in Canada since the L'Anse aux Meadows rediscovery.[28]

text: Ships

text:
Grande Hermine

Built: France 1534; given in 1535 to Cartier by the King of France; used in the 1535–1536 and 1541–1542 voyages; replica 1967 built for "Expo 67" in Montréal; abandoned in 2001 from Saint-Charles River (Québec City)

Petite Hermine

Built: France; used in the 1535–1536 voyage and abandoned in 1536 springtime by Cartier in Saint-Charles River because too many of his sailors died in Québec City during last wintertime

Émérillon

Built: France; used in the 1535–1536 and 1541–1542 voyages

Georges (1541–1542)

Built: France; used in the 1541–1542 voyage

Saint-Brieux

Built: France; used in the 1541–1542 voyage

tag: ul

text: Monuments, remembrances and other art

text: Jacques Cartier Island, located on the tip of the Great Northern Peninsula in Newfoundland and Labrador in the town of Quirpon, is said to have been named by Jacques Cartier himself on one of his voyages through the Strait of Belle Isle during the 1530s.

text:
Jacques-Cartier River, a tributary at Donnacona, Quebec of the St. Lawrence River
Jacques Cartier Park in Gatineau, Quebec
Jacques Cartier Bridge, a steel-truss bridge between Montreal and Longueil, Quebec
Jacques Cartier Provincial Park, located 5 km east of Alberton, PEI
Jacques-Cartier State Park, in St. Lawrence County, New York
Place Jacques-Cartier, a square in Old Montreal
Cartier Pavilion, built in 1955, at Royal Military College Saint-Jean
Jacques Cartier Monument, in Harrington Harbour, Quebec
The province of Quebec's Parliament Building tower, which was built between 1877 and 1886 by Eugène-Étienne Taché, is dedicated to Cartier
Manoir de Limoelou, Saint Malo houses the Musee Jacques Cartier
plaque at Saint Malo cathedral[30]
Cartier-Brébeuf National Historic Site, Quebec City
Statuary

at his birthplace, Rothéneuf
Quebec City, in front of Gabrielle-Roy public library
at Palais de la Découverte, Paris
by Joseph-Arthur Vincent in Montreal: Place Jacques-Cartier[31][32][33]
bronze at PEI's Jacques Cartier Provincial Park
cast iron sculptures at Gaspe, Quebec[34]
cross monument at Gaspe, Quebec[35]
cross monument at Saint-Quentin Island near Trois-Rivieres Quebec
by Joseph-Émile Brunet
in Saint-Malo

Paintings

Charles Walter Simpson, Saint-Malo, April 1534[31]
C.W. Simpson, Jacques Cartier at Gaspé, 1534[36]
Jean Antoine Théodore de Gudin, Jacques Cartier découvre et remonte le fleuve Saint-Laurent au Canada en 1535[36]
Walter Baker, The Arrival of Cartier at Stadacona, 1535[31][37]
Lawrence R. Batchelor, Jacques Cartier at Hochelaga (Montreal)[36]
Adrien Hébert, Jacques Cartier atterit à Hochelaga en 1535[38]
Lucien Boudot and Fernand Cerceau, Jacques Cartier est reçu par le chef Agouhana[39]
Alfred Faniel, Jacques Cartier sur le sommet du mont Royal[40]
Frank Craig, Jacques Cartier Relating the Story of His Discovery to Francis I at Fontainebleau[36]
Walter Baker, Jacques Cartier's Return to Stadacona, 1541[41]
Théophile Hamel, Portrait imaginaire de Jacques Cartier (reproduced on many stamps)
Léopold Massard and de Clugny, Jacques Cartier Navigateur[42]
Auguste Lemoine (1895) after François Riss, Portrait of Jacques Cartier (Musée d’Histoire de St Malo)[43]
Charles William Jefferys, Cartier meets the Indians of the St. Lawrence, 1535[36]
Napoleon Sarony (ca. 1850) Jacques Cartier – His First Interview with the Indians at Hochelaga[44]
Paul-Émile Borduas, Les voyages de Jacques Cartier au Canada en 1534 et 1535[45]
Paul-Émile Borduas, Plan d'Hochelaga par Jacques Cartier en 1535[46]

text: Popular references

text: The fr:Banque Jacques-Cartier existed, and printed banknotes, between 1861 and 1899 in Lower Canada, then Quebec. It was folded into the fr:Banque provinciale du Canada, and later still the National Bank of Canada.

text: In 2005, Cartier's Bref récit et succincte narration de la navigation faite en MDXXXV et MDXXXVI was named one of the 100 most important books in Canadian history by the Literary Review of Canada.[47]

text: The Tragically Hip reference Jacques Cartier in their song "Looking for a Place to Happen". The song deals with primitivism and colonialism in the context of European ideologies and mythic exploration narratives in line with Cartier's journey's to the "New World".[citation needed]