document_title: List of extreme temperatures in Spain

question_text: what is the highest temperature recorded in spain

root

text: List of extreme temperatures in Spain

text: Here is a list of the hottest and coldest temperature recorded in Spain.

tag: p

text: On July 30, 1876 and August 4, 1881, temperatures of 51 °C (124 °F) and 50 °C (122 °F)[1] were both reported for Seville: these readings are unreliable, since they were measured under a standard exposure and in poor technical conditions.[2] A temperature of 48.8 °C (119.8 °F) was also recorded at Cazalla de la Sierra on August 30, 1926, but is generally not considered valid by international standards,[3] along with other unofficial readings measured in various locations, probably taken without proper instruments.[4] On July 17, 1978, an unconfirmed temperature of 47.5 °C (117.5 °F) was recorded at Barranco de Masca, Tenerife.[5]

text:
Temperature

Location

Date Recorded

47.3 °C (117.1 °F)[6]

Montoro

July 13, 2017

47.1 °C (116.8 °F)[7]

Mengíbar

August 11, 2012

47 °C (117 °F)[3]

Badajoz

June 27, 1864 and August 1964

47 °C (117 °F)[3]

Seville

August 6, 1946

47 °C (117 °F)[8]

Sabinar-Lomo Negro, El Hierro

August 24, 1996

46.9 °C (116.4 °F)[9]

El Carpio

August 10, 2012

46.6 °C (115.9 °F)[2][3][7]

Córdoba

July 23, 1995

46.6 °C (115.9 °F)[9]

Jimena de la Frontera

August 11, 2012

46.5 °C (115.7 °F)[5]

Agaete

July 30, 2007

46.5 °C (115.7 °F)[9]

Sanlúcar la Mayor

August 11, 2012

46.3 °C (115.3 °F)[9]

El Carpio

August 11, 2012

46.2 °C (115.2 °F)[7]

Córdoba

August 1, 2003

46.1 °C (115.0 °F)

Murcia

July 4, 1994

46.1 °C (115.0 °F)[7][10]

Montoro

August 10, 2012

46 °C (115 °F)[2]

Jaén

July 8, 1939

46 °C (115 °F)[8]

Llanos de Aridane, La Palma

August 20, 1953

46 °C (115 °F)[9]

Écija

August 10, 2012

46 °C (115 °F)[11]

Mengíbar

August 10, 2012

45.9 °C (114.6 °F)[7]

Seville

August 11, 2012

45.8 °C (114.4 °F)[7]

La Rambla

August 10, 2012

45.9 °C (114.6 °F)[10]

Ciudad Jardín, Córdoba

August 11, 2012

45.6 °C (114.1 °F)[7]

Córdoba

July 20, 1967

45.6 °C (114.1 °F)[7]

Córdoba

July 22 and 24, 1995

45.5 °C (113.9 °F)

Albacete

August 31, 1903

45.5 °C (113.9 °F)[8]

La Oliva

July 4, 1994

45.5 °C (113.9 °F)[11]

El Carpio

August 9, 2012

45.4 °C (113.7 °F)

Seville

July 23, 1995

45.4 °C (113.7 °F)[7][11]

Córdoba

July 17, 1978 and August 11, 2012

45.3 °C (113.5 °F)[11]

Úbeda

August 9, 2012

45.3 °C (113.5 °F)

Arahal

August 11, 2012

45.3 °C (113.5 °F)

Jaén

August 9, 2012

45.2 °C (113.4 °F)

Colmenar

August 11, 2012

45.2 °C (113.4 °F)[7][11]

Córdoba

August 10, 2012

45.1 °C (113.2 °F)[7][11]

Montoro

August 11, 2012

45 °C (113 °F)[7]

Córdoba

June 26, 1965 and July 21, 1995

45 °C (113 °F)

Badajoz

August 1, 2003

45 °C (113 °F)[11]

Adamuz

August 9, 2012

45 °C (113 °F)[7]

Santa Elena

August 10, 2012

44.9 °C (112.8 °F)[11]

Torreblascopedro

August 9, 2012

44.9 °C (112.8 °F)[7]

Almadén

August 10, 2012

44.9 °C (112.8 °F)[7]

Alhama de Murcia

August 10, 2012

44.9 °C (112.8 °F)[7]

Morón de la Frontera

August 11, 2012

44.8 °C (112.6 °F)

Badajoz Airport

August 1, 2003

44.8 °C (112.6 °F)°C[7]

Córdoba

August 7, 2005

44.8 °C (112.6 °F)[7]

Albox

August 10, 2012

44.8 °C (112.6 °F)

Gerena

August 11, 2012

44.8 °C (112.6 °F)[7]

La Rambla

August 11, 2012

44.8 °C (112.6 °F)[7]

Linares

August 11, 2012

44.8 °C (112.6 °F)

Santiponce

August 11, 2012

44.8 °C (112.6 °F)

Seville

August 11, 2012

tag: table

text: 50 Coldest Temperatures Ever Recorded in Spain[edit]

text:
Temperature

Location

Date Recorded

−32 °C (−26 °F)[3]

Lake Estangento, Lleida

February 2, 1956

−30 °C (−22 °F)[3][13]

Calamocha

December 17, 1963

−28.2 °C (−18.8 °F)[13]

Molina de Aragón

January 28, 1952

−28 °C (−18 °F)[3][13]

Molina de Aragón

December 17, 1963

−28 °C (−18 °F)[13]

Monreal del Campo

December 17, 1963 and January 4, 1971

−27.6 °C (−17.7 °F)[14]

Ávila

January 1945

−27.2 °C (−17.0 °F)[3]

Camesa de Valdivia, Aguilar de Campo

January 4, 1971

−27 °C (−17 °F)[13]

Luco de Jiloca, Calamocha

December 17, 1963

−26.7 °C (−16.1 °F)[13]

Molina de Aragón

January 31, 1947

−26 °C (−15 °F)[15]

Lake Estangento, Lleida

January 9, 1954

−26 °C (−15 °F)[16]

Port de la Bonaigua

February 1956

−25.2 °C (−13.4 °F)[13][17]

Torremocha de Jiloca

December 24, 2001

−25 °C (−13 °F)[15]

Sabiñánigo

January 31, 1954

−25 °C (−13 °F)[3]

Polientes, Valderredible

January 4, 1971

−24.8 °C (−12.6 °F)[15]

Sabiñánigo

February 1, 1954

−24.8 °C (−12.6 °F)[18]

Erremendia, Salazar Valley

March 1, 2005

−24.6 °C (−12.3 °F)[3]

Reinosa

January 4, 1971

−24.5 °C (−12.1 °F)[13]

Calamocha

January 1971

−24.4 °C (−11.9 °F)[13]

Calamocha

January 1947

−24 °C (−11 °F)[15]

Lake Estangento, Lleida

February 1, 1954

−24 °C (−11 °F)[15][16]

Port de la Bonaigua

February 1, 1954

−24 °C (−11 °F)[16]

Vall de Núria

February 1956

−24 °C (−11 °F)[14]

Villena

January 1957

−24 °C (−11 °F)[3]

Albacete

January 3, 1971

−23.5 °C (−10.3 °F)[17]

Torremocha de Jiloca

December 25, 2001

−23 °C (−9 °F)[13]

Molina de Aragón

January 1971

−23 °C (−9 °F)[3]

Riaño

?

−22.8 °C (−9.0 °F)[15]

Candanchú

February 2, 1954

−22.8 °C (−9.0 °F)[17]

Torremocha de Jiloca

December 26, 2001

−22.6 °C (−8.7 °F)[18]

Erremendia, Salazar Valley

February 11, 2012

−22 °C (−8 °F)[13]

Teruel

January 1945

−22 °C (−8 °F)[15]

Castellfort, Castellón

February 2, 1954

−22 °C (−8 °F)[3]

Burgos

January 3, 1971

−21.5 °C (−6.7 °F)[3]

Teruel

January 28, 1952

−21.5 °C (−6.7 °F)[3]

La Molina

February 11, 1956

−21 °C (−6 °F)[19]

Burgos

January 20, 1885

−21 °C (−6 °F)[16]

Riaño

February 5, 1954

−21 °C (−6 °F)[19]

Vitoria

December 25, 1962

−21 °C (−6 °F)[16]

Port de la Bonaigua

December 1962

−21 °C (−6 °F)[16]

Vic

January 1971

−21 °C (−6 °F)[13]

Teruel

January 1971

−20.6 °C (−5.1 °F)[15]

Uña

February 3, 1954

−20.4 °C (−4.7 °F)[15]

Lake Toba, Cuenca

February 3, 1954

−20.3 °C (−4.5 °F)

Navacerrada

December 25, 1962

−20.2 °C (−4.4 °F)[13]

Molina de Aragón

February 1986

−20 °C (−4 °F)[15]

Port de la Bonaigua

January 9, 1954

−20 °C (−4 °F)[15]

Vielha e Mijaran

February 1, 1954

−20 °C (−4 °F)[15]

Triollo

February 5, 1954

−20 °C (−4 °F)[15][16]

Vall de Núria

February 5, 1954

−20 °C (−4 °F)[3]

Salamanca

February 5, 1963

text: Notes[edit]

text:
Jump up ^ "Highest Temperature Extremes". NOAA Satellite and Information Service. Retrieved 2 September 2013.

^ Jump up to: a b c Las temperaturas más extremas de la historia en España

^ Jump up to: a b c d e f g h i j k l m n o p q Récords climáticos en España (Temperaturas)

Jump up ^ Extreme temperatures around the world (Spain) Archived 2014-11-08 at the Wayback Machine.

^ Jump up to: a b Resumen Meteorológico AEMET - Agosto de 2008

Jump up ^ "Temperature highs for Southern Spain on 13-07-2017 (Celsius)". Retrieved 2017-07-17.

^ Jump up to: a b c d e f g h i j k l m n o p q r s t Record caduti come birilli in Spagna. Temperature salite oltre 47°C. Salvo il Record Europeo di Catenanuova

^ Jump up to: a b c Resumen Meteorológico AEMET - Julio de 2008

^ Jump up to: a b c d e Reports from Spain, page 59

^ Jump up to: a b Reports from Spain, page 58

^ Jump up to: a b c d e f g h Reports from Spain, page 56

Jump up ^ Geography of Spain

^ Jump up to: a b c d e f g h i j k l m El polo del frío del triángulo Teruel-Calamocha-Molina de Aragón

^ Jump up to: a b Febrero de 1956: regreso a la edad de hielo

^ Jump up to: a b c d e f g h i j k l m La genesi delle ondate di freddo sulla penisola iberica

^ Jump up to: a b c d e f g Las grandes olas de frío en España

^ Jump up to: a b c La ola de frío de 2001

^ Jump up to: a b Cantabria / País Vasco, Febrero de 2012

^ Jump up to: a b Resumen de extremos climatológicos en España

tag: ol


document_title: Native New Yorker (song)

question_text: who sang you're a native new yorker

question_tokens: who sang you 're a native new yorker

text: Native New Yorker (song)

text:
"Native New Yorker"

Single by Odyssey

from the album Odyssey

B-side
"Ever Lovin' Sam"

Released
1977 (1977)

Format
7 inch, 12 inch

Recorded
1977
House Of Music, West Orange, New Jersey

Genre
Disco[1]

Length
3:29
5:35 (Disco version)

Label
RCA Victor

Songwriter(s)
Sandy Linzer
Denny Randell

Producer(s)
Charlie Calello
Sandy Linzer

text: "Native New Yorker" is a disco song written by Sandy Linzer and Denny Randell. It was first recorded in 1977 by Frankie Valli and released on his album "Lady Put The Light Out". Later in 1977 the song became a hit single for the soul dance band Odyssey, which reached No. 3 on the U.S. disco chart.[2] Odyssey's "Native New Yorker" also went to No. 6 on the soul chart and No. 21 on the Billboard Hot 100.[3] It reached No. 5 on the UK Singles Chart.[4]

text: Odyssey recorded the song at House of Music, a private recording studio on Pleasant Valley Way in West Orange, New Jersey. Jeffrey Kawalek was the recording and mix engineer. Jim Bonnefond assisted on many sessions. Studio owner Charlie Conrad did additional engineering, and added additional instrumental solos to the original mixes to create extended dance versions.

text: It was also recorded by Esther Phillips in 1978, and Black Box in 1998.

text: The song was later sampled by Rich Cronin's band, Loose Cannons, for their song "New York City Girls," as well as the house music group, Kluster, in their song featuring Ron Carroll, entitled "My Love".

text: The tenor saxophone solo is played by Michael Brecker.[5][6]

text: Chart positions[edit]

text:
Chart (1977-1978)
Peak
position

U.S. Billboard Hot 100
21

U.S. Billboard Hot Dance Club Play
3

U.S. Billboard Easy Listening
28

U.S. Billboard Hot Soul Singles
6

UK Singles Chart[4]
5

text: In popular culture[edit]

text: The song is featured in an episode of Good Times, "That's Entertainment, Evans Style" (1978), as well as the films Eyes of Laura Mars (1978); 54 (1998); A Guide to Recognizing Your Saints (2006); The Nanny Diaries (2007), and a commercial for The Tonight Show Starring Jimmy Fallon (2014). It also served as background music towards the end of the preliminary swimsuit segment of the 1981 Miss Universe pageant in New York City.


document_title: Caliphate

question_text: when did the claim to the caliphate become central to ottoman ideology

question_tokens: when did the claim to the caliphate become central to ottoman ideology

text: Caliphate

text: Etymology[edit]

text: Before the advent of Islam, Arabian monarchs traditionally used the title malik (King, ruler), or another from the same root.[1]

text: The term caliph (/ˈkeɪlɪf, ˈkælɪf/),[16] derives from the Arabic word khalīfah (خَليفة,  pronunciation (help·info)), which means "successor", "steward", or "deputy" and has traditionally been considered a shortening of Khalīfat Rasūl Allāh ("successor of the messenger of God"). However, studies of pre-Islamic texts suggest that the original meaning of the phrase was "successor selected by God".[1]

text: Rashidun Caliphate (632–661)[edit]

text: Succession to Muhammad[edit]

text: Shortly before his death, Muhammad called all the Muslims who had accompanied him on the final Hajj (pilgrimage) to gather around at a place known as Ghadir Khumm. Muhammad gave a long sermon, part of which states:

text: O people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, (and lifted his arm), the one about whom I inform you that whomever I am his Mawla, this Ali is his Mawla; and he is Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian and leader has been sent down to me from Allah, the mighty and the majestic.[17]

text: This event has been narrated by both Shia and Sunni sources.

text: In Medina, after the Farewell Pilgrimage and the event of Ghadir Khumm, Muhammad ordered an army under the command of Usama bin Zayd. He commanded all the companions, except for his family, to go with Usama to Syria to avenge the Muslims’ defeat at the Battle of Mu'tah.[18] Muhammad gave Usama the banner of Islam on the 18th day of the Islamic month of Safar in the year 11 A.H. Abu Bakr and Umar were among those that Muhammad commanded to join Usama’s army.[19][20]

text: However, Abu Bakr and Umar resisted going under the command of Usama because they thought that he, who was 18 or 20 at the time, was too young to lead an army,[21] despite Muhammad’s teachings that age and standing in society did not necessarily correspond to being a good general.[22][23]

text: In response to these worries, the Prophet said: "O Arabs! You are miserable because I have appointed Usama as your general, and you are raising questions if he is qualified to lead you in war. I know you are the same people who had raised the same question about his father. By God, Usama is qualified to be your general just as his father was qualified to be a general. Now obey his orders and go."[24] Whenever Muhammad felt any relief from his fatal sickness, he would inquire as to whether Usama’s army had left for Syria yet, and would continue urging his companions to leave for Syria.[25] Muhammad even said, "Usama's army must leave at once. May Allah curse those men who do not go with him."[26][27][28] However, while a few companions were ready to join Usama’s army, many other companions, including Abu Bakr and Umar, disobeyed Muhammad’s orders. It is also noted that this was the only battle expedition where Muhammad urged his companions to go the battle no matter what; for other battles, if someone was unable to go to the fight, Muhammad would let them stay at home. It has been pointed out in history that the fact that Muhammad ordered his companions, but not his family, to leave Medina right before he knew he was about to die[29] is proof that he did not intend for his companions to decide on his succession.[30] This has served as an indication that, as Muhammad did not want his companions to be in Medina when he died, he did not want his companions to decide among themselves who would be his successor. That matter had already been decided at Ghadir Khumm.

text: However, after Muhammad passed away, a group of Muslims left Ali and gathered at Saqifa. In what has been described as a coup d'état,[31] Umar pledged allegiance to Abu Bakr, after which Abu Bakr assumed power. This was followed by an attack on the house of Ali and Fatimah in an attempt to defeat any opposition to Abu Bakr.

text: Rashidun Caliphs[edit]

text: Abu Bakr, the first successor of Muhammad, nominated Umar as his successor on his deathbed. Umar, the second caliph, was killed by a Persian named Piruz Nahavandi. His successor, Uthman, was elected by a council of electors (majlis). Uthman was killed by members of a disaffected group. Ali then took control but was not universally accepted as caliph by the governors of Egypt and later by some of his own guard. He faced two major rebellions and was assassinated by Abd-al-Rahman ibn Muljam, a Khawarij. Ali's tumultuous rule lasted only five years. This period is known as the Fitna, or the first Islamic civil war. The followers of Ali later became the Shi'a ("shiaat Ali", partisans of Ali.[32]) minority sect of Islam and reject the legitimacy of the first 3 caliphs. The followers of all four Rashidun Caliphs (Abu Bakr, Umar, Uthman and Ali) became the majority Sunni sect.

text: Under the Rashidun each region (Sultanate, Wilayah, or Emirate) of the Caliphate had its own governor (Sultan, Wāli or Emir). Muawiyah, a relative of Uthman and governor (Wali) of Syria, succeeded Ali as Caliph. Muawiyah transformed the caliphate into a hereditary office, thus founding the Umayyad dynasty.

text: In areas which were previously under Sasanian Empire or Byzantine rule, the Caliphs lowered taxes, provided greater local autonomy (to their delegated governors), greater religious freedom for Jews, and some indigenous Christians, and brought peace to peoples demoralised and disaffected by the casualties and heavy taxation that resulted from the decades of Byzantine-Persian warfare.[33]

text: Ali's caliphate and the rise of the Umayyad dynasty[edit]

text: Ali's reign was plagued by turmoil and internal strife. The Persians, taking advantage of this, infiltrated the two armies and attacked the other army causing chaos and internal hatred between the companions at the Battle of Siffin (source?). The battle lasted several months, resulting in a stalemate. In order to avoid further bloodshed, Ali agreed to negotiate with Mu'awiyah. This caused a faction of approximately 4,000 people, who would come to be known as the Kharijites, to abandon the fight. After defeating the Kharijites at the Battle of Nahrawan, Ali was later assassinated by the Kharijite Ibn Muljam. Ali's son Hasan was elected as the next caliph, but handed his title to Mu'awiyah a few months later. Mu'awiyah became the fifth (or second by Shia reckoning) caliph, establishing the Umayyad Dynasty,[34] named after the great-grandfather of Uthman and Mu'awiyah, Umayya ibn Abd Shams.[35]

text: Umayyad Caliphate (661–750)[edit]

text: Beginning with the Umayyads, the title of the caliph became hereditary.[36] Under the Umayyads, the Caliphate grew rapidly in territory, incorporating the Caucasus, Transoxiana, Sindh, the Maghreb and most of the Iberian Peninsula (Al-Andalus) into the Muslim world. At its greatest extent, the Umayyad Caliphate covered 5.17 million square miles (13,400,000 km2), making it the largest empire the world had yet seen and the sixth-largest ever to exist in history.[37]

text: Geographically, the empire was divided into several provinces, the borders of which changed numerous times during the Umayyad reign.[citation needed] Each province had a governor appointed by the caliph. However, for a variety of reasons, including that they were not elected by Shura and suggestions of impious behaviour, the Umayyad dynasty was not universally supported within the Muslim community.[citation needed] Some supported prominent early Muslims like Al-Zubayr; others felt that only members of Muhammad's clan, the Banu Hashim, or his own lineage, the descendants of Ali, should rule.[citation needed]

text: There were numerous rebellions against the Umayyads, as well as splits within the Umayyad ranks (notably, the rivalry between Yaman and Qays).[citation needed] At the command of Yazid son of Muawiya, an army led by Umar ibn Saad, a commander by the name of Shimr Ibn Thil-Jawshan killed Ali's son Hussein and his family at the Battle of Karbala in 680, solidifying the Shia-Sunni split.[32] Eventually, supporters of the Banu Hashim and the supporters of the lineage of Ali united to bring down the Umayyads in 750. However, the Shi‘at ‘Alī, "the Party of Ali", were again disappointed when the Abbasid dynasty took power, as the Abbasids were descended from Muhammad's uncle, ‘Abbas ibn ‘Abd al-Muttalib and not from Ali.[citation needed]

text: Abbasid Caliphate (750–1258, 1261–1517)[edit]

text: Abbasid Caliphs at Baghdad[edit]

text: In 750, the Umayyad dynasty was overthrown by another family of Meccan origin, the Abbasids. Their time represented a scientific, cultural and religious flowering.[citation needed] Islamic art and music also flourished significantly during their reign. Their major city and capital Baghdad began to flourish as a center of knowledge, culture and trade. This period of cultural fruition ended in 1258 with the sack of Baghdad by the Mongols under Hulagu Khan. The Abbasid Caliphate had however lost its effective power outside Iraq already by c. 920.[38] By 945, the loss of power became official when the Buyids conquered Baghdad and all of Iraq. The empire fell apart and its parts were ruled for the next century by local dynasties.[39]

text: In the 9th century, the Abbasids created an army loyal only to their caliphate, composed predominantly of Turkic Cuman, Circassian and Georgian slave origin known as Mamluks.[citation needed] By 1250 the Mamluks came to power in Egypt. The Mamluk army, though often viewed negatively, both helped and hurt the caliphate. Early on, it provided the government with a stable force to address domestic and foreign problems. However, creation of this foreign army and al-Mu'tasim's transfer of the capital from Baghdad to Samarra created a division between the caliphate and the peoples they claimed to rule. In addition, the power of the Mamluks steadily grew until Ar-Radi (934–41) was constrained to hand over most of the royal functions to Muhammad ibn Ra'iq.

text: Under the Mamluk Sultanate of Cairo (1261–1517)[edit]

text: In 1261, following the Mongol conquest of Baghdad, the Mamluk rulers of Egypt tried to gain legitimacy for their rule by declaring the re-establishment of the Abbasid caliphate in Cairo.[citation needed] The Abbasid caliphs in Egypt had little political power; they continued to maintain the symbols of authority, but their sway was confined to religious matters.[citation needed] The first Abbasid caliph of Cairo was Al-Mustansir (r. June–November 1261). The Abbasid caliphate of Cairo lasted until the time of Al-Mutawakkil III, who ruled as caliph from 1508 to 1516, then he was deposed briefly in 1516 by his predecessor Al-Mustamsik, but was restored again to the caliphate in 1517.[citation needed]

text: The Ottoman Great Sultan Selim I defeated the Mamluk Sultanate and made Egypt part of the Ottoman Empire in 1517. Al-Mutawakkil III was captured together with his family and transported to Constantinople as a prisoner where he had a ceremonial role. He died in 1543, following his return to Cairo.[40]

text: Parallel caliphates to the Abbasids[edit]

text: The Abbasid dynasty lost effective power over much of the Muslim realm by the first half of the tenth century[citation needed]

text: The Shiʻa Ubayd Allah al-Mahdi Billah of the Fatimid dynasty, who claimed descent from Muhammad through his daughter, claimed the title of Caliph in 909, creating a separate line of caliphs in North Africa.[citation needed] Initially controlling Algeria, Tunisia and Libya, the Fatimid caliphs extended their rule for the next 150 years, taking Egypt and Palestine, before the Abbasid dynasty was able to turn the tide, limiting Fatimid rule to Egypt. The Fatimid dynasty finally ended in 1171.[citation needed]

text: The Umayyad dynasty, which had survived and come to rule over Al-Andalus, reclaimed the title of Caliph in 929, lasting until it was overthrown in 1031.[citation needed]

text: Fatimid Caliphate (909–1171)[edit]

text: The Fatimid Caliphate was an Isma'ili Shi'i caliphate, originally based in Tunisia, that extended its rule across the Mediterranean coast of Africa and ultimately made Egypt the centre of its caliphate.[citation needed] At its height, in addition to Egypt, the caliphate included varying areas of the Maghreb, Sicily, the Levant and the Hejaz.[citation needed]

text: The Fatimids established the Tunisian city of Mahdia and made it their capital city, before conquering Egypt and building the city of Cairo there in 969. Thereafter, Cairo became the capital of the caliphate, with Egypt becoming the political, cultural and religious centre of the state. Islam scholar Louis Massignon dubbed the 4th century AH /10th century CE as the "Ismaili century in the history of Islam".[41]

text: The term Fatimite is sometimes used to refer to the citizens of this caliphate.[citation needed] The ruling elite of the state belonged to the Ismaili branch of Shi'ism. The leaders of the dynasty were Ismaili Imams and had a religious significance to Ismaili Muslims.[citation needed] They are also part of the chain of holders of the office of the Caliphate, as recognised by some Muslims. Therefore, this constitutes a rare period in history in which the descendants of Ali (hence the name Fatimid, referring to Ali's wife Fatima) and the Caliphate were united to any degree, excepting the final period of the Rashidun Caliphate under Ali himself.[citation needed]

text: The caliphate was reputed to exercise a degree of religious tolerance towards non-Ismaili sects of Islam as well as towards Jews, Maltese Christians and Copts.[42]

text: Umayyad Caliphate of Córdoba (929–1031)[edit]

text: During the Umayyad dynasty, the Iberian Peninsula was an integral province of the Umayyad Caliphate ruling from Damascus. The Umayyads lost the position of Caliph in Damascus in 750, and Abd al-Rahman I became Emir of Córdoba in 756 after six years in exile. Intent on regaining power, he defeated the existing Islamic rulers of the area who defied Umayyad rule and united various local fiefdoms into an emirate.[citation needed]

text: Rulers of the emirate used the title "emir" or "sultan" until the 10th century, when Abd al-Rahman III was faced with the threat of invasion by the Fatimid Caliphate.[citation needed] To aid his fight against the invading Fatimids, who claimed the caliphate in opposition to the generally recognised Abbasid Caliph of Baghdad, Al-Mu'tadid, Abd al-Rahman III claimed the title of caliph himself. This helped Abd al-Rahman III gain prestige with his subjects, and the title was retained after the Fatimids were repulsed. The rule of the Caliphate is considered as the heyday of Muslim presence in the Iberian peninsula, before it fragmented into various taifas in the 11th century. This period was characterised by a flourishing in technology, trade and culture; many of the buildings of al-Andalus were constructed in this period.[citation needed]

text: Almohad Caliphate (1147–1269)[edit]

text: The Almohad Caliphate (Berber languages: Imweḥḥden, from Arabic الموحدون al-Muwaḥḥidun, "the Monotheists" or "the Unifiers") was a Moroccan[43][44] Berber Muslim movement founded in the 12th century.[45]

text: The Almohad movement was started by Ibn Tumart among the Masmuda tribes of southern Morocco. The Almohads first established a Berber state in Tinmel in the Atlas Mountains in roughly 1120.[45] The Almohads succeeded in overthrowing the Almoravid dynasty in governing Morocco by 1147, when Abd al-Mu'min (r. 1130–1163) conquered Marrakech and declared himself Caliph. They then extended their power over all of the Maghreb by 1159. Al-Andalus followed the fate of Africa and all Islamic Iberia was under Almohad rule by 1172.[46]

text: The Almohad dominance of Iberia continued until 1212, when Muhammad al-Nasir (1199–1214) was defeated at the Battle of Las Navas de Tolosa in the Sierra Morena by an alliance of the Christian princes of Castile, Aragon, Navarre and Portugal.[citation needed] Nearly all of the Moorish dominions in Iberia were lost soon after, with the great Moorish cities of Córdoba and Seville falling to the Christians in 1236 and 1248, respectively.[citation needed]

text: The Almohads continued to rule in northern Africa until the piecemeal loss of territory through the revolt of tribes and districts enabled the rise of their most effective enemies, the Marinid dynasty, in 1215.[citation needed] The last representative of the line, Idris al-Wathiq, was reduced to the possession of Marrakesh, where he was murdered by a slave in 1269; the Marinids seized Marrakesh, ending the Almohad domination of the Western Maghreb.[citation needed]

text: Ottoman Caliphate (1517–1924)[edit]

text: The caliphate was claimed by the sultans of the Ottoman Empire beginning with Murad I (reigned 1362 to 1389),[47] while recognising no authority on the part of the Abbasid caliphs of the Mamluk-ruled Cairo. Hence the seat of the caliphate moved to the Ottoman capital of Edirne. In 1453, after Mehmed the Conqueror's conquest of Constantinople, the seat of the Ottomans moved to Constantinople, present-day Istanbul. In 1517, the Ottoman sultan Selim I defeated and annexed the Mamluk Sultanate of Cairo into his empire.[13][12] Through conquering and unifying Muslim lands, Selim I became the defender of the Holy Cities of Mecca and Medina, which further strengthened the Ottoman claim to the caliphate in the Muslim world. Ottomans gradually came to be viewed as the de facto leaders and representatives of the Islamic world. However, the earlier Ottoman caliphs did not officially bear the title of caliph in their documents of state, inscriptions, or coinage.[12] It was only in the late eighteenth century that the claim to the caliphate was discovered by the sultans to have a practical use, since it allowed them to counter Russian claims to protect Ottoman Christians with their own claim to protect Muslims under Russian rule.[48][49]

text: According to Barthold, the first time the title of "caliph" was used as a political instead of symbolic religious title by the Ottomans was the Treaty of Küçük Kaynarca with the Russian Empire in 1774, when the Empire retained moral authority on territory whose sovereignty was ceded to the Russian Empire.[citation needed]

text: The British supported and propagated the view that the Ottomans were Caliphs of Islam among Muslims in British India and the Ottoman Sultans helped the British by issuing pronouncements to the Muslims of India telling them to support British rule from Sultan Ali III and Sultan Abdülmecid I.[50]

text: The outcome of the Russo-Turkish War of 1768–74 was disastrous for the Ottomans. Large territories, including those with large Muslim populations, such as Crimea, were lost to the Russian Empire.[citation needed] However, the Ottomans under Abdul Hamid I claimed a diplomatic victory by being allowed to remain the religious leaders of Muslims in the now-independent Crimea as part of the peace treaty; in return Russia became the official protector of Christians in Ottoman territory.[citation needed]

text: Around 1880 Sultan Abdul Hamid II reasserted the title as a way of countering Russian expansion into Muslim lands. His claim was most fervently accepted by the Muslims of British India.[citation needed] By the eve of World War I, the Ottoman state, despite its weakness relative to Europe, represented the largest and most powerful independent Islamic political entity. The sultan also enjoyed some authority beyond the borders of his shrinking empire as caliph of Muslims in Egypt, India and Central Asia.[citation needed]

text: In 1899 John Hay, U.S. Secretary of State, asked the American ambassador to Ottoman Turkey, Oscar Straus, to approach Sultan Abdul Hamid II to use his position as caliph to order the Tausūg people of the Sultanate of Sulu in the Philippines to submit to American suzerainty and American military rule; the Sultan obliged them and wrote the letter which was sent to Sulu via Mecca. As a result, the "Sulu Mohammedans ... refused to join the insurrectionists and had placed themselves under the control of our army, thereby recognizing American sovereignty."[51][51][52]

text: Abolition of the Caliphate (1924)[edit]

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text: After the Armistice of Mudros of October 1918 with the military occupation of Constantinople and Treaty of Versailles (1919), the position of the Ottomans was uncertain. The movement to protect or restore the Ottomans gained force after the Treaty of Sèvres (August 1920) which imposed the partitioning of the Ottoman Empire and gave Greece a powerful position in Anatolia, to the distress of the Turks. They called for help and the movement was the result. The movement had collapsed by late 1922.

text:
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text: On 3 March 1924, the first President of the Turkish Republic, Mustafa Kemal Atatürk, as part of his reforms, constitutionally abolished the institution of the caliphate.[13] Its powers within Turkey were transferred to the Grand National Assembly of Turkey, the parliament of the newly formed Turkish Republic. The title was then claimed by Hussein bin Ali, Sharif of Mecca and Hejaz, leader of the Arab Revolt, but his kingdom was defeated and annexed by ibn Saud in 1925.

text: A summit was convened at Cairo in 1926 to discuss the revival of the caliphate, but most Muslim countries did not participate and no action was taken to implement the summit's resolutions.

text: Though the title Ameer al-Mumineen was adopted by the King of Morocco and by Mohammed Omar, former head of the Taliban of Afghanistan, neither claimed any legal standing or authority over Muslims outside the borders of their respective countries.

text: Since the end of the Ottoman Empire, occasional demonstrations have been held calling for the re-establishment of the caliphate. Organisations which call for the re-establishment of the caliphate include Hizb ut-Tahrir and the Muslim Brotherhood.[53]

text: Yogyakarta Caliphate (1755-2015)[edit]

text: The Indonesian Sultan of Yogyakarta historically used Khalifatullah (Caliph of God) as one of his many titles. In 2015 sultan Hamengkubuwono X renounced any claim to the Caliphate in order to facilitate his daugther's inheritance of the throne, as the theological opinion of the time was that a woman may hold the secular office of sultan but not the spiritual office of caliph.[54]

text: Sokoto Caliphate (1804–1903)[edit]

text: The Sokoto Caliphate was an Islamic state in what is now Nigeria led by Usman dan Fodio. Founded during the Fulani War in the early 19th century, it controlled one of the most powerful empires in sub-Saharan Africa prior to European conquest and colonisation. The caliphate remained extant through the colonial period and afterwards, though with reduced power.[citation needed] The current head of the Sokoto Caliphate is Sa'adu Abubakar.

text: Khilafat Movement (1919–24)[edit]

text: The Khilafat Movement was launched by Muslims in British India in 1920 to defend the Ottoman Caliphate at the end of the First World War and it spread throughout the British colonial territories. It was strong in British India where it formed a rallying point for some Indian Muslims as one of many anti-British Indian political movements. Its leaders included Mohammad Ali Jouhar, his brother Shawkat Ali and Maulana Abul Kalam Azad, Dr. Mukhtar Ahmed Ansari, Hakim Ajmal Khan and Barrister Muhammad Jan Abbasi. For a time it was supported by Mohandas Karamchand Gandhi, who was a member of the Central Khilafat Committee.[55][56] However, the movement lost its momentum after the abolition of the Caliphate in 1924. After further arrests and flight of its leaders, and a series of offshoots splintered off from the main organisation, the Movement eventually died down and disbanded.

text: Sharifian Caliphate (1924–25)[edit]

text: The Sharifian Caliphate (Arabic: خلافة شريفية) was an Arab caliphate proclaimed by the Sharifian rulers of Hejaz in 1924, in lieu of the Ottoman Caliphate. The idea of the Sharifian Caliphate had been floating around since at least the 15th century.[57] Toward the end of the 19th century, it started to gain importance due to the decline of the Ottoman Empire, which was heavily defeated in the Russo-Turkish War of 1877–78. There is little evidence, however, that the idea of a Sharifian Caliphate ever gained wide grassroots support in the Middle East or anywhere else for that matter.[58]

text: Non-political caliphates[edit]

text: Though non-political, some Sufi orders and the Ahmadiyya movement[59] define themselves as caliphates. Their leaders are thus commonly referred to as khalifas (caliphs).

text: Sufi caliphates[edit]

text: In Sufism, tariqas (orders) are led by spiritual leaders (khilafah ruhaniyyah), the main khalifas, who nominate local khalifas to organize zaouias.[60]

text: Sufi caliphates are not necessarily hereditary. Khalifas are aimed to serve the silsilah in relation to spiritual responsibilities and to propagate the teachings of the tariqa.

text: Ahmadiyya Caliphate (1908–present)[edit]

text: The Ahmadiyya Muslim Community is an Islamic revivalist movement founded in 1889 by Mirza Ghulam Ahmad of Qadian, India, who claimed to be the promised Messiah and Mahdi, awaited by Muslims. He also claimed to be a follower-prophet subordinate to Muhammad the prophet of Islam. After his death in 1908, his first successor, Hakeem Noor-ud-Din became the caliph of the community and assumed the title of Khalifatul Masih (Successor or Caliph of the Messiah).[citation needed]

text: Ahmadi Muslims believe that the Ahmadiyya Caliphate established after the passing of the community's founder is the re-establishment of the Rashidun Caliphate.[61] The Ahmadiyya caliphate has spanned over a century, seen five caliphs and continues to operate under this structure, with the caliph having overall authority for all religious and organisational matters. According to Ahmadiyya thought, it is not essential for a caliph to be the head of a state, rather the religious and organisational significance of the caliphate is emphasised. It is above all a religious office, with the purpose to uphold, strengthen and spread Islam and maintain the high moral standards within the Muslim community established by Muhammad, who was not merely a political leader but primarily a religious leader. The caliphate is understood as a system dealing with the organisation of believers and relating to the administration (nizām) of the Muslim community whether or not it involves a governmental role.[62] Being based on the 'precepts of Prophethood', the institution of caliphate can therefore, like prophethood, exist and flourish without a state.[63] If a caliph does happen to bear governmental authority as a head of state, it is incidental and subsidiary in relation to his overall function as caliph which is applicable to believers transnationally and not limited to one particular state or political entity. The system of caliphate in Islam, thus understood, transcends national sovereignty and ethnic divide, forming a universal supra-national entity.[62][63] According to Ahmadi Muslims, the caliphate seeks to establish God's authority on earth and the caliph strives to uphold that authority within the community of followers. It is required that the caliph carry out his duties through consultation and taking into consideration the views of the members of the Majlis-ash-Shura (consultative body). However, it is not incumbent upon him to always accept the views and recommendations of the members. The caliph has overall authority for all religious and organisational matters and is bound to decide and act in accordance with the Qur'an and sunnah.[citation needed]

text: After Hakeem Noor-ud-Din, the first caliph, the title of the Ahmadiyya caliph continued under Mirza Mahmud Ahmad, who led the community for over 50 years. Following him were Mirza Nasir Ahmad and then Mirza Tahir Ahmad who were the third and fourth caliphs respectively.[citation needed] The current caliph is Mirza Masroor Ahmad, who lives in London[64] with a following of 10 to 20 million in over 200 countries and territories of the world.[65]

text: Religious basis[edit]

text: Qur'an[edit]

text: The Quran uses the term khalifa twice. First, in al-Baqara, 30, it refers to God creating humanity as his khalifa on Earth. Second, in Sad, 26, it addresses King David as God's khalifa and reminds him of his obligation to rule with justice.[66]

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text: In addition, the following excerpt from the Quran, known as the 'Istikhlaf Verse', is used by some to argue for a Quranic basis for Caliphate:

text: God has promised those of you who have attained to faith and do righteous deeds that, of a certainty, He will make them Khulifa on earth, even as He caused [some of] those who lived before them to become Khulifa; and that, of a certainty, He will firmly establish for them the religion which He has been pleased to bestow on them; and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a sense of security [seeing that] they worship Me [alone], not ascribing divine powers to aught beside Me. But all who, after [having understood] this, choose to deny the truth – it is they, they who are truly iniquitous!" (An-Nur, 55)

text: In the above verse, the word Khulifa (the plural of Khalifa) has been variously translated as "successors" and "ones who accede to power".

text: Several schools of jurisprudence and thought within Sunni Islam argue that to govern a state by Sharia is, by definition, to rule via the Caliphate and use the following verses to sustain their claim.

text: So govern between the people by that which God has revealed (Islam), and follow not their vain desires, beware of them in case they seduce you from just some part of that which God has revealed to you

text: O you who believe! Obey God, and obey the messenger and then those among you who are in authority; and if you have a dispute concerning any matter, refer it to God and the messenger's rulings, if you are (in truth) believers in God and the Last Day. That is better and more seemly in the end.

text: Hadith[edit]

text: The following hadith from Musnad Ahmad ibn Hanbal can be understood to prophesy two eras of Caliphate (both on the lines/precepts of prophethood).

text: Hadhrat Huzaifa narrated that the Messenger of Allah said: Prophethood will remain among you as long as Allah wills. Then Caliphate (Khilafah) on the lines of Prophethood shall commence, and remain as long as Allah wills. Then corrupt/erosive monarchy would take place, and it will remain as long as Allah wills. After that, despotic kingship would emerge, and it will remain as long as Allah wills. Then, the Caliphate (Khilafah) shall come once again based on the precept of Prophethood.[67][page needed]

text: In the above, the first era of Caliphate is commonly accepted by Muslims to be that of the Rashidun Caliphate.

text: Nafi'a reported saying:

text: It has been reported on the authority of Nafi, that 'Abdullah b. Umar paid a visit to Abdullah b. Muti' in the days (when atrocities were perpetrated on the People Of Medina) at Harra in the time of Yazid b. Mu'awiya. Ibn Muti' said: Place a pillow for Abu 'Abd al-Rahman (family name of 'Abdullah b. 'Umar). But the latter said: I have not come to sit with you. I have come to you to tell you a tradition I heard from the Messenger of Allah. I heard him say: One who withdraws his band from obedience (to the Amir) will find no argument (in his defence) when he stands before Allah on the Day of Judgment, and one who dies without having bound himself by an oath of allegiance (to an Amir) will die the death of one belonging to the days of Jahiliyyah. – Sahih Muslim, Book 020, Hadith 4562.

text: Hisham ibn Urwah reported on the authority of Abu Saleh on the authority of Abu Hurairah that Muhammad said:

text: Leaders will take charge of you after me, where the pious (one) will lead you with his piety and the impious (one) with his impiety, so only listen to them and obey them in everything which conforms with the truth (Islam). If they act rightly it is for your credit, and if they acted wrongly it is counted for you and against them.

text: Muslim narrated on the authority of al-A'araj, on the authority of Abu Hurairah, that Muhammad said:

text: Behold, the Imam (Caliph) is but a shield from behind whom the people fight and by whom they defend themselves.

text: Muslim reported on the authority of Abdel Aziz al-Muqrin, who said:

text: I accompanied Abu Hurairah for five years and heard him talking of Muhammd's saying: The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khalifahs and they will number many. They asked: What then do you order us? He said: Fulfil the bay'ah(transaction/sale) to them one after the other and give them their due. Surely God will ask them about what He entrusted them with.

text: Prophesied Caliphate of the Mahdî[edit]

text: Many Islamic texts, including several ahadith, state that the Mahdi will be elected caliph and rule over a caliphate.[68] A number of Islamic figures titled themselves both "caliph" and "al-Mahdi", including the first Abbasid caliph As-Saffah.[69]

text: The Sahaba of Muhammad[edit]

text: Al-Habbab Ibn ul-Munthir said, when the Sahaba met in the wake of the death of Muhammad, (at the thaqifa hall) of Bani Sa’ida:

text: Let there be one Amir from us and one Amir from you (meaning one from the Ansar and one from the Mohajireen).

text: Upon this Abu Bakr replied:

text: It is forbidden for Muslims to have two Amirs (rulers)...

text: Then he got up and addressed the Muslims.[70][71][72][73][74][75][page needed]

text: It has additionally been reported[76] that Abu Bakr went on to say on the day of Al-Saqifa:

text: It is forbidden for Muslims to have two Amirs for this would cause differences in their affairs and concepts, their unity would be divided and disputes would break out amongst them. The Sunnah would then be abandoned, the bida’a (innovations) would spread and Fitna would grow, and that is in no one’s interests.

text: The Sahaba agreed to this and selected Abu Bakr as their first Khaleef. Habbab ibn Mundhir who suggested the idea of two Ameers corrected himself and was the first to give Abu Bakr the Bay'ah. This indicates an Ijma as-Sahaba of all of the Sahaba. Ali ibni abi Talib, who was attending the body of Muhammad at the time, also consented to this.

text: Imam Ali whom the Shia revere said:[77]

text: People must have an Amir...where the believer works under his Imara (rule) and under which the unbeliever would also benefit, until his rule ended by the end of his life (ajal), the booty (fay’i) would be gathered, the enemy would be fought, the routes would be made safe, the strong one will return what he took from the weak till the tyrant would be contained, and not bother anyone.

text: Views of Islamic theologians[edit]

text: Scholars like Al-Mawardi,[78] Ibn Hazm,[79] Ahmad al-Qalqashandi,[80] and Al-Sha`rani[81] stated that the global Muslim community can have only one leader at any given time. Al-Nawawi[82] and Abd al-Jabbar ibn Ahmad[83] declared it impermissible to give oaths of loyalty to more than one leader.

text: Al-Joziri said:[84]

text: The Imams (scholars of the four schools of thought)- may Allah have mercy on them- agree that the Caliphate is an obligation, and that the Muslims must appoint a leader who would implement the injunctions of the religion, and give the oppressed justice against the oppressors. It is forbidden for Muslims to have two leaders in the world whether in agreement or discord.

text: Shia scholars have expressed similar opinions.[85][86][87][88] However, the Shia school of thought states that the leader must not be appointed by the Islamic ummah, but must be appointed by God.

text: Al-Qurtubi said that the caliph is the "pillar upon which other pillars rest", and said of the Quranic verse, "Indeed, man is made upon this earth a Caliph":[89][90]

text: This Ayah is a source in the selection of an Imaam, and a Khaleef, he is listened to and he is obeyed, for the word is united through him, and the Ahkam (laws) of the Caliph are implemented through him, and there is no difference regarding the obligation of that between the Ummah ...

text: An-Nawawi said:[91]

text: (The scholars) consented that it is an obligation upon the Muslims to select a Khalif

text: Al-Ghazali when writing of the potential consequences of losing the Caliphate said:[92]

text: The judges will be suspended, the Wilayaat (provinces) will be nullified, ... the decrees of those in authority will not be executed and all the people will be on the verge of Haraam

text: Ibn Taymiyyah said[93][page needed]:

text: It is obligatory to know that the office in charge of commanding over the people (ie: the post of the Khaleefah) is one of the greatest obligations of the Deen. In fact, there is no establishment of the Deen except by it....this is the opinion of the salaf, such as Al-Fuḍayl ibn ‘Iyāḍ, Ahmad ibn Hanbal and others

text: Period of dormancy[edit]

text: Once the subject of intense conflict and rivalry amongst Muslim rulers, the caliphate laid dormant and largely unclaimed since the 1920s. For the vast majority of Muslims the caliph as leader of the ummah, "is cherished both as memory and ideal"[94] as a time when Muslims "enjoyed scientific and military superiority globally".[95] The Islamic prophet Muhammad is reported to have prophesied:

text: Prophethood will remain with you for as long as Allah wills it to remain, then Allah will raise it up whenever he wills to raise it up. Afterwards, there will be a Caliphate that follows the guidance of Prophethood remaining with you for as long as Allah wills it to remain. Then, He will raise it up whenever He wills to raise it up. Afterwards, there will be a reign of violently oppressive rule and it will remain with you for as long as Allah wills it to remain. Then, there will be a reign of tyrannical rule and it will remain for as long as Allah wills it to remain. Then, Allah will raise it up whenever He wills to raise it up. Then, there will be a Caliphate that follows the guidance of Prophethood.

text: Islamic State of Iraq and the Levant (2014–present)[edit]

text: The group Tanzim Qaidat al-Jihad fi Bilad al-Rafidayn (Al-Qaeda in Iraq) formed as an affiliate of Al-Qaeda network of Islamist militants during the Iraq War. The group eventually expanded into Syria and rose to prominence as the Islamic State of Iraq and the Levant (ISIL) during the Syrian Civil War. In the summer of 2014, the group launched the Northern Iraq offensive, seizing the city of Mosul.[96][97] The group declared itself a caliphate under Abu Bakr al-Baghdadi on 29 June 2014 and renamed itself as the "Islamic State".[98][99][100] ISIL's claim to be the highest authority of Muslims has been widely rejected.[101] No prominent Muslim scholar has supported its declaration of caliphate; even Salafi-jihadist preachers accused the group of engaging in political showmanship and bringing disrepute to the notion of Islamic state.[102]

text: ISIL has been at war with armed forces including the Iraqi Army, the Syrian Army, the Free Syrian Army, Al-Nusra Front, Syrian Democratic Forces, and Iraqi Kurdistan's Peshmerga and People's Protection Units (YPG) along with a 60 nation coalition in its efforts to establish a de facto state on Iraqi and Syrian territory.[103]

text: Ahmadiyya view[edit]

text: The members of the Ahmadiyya community believe that the Ahmadiyya Caliphate (Arabic: Khilāfah) is the continuation of the Islamic Caliphate, first being the Rāshidūn (rightly guided) Caliphate (of Righteous Caliphs). This is believed to have been suspended with Ali, the son-in-law of Muhammad and re-established with the appearance of Mirza Ghulam Ahmad (1835–1908, the founder of the movement) whom Ahmadis identify as the Promised Messiah and Mahdi.

text: Ahmadis maintain that in accordance with Quranic verses (such as [Quran 24:55]) and numerous ahadith on the issue, Khilāfah can only be established by God Himself and is a divine blessing given to those who believe and work righteousness and uphold the unity of God, therefore any movement to establish the Khilāfah centered on human endeavours alone is bound to fail, particularly when the condition of the people diverges from the ‘precepts of prophethood’ and they are as a result disunited, their inability to establish a Khilāfah caused fundamentally by the lack of righteousness in them. Although the khalifa is elected it is believed that God himself directs the hearts of believers towards an individual. Thus the khalifa is designated neither necessarily by right (i.e. the rightful or competent one in the eyes of the people at that time) nor merely by election but primarily by God.[104]

text: According to Ahmadiyya thought, a khalifa need not be the head of a state; rather the Ahmadiyya community emphasises the spiritual and organisational significance of the Khilāfah. It is primarily a religious/spiritual office, with the purpose of upholding, strengthening and spreading Islam and of maintaining the high spiritual and moral standards within the global community established by Muhammad – who was not merely a political leader but primarily a religious leader. If a khalifa does happen to bear governmental authority as a head of state, it is incidental and subsidiary in relation to his overall function as khalifa which is applicable to believers transnationally and not limited to one particular state.[105][106]

text: Ahmadi Muslims believe that God has assured them that this Caliphate will endure to the end of time, depending on their righteousness and faith in God. The Khalifa provides unity, security, moral direction and progress for the community. It is required that the Khalifa carry out his duties through consultation and taking into consideration the views of the members of the Shura (consultative body). However, it is not incumbent upon him to always accept the views and recommendations of the members. The Khalifatul Masih has overall authority for all religious and organisational matters and is bound to decide and act in accordance with the Qur'an and sunnah.

text: Islamic call[edit]

text: A number of Islamist political parties and mujahideen called for the restoration of the caliphate by uniting Muslim nations, either through political action (e.g., Hizb ut-Tahrir), or through force (e.g., al-Qaeda).[107] Various Islamist movements gained momentum in recent years with the ultimate aim of establishing a Caliphate. In 2014, ISIL/ISIS made a claim to re-establishing the Caliphate. Those advocating the re-establishment of a Caliphate differed in their methodology and approach. Some[who?] were locally oriented, mainstream political parties that had no apparent transnational objectives.[citation needed]

text: Abul A'la Maududi believed the caliph was not just an individual ruler who had to be restored, but was man's representation of God's authority on Earth:

text: Khilafa means representative. Man, according to Islam is the representative of "people", His (God's) viceregent; that is to say, by virtue of the powers delegated to him, and within the limits prescribed by the Qu'ran and the teaching of the prophet, the caliph is required to exercise Divine authority.[108]

text: The Muslim Brotherhood advocates pan-Islamic unity and the implementation of Islamic law. Founder Hassan al-Banna wrote about the restoration of the Caliphate.[109]

text: One transnational group whose ideology was based specifically on restoring the caliphate as a pan-Islamic state is Hizb ut-Tahrir (literally, "Party of Liberation"). It is particularly strong in Central Asia and Europe and is growing in strength in the Arab world. It is based on the claim that Muslims can prove that God exists[110] and that the Qur'an is the word of God.[111][112] Hizb ut-Tahrir's stated strategy is a non-violent political and intellectual struggle.

text: In Southeast Asia, groups such as Jemaah Islamiyah aimed to establish a Caliphate across Indonesia, Malaysia, Brunei and parts of Thailand, the Philippines and Cambodia.

text: Al-Qaeda's Caliphate goals[edit]

text: Al-Qaeda has as one of its clearly stated goals the re-establishment of a caliphate.[113] Its former leader, Osama bin Laden, called for Muslims to "establish the righteous caliphate of our umma".[114] Al-Qaeda chiefs released a statement in 2005, under which, in what they call "phase five" there will be "an Islamic state, or caliphate".[115] Al-Qaeda has named its Internet newscast from Iraq "The Voice of the Caliphate".[116] According to author and Egyptian native Lawrence Wright, Ayman al-Zawahiri, bin Laden's mentor and al-Qaeda's second-in-command until 2011, once "sought to restore the caliphate... which had formally ended in 1924 following the dissolution of the Ottoman Empire but which had not exercised real power since the thirteenth century." Zawahiri believes that once the caliphate is re-established, Egypt would become a rallying point for the rest of the Islamic world, leading the jihad against the West. "Then history would make a new turn, God willing", Zawahiri later wrote, "in the opposite direction against the empire of the United States and the world's Jewish government".[117]

text: Opposition[edit]

text: Scholar Olivier Roy writes that "early on, Islamists replace the concept of the caliphate ... with that of the emir." There were a number of reasons including "that according to the classical authors, a caliph must be a member of the tribe of the Prophet (the Quraysh) ... moreover, caliphs ruled societies that the Islamists do not consider to have been Islamic (the Ottoman Empire)."[118] This is not the view of the majority of Islamist groups, as both the Muslim Brotherhood and Hizb ut-Tahrir view the Ottoman state as a caliphate.[119][120]

text: Government[edit]

text: Electing or appointing a Caliph[edit]

text: In his book The Early Islamic Conquests (1981), Fred Donner argues that the standard Arabian practice during the early Caliphates was for the prominent men of a kinship group, or tribe, to gather after a leader's death and elect a leader from amongst themselves, although there was no specified procedure for this shura, or consultative assembly. Candidates were usually from the same lineage as the deceased leader, but they were not necessarily his sons. Capable men who would lead well were preferred over an ineffectual direct heir, as there was no basis in the majority Sunni view that the head of state or governor should be chosen based on lineage alone. Since the Umayyads, all Caliphates have been dynastic.

text: Traditionally, Sunni Muslim madhhabs all agreed that a Caliph must be a descendant of the Quraysh.[121] Al-Baqillani has said that the leader of the Muslims simply should be from the majority.

text: Sunni belief[edit]

text: Following the death of Muhammad, a meeting took place at Saqifah. At that meeting, Abu Bakr was elected caliph by the Muslim community. Sunni Muslims developed the belief that the caliph is a temporal political ruler, appointed to rule within the bounds of Islamic law (Sharia). The job of adjudicating orthodoxy and Islamic law was left to mujtahids, legal specialists collectively called the Ulama. Many Muslims call the first four caliphs the Rashidun, meaning the Rightly-Guided, because they are believed to have followed the Qur'an and the sunnah (example) of Muhammad.[citation needed]

text: Shi'a belief[edit]

text: The Shia believe in the Imamate, a principle by which rulers are Imams who are divinely chosen, infallible and sinless and must come from the Ahl al-Bayt regardless of majority opinion, shura or election. They claim that before his death, Muhammad had given many indications, in the hadith of the pond of Khumm in particular, that he considered Ali, his cousin and son-in-law, as his successor. For the Twelvers, Ali and his eleven descendants, the twelve Imams, are believed to have been considered, even before their birth, as the only valid Islamic rulers appointed and decreed by God. Shia Muslims believe that all the Muslim caliphs following Muhammad's death to be illegitimate due to their unjust rule and that Muslims have no obligation to follow them, as the only guidance that was left behind, as ordained in the hadith of the two weighty things, was the Islamic holy book, the Quran and Muhammad's family and offspring, who are believed to be infallible, therefore able to lead society and the Muslim community with complete justice and equity.[122][123][124][125] The Prophet's own grandson, and third Shia Imam, Hussain ibn Ali led an uprising against injustice and the oppressive rule of the Muslim caliph at the time at the Battle of Karbala. Shia Muslims emphasise that values of social justice, and speaking out against oppression and tyranny are not merely moral values, but values essential to a persons religiosity.[126][127][128][123][129]

text: After these Twelve Imams, the potential Caliphs, had passed, and in the absence of the possibility of a government headed by their Imams, some Twelvers believe it was necessary that a system of Shi'i Islamic government based on the Guardianship of the Islamic Jurist be developed, due to the need for some form of government, where an Islamic jurist or faqih rules Muslims, suffices. However this idea, developed by the marja' Ayatollah Ruhollah Khomeini and established in Iran, is not universally accepted among the Shia.

text: Ismailis believe in the Imamate principle mentioned above, but they need not be secular rulers as well.

text:
The Nizari continue to have a living Imam; the current Imam is the Aga Khan.
The Taiyabi Ismaili have, since the year 1130, followed the Imam's chief officer, the Dai al-Mutlaq, as they believe the Imams are in a state of hiding.

text: Majlis al-Shura[edit]

text: The Majlis al-Shura (literally "consultative assembly") was a representation of the idea of consultative governance. The importance of this is premised by the following verses of the Qur'an:

text:
"...those who answer the call of their Lord and establish the prayer; and who conduct their affairs by Shura [are loved by God]."[42:38]
"...consult them (the people) in their affairs. Then when you have taken a decision (from them), put your trust in Allah"[3:159]

text: The majlis is also the means to elect a new caliph.[130] Al-Mawardi has written that members of the majlis should satisfy three conditions: they must be just, have enough knowledge to distinguish a good caliph from a bad one and have sufficient wisdom and judgement to select the best caliph. Al-Mawardi also said that in emergencies when there is no caliphate and no majlis, the people themselves should create a majlis and select a list of candidates for caliph; then the majlis should select a caliph from the list of candidates.[130]

text:
Some Islamist interpretations of the role of the Majlis al-Shura are the following:
In an analysis of the shura chapter of the Qur'an, Islamist author Sayyid Qutb argues that Islam only requires the ruler to consult with some of the representatives of the ruled and govern within the context of the Sharia. Taqiuddin al-Nabhani, the founder of a transnational political movement devoted to the revival of the Caliphate, writes that although the Shura is an important part of "the ruling structure" of the Islamic caliphate, "(it is) not one of its pillars", meaning that its neglect would not make a Caliph's rule un-Islamic such as to justify a rebellion. However, the Muslim Brotherhood, the largest Islamic movement in Egypt, has toned down these Islamist views by accepting in principle that in the modern age the Majlis al-Shura is democracy but during its governance of Egypt in 2013, the Muslim Brotherhood did not put that principle into practice.

text: Accountability of rulers[edit]

text: Al-Mawardi said that if the rulers meet their Islamic responsibilities to the public the people must obey their laws, but a Caliph or ruler who becomes either unjust or severely ineffective must be impeached via the Majlis al-Shura. Al-Juwayni argued that Islam is the goal of the ummah, so any ruler who deviates from this goal must be impeached. Al-Ghazali believed that oppression by a caliph is sufficient grounds for impeachment. Rather than just relying on impeachment, Ibn Hajar al-Asqalani stated that the people have an obligation to rebel if the caliph begins to act with no regard for Islamic law. Ibn Hajar al-Asqalani said that to ignore such a situation is haraam and those who cannot revolt from inside the caliphate should launch a struggle from outside. Al-Asqalani used two ayahs from the Qur'an to justify this:

text: "...And they (the sinners on qiyama) will say, 'Our Lord! We obeyed our leaders and our chiefs, and they misled us from the right path. Our Lord! Give them (the leaders) double the punishment you give us and curse them with a very great curse'..."[33:67–68][non-primary source needed]

text: Islamic lawyers commented that when the rulers refuse to step down after being impeached through the Majlis, becoming dictators through the support of a corrupt army, if the majority is in agreement they have the option to launch a revolution. Many noted that this option is to be exercised only after factoring in the potential cost of life.[130]

text: Rule of law[edit]

text: The following hadith establishes the principle of rule of law in relation to nepotism and accountability[131][non-primary source needed]

text: Narrated ‘Aisha: The people of Quraish worried about the lady from Bani Makhzum who had committed theft. They asked, "Who will intercede for her with Allah's Apostle?" Some said, "No one dare to do so except Usama bin Zaid the beloved one to Allah's Apostle." When Usama spoke about that to Allah's Apostle; Allah's Apostle said: "Do you try to intercede for somebody in a case connected with Allah’s Prescribed Punishments?" Then he got up and delivered a sermon saying, "What destroyed the nations preceding you, was that if a noble amongst them stole, they would forgive him, and if a poor person amongst them stole, they would inflict Allah's Legal punishment on him. By Allah, if Fatima, the daughter of Muhammad (my daughter) stole, I would cut off her hand."

text: Various Islamic lawyers, however, place multiple conditions and stipulations on the execution of such a law, making it difficult to implement. For example, the poor cannot be penalised for stealing out of poverty, and during a time of drought in the Rashidun caliphate, capital punishment was suspended until the effects of the drought passed.[132]

text: Islamic jurists later formulated the concept that all classes were subject to the law of the land, and no person is above the law; officials and private citizens alike have a duty to obey the same law. Furthermore, a Qadi (Islamic judge) was not allowed to discriminate on the grounds of religion, race, colour, kinship or prejudice. In a number of cases, Caliphs had to appear before judges as they prepared to render their verdict.[133]

text: According to Noah Feldman, a law professor at Harvard University, the system of legal scholars and jurists responsible for the rule of law was replaced by the codification of Sharia by the Ottoman Empire in the early 19th century:[134]

text: Economy[edit]

text: During the Muslim Agricultural Revolution, the Caliphate understood that real incentives were needed to increase productivity and wealth and thus enhance tax revenues. A social transformation took place as a result of changing land ownership[135] giving individuals of any gender,[136] ethnic or religious background the right to buy, sell, mortgage and inherit land for farming or any other purpose. Signatures were required on contracts for every major financial transaction concerning agriculture, industry, commerce and employment. Copies of the contract were usually kept by both parties involved.[135]

text:
There are similarities between Islamic economics and leftist or socialist economic policies. Islamic jurists have argued that privatization of the origin of oil, gas and other fire-producing fuels, as well as lakes, waterways, and grazing land is forbidden. Some have even claimed that "Pasture" might be applied to all agricultural land, though they are in the minority.[137] The principle of public or joint ownership has been drawn by Muslim jurists from the following hadith of Muhammad: "The Muslims are partners in three, water, pastures and fire"[138] Islamic jurists hold that "in water, pastures and fire" includes other natural resources as well, including petroleum, and they specify that "pastures" means land that is not privately owned, where people graze their animals. It does not include privately owned farm land, orchards, groves, etc, as it is a well known fact that the Companions of Prophet Muhammad, held privately owned orchards and farm lands in the first Islamic state at Medina. They also make exceptions in the case of processing, packaging, and selling water, as long as there is no dire need for it by the people. The legal ruling by the majority of ulema is that water is public property, while it is still in the lake, river, etc, but when it is put into a container, it becomes the property of the owner of the vessel. According to Saleh Al-Fawzan, "If a person has collected water in his vessel or in his pond, then he has taken possession of it and it is permissible for him to sell it, because he has collected it and it has come into his possession, and he has expended effort to acquire it, so it has become his property." [139] However, if the Muslim community is in dire need of water, then it must be shared, regardless of whether it came from public waterways or a private well.[140]
Aside from similarities to socialism, early forms of proto-capitalism and free markets were present in the Caliphate,[141] since an early market economy and early form of merchant capitalism developed between the 8th and 12th centuries, which some refer to as "Islamic capitalism".[142] A vigorous monetary economy developed based on the circulation of a stable high-value currency (the dinar) and the integration of previously independent monetary areas. Business techniques and forms of business organisation employed during this time included early contracts, bills of exchange, long-distance international trade, early forms of partnership (mufawada) such as limited partnerships (mudaraba) and early forms of credit, debt, profit, loss, capital (al-mal), capital accumulation (nama al-mal),[143] circulating capital, capital expenditure, revenue, cheques, promissory notes,[144] trusts (waqf), startup companies,[145] savings accounts, transactional accounts, pawning, loaning, exchange rates, bankers, money changers, ledgers, deposits, assignments, the double-entry bookkeeping system,[146] and lawsuits.[147] Organisational enterprises similar to corporations independent from the state also existed in the medieval Islamic world.[148][149] Many of these concepts were adopted and further advanced in medieval Europe from the 13th century onwards.[143]

text:
Early Islamic law included collection of
Zakat (charity), one of the Five Pillars of Islam, since the time of the first Islamic State, established by Allah's Messenger at Medina. The taxes (including Zakat and Jizya) collected in the treasury (Bayt al-mal) of an Islamic government were used to provide income for the needy, including the poor, elderly, orphans, widows and the disabled.
During the Caliphate of Abu Bakr, a number of the Arab tribes, who had accepted Islam at the hand of The Prophet Muhammad, rebelled and refused to continue to pay the Zakat, leading to the Ridda Wars. Caliph Umar added to the duties of the state an allowance, paid on behalf of every man woman and child, starting at birth, creating the worlds first state run social welfare program.

text: Maya Shatzmiller states that the demographic behavior of medieval Islamic society varied in some significant aspects from other agricultural societies. Nomadic groups within places like the deserts of Egypt and Morocco maintained high birth rates compared to rural and urban populations, though periods of extremely high nomadic birth rates seem to have occurred in occasional "surges" rather than on a continuous basis. Individuals living in large cities had much lower birth rates, possibly due to the use of birth control methods and political or economic instability. This led to population declines in some regions.[150] While several studies have shown that Islamic scholars enjoyed a life expectancy of 59-75 years between the eleventh and thirteenth centuries,[151][152][153] the overall life expectancy of men in the same societies was lower.[154] Factoring in infant mortality, Lawrence Conrad estimates the average lifespan in the early Islamic Caliphate to be above 35 years for the general population, compared to around 40 years for the population of Classical Greece[155] and 31 years for the population of thirteenth century England.[156]

text: The early Islamic Empire also had the highest literacy rates among pre-modern societies, alongside the city of classical Athens in the 4th century BC,[157] and later, China after the introduction of printing from the 10th century.[158] One factor for the relatively high literacy rates in the early Islamic Empire was its parent-driven educational marketplace, as the state did not systematically subsidize educational services until the introduction of state funding under Nizam al-Mulk in the 11th century.[159] Another factor was the diffusion of paper from China,[160] which led to an efflorescence of books and written culture in Islamic society; thus papermaking technology transformed Islamic society (and later, the rest of Afro-Eurasia) from an oral to scribal culture, comparable to the later shifts from scribal to typographic culture, and from typographic culture to the Internet.[161] Other factors include the widespread use of paper books in Islamic society (more so than any other previously existing society), the study and memorisation of the Qur'an, flourishing commercial activity and the emergence of the Maktab and Madrasah educational institutions.[162]

text: Notable caliphs[edit]

text:
Rashidun ("Righteously Guided")
Abu Bakr, first Rashidun Caliph. Subdued rebel tribes in the Ridda wars.
Umar (Umar ibn al-Khattab), second Rashidun Caliph. During his reign, the Islamic empire expanded to include Egypt, Jerusalem and Persia.
Uthman Ibn Affan, third Rashidun Caliph. The various written copies of the Qur'an were standardised under his direction. Killed by rebels.
Ali (Ali ibn Abu Talib), fourth Rashidun Caliph. Considered by Shi'a Muslims however to be the first Imam. His reign was fraught with internal conflict, with Muawiyah ibn Abi Sufyan (Muawiyah I) and Amr ibn al-As controlling the Levant and Egypt regions independently of Ali.
Hasan ibn Ali, fifth Caliph. Considered as "rightly guided" by several historians. He abdicated his right to the caliphate in favour of Muawiyah I in order to end the potential for ruinous civil war.
Muawiyah I, first caliph of the Umayyad dynasty. Muawiyah instituted dynastic rule by appointing his son Yazid I as his successor, a trend that would continue through subsequent caliphates.
Umar ibn Abd al-Aziz (Umar II), Umayyad caliph who is considered one of the finest rulers in Muslim history. He is also considered by some (mainly Sunnis) to be among the "rightly guided" caliphs.
Harun al-Rashid, Abbasid caliph during whose reign Baghdad became the world's prominent centre of trade, learning and culture. Harun is the subject of many stories in the famous One Thousand and One Nights.
Al-Ma'mun, a great Abbasid patron of Islamic philosophy and science
Suleiman the Magnificent, an Ottoman caliph during whose reign the Ottoman Empire reached its zenith
Abdul Hamid II, last Ottoman caliph to rule with independent, absolute power
Abdülmecid II, last caliph of the Ottoman dynasty. Nominally the 37th Head of the Ottoman dynasty.


document_title: Joffrey Baratheon

question_text: when did joffrey die in game of thrones

question_tokens: when did joffrey die in game of thrones

text: Joffrey Baratheon

text: Overview[edit]

text: Joffrey Baratheon is not a point of view character in the novels, so his actions are witnessed and interpreted through the eyes of other people, such as his uncle Tyrion Lannister and his one-time fiancée Sansa Stark. Joffrey is mostly a background character in the novels.[5] He inherits his mother's traditional Lannister looks, and has blond hair and green eyes, and is believed by many to be very handsome.

text: Character description[edit]

text: In public, Joffrey is allegedly the oldest son and heir of King Robert Baratheon and Queen Cersei Lannister, both of whom entered into a political marriage alliance after Robert took the throne by force from the 'Mad King' Aerys II Targaryen. In reality, his biological father is his mother's twin brother, Jaime Lannister. He has a younger sister, Myrcella, and a younger brother, Tommen, both of whom are also products of Jaime and Cersei's incestuous relationship. Their sole biological grandparents, Tywin and Joanna Lannister, were also first cousins.[6]

text: Joffrey is an amoral sadist who disguises his cruelty with a thin veneer of charm. This is best epitomized by his response when his (then) betrothed offends him: Joffrey pronounces that his mother had taught him never to strike a woman, and so commissions a knight of the Kingsguard to hit her instead. He enjoys forcing people to fight to the death, and enforces cruel punishments for lesser crimes. He has no sense of personal responsibility, blaming failures on others. He lacks self-control and often insults his allies and family members. Joffrey is one of the story's few characters to display no redeeming qualities whatsoever.

text: Joffrey is 12 years old at the beginning of A Game of Thrones (1996).

text: Storylines[edit]

text: A Game of Thrones[edit]

text: Prince Joffrey is taken by his parents to Winterfell and is betrothed to Sansa Stark in order to create an alliance between House Baratheon and House Stark. At first, Joffrey is kind and polite to Sansa. However, he refuses to show sympathy with the family when Bran Stark falls from a tower; this makes Joffrey's uncle Tyrion have to physically punish him until he shows respect. While on the Kingsroad to King's Landing, Joffrey and Sansa come across Arya Stark practicing swordplay with a commoner Mycah. Joffrey accuses Mycah of assaulting a noble girl and makes a cut on his face with a sword. This causes Arya to hit Joffrey, allowing Mycah to escape. Joffrey then turns on Arya, making her direwolf Nymeria attack Joffrey, injuring him. Later, Joffrey lies about the attack, saying it was unprovoked and demands Nymeria to be killed; however, Sansa's direwolf Lady is killed instead. He later orders his bodyguard and sworn sword Sandor "The Hound" Clegane to kill Mycah and bring him back his corpse, which he does.

text: Later, Eddard Stark discovers that Joffrey is not King Robert's son and rightful heir, by examining the family history and realizing that black hair is a dominant trait in the Baratheon line, hence the blonde hair can be attributed to the incestuous relationship of Queen Cersei and Ser Jaime. This causes Eddard to refuse to acknowledge Joffrey's claim to the throne when King Robert dies. He is taken into custody and his guards and household are murdered.

text: Sansa kneels and begs for Joffrey to spare her father's life and give him a chance to confess the treason. Joffrey promises Sansa that if Eddard truly does confess, he would be merciful. Reluctant at first, Eddard begrudgingly accepts Joffrey as the rightful King in order to spare Sansa's life. However, Joffrey, though pleased by Eddard's "confession", says that he has no acceptance for traitors and instead beheads Eddard and later forces Sansa to look upon her father's head.

text: A Clash of Kings[edit]

text: Joffrey is briefly seen in A Clash of Kings (1998). He rules with whim and caprice, proving difficult for even his mother to control. Sansa becomes imprisoned to his will, and he frequently has his guards beat her when she displeases him. When Stannis Baratheon attacks King's Landing, Joffrey leaves the battlefield, damaging the morale of his army. The battle is only won by his uncle Tyrion's use of wildfire and his grandfather Tywin's last-minute counterattack aided by the forces of House Tyrell.

text: A Storm of Swords[edit]

text: Joffrey sets aside his earlier betrothal to Sansa Stark in favor of Margaery Tyrell, cementing an alliance between the Lannisters and House Tyrell. At Tyrion and Sansa's wedding, he humiliates his uncle and is outraged when his uncle threatens him after he commands him to consummate their marriage. Tyrion only avoids punishment when his father Tywin assures Joffrey that his uncle was drunk and had no intention of threatening the king. Later after the events of the "Red Wedding", Joffrey gleefully plans on serving Sansa her recently deceased brother's head, when Tyrion and Tywin are outraged. Tyrion threatens Joffrey once again, and later Joffrey turns on Tywin, who responds by commanding Joffrey to be sent to his room, much to Joffrey's chagrin. During his wedding feast in the throne room, he presents an extremely offensive play of "The War of the Five Kings, " with each of the kings played by dwarves, to humiliate his uncle. He also repeatedly torments Tyrion and Sansa, forcing the former to be his cupbearer. At the conclusion of the dinner, however, Joffrey's wine is poisoned, and he dies in an event known as "The Purple Wedding," in which Tyrion is falsely accused and arrested by Cersei in A Storm of Swords (2000). It is later revealed that Lady Olenna Tyrell and Lord Petyr Baelish were the true perpetrators, with assistance from royal fool Ser Dontos Hollard, who successfully smuggles Tyrion's wife Sansa out of King's Landing before either of them can be caught and tried for Joffrey's murder.

text: Later novels[edit]

text: Joffrey is mentioned a few times in the later novels.

text: Family tree of House Lannister[edit]

text:
[hide]

v
t
e

Descendants of Tytos Lannister

Tytos [a]

Jeyne
Marbrand [b]

Joanna[c]

Tywin[c]

Emmon
Frey[c]

Genna[c]

Kevan[c]

Dorna
Swyft[c]

Tygett[c]

Darlessa
Marbrand [c]

Gerion[c]

Briony [d]

Robert
Baratheon[c]

Cersei[c]

Jaime
"The Kingslayer" [c]

Tysha[e]

Tyrion
"The Imp" [c]

Sansa
Stark[f]

Amerei
Frey[g]

Lancel[c]

Martyn[c]

Willem [c]

Janei[c]

Tyrek[c]

Ermesande
Hayford [h]

Joy
Hill[c]

Joffrey
Baratheon[i][j]

Myrcella
Baratheon[i][j]

Margaery
Tyrell [k][l]

Tommen
Baratheon[i][j]

Tion
Frey[c]

"Red" Walder
Frey[m]

Jeyne
Darry[n]

Cleos
Frey[c]

Lyonel
Frey[m]

Melesa Crakehall

Tywin
Frey[n]

Willem
Frey[n]

References and notes:

^ Jump up to: a b Martin, George R. R. (1996). "Chapter 56: Tyrion". A Game of Thrones. p. 593. ISBN 978-0-553-89784-5.
^ Jump up to: a b Martin, George R. R.; García Jr., Elio M.; Antonsson, Linda (2014). The World of Ice & Fire. ISBN 978-0-553-80544-4.
^ Jump up to: a b c d e f g h i j k l m n o p q r s t u Martin. "Appendix: House Lannister". A Game of Thrones. pp. 787–788.
Jump up ^ Martin; García Jr.; Antonsson. "Appendix: Lannister Lineage". The World of Ice & Fire.
Jump up ^ Tyrion's first wife was a peasant girl named Tysha. The marriage was later annulled by Lord Tywin's order.
Jump up ^ Martin, George R. R. (2000). "Chapter 28: Sansa". A Storm of Swords. pp. 382–393. ISBN 978-0-553-89787-6.
Jump up ^ Martin, George R. R. (2005). "Chapter 30: Jaime". A Feast for Crows. pp. 501–518. ISBN 978-0-553-90032-3.
Jump up ^ Martin. "Appendix: The King on the Iron Throne". A Storm of Swords. p. 1131.
^ Jump up to: a b c Martin. "Appendix: House Baratheon". A Game of Thrones. p. 783.
^ Jump up to: a b c Though officially Robert's children, Joffrey, Myrcella and Tommen are the products of an incestuous affair between Cersei and Jaime.
Jump up ^ Martin. "Appendix: The Queen Regent". A Feast for Crows. p. 782.
Jump up ^ Martin, George R. R. (2011). "Appendix: The Boy King". A Dance with Dragons. p. 1055. ISBN 978-0-553-90565-6.  [m] [n]
^ Jump up to: a b Martin, George R. R. (2000). "Appendix: House Lannister". A Storm of Swords. ISBN 0-553-10663-5.
^ Jump up to: a b c Martin, George R. R. (2011). "Appendix: House Lannister". A Dance with Dragons. ISBN 978-0553801477.

text: TV adaptation[edit]

text: In January 2007 HBO secured the rights to adapt Martin's series for television.[7][8] Years later young actor Jack Gleeson was cast as Joffrey Baratheon.[9]

text: Storylines[edit]

text: Joffrey Baratheon is the Crown Prince of the Seven Kingdoms. He is the eldest of Cersei Lannister's children and heir to the Iron Throne. Evil, arrogant, vicious, and cruel, he has a short temper and believes he can do anything he wants. He is also a coward when confronted by those who aren't afraid of him. Joffrey is also unaware that King Robert is not his real father – in reality, he is the son of Jaime Lannister.

text: Season 1[edit]

text: After Robert's death, the Lannisters make Joffrey King against his father's will, and his mother uses him as a puppet. A cruel ruler, Joffrey makes a mistake when, against Cersei's and Sansa's wishes, he refuses to honor his promise of sparing Ned; instead, Joffrey has him executed.

text: Season 2[edit]

text: His act worsens the situation with the Lannisters' war effort as his uncle Jaime is captured by the Starks and his uncles Renly and Stannis have challenged his claim to the Iron Throne. He frequently orders his Kingsguard to beat Sansa. His cruelty and ignorance of the commoners' suffering makes him unpopular after he orders the City Watch to kill all of his father's bastard children in King's Landing which would later lead to a riot where he is almost killed. When Stannis attacks King's Landing, Joffrey serves only as a figurehead and avoids the heavy fighting. When the battle eventually turns in Stannis' favor, Cersei calls her son into the safety of the castle, damaging the morale of his army. The battle is only won by his uncle Tyrion and his grandfather Tywin, aided by the forces of House Tyrell. To cement the alliance between their families, Joffrey's engagement to Sansa is annulled so he can marry Margaery Tyrell.

text: Season 3[edit]

text: The marriage is yet to take place, and rifts are growing between Joffrey and his uncle and grandfather, who are (in their respective ways) rebutting his cruelty. He also seems to take little interest in his bride, but is amazed and altered by her ways of winning the people's favor, in which he takes part. At Tyrion and Sansa's wedding, he humiliates his uncle and is outraged when his uncle threatens him after he commands him to consummate their marriage. Tyrion only avoids punishment when his father Tywin assures Joffrey that his uncle was drunk and had no intention of threatening the king. Later after the events of the "Red Wedding", Joffrey gleefully plans on serving Sansa her recently deceased brother's head, when Tyrion and Tywin are outraged. Tyrion threatens Joffrey once again, and later Joffrey turns on Tywin, who responds by commanding Joffrey to be sent to his room, much to Joffrey's chagrin.

text: Season 4[edit]

text: Joffrey finally marries Margaery. During his wedding feast in the gardens of the Red Keep, he presents an extremely offensive play of "The War of the Five Kings, " with each of the kings played by dwarves, to humiliate his uncle. He also repeatedly torments Tyrion and Sansa, forcing the former to be his cupbearer. At the height of festivities Joffrey is suddenly overcome by poison, and he dies. His uncle Tyrion is accused and arrested. It is confirmed, however, he was poisoned by Olenna Tyrell, with assistance from Petyr Baelish and Dontos Hollard, as she wanted to protect Margaery from the physical and emotional abuse that Joffrey had very clearly inflicted on Sansa. Olenna later confides to Margaery that she would never have let her marry "that monster". Following Joffrey's funeral, his younger brother and heir, Tommen, is crowned King.

text: Reception[edit]

text: Jack Gleeson has received positive reviews for his role as Joffrey Baratheon in the television series. In 2016, Rolling Stone ranked the character #4 in their list of the "40 Greatest TV Villains of All Time".[10] Author Martin described Joffrey as similar to "five or six people that I went to school with ... a classic bully ... incredibly spoiled".[11]


document_title: Seven Mile Bridge

question_text: when did they build the 7 mile bridge

question_tokens: when did they build the 7 mile bridge

text: Seven Mile Bridge

text: History[edit]

text: After the railroad was damaged by the Labor Day Hurricane of 1935, the line was sold to the United States government, which refurbished Seven Mile Bridge for automobile use. Unsupported sections were added in 1935 to widen it for vehicular traffic. Dismantled trackage was recycled, painted white, and used as guardrails. It had a swing span to allow passage of boats in the Moser Channel of the Intracoastal Waterway, near where the bridge crosses Pigeon Key, a small island that held a work camp for Flagler's railroad. Hurricane Donna in 1960 caused further damage.

text: The current road bridge was constructed from 1978 to 1982.

text: The vast majority of the original bridge still exists, although the swing span has been removed. The 2.2-mile section to Pigeon Key, used as a fishing pier and long open to motorized vehicles to give access to the key, was closed to motorized traffic in 2008 after the unsupported sections began to sag. As of  2015[update], the section remains open to pedestrians and bicyclists.[2][3] In 2014, the Florida Department of Transportation approved a $77 million plan to restore the old bridge.[4]

text: Engineering[edit]

text: The new bridge is a box-girder structure built from precast, prestressed concrete sections, comprising 440 spans. Near the center, the bridge rises in an arc to provide 65-foot (20 m)-high clearance for boat passage. The remainder of the bridge is considerably closer to the water surface. The new bridge does not cross Pigeon Key.

text: The total length of the new bridge is actually 35,862 ft (10,931 m) or 6.79 miles (10.93 km), and is shorter than the original.  The bridge carries the Florida Keys aqueduct, supplying water to points west, as well as fiber optic cables, providing telecommunications to and from the lower Keys.[5]

text: Each April, the bridge is closed for about 2.5 hours on a Saturday to allow the Seven Mile Bridge Run, a "fun run" of some 1,500 runners that commemorates the Florida Keys bridge rebuilding project. The event began in 1982 to commemorate the completion of a federally funded bridge building program that replaced spans that oil tycoon Henry Flagler constructed in the early 1900s to serve as a foundation for his Overseas Railroad.

text: The Seven Mile Bridge was engineered by Figg & Muller Engineers (who also engineered the much taller Sunshine Skyway Bridge). The structure was completed six months ahead of schedule and has earned eight awards, including an Exceptional Award for Cost Savings Innovation from the Federal Highway Administration.[6]

text: In fiction[edit]

text:
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text: The bridge has been featured in films and television series, such as Licence to Kill,[7] True Lies,[8][9] 2 Fast 2 Furious,[10] and Burn Notice. It was also featured in the novel "Decò" by Miami author J.J. Colagrande, published by Jitney Books.