text:
Talk:Names of God in Islam

Untitled
I would ask you about the name of alsayed(السيد) why not present — Preceding unsigned comment added by 165.16.7.193 (talk) 16:11, 27 February 2022 (UTC)

The sound files
This guy is an indian or something close, and isn't pronouncing a lot of things correctly. Sometimes even changing the letters.

https://en.wikipedia.org/wiki/File:47-al-wadud.ogg Instead of الودود he says الغدود

https://en.wikipedia.org/wiki/File:40-al-hasib.ogg Instead of الحسيب he says الحصيب

https://en.wikipedia.org/wiki/File:38-al-hafiz.ogg Instead of الحفيظ he says الحفيز

https://en.wikipedia.org/wiki/File:85-dhul-jalaal-wal-ikraam.ogg Instead of ذو he says زو

https://en.wikipedia.org/wiki/File:97-al-warith.ogg This just sounds weird at the end

In most of those, he adds a vowel somewhere.

Even when he's roughly right, he gets something wrong in all of them.

Just remove all of them, and get an arabic man to do them.

Pronunciation
I find it bizarre that the pronunciation preference of a few million Egyptian/Yemenis is preferred to that of the rest of the Islamic world. The Arabic letter Jim is overwhelmingly pronounced with the sound of J as in Jinn. Even in Eqypt the correct pronunciation is used. Change! — Preceding unsigned comment added by 208.29.163.248 (talk) 02:29, 3 April 2012 (UTC)

Permissions
Could I use the table in this article for a report, giving Wikipedia all due credit? —Preceding unsigned comment added by Kikseo (talk • contribs) 03:28, 23 February 2010 (UTC)
 * Yes, and you can read Citing Wikipedia to see how to cite the content. Regards, -- Jeff3000 (talk) 04:03, 23 February 2010 (UTC)

99 names in the Qur'an?
Not all the 99 names of God are mentioned in the Qur'an; thus, the article should be named: the 99 names of God in Islam.

Better: the 99 Beautiful Names of God in Islam, because that is the way they are referred to: (أسماء الله الحسني) —Preceding unsigned comment added by EgyMinerva (talk • contribs) 23:08, 4 February 2008 (UTC)

I agree with changing the title from "... in the Qur'an" to "... in Islam" because all modern scholars specify that the 99 must be in the Qur'an OR the hadiths. That is you have to include the hadiths because the quote "there are ninety-nine names of God" is itself a hadith! Nowhere in the Qur'an does it say there are 99 names. Hence if you restrict yourself to only the Qur'an you must exclude the "99" quote, so the limit to 99 would become irrelevant! Eekamou (talk) 14:37, 30 August 2009 (UTC)

the name Allah is missing from the list —Preceding unsigned comment added by Ibwaheemi (talk • contribs) 21:42, 21 January 2010 (UTC)

 * The title is still Names of God in the Qur'an in stead of The 99 Most Beautiful Names of God in Islam. Would that be the correct title for this page? Can we move this now? Wiki-uk (talk) 16:40, 26 May 2010 (UTC)

 * I endorse this only on the condition that there is a cited reputable source that demonstrates this is the term used most commonly (as well as an etymological section on where this term came from) otherwise it smacks of POV and peacock terms. Also, how does this work with our naming conventions? Peter Deer (talk) 06:14, 27 May 2010 (UTC)

 * On page 40 Islamic desk reference by E. J. van Donzel (a condensation of the subject-matter of "The Encyclopaedia of Islam) it is stated "al-Asma' al-Husna ("The most Beautiful Names"): the words indicate the 99 Names of God, which the pious Muslim repeats and on which he meditates, usually with the help of the 99 beads of the rosary (A. subha)...". Does that help? Wiki-uk (talk) 13:58, 27 May 2010 (UTC)

 * After giving this issue some more thought, I have made an entry on Requested moves to move this page to Names of God in Islam. Wiki-uk (talk) 13:17, 2 June 2010 (UTC)

Caution
Be warned, “He who has no knowledge of how to use a sword will injure himself.” There must be respect, care, and good intentions or an injury could occur ... This true story … Osman Baba repeated Ya-Qahhar (oh Destroyer) many times until he became obsessed by this Attribute. If he threw a piece of cotton at someone and it hit him, he would die. The people complained to Waliyuddin Kuddisa Sirruh who told them to take a piece of cotton and throw it back at the back of Osman. When it hit him he turned around and said, “Oh Waliyuddin, you have killed me”, and he died. The power was given to him by Allah because he repeated the Name. There are some who want something eagerly or impatiently and attempt to receive it by repetition of the Names without first knowing whether this would be good for them. They keep repeating without knowing. They keep saying I Want It. They do not say, “Allah, if it is good for me, let me have it.” Page 11. ‘Ninety-Nine Names of Allah’ by Shems Friedlander and al-Hajj Shaikh Muzaffereddin ISBN 0-06-090621-9 Eekamou (talk) 13:25, 4 September 2009 (UTC)

Song
Hey, these names are frequently sung right? Can someone tell me more about this? Mallerd (talk) 19:03, 10 May 2008 (UTC)

 * Not quite sung, they are recited - and placed in tune fashion either- to make listening to the names more interesting and to make learning the list easier or- because the Koran has rhyme and rhythm (and so they try to give rhyme & rhythm to the list when reciting it).[[User:Cs1kh]] (talk) 10:44, 26 June 2008 (UTC)

 * Al-Asma-ul-Husna (99 Names of Allah/God)
 * Austerlitz -- 88.75.69.213 (talk) 12:11, 2 June 2009 (UTC)

 * 99 names of Allah

The first is a recitation, the second a song, rather.
 * Austerlitz -- 88.75.69.213 (talk) 12:37, 2 June 2009 (UTC) •

Not quite names!
Just a note, Though they are called names and are translated as names, they are actually attributes of Allah (i.e. God is called Allah and has 99 attributes that explain who/what he is like - that is why the name 'Allah' doesnt appear in the list of 99).

If someone translates the 99 names, from Arabic to English, you will notice they are all attributes that a person can call 'Allah' by (e.g. one name when translated is "the merciful", when referring to God you can say 'Allah created Adam' or you can say 'the Merciful created Adam').

I think it should be stated that the 99 'names' are actually a list of attributes that god can be called/referred to by and that explain to Muslims what they should think of god as and the only actual name is 'Allah'. [[User:Cs1kh]] (talk) 10:31, 26 June 2008 (UTC)

Other Names of Allah
Some mystics say there are a vast number of Names of God, e.g., the 12th Century Sufi Ibn Arabi: ‘But regarding Reality [al-Haqq] as the Essence of All, all attributes whatever, transcendent and immanent, may be predicated of it. Ibn Arabi says: “He, may He be exalted is named by all the names of the objects of the phenomenal world;” “Glory be to Him who is ‘meant’ by all the attributes of the Godhead and created objects,“ “Our names are His Names,“ “He is called Abu Said al Kharraz“ etc. etc.’ [http://www.besharapublications.org.uk/titles/TwentyninePages.html Page 23. Extracts from] The Mystical Philosophy of Muhyud Din Ibnul Arabi by Abul E. Affifi. ISBN 0-404-56205-1/ISBN 969-432-158-1/ISBN 9780404562052. Sadly  panentheism seems to be disapproved of by orthodox Islam Eekamou (talk) 23:58, 30 August 2009 (UTC)

There is no need to battle with each other for the names of Allah, because He Has many Names. When any person recites Al-Qura'n he will find many Acts Allah did, like Allah Gives life, Allah Takes life, Allah Defends believers, He Send messengers and many other Actions, with little focus anyone can derive a name for Allah describing His action. To give an example if we start from the first Surah Al-Fatiha{الحمد للة رب العالمين الرحمن الرحيم-مالك يوم الدين-اياك نعبد واياك نستعين-اهدنا الصراط المستقيم} All praise goes to Allah the Lord of the worlds, the Beneficent, the Merciful, Owner of the Day of judgement, Thee (alone) we worship; Thee (alone) we ask for help, Show us the straight path by focusing on the Arabic text and translation we can derive names for Allah which are not mentioned in the popular list of 99: The first name we can derive is Al-Mehmood:المحمود: One Who Were Praised by all the second name is al-Rab: الرب: The Lord the third name is Rabul Alameen: رب العلمين: Lord of all universes the forth name is Al-Malik: المالك: The Owner the fifth name is Malik-e- yaumid: مالك يوم الدين: The owner of the judgement day and so on. Recite the Holy Qura'n and with the kowledge of the Arabic language you can derive names for Allah Almighty. Unsigned

Move?

 * The following discussion is an archived discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. No further edits should be made to this section.

The result of the move request was: page moved per request. GTBacchus(talk) 21:45, 10 June 2010 (UTC)

Names of God in the Qur& → —
 * Wiki-uk (talk) 13:14, 2 June 2010 (UTC)
 * Support: seems to be a more appropriate title for the article, as established in the discussion above. Completefailure (talk) 15:21, 2 June 2010 (UTC)
 * The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page. No further edits should be made to this section.

False Translation?
Taqiyya is in everywhere now, right? المتكبر is so not "The Highest, The Greatest" المتكبر means Arrogant. المهيمن means Dominant not the protector.--41.234.227.202 (talk) 14:25, 25 September 2010 (UTC)

Wrong reference for attribute An-Nāfīʿ?
The reference for ٱلْنَّافِعُ is given as 30:37 but the word does not appear in that ayah.Gujjar123 (talk) 14:43, 3 June 2019 (UTC)

Request for removal of a Section.
Please remove the sections starting "According to Bahá'í scholar ..." The information under these sections are irrelevant and incorrect I believe. — Preceding unsigned comment added by Sazakir (talk • contribs) 11:44, 5 April 2011 (UTC)
 * The content is verifiable and germane, so it has a place in this article. Regards, -- Jeff3000 (talk) 12:40, 5 April 2011 (UTC)

It doesn't get added here just because you find a reference. If that is the case, this article would be impossible. Bahaism and Islam are two different religions. Put that section where it belongs. Under Bahai. — Preceding unsigned comment added by 208.29.163.248 (talk) 02:03, 3 April 2012 (UTC)

Possibly rename the article?
I get the impression that "name" appears to translate to only "proper name" and not "title" or "nominative attribute" in some other languages, including the native tongues of many of this article's readers. "Name" appears to be too distinctive in other languages, while "attribute" appears too impersonal to my native-English mind. There's been some hairsplitting over the issue, and I'm wondering if the situation can be fixed by changing the article name to "Epithets of God in Islam." We would need to find sources to justify this change, and so far, I've found this one, this one, this one, and this one.

"Epithet" should cover the ground for both "name" and "attribute." Are there any other suggestions? Ian.thomson (talk) 16:31, 17 July 2012 (UTC)

 * Congratulations on your search for sources, but I'd still be inclined to leave the title as it is. أسماء الله الحسنى, as given in the article, actually translates as the beautiful names of God. I'm not sure of the relevance of your opening sentence; we're writing in English, and the English word "name" is well-established here and adequately covers the meaning. If you try googling, "99 names" gets millions of hits, "99 attributes" some thousands, and "99 epithets" hardly any. SamuelTheGhost (talk) 17:07, 17 July 2012 (UTC)

Dead links
All the Qur'an links I tried are dead. Yopienso (talk) 21:48, 23 September 2012 (UTC)

List of names in the Qur'an
As someone mentioned on this talk page, no scholars claim that all 99 names are in the Qur'an; most are in the Qur'an and some are in the hadith. The list contains some terms which are not actually names. I would suggest that unless a "name" can be attested to by a reputable secondary source, it be removed from the list. MezzoMezzo (talk) 06:40, 13 January 2013 (UTC)
 * Nobody is interested in the discussion? MezzoMezzo (talk) 12:25, 1 May 2013 (UTC)
 * What names was not found in secondary sources? --Alex-engraver (talk) 15:16, 7 May 2013 (UTC)
 * I didn't run a check yet (wow I am responding to this rather late), but I know for a fact that no scholar of Islam says all 99 are in the Qur'an. So what I propose now is the removal of anything on the list which cannot grammatically be considered a name in the Arabic language, and that such names should not be claimed again without valid secondary sources. Most scholars say the 99 are found in a combination of the Qur'an and Hadith, which makes sense considering that the belief in 99 names comes from Hadith anyway (Qur'an Alone Muslims don't believe in the whole 99 thing as far as I know). I'm sure on Google Books we can find sources for the rest of the names found in Hadith. MezzoMezzo (talk) 12:07, 7 April 2014 (UTC)
 * Ok, um....WOW. Whoever added this list doesn't speak Arabic or doesn't know the grammar.
 * Alright first of all, a lot of the words on that list were not contained in the verses listed. I even checked the ones I memorized just to be sure. I think the claimed (false) name "Al-Mani" was an example of that but there were others.
 * Second of all, possession in Arabic doesn't mean a name. "jami' al-nas" is in the Qur'an for example but that doesn't mean God IS al-Jami' according to Islam; His being called that is only in relation to al-nas just like if I call myself mudir al-makhzan, I am the manager of the warehouse but my name is not Manager. That's mudaf and mudaf ilahi which is like pre-school grammar.
 * Third of all, a verb doesn't necessitate a noun. For example, the Qur'an says that God yuhyi (brings life) and yumit (brings death). Grammatically if I say that, it doesn't mean I said God IS muhyi (the noun for life bringer) and mumit (death bringer). Perhaps that is true according to Muslim belief but grammatically, saying that my friend Steve yugharghar ma`an (gargles water) doesn't mean his name is Gargler.
 * Fourth of all, things like "malik al mulk" (owner of the owned) is not only another issue of possession but also technically a repeat of "malik" which is already (correctly) on the list. Same for dhu jalal wa al-ikram, God possesses those things (dhu is a generic word for possessor) but dhu isn't a name.
 * Overall this list was good but because the author seemed to believe that there absolutely must be exactly 99 names in the Qur'an, there was a lot of grasping for straws that resulting in the inclusion of terms literally not a single Muslim on the face of the Earth in the 1,400 years of Islam has ever considered a name of God. Once again, secondary sources are needed to add the rest. I need to finish reformatting the table now. MezzoMezzo (talk) 12:29, 7 April 2014 (UTC)
 * MezzoMezzo, I think you've gone way overboard here in reducing the list of 99 names (or attributes, or whatever you want to call them they're called أسماء in Arabic, which usually translates as "name") to 74.  Maybe you're not through yet, and you'll add back the ones you've removed, but as it stands, your list does not agree with any known published lists (lists made by Muslims for Muslims).  It seems to me your criteria involve some obscure grammatical technicalities which, in the final analysis, are relevant only to your own idiosyncratic viewpoint.  I will not be surprised if someone decides to revert your changes. Please reconsider the major damage you've done to the article. Compare your current list with, for example, the Arabic Wikipedia list, or compare with any other lists you can find on the internet or in any library. I don't think you're going to find anything like the truncated version you've ended up with.  Maybe you should start your own page: "The 74 Names of God according to MezzoMezzo". Thank you for your attention.--أخوها (talk) 16:00, 7 April 2014 (UTC)
 * I am very sorry User:أخوها but I don't think you could be more wrong; in fact, I don't know of a single traditional list by Muslims for Muslims that claims all 99 names of God are in the Qur'an and every single thing I've said above can be attested to in the Arabic language.
 * If you're interested in a short book on the topic which can be downloaded in PDF form on the net, then "القواعد المثلى في صفات الله وأسمائه الحسنى" by Muhammad ibn al Uthaymeen is an easy ready (and it does remark that the entire 99 are not in the Qur'an).
 * Additionally, we can look into scholarly sources in the English language as well. Martin Parsons states on page 206 of Unveiling God (William Carey Library, 2005, 9780878084548): "Interestingly however, although most of the 99 names occur in the Qur'an..." the end of the sentence (Qur'an-Bible comparison).
 * Juan Eduardo Campo explains in the Encyclopedia of Islam (Infobase Publishing, 2009, 9781438126968) on page 515: "The 99 names come from three sources: directly from the Qur'an, names derived indirectly from the Qur'an (like al Basit according to Campo, which I didn't delete) and traditional names of God that are not found in the Qur'an in any form."
 * Susanne Enderwitz mentions in her article "The 99: Islamic Superheroes - A New Species" in Transcultural Turbulences: Towards a Multi-Sited Reading of Image Flows (Springer, 2011, 9783642183935) from pages 84 to 85 that the total number of names in both the Qur'an and Hadith actually ends up exceeding 99, something also mentioned by the Arabic author above due to the fact that in addition to the 70 or so names in the Qur'an, there are quite a few mentioned only in the hadith.
 * I could go on but I feel I have spent enough time at this point. Nobody is going to revert first of all because I think you and I might be the only ones interested in this page unfortunately, and second of all because what I have said is clearly correct to anyone who speaks Arabic fluently - I don't know why you insist that because Arabic Wikipedia has copy pasted exactly 99 names from the Qur'an from this Arabic site. In fact, I might add the sources above shortly just to drive the point home that copy pasting isn't a basis for making such bold claims. MezzoMezzo (talk) 03:57, 8 April 2014 (UTC)
 * I think you misunderstood my point. I wasn't claiming that all the names appear in the Qur'an. I know they don't. And I am aware that the number of "names" sometimes even exceeds 99. My point was that, from the point of view of traditionally accepted usage, approximately 99 "names" have been ascribed to God. Perhaps you should include in your editing of this article an explanation of your rationale for the list's reduction to 74, and to alter all references to the number "99" in the text of the article. Thank you for your attention.--أخوها (talk) 16:19, 8 April 2014 (UTC)

 * P.S. The name of the article is, after all, "Names of God in Islam" and not "Names of God in Islam which appear in the Qur'an". It may be of interest to you to take a look at صحيح البخاري : كتاب التوحيد where he mentions: إن لله مائة اسم إلا واحدا

 * --أخوها (talk) 18:19, 8 April 2014 (UTC)

 * P.P.S. In terms of appreciating the number 99 as traditional usage, you might also look at this. Thank you again for your attention. مع خالص الشكر والتقدير

 * --أخوها (talk) 18:48, 8 April 2014 (UTC)

 * P.P.P.S. I don't know what evidence you have for the Arabic Wikipedia having copied and pasted from this Arabic site but, curiously enough, the Arabic Wikipedia seems to enumerate only 95 of the names.--أخوها (talk) 20:31, 8 April 2014 (UTC)
 * You're right, I thought you were making a different point.
 * Anyway, while I don't think the names I removed count as names traditionally, the sources do mention different lists according to different scholars so I can understand readding them. Per the compromise you suggested on my talk page, I'll revert myself on that shortly (give me an hour or so) and then we can work on another list for names only in the hadith. In the future, we could possibly try to break off a third list of names which appear in both, though that's further down the road I guess. MezzoMezzo (talk) 02:44, 9 April 2014 (UTC)

Criteria for inclusion as a "name"
Regarding finding hadith sources for the names not specifically mentioned in the Qur'an, I've had little luck. I know they've got to be there somewhere, but I've never really done any hadith searches before and haven't as yet happened on any good search sources for that sort of thing.

Looking over some of the "names" that are not specifically spelled out in the Qur'an but are nonetheless traditionally included in the أسماء الله الحسنى, it occurs to me that some of them may have been included based on the assumption that if the Qur'an reports that God does or has done something, then it is logical to assume that he is, in fact, the "Doer" of that action. Examples:

القابض

"وَاللَّهُ يَقْبِضُ وَيَبْسُطُ"

2:245

المبدئ

َوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ

29:19

الباعث

وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ

22:7

So far, I haven't run across any hadith that spells out this rationale for consideration as a "name", but what do you think? Could this be an assumption (if God does it, he is the "Doer") that led to the traditional inclusion of so many "names" which do not actually appear as spelled out?--أخوها (talk) 19:38, 9 April 2014 (UTC)

 * I'm 100% sure that was the basis as many of the names here and on Arabic Wikipedia are only the result of verbs; for example, Muhyi and Mumit don't appear in the Qur'an but it does mention that Allah yuhyi and yumit, so the operational basis is as you suggested above.
 * Beyond that, there are other different criteria not universally accepted. A common habit among Egyptians and Syrians is to name the person after not a name of God but ikhbar or a description; this is why you get so many Egyptian guys named Abdul-Maujood; God doesn't call Himself that, but obviously if I say God isn't maujood (existing) then I'm an atheist. Also Abdul Maqsoud, because God is what we intend when we worship. Some people flip out over those names and start screaming blasphemy, so it isn't universal.
 * Also, some names are disagreed over due to technical reasons. There is a hadith qudsi where the prophet Muhammad quotes God as saying, "don't curse dahr (the passing of time) because I am dahr." Some say that means Dahr is one of the names of God, others say no, it just mean that God causes the passing of time but he isn't the actual passing itself.
 * If we do the research directly into Qur'an and hadith I think it will take a buttload of time. What we could do, since there seems to be very little in English delving into this, is try the Arabic sources. That's normally a verifiability issue, but since there really isn't much in English, we should be able to cite Arabic sources via WP:NONENG. What do you think? MezzoMezzo (talk) 03:19, 10 April 2014 (UTC)
 * I agree, there seems to be not much available in English, and use of Arabic sources may be promising. However, I'm sorry to report that I haven't had much luck finding any information in Arabic sources either. However, I'm new to this field of investigation and maybe I just don't know where to look. The Arabic WP article has what I take to be a nice checklist of who does and does not mention specific "names" (just scroll down a bit on this page). I thought at first it might be tremendously helpful, but so far it's just led me to dead ends.

 * Since proper investigation seems to promise at this point something measurable in years (as you say, "a buttload of time"), may I suggest in the meantime that we just add mention in the body of the article the proposition that many of the "names" are, in fact, derived from verbs, and maybe add a skinny little column to the far right of the spreadsheet with a header like "verb derivation only", and then just check the "names" appropriate to that category?--أخوها (talk) 18:41, 10 April 2014 (UTC)
 * أخوها, that suggestion won't take as much time as the other one, but honestly I don't know how to do that. It would take some serious table skills, but I am sure there must be some sort of a noticeboard for that. I started a thread at the help desk - Help_desk - so hopefully someone can point us in the right direction (and possibly even help out). MezzoMezzo (talk) 03:40, 13 April 2014 (UTC)
 * Alright, some dude there recommended looking at Help:Table and Manual of Style/Tables. I don't see a reason to rush into this, so I will look at those myself a little bit later. MezzoMezzo (talk) 06:40, 13 April 2014 (UTC)

 * Adding a column is not so hard:

 * Note that I also added  in the row where the cell is empty, and I changed the ending row to say   instead of 5. The above is just an example. I don't know what is actually verb-derived and you may want a shorter heading with an explanation below the table. The use of Check mark can also be changed. PrimeHunter (talk) 12:05, 13 April 2014 (UTC)
 * Thank you, PrimeHunter for the example. Very helpful.

 * @MezzoMezzo: I hope you don't mind, but I've gone ahead and added that extra column. I will be happy to work the list from the bottom up, if you'd like to work from the top down so that we don't interfere with each other during the process. To add the "check mark" to the column, just go to the last set of "||" at the end of each entry and paste (style="text-align:center;" | ) (without beginning and end parentheses).--أخوها (talk) 19:52, 13 April 2014 (UTC)

Changes to date: List of names of God as found in the Qur'an
Apart from renaming the additional column "Type of Reference", I've added codes: D = Direct; V = derived from Verb; A = derived from Adjective (may change later to I = from Indefinite noun). Other categories may be added as they come up. Still a work in progress. What's your opinion, MezzoMezzo? So far, so good?--أخوها (talk) 02:27, 14 April 2014 (UTC)
 * أخوها, it seems good so far. The table is a bit intimidating and I was actually about to log off, but what's been done so far is good. Give me about 24 hours and I will try to log on and see what I can do to help finish the process. MezzoMezzo (talk) 05:03, 14 April 2014 (UTC)

Just about done --- possible hadith source
All the names are pretty much accounted for in terms of the Qur'an, and I've come across what might be a good hadith reference for the names. It's a book called المقام الأسنى في تفسير الأسماء الحسنى and is written by الشيخ تقي الدين إبراهيم بن علي الكفعمي (ash-shaykh taqī ad-dīn ʾibrāhīm bin ʿalī al-kafʿami) who, according to the introduction, lived in the 9th century A.H. The reference is nicely arranged with a handy index on the left side of the page, and explanations are lucid and not at all difficult to read. The only thing is, I'm not sure if he is considered to be an authoritative source of hadith. I found an article in the Arabic Wikipedia, but I think it's about his father... Also, not nearly as authoritative looking (and with no apparent author), there's a general guide to the names called كتاب المقام الأسنى في تفسير أسماء الله الحسنى. In any case, I'll keep looking and also try to find out how authoritative al-kafʿami is.--أخوها (talk) 23:39, 15 April 2014 (UTC)
 * أخوها, I can't view the books as they're blocked here at work but I think the Arabic Wikipedia article is your man. Taqi ad Din is a nickname; the actualy author's name is Ibrahim bin Ali, the same as the guy on Arabic Wikipedia. I don't know him but if the book is from a recognized publisher then it should be fine. It would be a good place to start, at least. At home, I might be able to view it. Also at home, I have a study of the works of Ibn Arabi and I remember it includes a page where he lists the names according to him, so that could be used as an extra citation (two or three per name would be fine I think). I may or may not have the book by Muhammad ibn al Uthaymeen in hard copy, I can check on that as well - he specifies what, in his opinion, is from Qur'an and which are from hadith so that could help with the hadith list. Not sure what to do about a list including names which appear in both. MezzoMezzo (talk) 03:38, 21 April 2014 (UTC)
 * Two or three hadith citations per name sounds really ambitious and would certainly enlarge the scope of this article. I'm not sure it's useful to maintain separate lists of what's in the Qur'an and what's in Hadith. I have deleted the Quranic reference to al-Mani' (because the reference given was not relevant at all to the word, and I couldn't find anything in the Qur'an that was relevant), and substituted a reference to al-Kaf'ami's explanation. Perhaps at this point it might be more useful to just change the column heading of "Quranic Usage" to "Qur'an/Hadith"and just substitute or add hadith references as they come up. What do you think?--أخوها (talk) 21:03, 21 April 2014 (UTC)
 * If someone can help us with any possible reformatting in the table, then I'm all for it. I'm still wary of being the first editor to try that. See, we have a "Qur'anic usage" column; we could just change that to "usage" but then there might not be enough space for references if it's one of those names in both sources. Won't there at least need to be an extra column? MezzoMezzo (talk) 03:23, 22 April 2014 (UTC)
 * I don't think we really need an extra column for hadith references, and I think the idea of changing the existing "Qur'anic usage" column title to just "Usage" is a very workable and practical idea. Adding in the Hadith sources (as I've done with "Mani'") is just a matter of the author of the source with a footnote to the book and the page. I think there will be plenty of room for both Qur'an and Hadith sources in the same column and it would look less cluttered than an extra column. Let me know if you think this is okay with you. Thanks.--أخوها (talk) 18:36, 22 April 2014 (UTC)
 * Yeah, I get what you're saying now. Since the sources might all just appear as numbers in brackets, it should all fit. Sorry for the lack of activity, I haven't been able to edit as much as usual lately. Everything is "tomorrow, tomorrow" so hopefully that tomorrow when I can edit for hours on end will come soon. MezzoMezzo (talk) 04:13, 27 April 2014 (UTC)

Inclusion of "Allah"
I don't think that "Allah" should be included in the list. The word simply means "God" and it is not one of the names/appellations of God (Allah). There are several references at the bottom of the article which do not list "Allah"; adding the Koran as the reference is a textbook example of original research/synthesis, and Wikipedia - for obvious reasons - can't recursively use itself (including a different language edition of itself) as a reference. - Mike Rosoft (talk) 16:50, 25 May 2014 (UTC)
 * This link lists "Allah" as "the greatest name"; still, it's not one of the 99 names, but stands apart from them. (Perhaps this is what the "The Greatest Name" section means.) - Mike Rosoft (talk) 17:06, 25 May 2014 (UTC)

Table of names
It's not clear where the list of names comes from. The article should probably faithfully reproduce one such list from a scholarly source, and cite it (unless we want to do a comparison of several such lists, as Arabic Wikipedia seems to do - note: I know no Arabic). - Mike Rosoft (talk) 05:30, 26 May 2014 (UTC)

The Camel
There is a folk tradition that the hundredth and greatest name of God will be made known on the Last Day. There is a further folk tradition that the camel already knows what the greatest name is, and just won't tell it, and that is why the animal always looks so smug and superior. So, in Kim, Mahbub Ali says, "By the ninety-nine names of God, and by the hundredth that only the camel knoweth". J S Ayer (talk) 23:26, 10 August 2014 (UTC)

God's names Title change
Names belonging to God would be sufficient, names used to call on God also, but Names of God is used when you want to say 'names of gods' when there is plural, and in the case of our universe this God in question is only One. So God's names should be the title.

When you say 'names of flowers' you don't say 'names of flower' or 'names of Jeremy' because Jeremy is already a name, so is God, God is God's name is english, or rather a translation of His name, as God is not a concept, He is a being, so these are His names which He chose to describe Him to us with. Some of His names are also concepts like "Most Merciful" mercy is also a concept as it is God's name, and not a name of God, name belonging to God yes. 'of' none of you living humans really know what 'of' means, probably, there might be one.

so yes change this, this isn't shakespearean language, or Yoda's. — Preceding unsigned comment added by 12.180.248.173 (talk • contribs)

 * In English, "Names of God," is the same as "God's names," except that the focus is on the names. If "names of God" is the singular, not the plural, and it's just as easy to pluralize "God's names" as "Gods' names."  "God's names in Islam" also implies that the names exist independent of Islam.
 * Also, we have Names of God, Names of God in Judaism, Names of planets, Names of Germany, Names of China, Names of Japan, and many, many more. Site-wide consensus is that we go with "names of" if the article is about the names. The phrasing isn't that unnatural for widely read English speakers. Ian.thomson (talk) 17:34, 22 November 2014 (UTC)

External links modified
Hello fellow Wikipedians,

I have just added archive links to 1 one external link on Names of God in Islam. Please take a moment to review my edit. If necessary, add after the link to keep me from modifying it. Alternatively, you can add to keep me off the page altogether. I made the following changes:
 * Added archive https://web.archive.org/20150108075427/http://www.muslimnamesworld.com/news/information/namegiving/prohibited-muslim-names/ to http://www.muslimnamesworld.com/news/information/namegiving/prohibited-muslim-names/

When you have finished reviewing my changes, please set the checked parameter below to true to let others know.

Cheers. —cyberbot II  Talk to my owner :Online 23:59, 27 August 2015 (UTC)

99 names
Allah has many names, some are in Qur'an; some are in hadith and some are hidden.(from Sahih hadith)There are more than 135 known names of Allah. So the 99 number should be removed. — Preceding unsigned comment added by MuhammadmalikabdulAziz (talk • contribs) -- (moved from above by Iselilja (talk) 10:58, 7 October 2015 (UTC)

A Mormon glassmaker has a project...
A Mormon glassmaker has a project - he's doing an artwork for each of the 99 names: 99 Most Beautiful Names Project, 01-25. He's taking his time. So far - he's done 25.

The link could be added the external links.

AllThatJazz2012 (talk) 10:57, 7 February 2016 (UTC)

Al Wali appears twice
As Salam al laekum, I just saw that Al-Wali appears two times on this list (#77 Is the second time it's listed).

Any clarification on this would be greatly appreciated.

Thank you kindly in advance, -Salim — Preceding unsigned comment added by 2601:1C0:CC00:2341:71A1:8FF5:F30B:478E (talk) 09:10, 5 August 2016 (UTC)

The list needs to be checked throughout. Of course this will be a lot of work. Sadly, our articles on Islamic theology/literature are very poor throughout. It's almost as if Wikipedians interested in Islam would for all the world prefer to spend their time online with political bickering rather than with encyclopedic research. The article as I found it was heavily relying on "Islam For Dummies". For Dummies. Centuries of scholarship digitized at our fingertips and this is what we pick as our source. [Morgan 2010, who gives a superficial but correct summary, was quoted incorrectly, turning her (correct) statement that the list of names was from hadiths considered unreliable into the (incorrect) claim that the number 99 itself was considered unreliable. So even after we locate a half-decent tertiary source, we still manage to misrepresent what it is saying. I am ranting about this because literally every article on Islam on Wikipedia is like this.  --[[User:Dbachmann|dab]] (𒁳) 07:48, 31 August 2016 (UTC)
 * verify that it is indeed Tirmidhi's list and cite its precise origin from a scholarly edition of the text
 * compare and contrast to the variant lists given by other hadith colletors
 * the translations are ad-hoc and unsubstantiated. Identify the root for each and give its basic meaning rather than grasping at flowery paraphrase
 * the "type" is completely inscrutable. What does "D" for "Direct" even mean? Instead give the root structure and link grammatical information

1000+ names of God
Hi, the 1000+ names of God are mentioned in another Wikipedia article Jawshan Kabir. You might want to add a source instead of deleting information, especially when it is supported by another Wikipedia article. I know, I know, other Wikipedia articles cannot be used as a source. But I am not claiming a source here but only adding info. -213.74.186.109 (talk) 06:59, 28 December 2016 (UTC)
 * Hi 213.74.186.109, it looks like the sources in Jawshan Kabir are primary sources. If you have a secondary reliable source, then it would be a good idea to add it to both articles. The reason I reverted is to make sure that misinformation was not added, especially to a potentially controversial article. --I am One of Many (talk) 07:11, 28 December 2016 (UTC)

 * I removed this uncited material again.

 * Jawshan Kabir is a long Islamic prayer that contains 1000 names and attributes of God.

 * This only counts as 1000 names if every attribute of God automatically counts as a distinct name.
 * Nice formula. viable_name := [superlative] + [any power or moral virtue that could possibly be construed as deistic perfection]
 * I also found the following, but I'm unable to read Arabic.
 * 1001 Names Of Allah and 201 Names Of The Prophet (Du'as)
 * One could perhaps restore this claim written as follows: "On the premise that every superlative form of a moral virtue or metaphysical power set down in print counts as a name of God, the prayer Jawshan Kabeer alone would count as listing 1000 names of God."  — MaxEnt 19:50, 2 January 2017 (UTC)

Theophoric names re-write
Hello all,

I've rewritten the section on Theophoric names, to make it clearer, harmonise the transliterations, and remove the pieties like "SWT" and "Azza wa jalla" that are out of place. This section could use more (and better) sources, though. I hope that's okay!

 * It was good work on your part, but I have reluctantly reverted it, because it seemed you also removed reliably sourced statements, and some of your writing seemed to have a slight religious point of view. I agree that the pieties should be removed. Let me think on this. It can always be reverted back. ~Anachronist (talk) 20:45, 26 April 2018 (UTC)
 * Looking closer, I like your version better. I made some minor copyedits so as to avoid dictating a religious point of view in Wikipedia's narrative voice. ~Anachronist (talk) 03:29, 27 April 2018 (UTC)
 * This section mixes up theophoric names with similar names used for people. So for Example الرؤوف is confused with رؤوف and an example is given with the name of رؤوف مسعد. Likewise with Salam and AlSalam, etc. If these names were indeed theophoric they would have been "Abd al-X" rather than "X". — Preceding unsigned comment added by 2A02:8109:9280:14A0:56B2:3FF:FE9B:9B23 (talk) 22:18, 12 October 2021 (UTC)

About 99 God in Islam?
You wrote in this article that there are 99 God in Islam. This is totally wrong conception and misguiding.

Allah the all mighty has 99 names according to his characteristics he shows to the human, his creation and the earth. for instance ' Rahman' the name of his kindness 'Kahhar' means  he shows   cruelty when human do extreme wrong. Shafiqur Mazumdar (talk) 10:43, 4 October 2018 (UTC)

Qur'an 3:54
Why is quran 3:54 not one of his names? And they cheated/deceived and God cheated/deceived, and God (is) the best (of) the cheaters/deceivers — Preceding unsigned comment added by 179.187.86.194 (talk) 14:39, 13 May 2020 (UTC)

 * Not a Muslim, but unless you are trying to promote a phobia, then I expect you to appeal to other texts rather than Lane's lexicon or WikiIslam, the latter of which is not authoritative. Can you find a similar meaning in other dictionaries independent of Lane's? Here is an example: and . The correct translation is "And they plotted/schemed and the God plotted/schemed, and the God is the best of plotters/schemers." How can the God (in concept) be a "cheater/deceiver"? Right, you clearly have no knowledge of Islamic theology whatsoever. Reply once you studied Islam more without bias.

 * To answer your question, the 99 names of the God in Islamic tradition is set by classical scholarship (see the opening part of the article). Tell that to Islamic scholars whether "al-Mākirīna" (the Plotter/Schemer) is found in one of the variant lists. Good luck! ～ POKéTalker（═◉═） 00:55, 18 April 2021 (UTC)

Hai hai sa ka
Hai 103.210.145.79 (talk) 14:58, 7 February 2022 (UTC)

The list is inauthentic
The list is based on a weak (daif) hadith from Tirmidhi (Vol. 6, Book 45, Hadith 3507). Authentic list of 99 names doesn't exist. And for example the name Saboor (الصبور) doesn't exist in the Quran nor in any authentic hadith. In all of the 3 verses where it supposedly is, the patience is actually mentioned as an attribute of the believers, never as a name of Allah. Flplf (talk) 18:59, 15 February 2022 (UTC)

Razzak
Razzak 103.147.162.160 (talk) 18:50, 30 March 2022 (UTC)

What are the 99 names of allah
So can you tell me 2601:449:4700:F9A0:A06C:3C47:5D8C:836C (talk) 18:27, 29 May 2024 (UTC)

title: Talk:Names of God in Islam


text:
Talk:Ninety-nine names of Allah

O those of the only and true faith! Please merge the articles 99 Names of God and Ninety-nine names of Allah and may Allah reward you. Mikkalai 01:04, 20 Mar 2004 (UTC)

The 100th name is Hubal!

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Talk:Ninety-nine names of Allah


text:
Friesian horse

The Friesian (Fries paard in Dutch; Frysk hynder in West Frisian) is a horse breed originating in Friesland in north Netherlands. The breed nearly became extinct on more than one occasion. It is classified as a light draught horse, and the modern day Friesian horse is used for riding and driving. The Friesian horse is most known for its all-black coat colour, its long flowing mane and tail, feathering on its legs, a high head carriage, and high stepping action.

Breed characteristics
The breed has powerful overall conformation and good bone structure, with what is sometimes called a Baroque body type. Friesians have long arched necks, well-chiseled short-ears, and Spanish-type heads. They have sloping shoulders, compact muscular bodies with sloping hindquarters and a low-set tail. Limbs are short and strong, with feathering—long hair on the lower legs. A Friesian horse also has a long, thick mane and tail, often wavy. The breed is known for a brisk, high-stepping trot.

The Friesian is considered willing, active, and energetic, but also gentle and docile. A Friesian tends to have great presence and to carry itself with elegance.

Today, there are two distinct conformation types—the "baroque" type, which has the more robust build of the classical Friesian, and the modern, "sport horse" type, which is finer-boned. Both types are common, though the modern type is currently more popular in the show ring than is the baroque Friesian. However, conformation type is considered less important than correct movement.

Size
The Friesian stands on average about, although it may vary from at the withers, and mares or geldings must be at least   to qualify for a "star-designation" pedigree.

Colour
Friesians rarely have white markings of any kind; most registries allow only a small star on the forehead for purebred registration.

Though Friesian horses are characteristically black, occasionally chestnut colouring appears, as some bloodlines do carry the "red" ("e") gene. In the 1930s, chestnuts and bays were seen. The chestnut colour is generally not acceptable for stallions, though it is sometimes allowed for mares and geldings. A chestnut-coloured Friesian that competes is penalised. Discoloration from old injuries or a black coat fading from the sun is not penalised.

In 1990, the Friesch Paarden Stamboek began to attempt breeding out the chestnut colour, and today stallions undergo genetic testing. If testing indicates the presence of the chestnut or "red" gene, even if heterozygous and masked by black colour, the horse is not accepted for registration with the FPS. In 2014 there were eight stallion lines known to still carry the chestnut gene.

The American Friesian Association, which is not affiliated with the FPS, allows horses with white markings and/or chestnut colour to be registered if purebred parentage can be proven.

Genetic disorders
There are four genetic disorders acknowledged by the industry that may affect horses of Friesian breeding: dwarfism, hydrocephalus, a tendency for aortic rupture, and megaesophagus. There are genetic tests for the first two conditions. The Friesian is also among several breeds that may develop equine polysaccharide storage myopathy. Approximately 0.25% of Friesians are affected by dwarfism, which results in horses with a normal-sized head, a broader chest than normal, an abnormally long back and very short limbs. It is a recessive condition. Additionally, the breed has a higher-than-usual rate of digestive system disorders, and a greater tendency to have insect bite hypersensitivity. Like other feathered draught breeds, they are prone to a skin condition called verrucous pastern dermatopathy and may be generally prone to having a compromised immune system. Friesian mares have a very high 54% rate of retained placenta after foaling. Some normal-sized Friesians also have a propensity toward tendon and ligament laxity which may or may not be associated with dwarfism. The relatively small gene pool and inbreeding are thought to be factors behind most of these disorders.

History
The Friesian originates in the province of Friesland in the northern Netherlands, where there is evidence of thousands of years of horse populations.

As far back in history as the 4th century there are mentions of Friesian troops which rode their own horses. One of the most well-known sources of this was by an English writer named Anthony Dent who wrote about the Friesian mounted troops in Carlisle. Dent, amongst others, wrote that the Friesian horse was the ancestor of both the British Shire horse and Fell pony, however, this is speculation.

It was not until the 11th century, that there were illustrations of what appeared to be Friesians. Many of the illustrations found depict knights riding horses which resemble the breed, with one of the most famous examples being William the Conqueror.

These ancestors of the modern Friesians were used in medieval times to carry knights to battle. In the 12th and 13th centuries, some eastern horses of crusaders were mated with Friesian stock. During the 16th and 17th centuries, when the Netherlands were briefly linked with Spain, there was less demand for heavy war horses, as battle arms changed and became lighter. Andalusian horses were bred with Friesians, producing a lighter horse more suitable for work as an urban carriage horse.

Historian Ann Hyland wrote of the Friesian breed: "The Emperor Charles (reigned 1516–56) continued Spanish expansion into the Netherlands, which had its Frisian warhorse, noted by Vegetius and used on the continent and in Britain in Roman times. Like the Andalusian, the Frisian bred true to type. Even with infusions of Spanish blood during the sixteenth century, it retained its indigenous characteristics, taking the best from both breeds. The Frisian is mentioned in 16th and 17th century works as a courageous horse eminently suitable for war, lacking the volatility of some breeds or the phlegm of very heavy ones. Generally black, the Frisian was around 15hh with strong, cobby conformation, but with a deal more elegance and quality. The noted gait was a smooth trot coming from powerful quarters. Nowadays, though breed definition is retained, the size has markedly increased, as has that of most breeds due to improved rearing and dietary methods."

The breed was especially popular in the 18th and 19th centuries, when they were in demand not only as harness horses and for agricultural work, but also for the trotting races so popular then. In the 1800s, the Friesian was bred to be lighter and faster for trotting, but this led to what some owners and breeders regarded as inferior stock, so a movement to return to pureblood stock took place at the end of the 19th century.

A studbook society was founded in 1879 by Frisian farmers and landowners who had gathered to found the Fries Rundvee Stamboek (FRS) The Paardenstamboek (horse stud book) was published in 1880 and initially registered both Friesian horses and a group of heavy warmblood breeds, including Ostfriesen and Alt-Oldenburgers, collectively known as "Bovenlanders". At the time, the Friesian horse was declining in numbers, and was being replaced by the more fashionable Bovenlanders, both directly, and by crossbreeding Bovenlander stallions on Friesian mares. This had already virtually exterminated the pure Friesian in significant parts of the province in 1879, which made the inclusion of Bovenlanders necessary. While the work of the society led to a revival of the breed in the late 19th century, it also resulted in the sale and disappearance of many of the best stallions from the breeding area, and Friesian horse populations dwindled. By the early 20th century, the number of available breeding stallions was down to three. Therefore, in 1906, the two parts of the registry were joined, and the studbook was renamed the Friesch Paarden Stamboek (FPS) in 1907."

In 1913 a society, Het Friesch Paard, was founded to protect and promote the breed. By 1915 it had convinced FPS to split registration into two groups. By 1943, the breeders of non-Friesian horses left the FPS completely to form a separate association, which later became the Koninklijk Warmbloed Paardenstamboek Nederland (Royal Warmblood Studbook of the Netherlands (KWPN).

Displacement by mechanical farm equipment on dairy farms also was a threat to the survival of Friesian horse. The last draught function performed by Friesians on a significant scale was on farms that raised dairy cattle. World War II slowed the process of displacement, allowing the population and popularity of the breed to rebound. Important in the initial stage of the recovery of the breed was due to the family owned Circus Strassburger, who, having fled Nazi Germany for the Low Countries, discovered the show qualities of the breed and demonstrated its abilities outside of its local breeding area during and after the Nazi occupation

Uses
As use in agricultural pursuits declined, the Friesian became popular for recreational uses. Today, about seven percent of the horses in the Netherlands are Friesians.

The Friesian horse today is used both in harness and under saddle, particularly in the discipline of dressage. In harness, they are used for competitive and recreational driving. A traditional carriage seen in some events designed for Friesian horses is a high-wheeled cart called a sjees. Friesians are also used to pull vintage carriages at ceremonial events and parades.

Because of their color and striking appearance, Friesian horses are a popular breed in movies and television, particularly in historic and fantasy dramas. They are viewed as calm in the face of the activity associated with filmmaking, but also elegant on-camera.

Registration of breeding
Koninklijke Vereniging 'Het Friesch Paarden-Stamboek' (KFPS), which means "Royal Association, The Friesian Horse Studbook", is the original Friesian studbook founded in 1879 in the Netherlands and is the world-recognized official studbook for the Friesian horse breed. KFPS has licensed about 30 organizations around the world as authorized representatives to uphold its breeding program standards, record registrations and arrange horse evaluations. Most KFPS-registered horses are in the Netherlands, Germany and North America.

KFPS studbook breeding is strictly controlled, and breeding a KFPS-registered and approved stallion to any non-KFPS mares or to any other breed of horse is strongly discouraged. Other registries exist for Friesians and Friesian crossbreeds, but KFPS does not permit dual registration.

For a stallion to be approved as breeding stock it must pass a rigorous approval process. Horses are judged at an inspection, or keuring, by Dutch judges, who decide whether the horse is worthy of breeding.

There are multiple registries within KFPS. The two main registries are the studbook for approved stallions, and the foalbook for horses from the mating of an approved stallion and a mare in the foalbook. There are two auxiliary registries:
 * B-Book I is for horses from a mating with a limited-approved stallion. In countries where approved-stallion stock is low, some stallions are given limited breeding rights, and their offspring can be registered in B-Book I with the possibility of upgrading to a higher studbook grade after three successive generations of breeding by KFPS approved studbook stallions. North America is one of the regions outside Netherlands with a sufficient number of approved stallions available such that there has been no B-Book I registering since 1992.
 * B-Book II is for horses from the mating of two purebred Friesians, but the stallion is not approved. Such offspring must be registered directly with KFPS in Netherlands.

There are a few special status awards that can be obtained during evaluation events, such as a star predicate which is awarded to a mare, gelding, or unapproved stallion that meets minimum standards of conformation, movement, and minimum height; and a sport predicate is awarded to horses that have achieved certain performance goals in dressage or driving competitions.

KFPS-registered horses born prior to 1997 had tongue tattoos; horses born after have a microchip implant in the upper left neck. The tattoo or chip numbers are recorded on the registration papers. Names given to foals born in a certain year must begin with a fixed letter as determined by KFPS. Parentage is verified with DNA testing, and mares are DNA tested for hydrocephalus and dwarfism unless their sire and dam had both tested as non-carriers.

title: Friesian horse


text:
Blackfoot language

The Blackfoot language, also called Siksiká (its denomination in ISO 639-3, ; Siksiká [sɪksiká], syllabics ᓱᖽᐧᖿ), often anglicised as Siksika, is an Algonquian language spoken by the Blackfoot or  people, who currently live in the northwestern plains of North America. There are four dialects, three of which are spoken in Alberta, Canada, and one of which is spoken in the United States: Siksiká (Blackfoot), to the southeast of Calgary, Alberta; Kainai (Blood, Many Chiefs), spoken in Alberta between Cardston and Lethbridge; Aapátohsipikani (Northern Piegan), to the west of Fort MacLeod which is Brocket (Piikani) and Aamsskáápipikani (Southern Piegan), in northwestern Montana. The name Blackfoot probably comes from the blackened soles of the leather shoes that the people wore.

There is a distinct difference between Old Blackfoot (also called High Blackfoot), the dialect spoken by many older speakers, and New Blackfoot (also called Modern Blackfoot), the dialect spoken by younger speakers. Among the Algonquian languages, Blackfoot is relatively divergent in phonology and lexicon. The language has a fairly small phoneme inventory, consisting of 11 basic consonants and three basic vowels that have contrastive length counterparts. Blackfoot is a pitch accent language. Blackfoot language has been declining in the number of native speakers and is classified as either a threatened or endangered language, depending on the source used.

Like the other Algonquian languages, Blackfoot is considered to be a polysynthetic language due to its large morpheme inventory and word internal complexity. A majority of Blackfoot morphemes have a one–to–one correspondence between form and meaning, a defining feature of agglutinative languages. However, Blackfoot does display some fusional characteristics as there are morphemes that are polysemous. Both noun and verb stems cannot be used bare but must be inflected. Due to its morphological complexity, Blackfoot has a flexible word order.

The Blackfoot language has experienced a substantial decrease in speakers since the 1960s and is classified as "definitely endangered" by the UNESCO Atlas of the World's Languages in Danger. In Canada, this loss has been attributed largely to residential schools, where Indigenous students were often punished severely for speaking their first languages. Widespread language loss can also be attributed to the Sixties Scoop, through which thousands of Indigenous children were taken from their families, often without parental consent, and relocated by the government into non-Indigenous families. As a result of these losses, the Blackfoot community has launched numerous language revitalization efforts, include the Piikani Traditional Knowledge Services and many more.

Language variations
 Pied Noir

Pied-Noir is an alternate name for the Blackfoot tribe. The exact translation is 'black foot' in French.

 Other

Siksikáíʼpowahsin ( syllabics: ᓱᘁᓱᘁᖳᐟᑲᖷᑊᓱᐡ) and Niitsipowahsin (ᖹᐨᓱᑲᖷᑊᓱᐡ) are two other language variations for Blackfoot.

Classification
Blackfoot is a member of the Algonquian language family belonging to the Plains areal grouping along with Arapaho, Gros Ventre, and Cheyenne. Blackfoot is spoken in Northwestern Montana and throughout Alberta, Canada, making it geographically one of the westernmost Algonquian languages.

History
The Blackfoot people had been one of many Native American nations that inhabited the Great Plains west of the Mississippi River. The people were bison hunters, with settlements in what is now the northern United States and southern Canada. Forced to move because of wars with neighboring tribes, the Blackfoot people settled all around the plains area, eventually concentrating in what is now Montana and Alberta. Blackfoot hunters would track and hunt game, while the remaining people would gather food, and other necessities for the winter. The northern plains, where the Blackfoot settled, had incredibly harsh winters, and the flat land provided little escape from the winds. The Blackfoot Nation thrived, along with many other native groups, until the European settlers arrived in the late eighteenth century. The settlers brought with them horses and technology, but also disease and weapons. Diseases like smallpox, foreign to the natives, decimated the Blackfoot population in the mid-nineteenth century. Groups of Blackfoot people rebelled against the Europeans, such as Mountain Chief's tribe. But in 1870, a tribe of peaceful Blackfoot were mistaken for the rebellious tribe and hundreds were slaughtered. Over the next thirty years, settlers had eradicated the bison from the Great Plains. This took away the main element of Blackfoot life and the people’s ability to be self-sustaining. With their main food source gone, the Blackfoot were forced to rely on government support.

In 1886, the Old Sun Residential School opened on the Blackfoot Reserve in Alberta. In 1908, it was described by an official survey as "unsanitary" and "unsuitable in every way for such an institution". Regardless, it remained operational until its closure in 1971. Dozens of Blackfoot children died while attending. The school was rife with physical, sexual, and psychological abuse, which left a lasting impact on the Blackfoot children who attended. The trauma endured by students, as well as the subsequent repression of their Indigenous language and culture, has been credited, in part, with the loss in the number of Blackfoot speakers.

Consonants
Blackfoot has nineteen consonants, of which all but, , and  form pairs distinguished by length. One of the two affricates is unusual for being heterorganic.

Monophthongs
Blackfoot has a vowel system with three monophthongs,. The short monophthongs exhibit allophonic changes as well. The vowels and  are raised to  and  respectively when followed by a long consonant. The vowel becomes  in closed syllables.

Diphthongs
There are three additional diphthongs in Blackfoot. The first diphthong ai is pronounced before a long consonant,  (or, in the dialect of the Blackfoot Reserve) before  or , and elsewhere is pronounced  in the Blood Reserve dialect or  in the Blackfoot Reserve dialect. The second diphthong ao is pronounced before  and  elsewhere. The third diphthong oi may be pronounced before a long consonant and as  elsewhere.

Length
Length is contrastive in Blackfoot for both vowels and consonants. Vowel length refers to the duration of a vowel and not a change in quality. The vowel is therefore the same sound as  only differing in the length of time over which it is produced.

Consonants can also be lengthened with the exception of, ,  and.
 * áakokaawa
 * 'he will rope'
 * áakookaawa
 * 'she will sponsor a Sundance'
 * }
 * áakookaawa
 * 'she will sponsor a Sundance'
 * }
 * 'she will sponsor a Sundance'
 * }

 * kiipíppo
 * 'one hundred'
 * nínna
 * 'my father'
 * sokáʼpssiwa
 * 'he is good'
 * }
 * 'my father'
 * sokáʼpssiwa
 * 'he is good'
 * }
 * 'he is good'
 * }
 * 'he is good'
 * }

Pitch accent
Blackfoot is a pitch accent language and it is a contrastive feature in the language. Every word will have at least one high pitched vowel or diphthong but may have more than one. Note that high pitch here is used relative to the contiguous syllables. Blackfoot utterances experience a gradual drop in pitch therefore if an utterance contains a set of accented vowels the first will be higher in pitch than the second but the second will be higher in pitch than the syllables directly surrounding it. Pitch is illustrated in the Latin-based orthography with an acute accent.

 * ápssiwa
 * 'it's an arrow'
 * apssíwa
 * 'it's a fig'
 * máátaissikópiiwa
 * 's/he's not resting'
 * }
 * 'it's a fig'
 * máátaissikópiiwa
 * 's/he's not resting'
 * }
 * 's/he's not resting'
 * }
 * 's/he's not resting'
 * }

Phonological rules
Blackfoot is rich with morpho-phonological changes. Below is a limited sample of phonological rules.

Semi-vowel loss
Glides are deleted after another consonant, except a glottal stop, or word initially but kept in other conditions.

 * loss
 * poos-wa
 * poos-wa
 * poos-wa
 * poos-wa

cat-AN.SG !→
 * póósa

'cat'
 * loss
 * óóhkotok-yi
 * loss
 * óóhkotok-yi
 * óóhkotok-yi
 * óóhkotok-yi

stone-INAN.SG !→
 * óóhkotoki

'stone'
 * word-initial
 * w-ókoʼsi
 * word-initial
 * w-ókoʼsi
 * w-ókoʼsi
 * w-ókoʼsi

3.SG.POSS-child !→
 * ókoʼsi

'his/her child'
 * }

Accent spread
Accent will spread from an accented vowel to the following vowel across morpheme boundaries.

 * á-okskaʼsiwa
 * áókskaʼsiwa
 * 's/he runs'
 * atsikí-istsi
 * atsikíístsi
 * 'shoes'
 * }
 * atsikí-istsi
 * atsikíístsi
 * 'shoes'
 * }
 * 'shoes'
 * }
 * }

Vowel devoicing
At the end of a word, non-high pitched vowels are devoiced, regardless of length.

Lexical categories
Lexical categories in Blackfoot are a matter of debate in the literature, with the exception of nouns and verbs. Additional proposed categories, proposed by Uhlenbeck, are adjectives, pronouns, adverbs, and particles. Taylor classifies the Blackfoot language as having two major classes, substantives (nouns and pronouns) and verbs, with one minor class consisting of particles. Frantz classifies adjectives and adverbs as affixes but not independent classes.

Agreement
Agreement morphology is extensive in Blackfoot and agreement morphemes are often fusional, i.e. animacy and number (nouns) or person and number (verbs) are indicated within the same affix.

Animacy
All nouns are required to be inflected for animacy and are classified as either animate or inanimate. Verbs are inflected to match the animacy of its arguments. Animacy in Blackfoot is a grammatical construct for noun classification. Therefore, some semantically inherently inanimate objects, such as drums and knives are grammatically animate.

Verbs are marked with a transitivity marker which must agree with the animacy of its arguments. Even in stories in which grammatically inanimate objects are markedly anthropomorphized, such as talking flowers, speakers will not use animate agreement markers with them.

Number
All nouns are required to be inflected as either singular or plural. Verbal inflection matches the number of its arguments.

Person marking
Blackfoot has five grammatical persons – first, second, third (proximate), fourth (obviative), and fifth (sub-obviative).

Word order
Word order is flexible in Blackfoot. Subjects are not required to precede the verb. Independent noun phrases may be included but these are typically dropped in Blackfoot. Due to the extensive person inflection on the verb they are not necessary for interpreting the meaning of the utterance. However, if first or second person pronouns are present it yields an emphatic reading. There is an ordering restriction if the Distinct Third Person (DTP) attached pronoun is used in which the subject independent noun phrase must occur before the verb. If the independent noun phrase occurs after the verb then the DTP may not be used.

Subjecthood
Blackfoot nouns must be grammatically particular in order to be a subject of a verb. In transitive constructions the subject must be volitional to be interpreted as subject.

Person hierarchy
It has been asserted that Blackfoot, along with other Algonquian languages, violates the Universal Person Hierarchy in verb complexes by ranking second person over first person. The hierarchy has traditionally been published as 2nd person > 1st person > 3rd person (proximate) > 4th person (obviative). However, alternative analyses of Blackfoot person hierarchy have been published that suggest the Universal Person Hierarchy is applicable to Blackfoot.

Verbal structure
The Blackfoot verbal template contains a stem with several prefixes and suffixes. The structure of the verb stem in Blackfoot can be roughly broken down into the pre-verb, the root, the medial, and the final. The root and final are required elements.

Generally, information encoded in the pre-verb can include adverbs, most pronouns, locatives, manners, aspect, mood, and tense. Incorporated objects appear in the medial. The final includes transitivity and animacy markers, and valency markers.

Agreement morphology
Noun classes are split based on grammatical gender into two categories: animate and inanimate. Additionally, all nouns must be marked for number. Number agreement suffixes attach to noun stems and take four forms, as shown in the table below.
 * {| class="wikitable"

! colspan="2" |Inanimate ! rowspan="3" | ! colspan="2" |Animate
 * Singular
 * Plural
 * Singular
 * Plural
 * -yi
 * -istsi
 * -wa
 * -iksi
 * }
 * -iksi
 * }

 * colspan="3" |íʼksisako (inanimate stem)
 * 'meat'
 * íʼksisako-yi
 * íʼksisakoyi
 * 'meat'
 * íʼksisako-istsi
 * íʼksisakoistsi
 * 'meats'
 * }
 * 'meat'
 * íʼksisako-istsi
 * íʼksisakoistsi
 * 'meats'
 * }
 * 'meats'
 * }

Proximate and obviative
When a sentence contains two or more particular animate gender nouns as arguments proximate (major third person/3rd) and obviative (minor third person/4th) markings are used to disambiguate. There may only be one proximate argument in any given sentence but multiple obviates are permissible. Proximate arguments are more prominent in discourse. Redirectional markers, referred to as inverse and direct theme in the literature, can be applied to indicate that the fourth person is the subject argument.

Particularity/referentiality
Blackfoot nouns must be grammatically particular, according to Frantz (2009), in order to be a subject of a verb. To be the subject of any verb in Blackfoot the noun must point to a specific referent in the world. In transitive constructions the subject must also be volitional to be interpreted as subject. If the subject of a transitive verb is non-specific or non-volitional then the verb must be inflected as having an unspecified subject.

Oma isttoána iihtsíkahksiniiʼpi annistsi ikkstsíksiistsi.

om-wa isttoan-wa iiht-íkahksinii-ʼp-yi ann-istsi ikkstsíksi-istsi

that-AN.SG knife-AN.SG means-cut.off-UNSPEC.SUB-INAN.PL that-INAN.PL branch-INAN.PL

'The knife cut off those branches.' or 'By means of the knife, the branches were cut off.'

Verbal morphology template
There are four verb categories in Blackfoot: intransitive inanimate, intransitive animate, transitive inanimate, and transitive animate. The parameters of transitivity and animacy for verb selection are typically referred to as stem agreement in order to delineate it from person agreement. The animacy for intransitive verbs is determined by the subject of the verb whereas the transitive verbs are defined by the animacy of their primary object.

The only required component of a clause in Blackfoot is the verb, referred to as a verbal complex in the Algonquian literature, that must be appropriately inflected according to the standard template:

"preverb – root – medial – final"

Preverbs are prefixes which encode adverbs, most pronouns, locatives, manners, aspect, mood, and tense. Medials are suffixes which primarily encode manner and incorporated objects. Finals are suffixes which encode transitivity, animacy, and valency. Roots and finals are always required in a verbal complex whereas preverb and medials are not.

Inverse and direct theme
When there are two animate arguments acting in a transitive animate verb stem one of the arguments must be acting on the other. Which argument is the actor (subject) and which is the acted upon (object) is indicated by the use of direct or inverse theme marking. If a subject argument is higher than the object argument on the person hierarchy then the direct suffix is used. Conversely, when an object outranks the sentences subject then the inverse suffix is used.

Nitsikákomimmayi nitániksi.
 * Direct

nit-ikákomimm-aa-yi ni-táni-iksi

1.SG-love-DIR-3.PL 1.POSS-daughter-AN.PL

'I love my daughters.'

Nitsikákomimmoki nitániksi.
 * Inverse

nit-ikákomimm-ok-yi ni-táni-iksi

1.SG-love-INV-3.PL 1.POSS-daughter-AN.PL

'My daughters love me.'

Voice and valency
Blackfoot voice alterations occur as suffixes on the verb and fall into the category of finals. Finals can include causative, benefactive, reciprocal, and reflexive affixes that either decrease or increase the valency of the stem they are attached to. Below is an example of the reflexive final suffix. It can only be added to a transitive animate stem and results in an animate intransitive stem. This is then interpreted as being a reflexive verb, where the subject of the AI (animate intransitive) stem is understood to be both the underlying subject and object of the original verb stem.

oma imitááwa siiksípohsiwa

om-wa imitáá-wa siiksip-o꞉hsi-wa

that-AN.SG dog-AN.SG PST:bite(TA)-REFL(AI)-3.SG

'That dog bit itself.'

Relative clauses
Relative clauses are rare in Blackfoot but they do occur. In order to embed a clause, it needs to be nominalized first. The reclassification strategy for nominalization is displayed here followed by a relative clause that uses a nominal formed by this strategy. Reclassification is done by adding nominal inflection to the verb stem instead of person inflection. This derived form then refers to the underlying subject and agrees in both number and animacy.

omiksi áyoʼkaiksi

om-iksi á-yoʼkaa-iksi

that-AN.PL DUR-sleep-AN.PL

'those sleeping ones'

Examples below show how a reclassified nominalized clause is used in a relative clause. Note the nominal agreement morphology on the verb matches the subject, singular and plural, respectively.

oma nínaawa áyoʼkaawa nóoma.

om-wa ninaa-wa á-yoʼkaa-wa n-oom-wa

that-AN.SG man-AN.SG DUR-sleep-AN.SG 1.POSS-husband-AN.SG

'That man who is sleeping is my husband.'

Omiksi aakííkoaiksi áínihkiiksi áyaakahkayiyaawa.

om-iks aakííkoaN-iksi á-Inihki-iksi áyaak-wa:hkayi-yi-aawa

that-AN.PL girl-AN.PL DUR-sing-AN.PL FUT-go.home-3.PL-PRO

'Those girls who are singing are on their way home.'

Latin-based orthography
The Siksiká, Kainai, and Aapátohsipikani reserves adopted a standardized roman-based orthography in 1975. The Blackfoot alphabet consists of 13 letters:, and a glottal stop (ʼ).

Two digraphs are also used: ts ⟨ts⟩ and ks ⟨ks⟩.

Vowels can be marked with an acute accent or underlined to illustrate pitch accent. Vowels and consonants that are long are written with a double letter (aa = ⟨aː⟩).

Syllabic writing system
A syllabics script, ᑯᖾᖹ ᖿᐟᖻ ᓱᖽᐧᖿ, was created by Anglican missionary John William Tims around 1888, for his Bible translation work. Although conceptually nearly identical to Western Cree syllabics, the letter forms are innovative. Two series (s, y) were taken from Cree but given different vowel values; three more (p, t, m) were changed in consonant values as well, according to the Latin letter they resembled; and the others (k, n, w) were created from asymmetrical parts of Latin and Greek letters; or in the case of the zero consonant, possibly from the musical notation for quarter note. The Latin orientation of the letters is used for the e series, after the names of the Latin letters, pe, te, etc.

The direction for each vowel is different from Cree, reflecting Latin alphabetic order. The e orientation is used for the diphthong. Symbols for consonants are taken from the consonant symbol minus the stem, except for diphthongs (Ca plus $\langlem\rangle$ for Cau, and Ca plus $\langlemm\rangle$ for Coi, though there are also cases of writing subphonemic with these finals).

There are additional finals: allophones $\langlen\rangle$ and $\langlenn\rangle$, and three medials: $\langlep\rangle$ ksa, $\langlepp\rangle$ tsa, $\langlet\rangle$ kya, $\langlett\rangle$ kwa.

$\langlek\rangle$ is used for a period.

Also, sometimes it is written in Latin letters but with different spelling on computers because not all computers support the letters used in the Blackfoot language.

Literature
John Tims was an Anglican clergyman with the Church Missionary Society. He was at Blackfoot reserve from 1883 to 1895. Tims translated parts of the Bible into Blackfoot. Selections from Matthew were published by the Church Missionary Society Mission Press in 1887. The Gospel of Matthew was published by the British and Foreign Bible Society in 1890, and other portions of Scripture were published as Readings from the Holy Scriptures by the Society for Promoting Christian Knowledge in 1890. He used both Roman script and a Canadian Aboriginal syllabics script. The Gospel of Mark was translated by Donald G. Frantz and Patricia Frantz, and published by Scriptures Unlimited, a joint venture of the New York Bible Society (later called Biblica) and the World Home Bible League (later called the Bible League) in 1972. The Gospel of John was Translated by Wycliffe Bible Translators and Blackfoot people and published by the Canadian Bible Society in 1979.

Causes of endangerment
Negative attitude towards Blackfoot is the primary reason for endangerment. Most children were discouraged from speaking the minority language in schools or public places. Children were often beaten for speaking their native language and were sent home. Teachers were very ashamed when their students spoke their native language.

Vitality
According to the UNESCO Factor 1: Intergenerational Transmission, Blackfoot is classified under severely endangered. It is predicted that Blackfoot is used mostly by the grandparental generation and up. In fact, there are no more than 1500 native speakers, most of whom are likely over the age of 50. Due to the lack of speakers, the language will likely be extinct within the next 40 years. Once older people pass away, no one will be speaking Blackfoot unless something changes.

According to the UNESCO Factor 9: Amount and Quality of Documentation, there may be adequate grammar or sufficient amount of grammar, dictionaries, and texts. For example, a secondary documentation exists today, Blackfoot Dictionary of Stems, Roots and Affixes, 3rd Edition (2017), written by Donald G. Frantz and Norma Jean Russell. The newest edition includes more than 1,000 new entries, major additions to verb stems, contains more than 5,500 Blackfoot–English entries, and an English index of more than 6,000 entries. The transcription uses an official, technically accurate alphabet and the authors of this book have classified entries and selected examples based on more than 46 years of research. This book is comprehensive and includes enough information for those who wish to learn Blackfoot and for those who have an interest in Native Studies and North American linguistics.

Revitalization efforts
In the late 1900s, many tribes began a surge of revitalization efforts to encourage cultural awareness of indigenous customs and traditions. Of these, the Blackfoot revitalization effort has proven to be quite successful, producing various institutions, including a college dedicated to preserving and promoting Blackfoot traditions. Today, there are head-start programs in primary and secondary schools on the reservation to teach even infants and toddlers about the history of the tribe from an early age.

The Piegan Institute
In 1987, Dorothy Still Smoking and Darrell Robes Kipp founded the Piegan Institute, a private 501(c)(3) non-profit foundation in Montana dedicated to researching, promoting, and preserving the Native American Languages, particularly the Blackfoot language. Piegan Institute founded Nizipuhwahsin (also Nizi Puh Wah Sin or Niitsípuwahsin or Cuts Wood) School in 1995 as a Blackfoot language K–8 immersion school. Since its inception the school has grown and relocated to the center of Browning, Montana, in a custom-built schoolhouse. Recently, some of the school's first graduates have returned to teach the newest generation the Blackfoot language.

Blackfeet Community College
Blackfeet Community College (BCC), founded in 1974, is a two-year, nationally accredited college that was made possible by the Indian Education Act of 1972 and the 1964 Act enacted by the Office of Economic Opportunity. BCC is a member of both the American Indian Higher Education Consortium and the American Indian Science and Engineering Society (AISES). It allows teenagers and adults alike to take classes in a wide range of subjects, from classes in Psychology and Digital Photography to classes on Blackfoot language and tradition. They have beginning Blackfoot language classes with labs for members and non-members of the community to learn the language.

Chief Mountain Technologies
In order to create jobs for the Blackfoot people with real-world applications, the Blackfeet Tribal Business Council launched a company called Chief Mountain Technologies in 2009. This company gives tribal members the opportunity to work in the fields of computer science and business in Browning, Montana, on behalf of various government organizations. The establishment of this company in the Blackfoot community allows the people to use their culture and their language in the modern world while maintaining their traditions.

Radio programming in Blackfoot
Radio station KBWG in Browning, Montana, broadcasts a one-hour show for Blackfoot language learners four times a week. The Voice of Browning, Thunder Radio, FM 107.5, or Ksistsikam ayikinaan (literally 'voice from nowhere') went live in 2010, and focuses on positive programming. In 2011, John Davis, a 21-year-old Blackfeet Community College student explained, "I was the first Blackfeet to ever talk on this radio", Davis said. "This is my coup story." A story in the Great Falls Tribune noted, "When the station was replaying programming that originated elsewhere, the radio was all 'tear in my beer' and 'your cheatin' heart.' They called it the suicide station for its depressing old country themes..." The station's offerings have now expanded beyond country to include AC/DC and Marvin Gaye, and "on-the-air jokes they would never hear on a Clear Channel radio station, such as: 'The captain is as cool as commodity cheese.

"So far we have broadcasting Monday through Friday from around 6:30, Indian time", quipped station manager Lona Burns, "to around 11, Indian time." ... "It's Indian radio", agreed Running Crane. "Where else can you hear today's hits with traditional music?"

Canadian government support
The Canadian government has provided support for the languages through funds and other financial resources. According to James Moore, the former Minister of Canadian Heritage and Official Languages, "the Government of Canada is committed to the revitalization and preservation of Aboriginal languages." The funding was put to use in the form of digital libraries containing interviews with native speakers, online courses, and various other resources in the hopes of promoting Blackfoot language and passing it down to subsequent generations. On top of both of these government efforts, the Canadian Government has also provided over $40,000 through the Aboriginal Languages Initiative Fund to promote the use of Aboriginal languages in community and family settings.

In 2019 the Canadian government announced their investment of over $1.5 million towards supporting Indigenous languages in Southern Alberta. Eleven out of seventeen projects approved for funding focus on revitalization of the Blackfoot language and include efforts such as language classes, illustrated workbooks, graphic novels, a video game, and a mobile app.

In addition to federal funding, the Blackfoot language is also supported through Alberta's Indigenous Languages in Education grant program. This program offers up to $285,000 annually towards the development of Indigenous language training, programs, and curricula for instructors between Kindergarten and Grade 12, and an additional $50,000 annually towards development of new resources for Indigenous language teaching and learning.

Piikani Traditional Knowledge Services
Piikani Traditional Knowledge Services serve the Piikani Nation as the first stop in understanding the development of meaningful relationships with the Indigenous Nation. Their vision is to enhance, preserve, protect, and be keepers of the Piikani culture, language, spirituality, songs, customs, and history. This program is committed to sustaining and preserving, the way of life of the Piikani, that identifies characteristic values, principles, and integrity maintained from ancient Piikani culture and practices. The program includes Piikanissi cultural education and training, Piikanissini cultural mobilization, Piikanissini data management, and provides resources that promote. This program is community-based and focuses on keeping the Blackfoot culture and language alive.

title: Blackfoot language


text:
Talk:Domoic acid

Is domoic acid responsible for most forms of ASP, or only some? Mentioning red tides suggests it is produced mainly by dinoflagellates, but information on the web links it mainly to diatoms.

Red tides and red algae are not synonymous. Red tides are so named for their visual appearance (reflectance) red algae are so named for their photochemistry (absorbance), these are opposite uses of the same adjective. —Preceding unsigned comment added by 198.123.41.42 (talk) 21:14, 4 August 2008 (UTC)

Response: Domoic acid is the phycotoxin responsible, specifically, for ASP (Amnesic Shellfish Poisoning); there is only one "form". It is produced by some diatoms and some red macroalgae, but not by any dinoflagellates (so far). The term "Harmful Algal Bloom" (HAB) has often replaced the more commonly known descriptor, "red tide".

AMPA and kainate are pharmacologic agents used to distinguish between different glutamate receptor subtypes. The physiologic neuotransmitter that they respond to is glutamate, AMPA and Kainate are not produced in the brain. For clarity, I would suggest referring to them as "glutamate receptors (AMPA/kainate subtype)".

It is "commercially available" for what purpose?

 * Comparing the structure of domoic acid shown on this page, there is no information on the configuration of the chiral center at the CH-COOH group (should be (R)), and also the first double bond in the side chain is shown as (E) - which is wrong - instead of (Z). see:

-- Krakatit (talk) 15:53, 21 June 2008 (UTC)

I second the comments from Krakatit - the structure as shown on the article page is wrong/incomplete. The structure should be as given in the Aldrich link he provided and as confirmed in the STN databases (CAS# 14277-97-5). Name as given by STN/CAS for this substance with this Registry number, the L-form: 3-Pyrrolidineacetic acid, 2-carboxy-4-[(1Z,3E,5R)-5-carboxy-1-methyl-1,3-hexadien-1-yl]-, (2S,3S,4S)- and which is the substance referred to in the literature (1010 references in STN currently). As a new user I am unable to upload the corrected structure; perhaps an established user/editor could? (Chimia69 (talk) 17:50, 18 January 2009 (UTC))

The correct structure is shown here: http://www.chemspider.com/Chemical-Structure.4445428.html--ChemSpiderMan (talk) 03:23, 11 April 2009 (UTC)

I am retracting the comment about the structure above being the correct structure. I am seeing conflicting information now about E/Z orientation and am working to figure it out. --ChemSpiderMan (talk) 15:01, 14 April 2009 (UTC) All is well - everything is checked

I notice that the structure has been updated with stereochemistry for the side chain methyl. However, the E/Z stereo is still incorrect. I will update the structure this evening. --ChemSpiderMan (talk) 01:31, 15 April 2009 (UTC)

1/100th amount toxic to nerves is toxic to kidneys
Even at 1/100 the level toxic to nerves, demoic acid appears to be toxic to the kidneys.

"Posted: 07 Feb 2014 05:36 AM PST Domoic acid accumulates in seafood and is toxic to the brain. Research indicates that the toxin damages kidneys at concentrations that are 100 times lower than what causes neurological effects."

dcebr 13:24, 8 February 2014 (UTC)

External links modified
Hello fellow Wikipedians,

I have just modified 1 one external link on Domoic acid. Please take a moment to review my edit. If you have any questions, or need the bot to ignore the links, or the page altogether, please visit this simple FaQ for additional information. I made the following changes:
 * Added archive https://web.archive.org/web/20131204023151/http://www.inter.dfo-mpo.gc.ca/Gulf/DAPR to http://www.inter.dfo-mpo.gc.ca/Gulf/DAPR

When you have finished reviewing my changes, please set the checked parameter below to true or failed to let others know (documentation at ).

Cheers.— InternetArchiveBot  (Report bug) 03:27, 15 December 2016 (UTC)

Federal limit
The article says 20 mg / kg tissue, but that figure does not make any sense. The source says part per million, could someone change it? — Preceding unsigned comment added by 24.18.38.178 (talk) 02:26, 5 February 2018 (UTC)

Questionable History Section Addition
A news article came out and claimed seals are attacking people because of this chemical from algae blooms. I'm unsure if people think this source and speculation is worth adding.

Source JackW2 (talk) 05:16, 1 July 2023 (UTC)

title: Talk:Domoic acid


text:
Hawaiian pizza

Hawaiian pizza is a pizza originating in Canada, traditionally topped with pineapple, tomato sauce, mozzarella cheese, and either ham or bacon.

History
Sam Panopoulos, a Greek-born Canadian, created the first Hawaiian pizza at the Satellite Restaurant in Chatham-Kent, Ontario, Canada, in 1962. Inspired in part by his experience preparing Chinese dishes which commonly mix sweet and savory flavours, Panopoulos experimented with adding pineapple, ham, bacon, and other toppings. These additions were not initially very popular.

The addition of pineapple to the traditional mix of tomato sauce and cheese, along with either ham or bacon, later became popular locally and eventually became a staple offering of pizzerias on a global scale. The name of this creation was not directly inspired by the U.S. state of Hawaii at all; Panopoulos chose the name Hawaiian after the brand of canned pineapple they were using at the time.

In Germany, Hawaiian pizza is thought to be a variation of the ham, pineapple and cheese-topped Toast Hawaii, originally introduced by Germany's first TV cook Clemens Wilmenrod in 1955. In 1957, a "Hawaiian Pizza" containing pineapple, papaya, and chopped green pepper, but not ham or bacon, appeared in Portland, Oregon.

A blend of cheeses, usually consisting of mozzarella cheese, is a popular topping on Hawaiian pizza. In the United States, some restaurants use barbecue sauce and pulled pork with pineapple and cheese as an alternative to the more traditional combination featuring tomato sauce and either ham or bacon.

In popular media
In 2014, Time listed Hawaiian pizza first on its list of "The 13 Most Influential Pizzas of All Time". Opinions towards Hawaiian pizza are generally divisive and polarizing. Although many enjoy the taste, others vehemently dislike it, possibly due to the sweetness of pineapple paired with "salty pizza ingredients".

In 2017, Icelandic president Guðni Th. Jóhannesson reportedly told a group of high school students during a Q&A that he was fundamentally opposed to putting pineapple on pizza. He jokingly added that he would ban pineapple as a pizza topping if he could, as long as he received 30% of the under 21 vote. His off-the-cuff remark generated a flurry of media coverage and inspired many, regardless of their taste for Hawaiian pizza, to express their opinions on social media. Celebrities shared their liking or distaste for Hawaiian pizza,   including Canada's prime minister, Justin Trudeau, who expressed support for it by tweeting: "I have a pineapple. I have a pizza. And I stand behind this delicious Southwestern Ontario creation." Panopoulos, at that point retired from the restaurant business, was called upon by some media outlets to defend his creation.

Guðni later clarified that he was only joking, and that he did not have the power to ban particular toppings on pizza; he added that even he would not like to live in a country where the leader could ban anything that they did not like.

American author John Green reflected on the dish's cosmopolitan origins and reach, noting its Canadian invention by a Greek immigrant, inspired by Chinese cuisine to put a South American fruit on an Italian dish, which has gained its greatest popularity in Australia.

Surveys
Hawaiian was the most popular pizza in Australia in 1999, accounting for 15% of pizza sales.

A 2015 review of independent UK takeaways operating through Just Eat found the Hawaiian pizza to be the most commonly available. A 2016 The Harris Poll survey of US adults had pineapple in the top three least-favorite pizza toppings, ahead of anchovies and mushrooms.

According to a 2019 YouGov Omnibus survey, 12% of Americans who eat pizza say that pineapple is one of their top three favorite pizza toppings, and 24% say that pineapple is one of their least favorite toppings. It was not the most disliked topping, however, as other ingredients were even more widely unpopular in the survey: anchovies and eggplant.

title: Hawaiian pizza