Question: What was the windmill used for?

Answer: irrigation and farming

<hl> Advances were made in irrigation and farming , using new technology such as the windmill. <hl> Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.

Advances were made in <hl> irrigation and farming <hl>, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.

Advances were made in <hl> irrigation and farming <hl> , using new technology such as the windmill.


Question: Trading in the Indian ocean was mainly controlled by whom?

Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.

Answer: Arab merchants

Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. <hl> Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. <hl> Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.

Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. <hl> Arab merchants <hl> dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.


Question: Where was an important center of Indian Ocean trading in the 16th century?

Answer: Hormuz

Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. <hl> Hormuz was an important center for this trade. <hl> There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.

Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. <hl> Hormuz <hl> was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.


Question: When did the Portuguese arrive in the Indian Ocean?

Answer: 16th century

Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. <hl> Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century . <hl> Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.

Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the <hl> 16th century <hl>. Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.

Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the <hl> 16th century <hl> .


Question: How early did people in the Muslim World start using watermills?

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

Answer: 7th century

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). <hl> The industrial uses of watermills in the Islamic world date back to the 7th century , while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. <hl> A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). The industrial uses of watermills in the Islamic world date back to the <hl> 7th century <hl>, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

The industrial uses of watermills in the Islamic world date back to the <hl> 7th century <hl> , while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century.


Question: In what century had mills such as gristmills and sawmills dominate the Islamic world?

Answer: 11th century

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. <hl> By the 11th century , every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. <hl> Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the <hl> 11th century <hl>, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

By the <hl> 11th century <hl> , every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia.


Question: At what point was the use of watermills common in the Muslim World?

Answer: 9th century

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). <hl> The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century . <hl> A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the <hl> 9th century <hl>. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the <hl> 9th century <hl> .


Question: Who invented crankshafts?

Answer: Muslim engineers

<hl> Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). <hl> The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

<hl> Muslim engineers <hl> in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.


Question: Who was the inventor of water turbines?

Answer: Muslim engineers

<hl> Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). <hl> The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

<hl> Muslim engineers <hl> in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power and wind power, fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, sawmills, ship mills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.


Question: What percentage of the humans in the world are considered Muslim?

More than 20% of the world's population is Muslim. Current estimates conclude that the number of Muslims in the world is around 1,5 billion. Muslims are the majority in 49 countries, they speak hundreds of languages and come from diverse ethnic backgrounds. Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.

Answer: 20%

<hl> More than 20% of the world's population is Muslim. <hl> Current estimates conclude that the number of Muslims in the world is around 1,5 billion. Muslims are the majority in 49 countries, they speak hundreds of languages and come from diverse ethnic backgrounds. Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.

More than <hl> 20% <hl> of the world's population is Muslim. Current estimates conclude that the number of Muslims in the world is around 1,5 billion. Muslims are the majority in 49 countries, they speak hundreds of languages and come from diverse ethnic backgrounds. Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.


Question: How many Muslims are believed to live on earth?

Answer: 1,5 billion

More than 20% of the world's population is Muslim. <hl> Current estimates conclude that the number of Muslims in the world is around 1,5 billion . <hl> Muslims are the majority in 49 countries, they speak hundreds of languages and come from diverse ethnic backgrounds. Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.

More than 20% of the world's population is Muslim. Current estimates conclude that the number of Muslims in the world is around <hl> 1,5 billion <hl>. Muslims are the majority in 49 countries, they speak hundreds of languages and come from diverse ethnic backgrounds. Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.

Current estimates conclude that the number of Muslims in the world is around <hl> 1,5 billion <hl> .


Question: In how many nations are Muslims in the majority of people?

Answer: 49

More than 20% of the world's population is Muslim. Current estimates conclude that the number of Muslims in the world is around 1,5 billion. <hl> Muslims are the majority in 49 countries, they speak hundreds of languages and come from diverse ethnic backgrounds. <hl> Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.

More than 20% of the world's population is Muslim. Current estimates conclude that the number of Muslims in the world is around 1,5 billion. Muslims are the majority in <hl> 49 <hl> countries, they speak hundreds of languages and come from diverse ethnic backgrounds. Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.


Question: How many languages are spoken by Muslims?

Answer: hundreds

More than 20% of the world's population is Muslim. Current estimates conclude that the number of Muslims in the world is around 1,5 billion. <hl> Muslims are the majority in 49 countries, they speak hundreds of languages and come from diverse ethnic backgrounds. <hl> Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.

More than 20% of the world's population is Muslim. Current estimates conclude that the number of Muslims in the world is around 1,5 billion. Muslims are the majority in 49 countries, they speak <hl> hundreds <hl> of languages and come from diverse ethnic backgrounds. Major languages spoken by Muslims include Arabic, Urdu, Bengali, Punjabi, Malay, Javanese, Sundanese, Swahili, Hausa, Fula, Berber, Tuareg, Somali, Albanian, Bosnian, Russian, Turkish, Azeri, Kazakh, Uzbek, Tatar, Persian, Kurdish, Pashto, Balochi, Sindhi and Kashmiri, among many others.


Question: Which Muslim denominations are the most dominant?

The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).

Answer: Sunni and Shia

<hl> The two main denominations of Islam are the Sunni and Shia sects. <hl> They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).

The two main denominations of Islam are the <hl> Sunni and Shia <hl> sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).


Question: What are the two main things differentiating Sunni and Shia?

Answer: how the life of the ummah ("faithful") should be governed, and the role of the imam

The two main denominations of Islam are the Sunni and Shia sects. <hl> They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam . <hl> These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).

The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of <hl> how the life of the ummah ("faithful") should be governed, and the role of the imam <hl>. These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).

They differ primarily upon of <hl> how the life of the ummah ("faithful") should be governed, and the role of the imam <hl> .


Question: Who is believed, among Sunnis, to be the political successor of the Prophet?

Answer: Abu Bakr

The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. <hl> Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr , father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. <hl> Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).

The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected <hl> Abu Bakr <hl>, father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).

Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected <hl> Abu Bakr <hl> , father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood.


Question: Who was Abu Bakr?

Answer: father of the Prophet's favourite wife

The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. <hl> Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, father of the Prophet's favourite wife , 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. <hl> Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).

The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, <hl> father of the Prophet's favourite wife <hl>, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet).

Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, <hl> father of the Prophet's favourite wife <hl> , 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood.


Question: Who was Ali ibn Abi Talib?

Answer: husband of the Prophet's daughter Fatimah

The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. <hl> Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, husband of the Prophet's daughter Fatimah (designated by the Prophet). <hl>

The two main denominations of Islam are the Sunni and Shia sects. They differ primarily upon of how the life of the ummah ("faithful") should be governed, and the role of the imam. These two main differences stem from the understanding of which hadith are to interpret the Quran. Sunnis believe the true political successor of the Prophet in Sunnah is based on ٍShura (consultation) at the Saqifah which selected Abu Bakr, father of the Prophet's favourite wife, 'A'ishah, to lead the Islamic community while the religious succession ceased to exist on account of finality of Prophethood. Shia on the other hand believe that the true political as well as religious successor is Ali ibn Abi Talib, <hl> husband of the Prophet's daughter Fatimah <hl> (designated by the Prophet).


Question: What is the literacy rate in Kuwait?

Literacy rate in the Muslim world varies. Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and parts of Africa. In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization.

Answer: over 97%

Literacy rate in the Muslim world varies. <hl> Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and parts of Africa. <hl> In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization.

Literacy rate in the Muslim world varies. Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have <hl> over 97% <hl> literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and parts of Africa. In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization.


Question: In 2015 it was reported that what percentage of the Muslim World was not literate?

Answer: 37%

Literacy rate in the Muslim world varies. Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and parts of Africa. <hl> In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization. <hl>

Literacy rate in the Muslim world varies. Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and parts of Africa. In 2015, the International Islamic News Agency reported that nearly <hl> 37% <hl> of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization.


Question: What organizations studied literacy in the Muslim World in 2015?

Answer: Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization

Literacy rate in the Muslim world varies. Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and parts of Africa. <hl> In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization . <hl>

Literacy rate in the Muslim world varies. Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and parts of Africa. In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the <hl> Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization <hl>.

In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the <hl> Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization <hl> .


Question: Which regions have the lowest rate of literacy in the Muslim world?

Answer: Mali, Afghanistan, Chad and parts of Africa

Literacy rate in the Muslim world varies. <hl> Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in Mali, Afghanistan, Chad and parts of Africa . <hl> In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization.

Literacy rate in the Muslim world varies. Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in <hl> Mali, Afghanistan, Chad and parts of Africa <hl>. In 2015, the International Islamic News Agency reported that nearly 37% of the population of the Muslim world is unable to read or write, basing that figure on reports from the Organisation of Islamic Cooperation and the Islamic Educational, Scientific and Cultural Organization.

Some members such as Kuwait, Kazakhstan, Tajikistan and Turkmenistan have over 97% literacy rates, whereas literacy rates are the lowest in <hl> Mali, Afghanistan, Chad and parts of Africa <hl> .


Question: Which organization for scientific publications was established in Pakistan in 2002?

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]

Answer: Higher Education Commission

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. <hl> In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. <hl> United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. In Pakistan, establishment of the <hl> Higher Education Commission <hl> in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]


Question: How much did the Higher Education Commission impact the number of PhDs in Pakistan?

Answer: 5-fold increase

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. <hl> In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. <hl> United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a <hl> 5-fold increase <hl> in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]


Question: What science university did Saudi Arabia establish?

Answer: King Abdullah University of Science and Technology

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. <hl> In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology . <hl> United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the <hl> King Abdullah University of Science and Technology <hl>. United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]

In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the <hl> King Abdullah University of Science and Technology <hl> .


Question: Where is Zayed University?

Answer: United Arab Emirates

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. <hl> United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed] <hl>

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. <hl> United Arab Emirates <hl> has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]


Question: How many universities were in Pakistan in 2001?

Answer: 115

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. <hl> In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from 115 in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. <hl> United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]

Several Muslim countries like Turkey and Iran exhibit high scientific publication. Some countries have tried to encourage scientific research. In Pakistan, establishment of the Higher Education Commission in 2002, resulted in a 5-fold increase in the number of PhDs and a 10-fold increase in the number of scientific research papers in 10 years with the total number of universities increasing from <hl> 115 <hl> in 2001 to over 400 in 2012.[citation needed] Saudi Arabia has established the King Abdullah University of Science and Technology. United Arab Emirates has invested in Zayed University, United Arab Emirates University, and Masdar Institute of Science and Technology[clarification needed]


Question: What is considered the most important work of Islamic architecture?

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in mosque architecture. Note that in secular architecture, human and animal representation was indeed present.

Answer: the mosque

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. <hl> Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque . <hl> Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in mosque architecture. Note that in secular architecture, human and animal representation was indeed present.

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of <hl> the mosque <hl>. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in mosque architecture. Note that in secular architecture, human and animal representation was indeed present.

Perhaps the most important expression of Islamic art is architecture, particularly that of <hl> the mosque <hl> .


Question: What type of decorations are used in Muslim world decorative art rather than pictures?

Answer: decorative calligraphy

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. <hl> There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in mosque architecture. <hl> Note that in secular architecture, human and animal representation was indeed present.

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. There was also the use of <hl> decorative calligraphy <hl> instead of pictures which were haram (forbidden) in mosque architecture. Note that in secular architecture, human and animal representation was indeed present.


Question: What is the definition of haram?

Answer: forbidden

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. <hl> There was also the use of decorative calligraphy instead of pictures which were haram ( forbidden ) in mosque architecture. <hl> Note that in secular architecture, human and animal representation was indeed present.

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. There was also the use of decorative calligraphy instead of pictures which were haram (<hl> forbidden <hl>) in mosque architecture. Note that in secular architecture, human and animal representation was indeed present.

There was also the use of decorative calligraphy instead of pictures which were haram ( <hl> forbidden <hl> ) in mosque architecture.


Question: Where in Muslim architecture are pictures forbidden?

Answer: mosque architecture

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. <hl> There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in mosque architecture . <hl> Note that in secular architecture, human and animal representation was indeed present.

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in <hl> mosque architecture <hl>. Note that in secular architecture, human and animal representation was indeed present.

There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in <hl> mosque architecture <hl> .


Question: Where is one permitted to use representations of humans?

Answer: secular architecture

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in mosque architecture. <hl> Note that in secular architecture , human and animal representation was indeed present. <hl>

Encompasses both secular and religious styles, the design and style made by Muslims and their construction of buildings and structures in Islamic culture included the architectural types: the Mosque, the Tomb, the Palace and the Fort. Perhaps the most important expression of Islamic art is architecture, particularly that of the mosque. Through Islamic architecture, effects of varying cultures within Islamic civilization can be illustrated. Generally, the use of Islamic geometric patterns and foliage based arabesques were striking. There was also the use of decorative calligraphy instead of pictures which were haram (forbidden) in mosque architecture. Note that in <hl> secular architecture <hl>, human and animal representation was indeed present.

Note that in <hl> secular architecture <hl> , human and animal representation was indeed present.


Question: Why is depicting God forbidden in the Islamic world?

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.

Answer: such artistic depictions may lead to idolatry

No Islamic visual images or depictions of God are meant to exist because it is believed <hl> that such artistic depictions may lead to idolatry . <hl> Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.

No Islamic visual images or depictions of God are meant to exist because it is believed that <hl> such artistic depictions may lead to idolatry <hl>. Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.

that <hl> such artistic depictions may lead to idolatry <hl> .


Question: What do Muslims believe of the form of God?

Answer: God is incorporeal

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. <hl> Moreover, Muslims believe that God is incorporeal , making any two- or three- dimensional depictions impossible. <hl> Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Moreover, Muslims believe that <hl> God is incorporeal <hl>, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.

Moreover, Muslims believe that <hl> God is incorporeal <hl> , making any two- or three- dimensional depictions impossible.


Question: How many sura's in the Quran begin with "In the name of God?"

Answer: All but one

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. <hl> All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". <hl> Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. <hl> All but one <hl> sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.


Question: What is the policy in the Muslim world on depicting Mohammed?

Answer: prohibited

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". <hl> Images of Mohammed are likewise prohibited . <hl> Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise <hl> prohibited <hl>. Such aniconism and iconoclasm can also be found in Jewish and some Christian theology.

Images of Mohammed are likewise <hl> prohibited <hl> .


Question: What other religions might one find depictions of God, or Prophets forbidden?

Answer: Jewish and some Christian theology

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. <hl> Such aniconism and iconoclasm can also be found in Jewish and some Christian theology . <hl>

No Islamic visual images or depictions of God are meant to exist because it is believed that such artistic depictions may lead to idolatry. Moreover, Muslims believe that God is incorporeal, making any two- or three- dimensional depictions impossible. Instead, Muslims describe God by the names and attributes that, according to Islam, he revealed to his creation. All but one sura of the Quran begins with the phrase "In the name of God, the Beneficent, the Merciful". Images of Mohammed are likewise prohibited. Such aniconism and iconoclasm can also be found in <hl> Jewish and some Christian theology <hl>.

Such aniconism and iconoclasm can also be found in <hl> Jewish and some Christian theology <hl> .


Question: What is the repetitive use of geometric floral designs known as in Islamic art?

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Answer: arabesque

<hl> Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque . <hl> Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as <hl> arabesque <hl>. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as <hl> arabesque <hl> .


Question: Islam forbade types of art found in what religions?

Answer: pre-Islamic pagan religions

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. <hl> Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions . <hl> Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in <hl> pre-Islamic pagan religions <hl>. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in <hl> pre-Islamic pagan religions <hl> .


Question: Miniature paintings of the Ottoman empire featured what kind of subjects?

Answer: people and animals

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. <hl> Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals , and also depictions of Quranic stories and Islamic traditional narratives. <hl> Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of <hl> people and animals <hl>, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of <hl> people and animals <hl> , and also depictions of Quranic stories and Islamic traditional narratives.


Question: What is one reason the art of Islam may be abstract?

Answer: to symbolize the transcendence, indivisible and infinite nature of God

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. <hl> Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God , an objective achieved by arabesque. <hl> Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is <hl> to symbolize the transcendence, indivisible and infinite nature of God <hl>, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic kufic and naskh scripts, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Another reason why Islamic art is usually abstract is <hl> to symbolize the transcendence, indivisible and infinite nature of God <hl> , an objective achieved by arabesque.


Question: In mosques domes may have what kind of scripts decorating them?

Answer: kufic and naskh scripts

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. <hl> Two of the main scripts involved are the symbolic kufic and naskh scripts , which can be found adorning the walls and domes of mosques, the sides of minbars, and so on. <hl>

Islamic art frequently adopts the use of geometrical floral or vegetal designs in a repetition known as arabesque. Such designs are highly nonrepresentational, as Islam forbids representational depictions as found in pre-Islamic pagan religions. Despite this, there is a presence of depictional art in some Muslim societies, notably the miniature style made famous in Persia and under the Ottoman Empire which featured paintings of people and animals, and also depictions of Quranic stories and Islamic traditional narratives. Another reason why Islamic art is usually abstract is to symbolize the transcendence, indivisible and infinite nature of God, an objective achieved by arabesque. Islamic calligraphy is an omnipresent decoration in Islamic art, and is usually expressed in the form of Quranic verses. Two of the main scripts involved are the symbolic <hl> kufic and naskh scripts <hl>, which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.

Two of the main scripts involved are the symbolic <hl> kufic and naskh scripts <hl> , which can be found adorning the walls and domes of mosques, the sides of minbars, and so on.


Question: What are the main distinctive features of Islamic architecture?

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until the 17th century with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Answer: ordered repetition, radiating structures, and rhythmic, metric patterns

<hl> Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns . <hl> In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until the 17th century with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Distinguishing motifs of Islamic architecture have always been <hl> ordered repetition, radiating structures, and rhythmic, metric patterns <hl>. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until the 17th century with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Distinguishing motifs of Islamic architecture have always been <hl> ordered repetition, radiating structures, and rhythmic, metric patterns <hl> .


Question: What physical characteristics are common in Islamic architecture?

Answer: columns, piers and arches

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. <hl> Other features employed as motifs include columns, piers and arches , organized and interwoven with alternating sequences of niches and colonnettes. <hl> The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until the 17th century with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include <hl> columns, piers and arches <hl>, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until the 17th century with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Other features employed as motifs include <hl> columns, piers and arches <hl> , organized and interwoven with alternating sequences of niches and colonnettes.


Question: When did domes first appear in the architecture of the Muslim World?

Answer: 691

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. <hl> Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until the 17th century with the Taj Mahal. <hl> And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in <hl> 691 <hl> with the construction of the Dome of the Rock mosque, and recurring even up until the 17th century with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.


Question: Which mosque is believed to be the first with a dome?

Answer: Dome of the Rock mosque

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. <hl> Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque , and recurring even up until the 17th century with the Taj Mahal. <hl> And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the <hl> Dome of the Rock mosque <hl>, and recurring even up until the 17th century with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Its usage spans centuries, first appearing in 691 with the construction of the <hl> Dome of the Rock mosque <hl> , and recurring even up until the 17th century with the Taj Mahal.


Question: When was the Taj Mahal constructed?

Answer: 17th century

the 17th century with the Taj Mahal.

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until <hl> the 17th century with the Taj Mahal. <hl> And as late as the 19th century, Islamic domes had been incorporated into European architecture.

Distinguishing motifs of Islamic architecture have always been ordered repetition, radiating structures, and rhythmic, metric patterns. In this respect, fractal geometry has been a key utility, especially for mosques and palaces. Other features employed as motifs include columns, piers and arches, organized and interwoven with alternating sequences of niches and colonnettes. The role of domes in Islamic architecture has been considerable. Its usage spans centuries, first appearing in 691 with the construction of the Dome of the Rock mosque, and recurring even up until the <hl> 17th century <hl> with the Taj Mahal. And as late as the 19th century, Islamic domes had been incorporated into European architecture.


Question: What is another name for the Shamsi Hijri calender?

The Solar Hijri calendar, also called the Shamsi Hijri calendar, and abbreviated as SH, is the official calendar of Iran and Afghanistan. It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.

Answer: The Solar Hijri calendar

<hl> The Solar Hijri calendar , also called the Shamsi Hijri calendar, and abbreviated as SH, is the official calendar of Iran and Afghanistan. <hl> It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.

<hl> The Solar Hijri calendar <hl>, also called the Shamsi Hijri calendar, and abbreviated as SH, is the official calendar of Iran and Afghanistan. It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.

<hl> The Solar Hijri calendar <hl> , also called the Shamsi Hijri calendar, and abbreviated as SH, is the official calendar of Iran and Afghanistan.


Question: What is one way to abbreviate the Solar Hiljri calender?

Answer: SH

<hl> The Solar Hijri calendar, also called the Shamsi Hijri calendar, and abbreviated as SH , is the official calendar of Iran and Afghanistan. <hl> It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.

The Solar Hijri calendar, also called the Shamsi Hijri calendar, and abbreviated as <hl> SH <hl>, is the official calendar of Iran and Afghanistan. It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.

The Solar Hijri calendar, also called the Shamsi Hijri calendar, and abbreviated as <hl> SH <hl> , is the official calendar of Iran and Afghanistan.


Question: What is the customary calendar of Iran?

Answer: the Shamsi Hijri calendar

<hl> The Solar Hijri calendar, also called the Shamsi Hijri calendar , and abbreviated as SH, is the official calendar of Iran and Afghanistan. <hl> It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.

The Solar Hijri calendar, also called <hl> the Shamsi Hijri calendar <hl>, and abbreviated as SH, is the official calendar of Iran and Afghanistan. It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.

The Solar Hijri calendar, also called <hl> the Shamsi Hijri calendar <hl> , and abbreviated as SH, is the official calendar of Iran and Afghanistan.


Question: How many months are in the Shamsi Hijri calendar?

Answer: twelve months

The Solar Hijri calendar, also called the Shamsi Hijri calendar, and abbreviated as SH, is the official calendar of Iran and Afghanistan. It begins on the vernal equinox. <hl> Each of the twelve months corresponds with a zodiac sign. <hl> The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.

The Solar Hijri calendar, also called the Shamsi Hijri calendar, and abbreviated as SH, is the official calendar of Iran and Afghanistan. It begins on the vernal equinox. Each of the <hl> twelve months <hl> corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.


Question: What is the first year of the Shamsi Hijri Calender based on?

Answer: Prophet Muhammad's migration to Medina

The Solar Hijri calendar, also called the Shamsi Hijri calendar, and abbreviated as SH, is the official calendar of Iran and Afghanistan. It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. <hl> The year of Prophet Muhammad's migration to Medina (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox. <hl>

The Solar Hijri calendar, also called the Shamsi Hijri calendar, and abbreviated as SH, is the official calendar of Iran and Afghanistan. It begins on the vernal equinox. Each of the twelve months corresponds with a zodiac sign. The first six months have 31 days, the next five have 30 days, and the last month has 29 days in usual years but 30 days in leap years. The year of <hl> Prophet Muhammad's migration to Medina <hl> (622 CE) is fixed as the first year of the calendar, and the New Year's Day always falls on the March equinox.


Question: How many Muslim nations require women to cover their legs, shoulders, or whole body?

In a small minority of Muslim countries, the law requires women to cover either just legs, shoulders and head or the whole body apart from the face. In strictest forms, the face as well must be covered leaving just a mesh to see through. These rules for dressing cause tensions, concerning particularly Muslims living in Western countries, where restrictions are considered both sexist and oppressive. Some Muslims oppose this charge, and instead declare that the media in these countries presses on women to reveal too much in order to be deemed attractive, and that this is itself sexist and oppressive.

Answer: a small minority

<hl> In a small minority of Muslim countries, the law requires women to cover either just legs, shoulders and head or the whole body apart from the face. <hl> In strictest forms, the face as well must be covered leaving just a mesh to see through. These rules for dressing cause tensions, concerning particularly Muslims living in Western countries, where restrictions are considered both sexist and oppressive. Some Muslims oppose this charge, and instead declare that the media in these countries presses on women to reveal too much in order to be deemed attractive, and that this is itself sexist and oppressive.

In <hl> a small minority <hl> of Muslim countries, the law requires women to cover either just legs, shoulders and head or the whole body apart from the face. In strictest forms, the face as well must be covered leaving just a mesh to see through. These rules for dressing cause tensions, concerning particularly Muslims living in Western countries, where restrictions are considered both sexist and oppressive. Some Muslims oppose this charge, and instead declare that the media in these countries presses on women to reveal too much in order to be deemed attractive, and that this is itself sexist and oppressive.