Solar Hijri calendar
The Solar Hijri calendar called the Solar Hejri calendar or Shamsi Hijri calendar, abbreviated as SH, is the official calendar of Iran and Afghanistan. It begins on the March equinox as determined by astronomical calculation for the Iran Standard Time meridian and has years of 365 or 366 days, its determination of the start of each year is astronomically accurate year-to-year as opposed to the more fixed Gregorian calendar or "Common Era calendar" which, averaged out, has the same year length, achieving the same accuracy. The start of the year and its number of days remain fixed to one of the two equinoxes, the astronomically important days which have the same duration of day as night, it results in less variability of all celestial bodies when comparing a specific calendar date from one year to others. Each of the twelve months corresponds with a zodiac sign; the first six months have 31 days, the next five have 30 days, the last month has 29 days in usual years but 30 days in leap years. The New Year's Day always falls on the March equinox.
On 21 February 1911, the second Iranian parliament adopted as the official calendar of Iran the Jalālī sidereal calendar with months bearing the names of the twelve constellations of the zodiac and the years named for the animals of the duodecennial cycle. The present Iranian calendar was adopted on 31 March 1925, under the early Pahlavi dynasty; the law said that the first day of the year should be the first day of spring in "the true solar year", "as it has been" so. It fixed the number of days in each month, which varied by year with the sidereal zodiac, it revived the ancient Persian names. It specified the origin of the calendar to be the Hegira of Muhammad from Mecca to Medina in 622 CE, it deprecated the 12-year cycles of the Chinese-Uighur calendar which were not sanctioned but were used. The first six months have 31 days, the next five have 30 days, the last month has 29 days or 30 days in leap years; this is a simplification of the Jalali calendar, in which the commencement of the month is tied to the sun's passage from one zodiacal sign to the next.
The sun is travelling slowest in early July. The current time between the vernal equinox and the autumnal equinox is about 186 days and 10 hours, the opposite duration about 178 days, 20 hours; the Solar Hijri calendar produces a five-year leap year interval after about every seven four-year leap year intervals. It follows a 33-year subcycle with occasional interruptions by a single 29-year subcycle; the reason for this behaviour is. By contrast, some less accurate predictive algorithms are suggested based on confusion between the average tropical year and the mean interval between spring equinoxes. Earlier starting year In 1976, Shah Mohammad Reza Pahlavi changed the origin of the calendar to the beginning of Cyrus the Great's reign as its first year, rather than the Hejra of Muhammad. Overnight, the year changed from 1355 to 2535; the change lasted until the revolution in 1979. Afghanistan adopted the official Jalali calendar in 1922 but with different month names. Afghanistan uses Arabic names of the zodiacal signs.
The Solar Hijri calendar is the official calendar of the government of Afghanistan, all national holidays and administrative issues are fixed according to the Solar Hijri calendar. The Solar Hijri calendar year begins at the start of spring in the Northern Hemisphere: on the midnight between the two consecutive solar noons, which include the instant of the March equinox, when the sun enters the Northern Hemisphere. Hence, the first noon is on the last day of one calendar year and the second noon is on the first day of the next year; the first day of the calendar year, Nowruz, is the greatest festival of the year in Iran and surrounding regions. The celebration is filled with many festivities and runs a course of 13 days, the last day of, called siz-dah bedar; the Afghan Persian month names are the signs of Zodiac. They were used in Iran in early 20th century; the names are in fact the Arabic names for signs of Zodiac, please see دائرة البروج. In the Iranian calendar, every week ends on Friday.
The names of the days of the week are as follows: shambe, doshambe, seshambe, chæharshambe and jom'e. The name for Friday, jom'e, is Arabic. Jom'e is sometimes referred to by the native Persian name, adineh. In some Islamic countries, Friday is the weekly holiday. Calculating the day of the week is easy, using an anchor date. One good such date is Sunday, 1 Farvardin 1372, which equals 21 March 1993. Assuming the 33-year cycle approximation, move back by one weekday to jump ahead by one 3
The Buddhist calendar is a set of lunisolar calendars used in mainland Southeast Asian countries of Cambodia, Laos and Thailand as well as in Sri Lanka and Chinese populations of Malaysia and Singapore for religious or official occasions. While the calendars share a common lineage, they have minor but important variations such as intercalation schedules, month names and numbering, use of cycles, etc. In Thailand, the name Buddhist Era is a year numbering system shared by the traditional Thai lunisolar calendar and by the Thai solar calendar; the Southeast Asian lunisolar calendars are based on an older version of the Hindu calendar, which uses the sidereal year as the solar year. One major difference is that the Southeast Asian systems, unlike their Indian cousins, do not use apparent reckoning to stay in sync with the sidereal year. Instead, they employ their versions of the Metonic cycle. However, since the Metonic cycle is not accurate for sidereal years, the Southeast Asian calendar is drifting out of sync with the sidereal one day every 100 years.
Yet no coordinated structural reforms of the lunisolar calendar have been undertaken. Today, the traditional Buddhist lunisolar calendar is used for Theravada Buddhist festivals, no longer has the official calendar status anywhere; the Thai Buddhist Era, a renumbered Gregorian calendar, is the official calendar in Thailand. The calculation methodology of the current versions of Southeast Asian Buddhist calendars is based on that of the Burmese calendar, in use in various Southeast Asian kingdoms down to the 19th century under the names of Chula Sakarat and Jolak Sakaraj; the Burmese calendar in turn was based on the "original" Surya Siddhanta system of ancient India. One key difference with Indian systems is that the Burmese system has followed a variation of the Metonic cycle, it is unclear from where, how the Metonic system was introduced. The Burmese system, indeed the Southeast Asian systems, thus use a "strange" combination of sidereal years from Indian calendar in combination with the Metonic cycle better for tropical years.
In all Theravada traditions, the calendar's epochal year 0 date was the day in which the Buddha attained parinibbāna. However, not all traditions agree on when it took place. In Burmese Buddhist tradition, it was 13 May 544 BCE, but in Thailand, it was 11 March 545 BCE, the date which the current Thai lunisolar and solar calendars use as the epochal date. Yet, the Thai calendars for some reason have fixed the difference between their Buddhist Era numbering and the Christian/Common Era numbering at 543, which points to an epochal year of 544 BCE, not 545 BCE. In Myanmar, the difference between BE and CE can be 543 or 544 for CE dates, 544 or 543 for BCE dates, depending on the month of the Buddhist Era. In Sri Lanka, the difference between BE and CE is 544; the calendar recognizes two types of months: sidereal month. The Synodic months are used to compose the years while the 27 lunar sidereal days, alongside the 12 signs of the zodiac, are used for astrological calculations; the days of the month are counted in two halves and waning.
The 15th of the waxing is the civil full moon day. The civil new moon day is the last day of the month; because of the inaccuracy of the calendrical calculation systems, the mean and real New Moons coincide. The mean New Moon precedes the real New Moon; as the Synodic lunar month is 29.5 days, the calendar uses alternating months of 29 and 30 days. Various regional versions of Chula Sakarat/Burmese calendar existed across various regions of mainland Southeast Asia. Unlike Burmese systems, Lan Na, Lan Xang and Sukhothai systems refer to the months by numbers, not by names; this means reading ancient texts and inscriptions in Thailand requires constant vigilance, not just in making sure one is operating for the correct region, but for variations within regions itself when incursions cause a variation in practice. However, Cambodian month system, which begins with Margasirsa as the first month, demonstrated by the names and numbers; the Buddhist calendar is a lunisolar calendar in which the months are based on lunar months and years are based on solar years.
One of its primary objectives is to synchronize the lunar part with the solar part. The lunar months twelve of them, consist alternately of 29 days and 30 days, such that a normal lunar year will contain 354 days, as opposed to the solar year of ~365.25 days. Therefore, some form of addition to the lunar year is necessary; the overall basis for it is provided by cycles of 57 years. Eleven extra days are inserted in every 57 years, seven extra months of 30 days are inserted in every 19 years; this provides 20819 complete days to both calendars. This 57-year cycle would provide a mean year of about 365.2456 days and a mean month of about 29.530496 days, if not corrected. As such, the calendar adds an intercalary month in leap years and sometimes an intercalary day in great leap years; the intercalary month not only corrects the length of the year but corrects the accumulating error of the month to extent of half a day. The average length of the month is further corrected by adding a day to Nayon
Jalāl al-Dawla Mu'izz al-Dunyā Wa'l-Din Abu'l-Fatḥ ibn Alp Arslān, better known by his regnal name of Malik-Shah I, was Sultan of the Seljuq Empire from 1072 to 1092. During his youth, he spent his time participating in the campaigns of his father Alp Arslan, along the latter's vizier Nizam al-Mulk. During one of such campaigns in 1072, Alp Arslan was fatally died only a few days later. After that, Malik-Shah was crowned as the new sultan of the empire, Malik-Shah did not access the throne peacefully, had to fight his uncle Qavurt, who claimed the throne. Although Malik-Shah was the nominal head of the Seljuq state, the vizier Nizam al-Mulk held near absolute power during his reign. Malik-Shah spent the rest of his reign waging war against the Karakhanids on the eastern side, establishing order in the Caucasus. Malik-Shah's death to this day remains under dispute. Although he was known by several names, he was known as "Malik-Shah", a combination of the Arabic word malik and the Persian word shah.
Malik-Shah spent his youth in Isfahan. According to the 12th-century Persian historian Muhammad bin Ali Rawandi, Malik-Shah had fair skin, was tall and somewhat bulky. In 1064, Malik-Shah, only 9 years old by along with Nizam al-Mulk, the Persian vizier of the Empire, took part in Alp Arslan’s campaign in the Caucasus; the same year, Malik-Shah was married to Terken Khatun, the daughter of the Karakhanid khan Ibrahim Tamghach-Khan. In 1066, Alp Arslan arranged a ceremony near Merv, where he appointed Malik-Shah as his heir and granted him Isfahan as a fief. In 1071, Malik-Shah took part in the Syrian campaign of his father, stayed in Aleppo when his father fought the Byzantine emperor Romanos IV Diogenes at Manzikert. In 1072, Malik-Shah and Nizam al-Mulk accompanied Alp-Arslan during his campaign in Transoxiana against the Karakhanids. However, Alp-Arslan was badly wounded during his expedition, Malik-Shah shortly took over the army. Alp-Arslan died some days and Malik-Shah was declared as the new sultan of the empire.
However, right after Malik-Shah accession, his uncle Qavurt claimed the throne for himself and sent Malik-Shah a message which said: "I am the eldest brother, you are a youthful son. Malik-Shah replied by sending the following message: "A brother does not inherit when there is a son.". This message enraged Qavurt. In 1073 a battle took place near Hamadan. Qavurt was accompanied by his seven sons, his army consisted of Turkmens, while the army of Malik-Shah consisted of ghulams and contingents of Kurdish and Arab troops. During the battle, the Turks of Malik-Shah's army mutinied against him, but he managed to defeat and capture Qavurt. Qavurt begged for mercy and in return promised to retire to Oman. However, Nizam al-Mulk declined the offer. After some time, Qavurt was strangled to death with a bowstring. After having dealt with that problem, Malik-Shah appointed Qutlugh-Tegin as the governor of Fars and Sav-Tegin as the governor of Kerman. Malik-Shah turned his attention towards the Karakhanids, who had after the death of Alp-Arslan invaded Tukharistan, ruled by Malik-Shah's brother Ayaz, unable to repel the Karakhanids and was killed by them.
Malik-Shah managed to repel the Karakhanids and captured Tirmidh, giving Sav-Tegin the key of the city. Malik-Shah appointed his other brother Shihab al-Din Tekish as the ruler of Tukharistan and Balkh. During the same period, the Ghaznavid ruler Ibrahim was seizing Seljuq territory in northern Khorasan, but was defeated by Malik-Shah, who made peace with the latter and gave his daughter Gawhar Khatun in marriage to Ibrahim's son Mas'ud III. In 1074, Malik-Shah ordered the Turkic warlord Arghar to restore what he had destroyed during his raids in the territory of the Shirvanshah Fariburz I. During the same year, he appointed Qavurt's son Rukn al-Dawla Sultan-Shah as the ruler of Kerman. One year Malik-Shah sent an army under Sav-Tegin to Arran, ruled by the Shaddadid ruler Fadlun III. Sav-Tegin managed to conquer the region, thus ending Shaddadid rule. Malik-Shah gave Gorgan to Fadlun III as a fief. Throughout Malik's reign new institutions of learning were established and it was during this time that the Jalali calendar was reformed at the Isfahan observatory.
In 1089, Malik-Shah captured Samarkand with the support of the local clergy, imprisoned its Karakhanid ruler Ahmad Khan ibn Khizr, the nephew of Terken Khatun. He marched to Semirechye, made the Karakhanid Harun Khan ibn Sulayman, the ruler of Kashgar and Khotan, acknowledge him as his suzerain. In 1092 Nizam al-Mulk was assassinated near Sihna, on the road to Baghdad, by a man disguised as a Sufi; as the assassin was cut down by Nizam's bodyguard, it became impossible to establish with certainty who had sent him. One theory had it that he was an Is'maili fanatic, since these made attempts on the lives of Seljuq officials and rulers during the 11th century. Another theory had it that the attack had been instigated by Malik-Shah, who may have grown tired of his overmighty vizier. After Nizam al-Mulk's death, Malik-Shah appointed another Persian named Taj al-Mulk Abu'l Ghana'im as his vizier. Mal
A calendar is a system of organizing days for social, commercial or administrative purposes. This is done by giving names to periods of time days, weeks and years. A date is the designation of a specific day within such a system. A calendar is a physical record of such a system. A calendar can mean a list of planned events, such as a court calendar or a or chronological list of documents, such as a calendar of wills. Periods in a calendar are though not synchronised with the cycle of the sun or the moon; the most common type of pre-modern calendar was the lunisolar calendar, a lunar calendar that adds one intercalary month to remain synchronised with the solar year over the long term. The term calendar is taken from calendae, the term for the first day of the month in the Roman calendar, related to the verb calare "to call out", referring to the "calling" of the new moon when it was first seen. Latin calendarium meant "account book, register"; the Latin term was adopted in Old French as calendier and from there in Middle English as calender by the 13th century.
A calendar can be on paper or electronic device. The course of the sun and the moon are the most salient natural recurring events useful for timekeeping, thus in pre-modern societies worldwide lunation and the year were most used as time units; the Roman calendar contained remnants of a ancient pre-Etruscan 10-month solar year. The first recorded physical calendars, dependent on the development of writing in the Ancient Near East, are the Bronze Age Egyptian and Sumerian calendars. A large number of Ancient Near East calendar systems based on the Babylonian calendar date from the Iron Age, among them the calendar system of the Persian Empire, which in turn gave rise to the Zoroastrian calendar and the Hebrew calendar. A great number of Hellenic calendars developed in Classical Greece, in the Hellenistic period gave rise to both the ancient Roman calendar and to various Hindu calendars. Calendars in antiquity were lunisolar, depending on the introduction of intercalary months to align the solar and the lunar years.
This was based on observation, but there may have been early attempts to model the pattern of intercalation algorithmically, as evidenced in the fragmentary 2nd-century Coligny calendar. The Roman calendar was reformed by Julius Caesar in 45 BC; the Julian calendar was no longer dependent on the observation of the new moon but followed an algorithm of introducing a leap day every four years. This created a dissociation of the calendar month from the lunation; the Islamic calendar is based on the prohibition of intercalation by Muhammad, in Islamic tradition dated to a sermon held on 9 Dhu al-Hijjah AH 10. This resulted in an observation-based lunar calendar that shifts relative to the seasons of the solar year; the first calendar reform of the early modern era was the Gregorian calendar, introduced in 1582 based on the observation of a long-term shift between the Julian calendar and the solar year. There have been a number of modern proposals for reform of the calendar, such as the World Calendar, International Fixed Calendar, Holocene calendar, the Hanke-Henry Permanent Calendar.
Such ideas are mooted from time to time but have failed to gain traction because of the loss of continuity, massive upheaval in implementation, religious objections. A full calendar system has a different calendar date for every day, thus the week cycle is by itself not a full calendar system. The simplest calendar system just counts time periods from a reference date; this applies for Unix Time. The only possible variation is using a different reference date, in particular, one less distant in the past to make the numbers smaller. Computations in these systems are just a matter of subtraction. Other calendars have one larger units of time. Calendars that contain one level of cycles: week and weekday – this system is not common year and ordinal date within the year, e.g. the ISO 8601 ordinal date systemCalendars with two levels of cycles: year and day – most systems, including the Gregorian calendar, the Islamic calendar, the Solar Hijri calendar and the Hebrew calendar year and weekday – e.g. the ISO week dateCycles can be synchronized with periodic phenomena: Lunar calendars are synchronized to the motion of the Moon.
Solar calendars are based on perceived seasonal changes synchronized to the apparent motion of the Sun. Lunisolar calendars are based on a combination of both solar and lunar reckonings; the week cycle is an example of one, not synchronized to any external phenomenon. A calendar includes more than one type of cycle, or has both cyclic and non-cyclic elements. Most calendars incorporate more complex cycles. For example, the vast majority of them track years, months and days; the seven-day week is universal, though its use varies. It has run uninterrupted for millennia. Solar calendars assign a date to each solar day. A day may consist of the period between sunrise and sunset, with
The Islamic, Muslim, or Hijri calendar is a lunar calendar consisting of 12 lunar months in a year of 354 or 355 days. It is used to determine the proper days of Islamic holidays and rituals, such as the annual period of fasting and the proper time for the pilgrimage to Mecca; the civil calendar of all countries where the religion is predominantly Muslim is the Gregorian calendar. Notable exceptions to this rule are Afghanistan, which use the Solar Hijri calendar. Rents and similar regular commitments are paid by the civil calendar; the Islamic calendar employs the Hijri era whose epoch was established as the Islamic New Year of 622 AD/CE. During that year and his followers migrated from Mecca to Yathrib and established the first Muslim community, an event commemorated as the Hijra. In the West, dates in this era are denoted AH in parallel with the Christian and Jewish eras. In Muslim countries, it is sometimes denoted as H from its Arabic form. In English, years prior to the Hijra are reckoned as BH.
The current Islamic year is 1440 AH. In the Gregorian calendar, 1440 AH runs from 11 September 2018 to 30 August 2019. For central Arabia Mecca, there is a lack of epigraphical evidence but details are found in the writings of Muslim authors of the Abbasid era. Inscriptions of the ancient South Arabian calendars reveal the use of a number of local calendars. At least some of these South Arabian calendars followed the lunisolar system. Both al-Biruni and al-Mas'udi suggest that the ancient Arabs used the same month names as the Muslims, though they record other month names used by the pre-Islamic Arabs; the Islamic tradition is unanimous in stating that Arabs of Tihamah and Najd distinguished between two types of months and forbidden months. The forbidden months were four months during which fighting is forbidden, listed as Rajab and the three months around the pilgrimage season, Dhu al-Qa‘dah, Dhu al-Hijjah, Muharram. Information about the forbidden months is found in the writings of Procopius, where he describes an armistice with the Eastern Arabs of the Lakhmid al-Mundhir which happened in the summer of 541 AD/CE.
However, Muslim historians do not link these months to a particular season. The Qur'an links the four forbidden months with Nasī’, a word that means "postponement". According to Muslim tradition, the decision of postponement was administered by the tribe of Kinanah, by a man known as the al-Qalammas of Kinanah and his descendants. Different interpretations of the concept of Nasī’ have been proposed; some scholars, both Muslim and Western, maintain that the pre-Islamic calendar used in central Arabia was a purely lunar calendar similar to the modern Islamic calendar. According to this view, Nasī’ is related to the pre-Islamic practices of the Meccan Arabs, where they would alter the distribution of the forbidden months within a given year without implying a calendar manipulation; this interpretation is supported by Arab historians and lexicographers, like Ibn Hisham, Ibn Manzur, the corpus of Qur'anic exegesis. This is corroborated by an early Sabaic inscription, where a religious ritual was "postponed" due to war.
According to the context of this inscription, the verb ns'’ has nothing to do with intercalation, but only with moving religious events within the calendar itself. The similarity between the religious concept of this ancient inscription and the Qur'an suggests that non-calendaring postponement is the Qur'anic meaning of Nasī’; the Encyclopaedia of Islam concludes "The Arabic system of can only have been intended to move the Hajj and the fairs associated with it in the vicinity of Mecca to a suitable season of the year. It was not intended to establish a fixed calendar to be observed." The term "fixed calendar" is understood to refer to the non-intercalated calendar. Others concur that it was a lunar calendar, but suggest that about 200 years before the Hijra it was transformed into a lunisolar calendar containing an intercalary month added from time to time to keep the pilgrimage within the season of the year when merchandise was most abundant; this interpretation was first proposed by the medieval Muslim astrologer and astronomer Abu Ma'shar al-Balkhi, by al-Biruni, al-Mas'udi, some western scholars.
This interpretation considers Nasī’ to be a synonym to the Arabic word for "intercalation". The Arabs, according to one explanation mentioned by Abu Ma'shar, learned of this type of intercalation from the Jews; the Jewish Nasi was the official. Some sources say that the Arabs followed the Jewish practice and intercalated seven months over nineteen years, or else that they intercalated nine months over 24 years. Postponement of one ritual in a particular circumstance does not imply alteration of the sequence of months, scholars agree that this did not happen. Al-Biruni says this did not happen, the festivals were kept within their season by intercalation every second or third year of a month between Dhu al-Hijjah and Muharram, he says that, in terms of the fixed calendar, not introduced until 10 AH, the first intercalation was, for example, of a month between Dhu al-Hijjah and Muharram, the second of a month between Muharram and Safar, the third of a month between Safar and Rabi'I, so on. The intercalations were arranged.
The notice of interca
Sultan is a position with several historical meanings. It was an Arabic abstract noun meaning "strength", "authority", "rulership", derived from the verbal noun سلطة sulṭah, meaning "authority" or "power", it came to be used as the title of certain rulers who claimed full sovereignty in practical terms, albeit without claiming the overall caliphate, or to refer to a powerful governor of a province within the caliphate. The adjective form of the word is "sultanic", the dynasty and lands ruled by a sultan are referred to as a sultanate; the term is distinct from king, despite both referring to a sovereign ruler. The use of "sultan" is restricted to Muslim countries, where the title carries religious significance, contrasting the more secular king, used in both Muslim and non-Muslim countries. A feminine form of sultan, used by Westerners, is Sultana or Sultanah and this title has been used for some Muslim women monarchs and sultan's mothers and chief consorts; however and Ottoman Turkish uses sultan for imperial lady, as Turkish grammar—which is influenced by Persian grammar—uses the same words for both women and men.
However, this styling misconstrues the roles of wives of sultans. In a similar usage, the wife of a German field marshal might be styled Frau Feldmarschall; the female leaders in Muslim history are known as "sultanas". However, the wife of the sultan in the Sultanate of Sulu is styled as the "panguian" while the sultan's chief wife in many sultanates of Indonesia and Malaysia are known as "permaisuri", "Tunku Ampuan", "Raja Perempuan", or "Tengku Ampuan"; the queen consort in Brunei is known as Raja Isteri with the title of Pengiran Anak suffixed, should the queen consort be a royal princess. In recent years, "sultan" has been replaced by "king" by contemporary hereditary rulers who wish to emphasize their secular authority under the rule of law. A notable example is Morocco, whose monarch changed his title from sultan to king in 1957; these are secondary titles, either lofty'poetry' or with a message, e.g.: Mani Sultan = Manney Sultan - a subsidiary title, part of the full style of the Maharaja of Travancore Sultan of Sultans - the sultanic equivalent of the style King of Kings Certain secondary titles have a devout Islamic connotation.
Sultanic Highness - a rare, hybrid western-Islamic honorific style used by the son, daughter-in-law and daughters of Sultan Hussein Kamel of Egypt, who bore it with their primary titles of Prince or Princess, after 11 October 1917. They enjoyed these titles for life after the Royal Rescript regulating the styles and titles of the Royal House following Egypt's independence in 1922, when the sons and daughters of the newly styled king were granted the title Sahib us-Sumuw al-Malaki, or Royal Highness. Ghaznavid Sultanate. Sultans of Great Seljuk Seljuk Sultanate of Rum Sultans of the Ottoman Empire, the Osmanli Elisu Sultanate and a few others. A Sultan ranked below a Khan. in Syria: Ayyubid Sultans Mamluk Sultans in present-day Yemen, various small sultanates of the former British Aden Protectorate and South Arabia: Audhali, Haushabi, Lahej, Lower Aulaqi, Lower Yafa, Mahra, Qu'aiti, Upper Aulaqi, Upper Yafa and the Wahidi sultanates in present-day Saudi Arabia: Sultans of Nejd Sultans of the Hejaz Oman – Sultan of Oman, on the southern coast of the Arabian peninsula, still an independent sultanate, since 1744 in Algeria: sultanate of Tuggurt in Egypt: Ayyubid Sultans Mamluk Sultans in Morocco, until Mohammed V changed the style to Malik on 14 August 1957, maintaining the subsidiary style Amir al-Mu´minin in Sudan: Darfur Dar al-Masalit Dar Qimr Funj Sultanate of Sinnar Kordofan in Chad: Bagirmi Wada'i, successor state to Birgu Dar Sila Ajuran Sultanate, in southern Somalia and eastern Ethiopia Adal Sultanate, in northwestern Somalia, southern Djibouti, the Somali, Oromia and Afar regions of Ethiopia Majeerteen Sultanate, in northern Somalia Isaaq Sultanate, in northern Somalia Sultanate of the Geledi, in southern Somalia Sultanate of Aussa, in northeastern Ethiopia Sultanate of Harar, in eastern Ethiopia Sultanate of Hobyo, in central Somalia Sultanate of Ifat, in northern Somalia and eastern Ethiopia Sultanate of Mogadishu, in south-central Somalia Sultanate of Showa, in central Ethiopia Warsangali Sultanate, in northern Somalia Bimaal Sultanate, in south eastern Somalia centred in Merka Angoche Sultanate, on the Mozambiquan coast various sultans on the Comoros.
Sultanate of Zanzibar: two incumbents since the de