#Tariq Aziz Death

[docpiplup]

As I promised, let's start with the bookscans:

Al-ANDALUS. PERSONAJES HISTÓRICOS

(Al Andalus. Historical figures)

Concepción Masiá

Summary

Introduction.................................. 9

The precursors of al-Andalus.....13

Count Don Julián....................13

Tarif ben Malluk. ....................15

Musa ben Nusayr and Tariq ben Ziyad: the conquerors of Spania...........16

Abd al-Aziz: a good governor with an unfortunate fate ..........................25

The Odyssey of Prince Abd al-Rahman the Immigrant......................................29

Abd al-Rahman was only twenty-five years old.........................................36

Sulayman ben Yaqzan ben al-Arabi: Charlemagne's deceived "deceiver" ........................... ...........41

Amrus ben Yusuf: the muladí of Huesca

.............................................................47

The “rabadies”: adventurous spirits.. ..............................................53

Ziryab: the singer of Baghdad........61 Tarub: the favorite of Abd al-Rahman II...............,...........................................67 Abbas ben Firnas: the first aviator............................ ......................73 Yahya ben Hakan al-Bakri: the miserly poet.....................................................77

Abd al Chabbar and Sulayman ben Martin: the rebels of Mérida..........................81 Eulogio and Álvaro de Córdoba: pursuing martyrdom..........................85 The Andalusian Vikings..................... 95 The emir Abd Allah distrust and death...............................….................... 101 Musa ben Musa ben Qasi: the third king of Spain.......................................................107 Ibn Hafsun: the unredeemed rebel.....115 Abu Alí al-Sarrach: the Andalusian missionary. ...........................................125 Ibn Masarra: a freethinker in Spanish Islam.......,...........,...................................131 Abd al-Rahman III: the first independent caliph of al-Andalus. ...........,................................137 Hasday ibn Shaprut: the Jewish doctor of Abd al-Rahman III............ ....... ...................... ................... 145 Andalusians in France: the “Moorish kingdom” of Fraxinetum....................... 151 Rabbi ben Zayd: Bishop Recemundo............................................. 157 Al-Hakam al-Mustansir bi-llah: passion for culture.................................. 161

Ibn Abd Rabbhi, the encyclopedist, and Ibn Futais, the collector.................. 167 Al-Mansur “the Victorious” ...................171 Hisham II and Sanchuelo: misrule. .......191

Abu Muhammad Ali ibn Hazm: The pigeon neackle................................209

Hisham III al-Mu'tadd: the end of the Umayyad caliphate...............................215

Ibn al-Wafid: the gardener doctor.....221

Avempace. The supreme good: wisdom...................................................225

Zaida: the Moorish Queen of Leon and Castile........................................................227

Ibn Tufayl of Guadix: the best disciple of Avempace................. ............................ .231 Averroes: the universal Andalusian....233 Moseh ben Maimon: Maimonides..... ..239 Abu Yusuf Yaqub: the winner of Alarcos......................................................243 Ibn Arabi: the Sufi mystic.....................249 Avenzoar: a long dynasty of doctors. ...................................................253 Al-Ahmar: Abenámar, Moor of the Morería. ...,...............................................255 The Abencerrajes. ..................................261 Boabdil the Younger: the last Moorish king ............................................................267 Aben Humeya: the last Muslim leader of Spain................ ..........................................275 Bibliography .............................................285

Note: The spelling of Muslim names is taken from the works of: Levy Provençal, Muslim Spain, and González Ferrín, General History of al-Andalus.

Introduction

In the long eight hundred years that the Muslims remained in Spain, there were many personalities who, in all the fields of knowledge, sciences, letters and arts, stood out unequivocal, marking a milestone not only in the culture of al-Andalus, but that had a relevant character in universal culture.

On the other hand, the almost constant struggle between Christians and Muslims would also generate a whole series of great warriors who, for example, the infante Don Juan Manuel considered the best gifted for the war of all those who existed in the East and the West of their time.

The date that we all know as the arrival of the Muslims to Gothic Spania dates back to the year 711. Its expansion throughout the territory was so rapid as had been the conquest of the Persian empire and its presencein large areas of Asia or North Africa, but from a cultural point of view, the 8th century was totally sterile. The new conquerors who arrived from beyond the Strait of Gibraltar, were men at arms, mostly illiterate, who could do little contribute to a Christian Spania whose culture continued to develop under the dictates of the wisdom of Saint Isidore of Seville. Still they were left on the Peninsula

many areas where Christianity had not taken root and its importance regarding the assimilation of Islam.

The first governors of al-Andalus, dependent on Caliphate of Damascus, during the first years of occupation had to face many enormous internal problems, originated by the different origins of their own people, Arabs and berebers, mostly, while cultural issues occupied a very secondary level. But, possibly for purely practical reasons, Arabic as a language was introduced into the Christian field. According to Juan Vernet, it is possible to find some codices from times as early as the 9th century, that in its margins appear apostilles or comments in Arabic, and it seems that this language was already rooted among the Mozarabs, that is, the Christians who continued to live and preserve their religion in Muslim-dominated territories, in times before Abd al-Rahman II.

But it will be Abd al-Rahman I the Immigrant, who arrived in al-Andalus from Syria as the only survivor of the exterminated Umayyad dynasty, the one who will be concerned with introducing the principles of oriental culture in Spain, limiting itself to the legal-religious sciences that, in those moments, were the most important for the newly Muslims arrived. It was during the time of Abd al-Rahman II that the first wise men, who can be called that, enrich the cultural landscape of al-Andalus.

Poets, doctors, philosophers, mathematicians, geographers, undefeated generals...All of them will give al-Andalus and Europe a series of works that, by their importance will be translated, searched, accepted and will serve as a basis for the western culture and Renaissance ideas, in such a way that many of the great sages of the Italian Renaissance considered that all knowledge of the time came from Muslim Spain, which all the wise men were of Andalusian origin. And when the political decline and the disintegration of the caliphate, will not stop birth, grow and develop distinguished minds that will continue to maintain,for a long time, the prestige of al-Andalus. Curiously, this situation will be repeated throughout the history of Spain, when the Arab occupation just be a memory. The Spanish Golden Age will coincide with decadence of the Austrias, when the country loses its pre-ponderance in Europe, and with the disaster of '98, with the loss for Spain of its last colonies, will produce a cultural and scientific renaissance that has been called the Silver age.

Through the pages of this book we want to highlight those figures who occupied a predominant place in the history of al-Andalus, although not all of them were necessarily Muslims, since that in that cultured and tolerant al-Andalus, many Jews and some other Christians showed their genius, and of those who, often, we know more about his works than about his biography. But whatever religion they had, they were all, after all, Andalusians, born and raised in the extensive lands of al-Andalus. As a matter of curiosity we will include some groups of characters anonymous people who, due to their surprising

actions, on occasions dictated by necessity, they reveal the ingenuity or character of the Andalusians. Such would be the case of the "rabadíes", of the Moors who, for a time, established a small kingdom in France, or those Normans who ended up becoming Andalusians and Muslims to save their lives.

Perhaps this way we will learn a little more about that crossbred Spain, in which despite so many years of struggle, truces and battles, mutual loves and hates, numerous characters belonging to the three cultures, Moors, Christians and Jews shared knowledge, affinities and forms of life, making al-Andalus the cultural beacon of the West.

The precursors of al-Andalus

Count Don Julián

The conquest of Morocco had been carried out quickly, but shallow. The Berbers were only subdued after a fierce resistance, defeated by an ambitious general who had just been appointed governor of Ifriqiya and Maghrib. His successes in these lands They would prepare the ground for him to be the one to set his eyes and, also his troops, over Gothic Spania. It was Musa ben Nusayr. Musa, with the help of one of his sons, took possession of Tangier, and demanded that the subjugated tribes hostage to educate them in the new faith, which in turn, became propagandists of Islam, leaving in the conquered Morocco Arab lieutenants, including General Tariq ben Ziyad, he turned to Ifriqiya. But it seems that the Ceuta square remained in the hands of a Christian, the so-called Count Don Julián, who would have a determining role in this entire story. We could consider it as a precursor of that al-Andalus that was about to be born.

[wisdomrays]

The Messenger of God: Muhammad: Part 68

The Ethos Created by the Messenger: Part 1

It is difficult for us to understand Prophet Muhammad fully. As we tend to compartmentalize the universe, life, and humanity itself, we have no unitary vision. However, Prophet Muhammad perfectly combined a philosopher's intellect, a commander valor, a scientist's genius, a sage's wisdom, a statesman's insight and administrative ability, a Sufi master's spiritual profundity, and a scholar's knowledge in his own person. Philosophers produce students, not followers; social or revolutionary leaders make followers, not complete people; Sufi masters make "lords of submission," not active fighters or intellectuals. But in Prophet Muhammad we find the characteristics of a philosopher, a revolutionary leader, a warrior and statesman, and a Sufi master. His school is one of the intellect and thought, revolution, submission and discipline, and goodness, beauty, ecstasy, and movement.

Prophet Muhammad transformed crude, ignorant, savage, and obstinate desert Arabs into an army of skilled fighters, a community of sincere devotees of a sublime cause, a society of gentleness and compassion, an assembly of sainthood, and a host of intellectuals and scholars. Nowhere else do we see such fervor and ardor combined with gentleness, kindness, sincerity, and compassion. This is a characteristic unique to the Muslim community, one that has been visible since its earliest days.

The "Garden" of Muhammad. Islam, the school of Prophet Muhammad, has been a "garden" rich in every kind of "flower." Like cascading water, God has brought forth from it such majestic people as Abu Bakr, 'Umar, 'Uthman, 'Ali, 'Umar ibn Abd al-'Aziz, Mahdi al-'Abbasi, Harun al-Rashid, Alp Arslan, Mehmed the Conqueror, Selim, and Sulayman. These were not only statesmen of the highest caliber and invincible commanders, but also men of profound spirituality, deep knowledge, oration, and literature.

The blessed, pure climate of the Messenger produced invincible generals. Among the first generation we see such military geniuses as Khalid, Sa'd ibn Abi Waqqas, Abu 'Ubayda, Shurahbil ibn Hasana, and A'la al-Khadrami. They were succeeded by such brilliant generals as Tariq ibn Ziyad and 'Uqba ibn Nafi, both of whom combined military genius with human tenderness and religious conviction and devotion.

When 'Uqba, the conqueror of North Africa, reached the Atlantic Ocean, 2,000 miles away from Arabia, he cried out: "And now, God, take my soul! If this sea didn't stretch out before me, I would convey Your holy Name across it to other lands!" We can hardly imagine Alexander the "Great" thinking such thoughts as he set out for Persia. Yet as conquerors, the two men achieved comparable feats. 'Uqba's idealism and his "possibility" with respect to the Divine Will would be transmuted into irresistible action in this world. Alexander's empire crashed after his death; the lands 'Uqba conquered still retain Islam as their dominant worldview, creed, and life-style 14 centuries later, despite attempts to change this reality.

Tariq was a victorious commander, not only when he defeated the 90,000-man Spanish army with a handful of self-sacrificing, valiant men, but also when he stood before the king's treasure and said: "Be careful, Tariq! You were a slave yesterday. Today you are a victorious commander. And tomorrow you will be under the earth." Yavuz Selim, an Ottoman Sultan who regarded the world as too small for two rulers, was truly victorious when he crowned some kings and dethroned others, and also when he silently entered Istanbul at bedtime, after conquering Syria and Egypt, to avoid the people's enthusiastic welcome. He also was victorious when he ordered that the robe soiled by his teacher's horse be placed over his coffin because of its sanctity—it had been "soiled" by the horse of a scholar.

During the rapid conquests after the Prophet, many conquered people were distributed among the Muslim families. Those emancipated slaves eventually became the foremost religious scholars: Hasan ibn Hasan al-Basri (Basra); 'Ata ibn Rabah, Mujahid, Sa'id ibn Jubayr, and Sulayman ibn Yasar (Makka); Zayd ibn Aslam, Muhammad ibn al-Munkadir, and Nafi' ibn Abi Nujayh (Madina); 'Alqama ibn Qays al-Nakha'i, Aswad ibn Yazid, Hammad, and Abu Hanifa Nu'man ibn Thabit (Kufa); Tawus and ibn Munabbih (Yemen); 'Ata ibn 'Abd Allah al-Khorasani (Khorasan); and Maqhul (Damascus). They all opened as splendid, sweet-smelling flowers in the garden of Muhammad. They established the Islamic legal code and brought up thousands of jurists, who wrote and complied volumes that are still valued as legal references.

One of these jurists, Imam Abu Hanifa, founded the Hanafi legal school, which has hundreds of millions of followers today. He brought up such great scholars as Imam Abu Yusuf, Imam Zufar, and Imam Muhammad Hasan al-Shaybani, who taught Imam Muhammed Idris al-Shafi'i. The notes Abu Hanifa dictated to Imam al-Shaybani were expounded centuries later by Imam Sarakhsi (the "Sun of Imams") in the 30-volume work Al-Mabsut. Imam Shafi'i, who established the methodological principles of Islamic law, is regarded as reviver or renewer (mujaddid) of religious sciences. However, when his students told Imam Sarakhsi that Imam Shafi'i had memorized 300 fascicles of the Prophetic Traditions, the latter answered: "He had the zakat (one-fortieth) of the Traditions in my memory.'

Imam Shafi'i, Abu Hanifa, Imam Malik, or Ahmad ibn Hanbal, and so many others, were brought up in the school of Prophet Muhammad.

And then there are such Qur'anic interpreters as Ibn Jarir al-Tabari, Fakhr al-Din al-Razi, Ibn Kathir, Imam Suyuti, Allama Hamdi Yazir, and Sayyid Qutb. In addition, there are such famous hadith collectors as Imam Bukhari, Muslim, Tirmidhi, Abu Dawud, Ibn Ma'ja, Nasa'i, Ibn Hanbal, Bayhaqi, Darimi, Daraqutni, Sayf al-Din al-Iraqi, Ibn Hajar al-Asqalani, and many others. They are all ever-shining stars in the luminous sky of Islamic sciences. All received their light from Prophet Muhammad.

According to Islam, God created humanity on the best pattern, as the most universal and all-embracing theater of Divine Names and Attributes. But people, because of their heedlessness, can fall to the lowest levels. Sufism, the inner dimension of Islam, leads people to perfection or enables them to reacquire their primordial angelic state. Islam has produced countless saints. As it never separated our metaphysical quest or gnosis from the study of nature, many practicing Sufis were also scientists. Such leading saints as 'Abd al Qadir al-Jilani, Shah Naqshband, Ma'ruf al-Karkhi, Hasan Shazili, Ahmad Badawi, Shaykh al-Harrani, Ja'far al-Sadiq, Junayd al-Baghdadi, Bayazid al-Bistami, Muhy al-Din al-'Arabi, and Mawlana Jalal al-Din al-Rumi have illumined the way to truth and trained others to purify their selves.

Being embodiments of sincerity, Divine love, and pure intention, Sufi masters became the motivating factor and the source of power behind the Islamic conquests and the subsequent Islamization of those lands. Figures like Imam Ghazali, Imam Rabbani, and Bediuzzaman Said Nursi are revivers or renewers of the highest degree, and combined in themselves the enlightenment of sages, the knowledge of religious scholars, and the spirituality of great saints.

[dailytafsirofquran]

Daily Tafsir of Ibn Kathir

Fir`awn's Address to His People and how Allah punished Him

Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.

(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water.''

(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:

(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high.'' So Allah seized him with punishment for his last and first transgression.) (79:23-25)

(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'.'' Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak.'' Ibn Jarir said, "He meant, he had no power, authority or wealth.''

(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable'' is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.

(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:

(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:

(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.

(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:

(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.

(Verily, they were ever a people who were rebellious.) Then Allah says:

(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath.'' Ad-Dahhak said, it means "They made Us angry.'' This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah said:

(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:

(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:

(So when they angered Us, We punished them, and drowned them all). '' `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:

(So when they angered Us, We punished them, and drowned them all).''

(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did.'' He and Mujahid said, "An example, i.e., a lesson to those who come after them.'' Allah is the One Who guides to the straight path, and unto Him is the final return.

(57. And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) (58. And say: "Are our gods better or is he'' They quoted not the above example except for argument. Nay! But they are a quarrelsome people.) (59. He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel.) (60. And if it were Our will, We would have made angels to replace you on the earth.) (61. And he shall be a known sign for (the coming of) the Hour. Therefore have no doubt concerning it. And follow Me! This is the straight path.) (62. And let not Shaytan hinder you. Verily, he (Shaytan) to you is a plain enemy.) (63. And when `Isa came with clear proofs, he said: "I have come to you with Al-Hikmah, and in order to make clear to you some of that in which you differ. Therefore have Taqwa of Allah and obey me.'') (64. "Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.'') (65. But the sects from among themselves differed. So woe to those who do wrong from the torment of a painful Day!)

[urduclassic]

Remembering legendary Tariq Aziz

Tariq Aziz was a Pakistani film actor, television show host and politician, known for his work on the PTV's Quiz Show Neelam Ghar, first aired in 1974, later renamed the Tariq Aziz Show and later known as Bazm-e-Tariq Aziz. He also had been member of the National Assembly of Pakistan between 1997 and 1999. He was born in 1936 to an Arain family. Tariq Aziz's family came from Jalandhar, British India. He received his early education in Jalandhar before starting his career at Radio Pakistan, Lahore. When Pakistan started its initial television broadcast in November 1964 from Lahore, Aziz was the first male PTV announcer. He was the first man to be seen on a Pakistan Television (PTV) broadcast. Tariq Aziz, along with the film actor Waheed Murad and film actress Zeba , starred in the film "Insaniyat (1967)", a Pakistani film. Aziz also starred in another Pakistani film "Haar Gaya Insaan". Aziz has appeared on several local television programs and morning shows. He has also organised telethons for charity purposes. In 1996, Aziz was elected to the National Assembly from Lahore as a member of the Pakistan Muslim League (N). 

Tariq Aziz also acted in a number of Pakistani films in the late 1960s and 1970s in side-roles. One of his famous movies was Salgira (1969) which was a highly successful musical movie and won 2 Nigar Awards for that year. He was one of the first TV anchors to gain commercial success by using the platform of the quiz show Neelam Ghar/Tariq Aziz Show. He interviewed many notable intellectuals, sportspersons and celebrities on his shows. "Game shows are all the rage on television these days and their highly-paid hosts have their dedicated fans. But what about Tariq Aziz, the pioneer of Pakistani game shows?" He appeared, as a guest, and answered all the questions on the game show Inam Ghar in Pakistan, and became the first man to do this. He did this without using any help provided in these game shows to the participants. He then donated all the prizes that he received in the game show to an organisation which works for the welfare of people.

Political career

Tariq Aziz was active in student politics during his college days and had joined Zulfiqar Ali Bhutto's Pakistan Peoples Party in 1970. In those days, Tariq Aziz was called a "firebrand socialist" known for charging up the crowds with revolutionary slogans at Bhutto's rallies. However, later he parted his ways with that party and went back to the entertainment world. In 1996, Tariq Aziz joined Pakistan Muslim League (N) and was elected member of Pakistan National Assembly from Lahore. He was one of the political activists who were charged with attacking the Supreme Court of Pakistan building in 1997. During President Pervez Musharraf's ruling period, he joined his political party Pakistan Muslim League (Q). However, he could not attain any status of note in that party and was sidelined. Again, he returned to the entertainment industry. But this time his career in entertainment industry could not reach the highs of the 1960s, 1970s and 1980s due to plenty of competition by many TV channels in Pakistan after 2002. Tariq Aziz was a philanthropist, book-lover and also has done well in reciting poetry. In 2018, a major English-language Pakistani newspaper reported about him, "He (Tariq Aziz) shared that having children or no children is the will of Allah and since he has no kids of his own, he would like to give all his earnings for the welfare of his country. Aziz has won the hearts of many by announcing his will and he surely is a role model for all of us." 

Awards and recognition

Pride of Performance Award by the President of Pakistan in 1992 for his services to the nation. 

Death

He died on 17th June 2020 in Lahore. He was admitted to a private hospital on the night of 16th June 2020 after feeling critically ill. Courtesy : Wikipedia

[abbasizaibi]

Well known TV anchor and compere Tariq Aziz was laid to rest

Well known TV anchor and compere Tariq Aziz was laid to rest

TV covenant anchor and compere Tariq Aziz buried in Lahore’s Garden Town Cemetery.

Previously Shared: Junaid Khan Pays Tribute to Mehdi Hasan with ‘Zindagi Mein to Sabhi’

Well known TV host Tariq Aziz has been laid to rest in his mother’s side in the cemetery located in Garden Town, Lahore. His funeral prayers were offered by Qari Sadaqat. Imran Shoki, Sarfraz Vicky and close relatives…

[addictain223-blog]

Tariq Aziz Death | Pakistan

[docpiplup]

If anyone wants to read new historical fiction related to the Abd al-Aziz chapter of the Al Andalus. Historical Figures book, recently a novel has been published. This novel is Egilona, Reina de Hispania (Egilona, Queen of Hispania), writen by José Soto Chica. The bulk of the story is based on the texts of the Mozarabic Chronicle and Arabic sources such as the Fath al-Andalus codex, the anonymous Ajbar Maimu'a or the works of the historian Al-Maqqari and the caliph Al-Hakam. In fact, all chapters begin with a fragment of these writings.

Synopsis

Egilona, the last queen of Hispania, a powerful woman between two cultures, between two eras, the Gothic and the Arab, fascinates us in this memorable historical novel.

Don Rodrigo, Duke of Bética, returns to his lands after being forced to pay homage to the new king of Hispania, Witiza, the murderer of his brother Favila. Now the smart thing is to lower his head; There will be time for revenge. Near Córdoba, he stops to rest in a noble house and there he sees for the first time Egilona, a fifteen-year-old girl with reddish hair, white skin and amber eyes, who that same night will become his wife.

Nine years later, in 711, near Tarifa, the hosts of the now king Rodrigo prepared to prevent the entry into Hispania of the new conqueror of the world: the Umayyad empire. In command of his army is Tariq ibn Ziyad, a freedman whom his patron Musa ibn Nusayr, vali of Africa in the new order of the caliphate, has sent on a raid. With this old soldier, ugly, cross-eyed and red-haired, hardened in a thousand battles, travels his concubine, Umm Hakim, a fascinating young woman, with doe eyes and magical knowledge, and Abd al-Aziz, one of Musa's sons. In and out, that's the order. But, in the heat of battle, Abd al-Aziz kills Rodrigo and sets his sights on Egilona, the most beautiful and haughty woman he has ever seen.

Woe to his eyes! They have just begun a story in which the sorceress and the queen will cross paths to end an empire, and for which Egilona, queen of Hispania, will be remembered "as the hand, the mind, the powerful spirit that sowed the "seed of a new era."

Some comments from the author of the novel about the historical figure of Egilona, the historical setting, the conquest and her marriage to Abd al-Aziz, from this interview:

"Events that have usually been told very poorly"

"She was a transitional character who was everything with the Visigoths and is everything again in the new world of the Muslims, but a lot of nonsense has been written about her"

"I have opted for an intermediate solution in the novel"

"After Rodrigo's death it stands as a symbol of resistance, but after the second defeat of the Visigoths in Écija I made Al-Aziz capture it. Let's think about Aztec Mexico: the Spanish were a very small force and they relied on the nobility. The Arabs did the same. This marriage was not the exception, but the norm, and there are the examples of Teodomiro's daughter or Witiza's granddaughters. It was a time when collaboration was needed"

"If I put on my historian's suit and limit myself to what the sources say, I am tied hand and foot. Now, a novelist does have licenses and I imagine that story of hate and love with Al-Aziz" "But I think the result is very coherent: it is a novel by a historian who specializes in the period and which, literary speaking, proposes psychological solutions to the 8th century."

"For me, her forgetfulness is intentional from her own time: for those who resisted in Asturias she was a traitor; for the Arabs, she was responsible for the perfect Muslim warrior falling into the conspiracy. She was guilty for going over to the enemy or subverting the order, and this has greatly influenced nineteenth-century and current Spanish historiography"

"This novel, at the level of people who seek to learn history with fiction, is the story of the Islamic conquest of Hispania based on what we really know, which has changed a lot in the last twenty years"

"It's not about good ones and bad ones, but about people like us who have to survive by accepting that the world has changed or by rebelling against it."

[gourmetlong]

Saddam hussein capture images

“And what you are doing by depriving me of pen and paper amounts to human rights abuse!” He may have been capable of monstrous acts, but he could also resemble an eminently normal person. “You must understand, I am a writer,” he told John Nixon, a CIA interrogator whose book, Debriefing the President, was published last year. After he was captured, Saddam frequently requested reading and writing materials. When the Americans invaded-a decision that baffled Saddam, who thought he could be an ally to the West in the war on terrorism-he had just sent off his latest novel for critiques to Tariq Aziz, his foreign minister and close adviser. By 2003, the man who loved Dostoevsky and Naguib Mahfouz had removed himself from the daily affairs of state. He may have been capable of monstrous acts, but he could also resemble an eminently normal person, albeit one who was as likely to give a favored official a new Mercedes as send him off to prison. Saddam’s literary side is often overlooked-an understandable omission when discussing someone responsible for horrific massacres-but it speaks to his divided character. Several of them even cleaned up a derelict room in the palace and turned it into an office for Saddam, who spent hours reading, conducting correspondence, and writing in his diaries. They joked and swapped stories, and the guards eventually became taken with the old man, who seemed to adapt well to his reduced conditions. He asked them about their families and girlfriends and wrote poems for them. Recognizing that his true enemy was George W. Furthermore, Saddam had survived for more than 30 years as Iraq’s president through intimidation, cunning, and occasional bursts of charm, and so he made for an unusual prisoner. They were forbidden from talking about their work and spent most of their time either in the former palace where Saddam’s jail cell was constructed or the heavily guarded courthouse that hosted his trial. The American soldiers who guarded him were practically sequestered. That a retinue of guards could grieve for their prisoner reflects the strange alchemy that can develop in such a peculiarly intimate situation. Later, the picture settles on his face, his body cloaked in shadow. The camera goes suddenly askew and the sound is washed out with celebratory shouts. It’s here, at the moment of his death, that the videos usually lose him. He begins to recite the Shahada, the Islamic profession of faith, when a door opens beneath him, and he falls, snapping his neck. Saddam yells at the crowd, “Do you consider this bravery?” Someone tells him to go to hell. A noose is thrown around the scarf and cinched tight. Using a surprising degree of care, a man places a black scarf around his neck. He’s surrounded by men in masks, some of whom heckle him with Shiite slogans. Saddam Hussein Abd al-Majid al-Tikriti-who rose from provincial obscurity to dominate his country and wage war across the Middle East, becoming the scourge of three American presidents, ally to another, and, finally, the most prominent casualty of the war on terror-ascends the gallows.

[basicsofislam]

THE DIMENTIONS OF PROPHET MUHAMMAD’S (saw) PROPHETHOOD : The Ethos Created by the Messenger. Part1

It is difficult for us to understand Prophet Muhammad fully. As we tend to compartmentalize the universe, life, and humanity itself, we have no unitary vision. However, Prophet Muhammad perfectly combined a philosopher’s intellect, a commander valor, a scientist’s genius, a sage’s wisdom, a statesman’s insight and administrative ability, a Sufi master’s spiritual profundity, and a scholar’s knowledge in his own person.

Philosophers produce students, not followers; social or revolutionary leaders make followers, not complete people; Sufi masters make “lords of submission,” not active fighters or intellectuals. But in Prophet Muhammad we find the characteristics of a philosopher, a revolutionary leader, a warrior and statesman, and a Sufi master. His school is one of the intellect and thought, revolution, submission and discipline, and goodness, beauty, ecstasy, and movement.

Prophet Muhammad transformed crude, ignorant, savage, and obstinate desert Arabs into an army of skilled fighters, a community of sincere devotees of a sublime cause, a society of gentleness and compassion, an assembly of sainthood, and a host of intellectuals and scholars. Nowhere else do we see such fervor and ardor combined with gentleness, kindness, sincerity, and compassion. This is a characteristic unique to the Muslim community, one that has been visible since its earliest days.

The “Garden” of Muhammad.

Islam, the school of Prophet Muhammad, has been a “garden” rich in every kind of “flower.”

Like cascading water, God has brought forth from it such majestic people as Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, ‘Umar ibn Abd al-‘Aziz, Mahdi al-‘Abbasi, Harun al-Rashid, Alp Arslan, Mehmed the Conqueror, Selim, and Sulayman. These were not only statesmen of the highest caliber and invincible commanders, but also men of profound spirituality, deep knowledge, oration, and literature.

The blessed, pure climate of the Messenger produced invincible generals.

Among the first generation we see such military geniuses as Khalid, Sa’d ibn Abi Waqqas, Abu ‘Ubayda, Shurahbil ibn Hasana, and A’la al-Khadrami. They were succeeded by such brilliant generals as Tariq ibn Ziyad and ‘Uqba ibn Nafi, both of whom combined military genius with human tenderness and religious conviction and devotion.

When ‘Uqba, the conqueror of North Africa, reached the Atlantic Ocean, 2,000 miles away from Arabia, he cried out:

“And now, God, take my soul! If this sea didn’t stretch out before me, I would convey Your holy Name across it to other lands!”

We can hardly imagine Alexander the “Great” thinking such thoughts as he set out for Persia. Yet as conquerors, the two men achieved comparable feats. ‘Uqba’s idealism and his “possibility” with respect to the Divine Will would be transmuted into irresistible action in this world. Alexander’s empire crashed after his death; the lands ‘Uqba conquered still retain Islam as their dominant worldview, creed, and life-style 14 centuries later, despite attempts to change this reality.

Tariq was a victorious commander, not only when he defeated the 90,000-man Spanish army with a handful of self-sacrificing, valiant men, but also when he stood before the king’s treasure and said:

“Be careful, Tariq! You were a slave yesterday. Today you are a victorious commander. And tomorrow you will be under the earth.”

Yavuz Selim, an Ottoman Sultan who regarded the world as too small for two rulers, was truly victorious when he crowned some kings and dethroned others, and also when he silently entered Istanbul at bedtime, after conquering Syria and Egypt, to avoid the people’s enthusiastic welcome. He also was victorious when he ordered that the robe soiled by his teacher’s horse be placed over his coffin because of its sanctity—it had been “soiled” by the horse of a scholar.

During the rapid conquests after the Prophet, many conquered people were distributed among the Muslim families.

Those emancipated slaves eventually became the foremost religious scholars: Hasan ibn Hasan al-Basri (Basra); ‘Ata ibn Rabah, Mujahid, Sa’id ibn Jubayr, and Sulayman ibn Yasar (Makka); Zayd ibn Aslam, Muhammad ibn al-Munkadir, and Nafi’ ibn Abi Nujayh (Madina); ‘Alqama ibn Qays al-Nakha’i, Aswad ibn Yazid, Hammad, and Abu Hanifa Nu’man ibn Thabit (Kufa); Tawus and ibn Munabbih (Yemen); ‘Ata ibn ‘Abd Allah al-Khorasani (Khorasan); and Maqhul (Damascus). They all opened as splendid, sweet-smelling flowers in the garden of Muhammad. They established the Islamic legal code and brought up thousands of jurists, who wrote and complied volumes that are still valued as legal references.

One of these jurists, Imam Abu Hanifa, founded the Hanafi legal school, which has hundreds of millions of followers today. He brought up such great scholars as Imam Abu Yusuf, Imam Zufar, and Imam Muhammad Hasan al-Shaybani, who taught Imam Muhammed Idris al-Shafi’i. The notes Abu Hanifa dictated to Imam al-Shaybani were expounded centuries later by Imam Sarakhsi (the “Sun of Imams”) in the 30-volume work Al-Mabsut. Imam Shafi’i, who established the methodological principles of Islamic law, is regarded as reviver or renewer (mujaddid) of religious sciences. However, when his students told Imam Sarakhsi that Imam Shafi’i had memorized 300 fascicles of the Prophetic Traditions, the latter answered:

“He had the zakat (one-fortieth) of the Traditions in my memory.’

Imam Shafi’i, Abu Hanifa, Imam Malik, or Ahmad ibn Hanbal, and so many others, were brought up in the school of Prophet Muhammad.

And then there are such Qur’anic interpreters as Ibn Jarir al-Tabari, Fakhr al-Din al-Razi, Ibn Kathir, Imam Suyuti, Allama Hamdi Yazir, and Sayyid Qutb. In addition, there are such famous hadith collectors as Imam Bukhari, Muslim, Tirmidhi, Abu Dawud, Ibn Ma’ja, Nasa’i, Ibn Hanbal, Bayhaqi, Darimi, Daraqutni, Sayf al-Din al-Iraqi, Ibn Hajar al-Asqalani, and many others.

They are all ever-shining stars in the luminous sky of Islamic sciences. All received their light from Prophet Muhammad.

[govtjobspk4u]

Tariq Aziz being remembered on his first death anniversary

Tariq Aziz being remembered on his first death anniversary

Veteran television host Tariq Aziz’s first death anniversary is being observed today (Thursday), reported 24News HD TV channel. Tariq Aziz passed away in Lahore on June 16, 2020 at the age of 84 due to cardiac arrest. Aziz was born in Jalandhar on April 28, 1936. After partition, his family migrated to Pakistan and settled in Sahiwal. Tariq Aziz kicked off his career with Radio Pakistan in the…

[nowpakistan]

PNCA condoles death of Tariq Aziz Islamabad: People like Tariq Aziz are born once in centuries. He was an academy in himself and has played a very important and vibrant role for the promotion of creative arts. His multidimensional personality left undeniable imprint in the history of television said Dr. Fouzia Saeed a researcher,...

[dilkashtv2020]

[femingle]

A big grief 😔 😢 for Pakistan Television Industry 📺 and for the fans of TARIQ AZIZ. He was a legend of our nation 🇵🇰, a well known tv host of program NEELAM GHAR, name was changed later as BAZM E TARIQ AZIZ. Femingle pays homage after his death.

MAY ALLAH REST HIM IN PIECE. AMEEN 🤲🤲 😔 😭 😢

#femingle #TariqAziz #TariqAzizdeath #death #NeelamGhar #tariqazizshow #tvshow #tvshowhost #BazmeTariqAziz #pakistan #pakistaniculture #PakistanTelevision #filmstar #tvactor #tvhost #allahuakbar #restinpiece #rip #forgive #grant #condolences #blessings #jannah #nabikishafat #PBUH #pray #blessedlife #tariqaziz💔 #tariqazizdeath #neelamgharhost

[mainshout3]

Pakistani celebrities pay homage to Tariq Aziz after his death

Pakistani celebrities pay homage to Tariq Aziz after his death

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Famed Pakistani TV host, actor and politician Tariq Aziz passed away in Lahore at the age of 84 on Wednesday. [ad_2] Source link

[mathswarriors]

*KARACHI POLICE MEDIA CELL* DATED: *10 Sep, 2019* *From 0001 hrs to 2359 hrs* *SUMMARY* *KILLED/INJURED* KILLED : Nil INJURED : 05 *Total Accused Arrested= 95* *UNDER ARMS ACT* Accused arrested = 03 Pistols recovered = 03 *UNDER NARCOTICS ACT* Accused arrested = 01 Chars recovered = 1440 grm. *INJURED* *1.SACHAL-PS* Syed Asif Ali s/o Syed Irtaza Ali age 40/42 yrs, *2. SHARIEFABAD PS* 1.Yasir s/o Abdul Majeed age 25 yrs (gunshot) 2. Waqar s/o Yaqoob age 30 yrs(gunshot) 3. Shaukat s/o Yaqoob age 32 yrs (gunshot) 4. Zulfiqar s/o Yaqoob age 33 yrs (injured by pistol butt) *OTHER INCIDENTS* *1.K.I.A-PS* A drugs addicted namely Shakil Ahmed s/o Shabbir Ahmed age 30 years found dead from H. No. 100 Nasir Colony and body shifted to JPMC. It seems natural death. *POLICE PERFORMANCE* *1.SAHIL-PS* Police arrested 16 accused in FIR # 132/19 to 137/19 against pillion riders U/S 188 PPC in violation of Section 144 *2.DEFENCE-PS* Police arrested 30 accused for pillion riding and registered 06-cases in u/s 188 against them due to the violation of orders u/s 144 Cr.Pc. *3.KALAKOT-PS* Police registered casese against pillion riders U/S 188 in violation of Section 144 and arrested 6 accused and seized 3 Motorcycles. *4.CIVIL LINE-PS* Police conducted operation against pillion riders and arrested 23 accused & seized 11 M/cycles. FIR No. 141-147/19 u/s 188. *5.MAURIPUR-PS* Police arrested an accused namely Tariq Aziz s/o Muhammad Hayat and recovered 1440 grm chars and one pistol from him. FIR NO 244/2019 u/s 6/9-C . *In addition* An accused arrested namely Jasim s/o Muhammad Qasim and recovered one pistol from him.FIR NO 243/19 u/s 23-1-a *6.SIR SYED-PS* Police arrested an accused namely, Mujtaba who rapped a girl and registered the case against him *in addition* Police arrested 16 accused in the violation of pillion riding u/s 188. *7.SUHKAN-PS* Police arrested one accused namely Anwar and recovered one TT pistol from his possession. *KARACHI POLICE MEDIA CELL* https://www.instagram.com/p/B2PmywmHvFc/?igshid=146xebhu1ggni

[wafkarachi]

Sri Lanka urged not to violate fundamental rights in the name of combating terror

We the undersigned, who are from and live in the various nation-states of South Asia, express our deepest condolences to all those who have lost loved ones in the serial bomb blasts in Sri Lanka on Easter Sunday. We express our solidarity with those working tirelessly to address the needs of the injured in the aftermath of this carnage and to sustain interfaith and community relationships. While we support all justice efforts that seek to hold the perpetrators of violence accountable, we also urge the Government of Sri Lanka to ensure that, in the name of combating terror and ensuring national security, fundamental human rights and dignity of all concerned are not violated.

We say this because in all our countries, investigations into terror and anti-terror legislation have been accompanied by consistent and continuing violation of civil and democratic rights. Furthermore, in the name of ensuring national security, successive governments in the region have sought to legitimise their various acts of impunity – directed against not only purported or possible suspects but entire sections of the civilian population. This has led to unaccountable loss of life and a steady erosion of democratic guarantees and institutions, including unaccounted for deaths and disappearances. We note with concern that media reports and remarks by state officials and political leaders in Sri Lanka have pointed to State inaction with respect to warnings by intelligence agencies about possible acts of terror. Such inaction and indifference, we regret to note, amounts to State complicity with the violence that subsequently unfolded.We are also concerned that the ‘owning up’ to these acts by the so-called ‘Islamic State’ (Daesh) might encourage Islamophobic attitudes and expressions, both on the part of the Sri Lankan Government and sections of civil society. Should this happen, Sri Lanka would be tragically drawn in to a familiar international discourse and practice to do with ‘Islamic terror’ with all the resultant tragedies, as we have witnessed across Asia. In a country that has barely recovered from decades of civil mistrust, war and violence, this cannot bode well for its sovereignty, civil peace and economic and social life. We wish to point out that the so-called war on ‘Islamic terror’ has resulted in large numbers of the Islamic faith being persecuted, both in their countries and across the world – and this sadly only enhances the appeal of those who seek to wage war in the name of Islam and what they perceive as Islamic concerns and interests. Thus is set in motion a cycle of violence that benefits no one but the arms trade and industries, and political powers that seek to establish their hegemony in the region at all costs. In this context: nWe support all struggles to ensure transparent and fair pursuit of justice for the victims of the blast. At the same time, we stand with those who are against undemocratic anti-terror laws in Sri Lanka, even if they are purportedly deployed for purposes of investigation and national security. nWe protest attempts to target or persecute those of the Islamic faith, in the name of countering terror, whether by the state or vigilante groups. nWe support Muslim communities in the region that have called for peace and are critical of voices from within that endorse extremist religious positions, which polarise everyday life and interactions, and vitiate meaningful dissent and dialogue. nWe affirm the resilience of diverse cultural and religious traditions in the region that have fostered longstanding habits of mutuality, trust and co-existence. We do not wish for the specificity of local beliefs and traditions, of all faiths, to be drawn into polarising global discourses of religious ‘unity’ and ‘singularity’ imposed from above. List of signatories: Afghanistan Massihullah, Kabul Afghanistan Sima Samar, Afghanistan Nepal Anju Kandel, Nepal Deepa Gurung, Nepal Hari Sharma, Kathmandu, Nepal Kaalo.101, Nepal Kanak Mani Dixit, Kathmandu Kunda Dixit, Kathmandu, Nepal NayanTara Gurung Kakshapati, Kathmandu, Nepal Niranjan Kunwar, Kathmandu, Nepal Sarita K.C, Nepal India Mangai, India Abha Bhaiya, India Abirami Jotheeswaran, India Amar Kanwar, New Delhi, India Anuradha Bhasin, Kashmir Times, India Anuradha Kapoor, India Arundathi V, India Ashish kumar Dey, India Bindu Doddahatti, India Deepti Sharma, New Delhi, India Dia Da Costa, India Dipta Bhog, India Farida Khan, India Forum Against Oppression of Women, India Geetha V, India Huma Ahmed-Ghosh, India Indu Vashist, India/Canada Iram Saeed, India Jinee Lokaneeta, India/USA K, Lalita, India Kamla Bhasin, India Khalida Saleem, India Madhu Mehra, India Mamta Singh, Women Right Activist, India Mary John, India Maya Sharma Vikalp (Women’s Group), India Meena Gopal, India Meera Velayudhan, India Mohan Rao, India Mrinalini R, India Nandini Manjrekar, India Nandita Shah, India Nastasia Paul Gera, India Neelanjana Mukhia, India Neeraj Malik, India Nupur Basu, India Pam Philipose, India Panchali Ray, New Delhi, India Ponni Arasu, India Poonam Batra, India Prathama Raghavan, Hyderabad, India Rafiul Alom Rahman, India Ramakant Agnohotri, India Rita Manchanda, India Ritu Dewan, India Ritu Menon, India Roshmi Goswami, India Sabeena Gadihoke, India Sahba Hussain, India Saheli Women’s Resource Centre, New Delhi, India Sameera Iyengar, India Sara Abraham, India Shohini Ghosh, India Shrimoyee N, Ghosh, India Snigdha Chakraborty, India Sujata Patel, India Svati Shah, India/USA Swarna Rajagopalan, India Tanvi Mishra, New Delhi, India The Queer Muslim Project, India Uma Chakravarty, India Vanita Nayak Mukherjee, India Veena Shatrughna, India Mamatha Karollil, India Afshana Bano, India Supriya Madangarli, India Pakistan Abeera Tanveer, Pakistan Ailya Khan, Pakistan Ajwah Nadeem, Pakistan Aminah Waheed Chaudhry, Pakistan Ammar Ali Jan, Pakistan Amna Durrani, Pakistan Amna Iqbal, Pakistan Amna Mawaz, Pakistan Anis Haroon, Pakistan Anoosha Shaigan, Pakistan Arooj Aurangzeb, Pakistan Asma Malik, Pakistan Awami Workers Party, Punjab Ayra Indrias, Pakistan Baila Anjum, Lahore, Pakistan Basmina, Pakistan-Afghan Border Beena Sarwar, Pakistan Beenish Muhammad Ali, Pakistan Bonnie Mende Candas Anjum, Pakistan Qasim Iqbal, NAZ Pakistan Faiz Younas, Pakistan Farida Batool, Pakistan Farida Shaheed, Pakistan Fatema Bhaiji, Pakistan Fatima A. 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