#bilhal

[kbanews]

Tangis dan Pelukan Security Pak Edy yang Menggetarkan

Rabu 17 Mei 2023 saya dapat undangan acara Halal Bilhalal dengan seluruh direksi dan komisaris, juga ratusan karyawan Ancol. Sejak pengunduran diri saya diterima dan setelah acara perpisahan. Saya belum pernah lagi datang berkunjung. Sebagai orang yang sudah tak lagi bertugas dan hanya sebagai undangan. Saya tahu diri untuk memarkir mobil di bagian luar gedung bukan persis di depan gedung yaitu…

[jimillenium]

Bil-Hal 50TL Ücretsiz kargo 18cm-24cm arası ayarlanabilir. Tek parça. 2si bir arada. Hem Bileklik hem Halhal. İkisi bir arada. #prototip #BilHaL #Bileklik #Halhal #2020 #BRaNKLET #bracelet #anklet #armband #macrame #makrome #ceramic #jimillenium #handmade #unique #different #sustainable #glacedceramic #clay #waterresistant #nonallergenic #seramik #elyapimi #vegan #indistructable #lifetimewarranty (hier: Bodrum, Mugla) https://www.instagram.com/p/CAp6b-PAeIy/?igshid=1b3egsjvr0m0c

[444names]

female turkish forenames + male french forenames

Acherant Adien Adieren Adrice Ahard Alançoin Alba Alberris Alezerin Alih Alon Alord Alorean Aloric Aloïc Alpichin Amain Amaineda Amédricel Anan Anis Ansel Anti Arma Astolarci Aubaudrin Aubaura Audoul Audre Augustis Aurce Ayal Ayanye Aydengi Aylvain Ayme Aysevice Ayshert Aythebru Aythée Baptidic Bard Baricda Basce Baslien Baud Baude Baumaël Baure Baustoles Bauthe Baux Beder Bentois Bera Beranye Berias Berrazan Bert Berthe Bery Beydance Beyla Beyya Bilhale Bine Binerrick Blard Blartis Brick Bricolem Brunaude Bére Bérier Chran Claint Clale Claside Clore Clémien Core Cyprin Cypriyne Cyriaquen Cyrien Cyrin Cécisse Cédre Cédricen Cédée Cédéon Célémy Célésard Cômen Damieu Dancet Dançoi Dart Davick Dengenoît Dide Didefige Dien Dimie Diouke Ebnetien Eckard Edine Edmon Edmot Emert Emmairge Emraz Erientin Erryalek Eseld Esma Estier Evarc Ezan Ezernazan Ezerriye Ezzan Fabin Fabroy Fabrun Fandre Feran Fernaler Fert Ferye Fidefile Figer Filgen Fire Flois Flore Florgerin Florick Fore Forgerian Frahran Frale Frarancin Frarzu Fratis Frédéo Frélésa Frémy Füsu Füsune Gabille Gaslí Gasun Gathire Gati Gatidèlen Gatin Gaud Geoffet��l Geofikmel Geon Geona Georen Georeyyas Georien Gergis Gerihale Ghiban Gilgün Gilin Gillesile Gisla Gona Gonaci Grédé Grémin Guin Guisem Gustric Gédre Gülge Gülkeran Gülkert Gülse Gülsehil Gülsel Güne Günsund Harcem Haymon Haëtan Heryan Hile Hono Honsen Hubil Hugoin Hugue Hugun Hugustan Hugène Hübermain Hübeyne Ider Idethík Inemin Isiban Isil Isilemand Itan Itanic Ithil Jachan Jacque Jeauré Jesedal Josca Joscal Josce Joukard Jule Julem Juliot Julte Jussy Justren Jérece Jérémin Jérômert Karice Kirenge Kore Korenge Korent Laire Layriye Lazan Lazancair Lazand Louin Loulexis Loussy Loustiere Luden Lüfer Macan Macin Macquel Maran Mard Mare Martrihar Marturé Mathík Matien Matthin Mattéphon Maud Maximot Maxissy Melme Mernarcu Micda Mick Micle Mictoren Mien Mincien Muen Mues Müceyda Müceyhan Narcu Neynep Nice Niclek Nile Nislí Nithe Nurcu Nükran Nükrap Nüzhervé Octopolal Octopolge Odiot Olal Olasta Olge Olgül Olihal Pasun Pathík Patmain Paur Pauste Perpile Phien Phieu Phissel Pien Pienihtep Pierin Pieux Proin Quellain Raffroy Raou Raoukaël Raourant Rayalezgi Rayselier Raysem Renis Reylain Ricda Rodovien Rodrie Rodré Rogan Rogany Rolan Rolas Romaspar Réalèrece Réan Régo Régois Régola Réjeau Sain Saine Saint Selix Sent Sergiler Sernan Serraren Sert Sevice Sevienick Sevierart Sezgi Sime Simot Soffer Stan Stéo Suno Suzain Suzantis Sylaule Sylvieu Séban Séves Sídík Sügen Tanic Taptiyel Terthet Thegülas Ther Thienric Thilin Thiliz Thinca Thir Thirgen Thomi Théodril Timeor Timot Toudouis Tubin Tunatral Tundrin Tunede Tunema Tuno Tülen Tülker Tülkethé Tülnuel Tülsemin Vesibet Vicemrun Vick Vierran Vimonoît Vinçoin Vire Xavien Yalent Yansent Yanye Yelain Yohana Yohaël Yospek Yosper Yver Yíld Zace Zaceld Zaceliye Zanuen Zard Zephon Zephore Zerthule Zeydal Zinayla Ziye Züberpic Züha Çagnare Çelihaner Çelix Çilge Çilin Çilla Çiloïs Édovi Égidian Égilerent Égissy Élianye Élierd Élin Élix Éliz Élois Évra Évran Évrazan Ömüberard Ömüce Özca Özles Ülfia Ümin Ümral Ümrare

[cahayayangtenang]

Kata ibu Kalisom semoga ada rezeki ada yg menghimoun qurban untuk warga muslim terpencil di kabupaten Bima, contohnya yg masih banyak percaya parafu (kalo di wawo itu yg terdekat kaya tarlawi dan kawae)🥺🥺🥺🥲🤲🏻 jadi nnti dakwah bilhal walqaul bisa jalan dua duanya.ya Semoga bisa kolaborasi deh yg punya harta (yg qurban) dan dai2 yg berilmu(yg ngisi ceramah sesuai kitabullah wa sunnah)

Aamiiin🤍✨🤲🏻

[terasbiker]

Gelar Halal Bilhalal Rebel Owner Community (ROC) Berbagi Kebahagiaan dengan Anak Yatim!

Gelar Halal Bilhalal Rebel Owner Community (ROC) Berbagi Kebahagiaan dengan Anak Yatim!

TerasBiker.com – Halo Sobat bikers….Usai hari raya lebaran, Rebel Owner Community (ROC) masih gelar tabur berkah berbagi rezeki dengan puluhan anak yatim piatu di salah satu resto steak yang berada di bilangan Kemayoran, Jakarta Pusat, Sabtu (14/5). (more…)

[suninagarajan]

LITTLE BIRD

Maharajara Ripender Nagarayan – Goi, had been Maharaja for eight years and in the way that those who are called to greatness often do in their quieter alone moments, whilst in the gentle experienced handling of a loyal private servant well used to the King’s need’s closed his eyes and mentally assessed his position.

The kingdom was peaceful and stable. His ministers were competent and mostly loyal. His generals were not always fighting and were largely capable, some were even good, and when sober were nearly all loyal. Their personal activities were a worrisome area. 

His heir was sick and fading. His spare was brave and loyal and capable and in Maharaja Ripender’s private opinion a moron and a hothead and a child.

His allies were weak, and treacherous.  He would not trust the Nazim of Dadra-Nadu either of them to sell him a fresh chicken.

The Nazims’ of Dadra-Nadu, in a fit of brotherly pique which was the latest salvo in a game of who daddy loved best. Both declared themselves Nazim on their father’s death.  The older brother being deposed because of an archaic piece of Dadra-Nadu law that advised, for a man to stand Nazim he must first ensure the Kingdom.  The scholars, whether paid or not, all interpreted this the same way - sons.

But if Kuru Panchala had been that backwards, thought the Maharaja, unaware that the bodily comforts arranged by the servant girl had tricked his subconscious into expressing an opinion. He would have had the kingdom 20 years ago when his first son Indhra had been born. His reverie continued as the child with his head in her hand worked his skull with the motion of the men making the puri’s in the bakers’ corner of Kai-Puriji. 

Indra was gone now of course, the Maharaja, a life study of self-control, the thinker in repose, allowed the thought and not the emotion of his dead first son to enter his presence, and through conscious studied detachment, let it flow away just as easily. 

But either because, all men including Maharaja’s need a space to slow down or because the girl surely had witchcraft in her fingers and had actually bewitched the Maharaja of Kuru Panchala, Nazim of Bilhal, and Tyger of Kai-Puriji, Ripender, as cautious as ever never to revealed the contents of his mind, took the liberty to exhale his low growl softly but distinctly, in the manner of a satiated mountain bull tiger.

And the reverie continued.   

Big brother Abdallah, who by rights should wear the title, if not the crown, had by the herculean labour of servicing fifteen concubines and seven wives produced no less than twenty-seven children. All daughters. Little brother Abbas, no more to be out done by his brother’s prowess, had himself produced fifteen children from four wives and eight concubines and as luck would have it, his pretty little third wife from the Kurshi tribe had given him five living sons. So little, shit head, toe rag of the nation Abbas, had himself declared Nazim and went and sold his arse to the French!  

The Maharaja’s reverie sliced through his reserve and tranquillity, delivering truth to power like a bouncer through a boundary. With a howzat! his rational conscious mind had manifested wisdom. 

It’s the child he thought, 

Her quick eager fingers had gripped his hair and was pulling slowly backwards in rhythm at an angle so as to manipulate every follicle on his scalp and release the lightness spreading through his mind, body and soul intoxicating him like a lotus eater.  

The pressure the pulling motion was tugging on his skull, across his skull, for she had filled her small fists with his hair and pulled down at the wrists like an expert in a rhythmic motion, had started at the base of his spine. But she had been teasing and was merely distracting the muscles and sinew and tendons, so as to better control the body while she made her way to the start of her dance, and like a nutcracker beat a rhythm across the skull and brought peace and rest and sweetness. 

She moved smoothly over the base of the skull, not overly quickly, just enough to relax him and he relinquished some control into her skillful hands. And then, so as not to spoil the meter, her fingers shot behind the ears but for the shortest of dalliances and now confident of the tune she takes her little control and mounts the attack, digit on skull she runs her fingers over the top of the Maharaja’s cranium and like the women with their washing in the rivers, she pounds his skull with her small fingers, before he can relax into the enjoyment of pressure on skull she changes the choreography and takes her squeezes to his forehead changing the action, distracting his attention and then in a final triumph her nimble fingers chasse across the forehead and come to a rest. 

She stops. 

Like an expert on point, the child has found her way to be the beginning of the dance and she begins. 

She waits for him to draw breath. 

Steadily, deliberately, purposefully, with no more concern as if she were peeling an apple, the child manipulates follicle and tendon like a raga dancer in motion and expertly applies pressure and heat to the cranium better than the Royal bakers kneading rotis. Like a priestess, she brings heaven to the temples.

Unable to resist the calling, his reverie continues. 

There was the girl, of course, there was always the girl. 

and the new foe surrounding him on all sides. 

As the list of Maharaja Ripender’s checks and balances ticked down his conscious mind, his chief minister Grandmaster Patel, a Muslim from the Persian tribes high in the mountains enters and makes his bow. A clever, loyal man who had served his family well, Grandmaster Patel had been his father’s steward and practically ran the Kingdom for his brother, and had, when that brother died, continued to oil the wheels of state as Ripender ascended the throne - the enormity of the task before him. Grandmaster Patel had kept the Kingdom stable while he, like any Caesar, learnt his part, and trusted loyal retainer though he was, he couldn’t help but annoy people with his sorcerers like ability to change the temperature depending on the paper in his hand.  

“It’s confirmed my lord” he whispered in his low Persian drawl. Maharaja Ripender raised an index finger unwilling to disturb his peace. The Grandmaster ceased and as he held his breath anticipation hung in mid-air like an apple.

“Go look in there”, the Maharaja who had not yet opened his eyes, nor raised his head nor shaken his composure, directed the child with a swift sabre like swing of that same index finger.  

The child jumped down from her stool like a hopii fly and moved gingerly towards the woven hunting basket in the corner. As cautiously as the kittens in the city risking a hot roof resting place, she lifted the lid.  A moment later her squeals released sounds of happiness to his ears that were like soap bubbles and his mind saw her apple cheeked smile ripen into joy. A wave of deep contentment washed over the Maharaja’s conscious body as if the Great Uri herself had blessed him with bliss. 

And he was pleased.

Whether it was because he had fulfilled his brother’s dying promise and cared for the girl or the girl herself was a skilled masterly expert that surely had witchcraft in her fingers, whatever the reason, he had forgotten how many glasses of the good deep Bhurhi berry wine of the khatta Nagarayan tree, with its rolling autumn flavours and black berry hues that tasted of forest, and whose vintage he couldn’t even guess, he had drunk in the time that he had been her submissive prisoner.  

The velvety crimson deep red wine, with its sticky treacle afterglow whose bouquets recalled the forest flavours where the berries grew, still playing symphonies on his taste buds, had been warmed to body temperature before his arse had hit the chair. 

He had not even noticed the sweet patchouli and lavender incense coals which had been smouldering in the corner perfuming the air until this very moment because the correct arrangements of flaps in the pavilion had created the perfect climate. Warm and with a light breeze. Patchouli coals, he remembered, were notoriously temperamental and took hours to properly burn so that they released their sweet fragrance softly. So, with interest and satisfaction the Maharaja noted, the girl had skillfully baited her lair.  

It was only at that moment that he realised that the sweet, contented feeling he had been savouring for so long belonged in fact to a chord hung on the air by a single flutist, a palace musician who normally performed in the back at court plays.

It was, he concluded, a clear conscious and witchcraft, shaking off the feeling of easy concern he turned to his advisor and said:  

“Continue………”

“Bhaktrivedanta came in this morning, he’s just given his report”

[m-e-i-t-a-l-k-m]

Bilhal and Suah, grow trees for a living. They are part of a small team of wonderful human beings growing the trees that cover the land, in the north of this country. I miss them and i hope to meet them soon. Parts for a new piece made at @zumuonthemove residnency program, a new blanket called KAKAL BLANCKET. #happytobebackatthestudio #artisforthesoul #kakalblancket (at מרכז שדה קק״ל יער לביא) https://www.instagram.com/p/CGp7RK2ANNI/?igshid=e9oc4ydy2awg

[kbanews]

Perempuan Senator Ini Dukung Penuh Program Sosial An-Nisa Riau

PEKANBARU | KBA – Pengurus An-Nisa Riau mengadakan pertemuan dengan Dewan Pakar An-Nisa Nasional Dr Misharti di Yayasan Masmur Jalan Pelajar, Sukajadi, Kota Pekanbaru. Dalam pertemuan ini, ada beberapa agenda atau program An-Nisa Riau yang disampaikan, di antaranya halal bilhalal bersama anggota UMKM, ibu-ibu pengajian, warga, serta relawan. “Teruslah berbuat yang terbaik untuk masyarakat sesuai…

[jimillenium]

Bil-Hal Yeni icat. Mucitin mutfağından. 2si bir arada. Hem Bileklik hem Halhal. İkisi bir arada. 2 boy: S / Küçük 15-16 cm ler 18-19'a da ayarlanabilir. L / Büyük 18-19 cm ler 21-22'ye de ayarlanabilir #BilHaL #Bileklik #Halhal #2020 #BRaNKLET #bracelet #anklet #armband #macrame #makrome #ceramic #jimillenium #handmade #unique #different #sustainable #glacedceramic #clay #waterresistant #nonallergenic #seramik #elyapimi #vegan #indistructable #lifetimewarranty 40TL bayram fiyatı Ücretsiz kargo Hediyeler hediyeler de hep var. (hier: Bodrum, Mugla) https://www.instagram.com/p/CAf4EcIgNbX/?igshid=1gjtu3rebc0sx

[1-yolcu]

Prof. Dr. Yusuf Kaplan'ın Adıyaman Menzil'de Seyyid Abdulhakim Elhüseyni Külliyesinin açılışına katılması ve sonrasında kaleme aldığı 23.11.2015 Tarihli köşe yazısı: 

Menzilini yitirmezsen, Hakikat rüzgârı her dâim eser, ruh üfler...

Perşembe ve cuma günleri, çok özel ve çok güzel bir yerdeydim: Lezîz iki gün geçirdim: Anlatılması zor; ama ancak tadıldığında, yaşandığında anlaşılabilecek; hayatımda heyecanı, coşkuyu, umudu, ötelerin ötesine uzanma ufkunu bilhal ve bizzat iliklerine kadar soluduğum; doyumsuz, tarifsiz ve benzersiz iki nefis gün. Tarihin nasıl yapıldığına, gelmekte olanın nasıl sessizce ve derinden gelmekte olduğuna şahit oldum bütün hücrelerimle iki günde. Allah'a binlerce kez hamdettim. GİZLİ HAZİNE: İSRAFİL'İN DİRİLİŞ SÛRU

Bu aziz milletin, İslâm milletinin makus talihini yenecek derinlerde kök salan, ilim, irfan ve hikmet sütunlarından oluşan kök-hücrelerini oluşturan mayasının, dip dalgasının vakti zamanı geldiğinde insanlığın önünü açacak nasıl muazzez bir ruh üfleyebilecek bir gizli hazineye sahip olduğunu gördüm; hem gözlerimle hem de kalp gözümle. Allah'a, bu mazlum ümmetin düştüğü yerden kalkacağı günleri görmeyi, bu konuda bir nefescik de olsa İsrafil'in Sûr'unu andıran bu diriliş sûruna üfleyebilmeyi nasip etmesi için dua ettim yürekten. Ve rotasını bulmuş ama menzilini yitirmek üzere olan, oraya buraya savrulan bu çilekeş toplumun İsrafil'in diriltici Sûr'una benzeyen lezîz bir soluğun üflenişine bizzat şahit kıldığı için Yüce Rabbime binlerce kez şükrettim. Yer ve isimler önemli. Ama mahrem kalması, yapılan işin samimiyetine ve ihlasına gölge düşürmemesi bakımından zikredilmemesi de önemli. Ama yapılan işin çapı, geçmişten geleceğe uzanışı, çıkılan yolculuğun geleceğe uzanan boyutlara sahip oluşu da önemli. Ama en önemlisi, sessizce, mahviyetkârâne ve derinden yapılışı bu işin. Geleceğimizin manevî / fikrî temellerini atan Türkiye'nin en büyük ilim, irfan ve hikmet yuvası olacak bir medresenin “ya Allah, bismillah, yelkenler fora!” denilerek açılışına, talebeleri ve hocaları Türkiye'nin dışına taşan muazzez bir medeniyet yolculuğuna çıkılışına tanıklık ettim. Bir rüzgâr esti Anadolu'dan. Orta Asya'dan çıkılan yolculukla binbir çileyle ekilen tohumların Selçuklu'yla mayayı kardığı, Osmanlı'yla ruhunu oluşturduğu Moğol ve Haçlı saldırılarını boşa çıkaran bin yıllık Hakikat Sarayı'nın küllerinden ve kök hücrelerinden yeniden nasıl inşa edilebileceğini gösteren tohumların muhkem bir şekilde ekildiğine, hakikat bayrağı'nın aslâ yere düşürülemeyeceğine ve yeniden göndere çekileceğine işaret eden uzun sürecek ama sonunda bütün insanlığa leziz meyveler verecek bir ilim, irfan ve hikmet yolculuğunun tohumlarının toprağa düşürülüşünün, meyveye durduruluşunun tanığı oldum. Hamdolsun. Yeniden diriliş ve varoluş yolculuğumuzun bu kilometre taşı, Hakikat medeniyetinin önündeki çakıl taşlarını temizleme, önümüzü açacak yapıtaşlarını döşeme çabasının temeli olsun. ÜÇ MENZİL'DEN ESEN RÜZGÂR

İki asırdır, Müslümanlar olarak tarihimizin en büyük, en sarsıcı, en yıkıcı buhranını yaşıyoruz: İkinci büyük medeniyet krizi bu. Birinci büyük medeniyet krizinden daha derin ama tehlikeleri de imkânları da daha büyük bu ikinci medeniyet krizinin. Eğer krizi iyi tahlil edebilir, içinde yaşadığımız çağı çok iyi tanıyabilir ve bu çağ'a hakikatin diriltici soluğunu üfleyebilecek uzun soluklu akidevî ve fikrî bir yolculuğa çıkabilirsek, bu ikinci krizin imkânlarının daha büyük olduğunu bizzat göreceğiz biiznillah. Ama krizi, nedenlerini çok iyi tahlil edemez, içinde yaşadığımız çağı bütün boyutlarıyla kavrayamazsak, bu çağa hakikatin neyi, nasıl söylemesi gerektiğini, daha da önemlisi bizim bu çağ'a neyi, nasıl ve niçin söyleyebileceğimiz yakıcı gerçeğini aslâ idrak edemeyiz. Onun için her şeye sil baştan, yeniden ve ümmîleşerek (çağın ağlarından, bağlarından, bağlamlarından ve kavramlarından kurtularak, arınarak, çağrı'mızın çağını kuracağı ilim, irfan ve hikmet sütunlarını dikecek) zorlu ve münbit bir ribat, irtibat ve rabıta yolculuğuna çıkmak zorundayız. Ribat menzilinde İlahî Şiar'a dayanan Mekke'mizi, irtibat menzilinde Nebevî Şuur'la donanan Medine'mizi, rabıta menzilinde ise İlahî Şiar'den süt emen Nebevî Şuur'la meyve veren Hakikat Medeniyeti'ni inşa etmeliyiz. Mekke menziIi, ilme'I-yakin'le ilimle mücehhez âlim şahsiyetini, Medine menzili irfanla müteşekkil ârif şahsiyetini, medeniyet menzili ise hikmet'le mümeyyiz hakîm şahsiyetini hediye etmeli insanlığa. İnsanlık kendine gelmeli, hakikate ermeli, Rabbine yönelmeli ki yeniden yeryüzünde adalet ve hakkaniyet, silm ve selâmet, kardeşlik ve nihayet hakikatten süt emen muazzez medeniyet rüzgarları esebilsin. Menzilini yitirmesin, hakikat rüzgârları güneyden ve kuzeyden, doğudan ve batıdan her yönden esebilsin, insanlığa hakikat aşısı yapacak derinden bir ruh üflesin ve insanlığın önünü açacak Yeni Gazâlî'ler, Râzî'ler, Rabbânî'ler, Şah-ı Nakşibendî'ler, Sinan'lar, Itrî'ler, Mevlânâ'lar, Yunus'lar, Fuzûlî'ler ve Şeyh Galipler yetiştirilebilsin. Nebevî soluk, yeniden insanlığa Rahman'ın Rahmet nefesini üflesin, merhamet kanatlarını gersin. HEYECANDAN 3 GECE UYUYAMADIM

İşte o iki gün, Türkiye'nin en büyük medresesinin açılışı sırasında 99 talebe için düzenlenen icazet merasiminde bunları düşündüm. Büyük düşler gördüm. Gelmekte olanın gelmesini sağlayacak, gelecek 100 yılın, 200 yılın tohumlarının ekilişine şahadet ettim. Rabbime binlerce kez şükrettim. O gece, sonraki gece ve üçüncü gece heyecanımdan, coşkumdan ötürü uykularım kaçtı, 3 günde toplam 7 saat uyuyabildim. Ya Rab Şükran Sana! Minnet Sana! Hamd Sana! Uykuyu haram kılmak “bana”!

 08.01.2016 Tarihli diğer yazı: 

Medresesiz ve tekkesiz bir yere gidemeyiz! Fatih'e toz kondurmayız ama Fatih'i Fatih yapan ruhun ne olduğunu bilmeyiz. Bizim trajedimiz bu! Sağında Akşemseddin / tekke, solunda Molla Gûrânî / medrese olmasaydı, Fatih, Fatih olabilir miydi? Fatih, medresenin karşısına tekkeyi boşuna yerleştirmemişti, değil mi? BATIDAKİ ÜNİVERSİTENİN GERİSİNDE MEDRESE VAR! Ezberler bizi ezer, yok eder, kölesi hâline getirir. Ezberler çöpe, diyorum ve bu yazıda ezberlerimizi altüst edeceğimi ifade ediyorum. Bugün, geliştirilmiş en insânî ve imajinatif “eğitim” sistemi medresedir. O yüzden, Batı'da, özellikle de ABD'de eğitimin zirvesi doktora programının gerisinde medrese vardır. Bizden alınmış, adapte edilmiştir. Bütün medeniyetler arasındaki ilişkiler bu alış-verişlerle gerçekleşir. Türkiye'deki -özellikle zihin-özürlü entelijansiya tarafından- çarpık anlaşılan konulardan biri medrese konusu. Medrese, yaklaşık bin küsur yıl İslâm medeniyetinin temellerini atan maarif kurumunun adı. Ve İslâm medeniyetinin geliştirdiği, medeniyeti yeşerten, filizlendiren, yeni ufuklara eriştiren, bütün insanlık birikimini kendine maleden özgün bir eğitim modeli. Yalnızca insanlık birikimini kendine maleden, yorumlayan ve aşan yolculuklar, insanlığın önünü açar. İşte bu nedenledir ki, Müslüman medreseleri, Batı üniversitelerine de kaynaklık etmiş, dünyanın birikiminin Batı'ya ulaşmasını sağlamıştır. MEDRESENİN ÇÖKMESİ: MEDENİYETİN ÇÖKMESİ Bugün medrese'nin -Türkiye'de- yaşamıyor olmasının nedeni, İslâm medeniyetinin çökmesidir. Türkiye'nin dışında İslâm dünyasında medrese -bir şekilde- varlığını sürdürüyor ama hiçbir yaratıcı atılıma, öncü açılıma öncülük edebilecek çapa ve niteliğe niteliğe sahip değil. Medeniyetin çökmesi, medresenin de çökmesini beraberinde getirdi. Tersi de doğru: Medresenin çökmesi, medeniyetin temellerini sarstı ve çökmesiyle sonuçlandı. Ulema gitti, “film koptu”: Medeniyet gökkubbemiz çöktü, üzerimize yıkıldı: “Baş''la “gövde” birbirinden ayrıldı. Müslümanca biliş, duyuş, düşünüş, zevk ve beğeni biçimlerimiz yokoldu. Çöl'e mahkûm olduk... Asıl yakıcı mesele şu, burada: Müslüman toplumlar, medreseye yeniden diriltici bir ruh üfleyemezlerse, yeniden esaslı bir medeniyet hamlesi gerçekleştiremezler. Müslümanca duyuş, düşünüş ve varoluş biçimini, ancak İslâmî bir maarif modeli geliştirebildiğimiz takdirde yeşertebiliriz yeniden. MEDRESE RUHU VE UFKU, BATI'DA YAŞIYOR! Türkiye'deki entelijansiyanın ve uzantısı kapıkulu medyanın ezberini bozacak bir gerçeğe dikkat çekmek istiyorum burada. Bugün Türkiye'de de, İslâm dünyasında da medrese ölü; medrese ruhu, bir şekilde, Batı'da yaşıyor aslında! Batı'daki en yüksek eğitim kurumlarının başvurduğu ve yaşattığı bir eğitim biçimi ve ruhu bu. Medrese'de yüksek fikir, alanında zirve'yi temsil eden âlimin dizinin dibine oturarak geliştirilir. Bir meseleye yoğunlaşan ''talebe'', o meselede zirve noktayı temsil eden âlimin izini sürer ve örneğin Kurtuba'da yaşayan bu ''talebe'', sözkonusu zirve âlim Bağdat'ta, Kahire'de, Basra'da ya da Tunus'da bile olsa o âlimi bulur, onun rahle-i tedrisinden geçer. Tabii bunun için, bir dolu yolu aşması, zorunlu icazetleri alması zarûrîdir. MEDRESE: HABITUS, KÜLTÜREL EKOLOJİ YA DA MUHİT Ayrıca Lapidus'un -İletişim Yayınları'ndan Yasin Aktay'ın çevirisiyle yayımlanan- İslâm Toplumları Tarihi başlıklı özgün çalışmasında da enfes bir şekilde gösterdiği gibi, talebe-hoca ilişkisi, yalnızca bir bilgi alma-bilgi aktarma ilişkisi değil; kendi terimlerimle ifade edecek olursam, bir geleneği tevarüs etme (öğrenme), temellük etme (özümseme) ve temessül etme (örnekleyerek başkalarına iletme) ilişkisidir. Zirve bir âlimin dizinin dibine oturan parlak bir talebe, medresede, sadece ilim tahsil etmez; o ilmi vareden ruh âlemini, hayat iklimini, zihin, davranış ve yaşayış biçimlerini de tahsil ve tevarüs, temellük ve temessül eder. Medrese, Bourdieu'nun deyişiyle, tastamam bir habitus'tur: Bir kültürel ekoloji kaynağıdır. Talebenin, bir medeniyetin hayatının ve hakikatinin, hassasiyet ve dikkatlerinin, idrak ve varoluş biçimlerinin geliştirdiği ve yaydığı havayı da, bu havanın ürettiği ritmleri de öğrendiği, soluduğu, duyduğu ve başkalarına da duyurma coşkusu ve heyecanıyla dolduğu bir habitus, bir ilim, irfan ve hikmet muhit'idir. Medresede, talebe, ilim öğrenmez sadece. Karakterini, kişiliğini, duyarlıklarını da tahkim eder. Bir geleneği yaşar ve yaşatacak bir ruhla, idealle ve vecdle dolar ve kendini aşar. Ayrıca medresede hem multi-disipliner, hem de inter-disipliner bir eğitim modeli, geçişken ve disiplinlerin birbirini karşılıklı olarak besleyen imajinatif -tastamam çağdaş- bir eğitim programı geliştirilmiştir. İşte bu medrese modeli, bugün Batı'da -özellikle de Amerika'da- doktora programlarında adapte edilerek bir şekilde uygulanan bir modeldir. Lapidus, bu meseleyi etraflıca anlatır. Böyle bir şeyin olması doğaldır. Çünkü Batı'daki -modern Batı'yı kuran- Paris, Oxford, Padua, Bologna, Palermo, Marburg üniversitelerinin modeli, Bağdat, Kurtuba, Ezher ve Mağrip'teki medrese modelidir. YENİ GAZALî'LER, İBN ARABî'LER VE ITRÎ'LER OLMADAN ASLA! Özetle, bizim tarihte geliştirdiğimiz eğitim modeli, esas itibariyle medrese ve tekke modelidir. Müslüman toplumlar, eğer yeniden toparlanacaklarsa ve tarihe tarihi yapacak bir aktör olarak gireceklerse, bunun öncelikli yolunun, “entelektüel” tipinden değil, âlim, ârif ve hakîm şahsiyetlerinin, yeni Gazâlî'lerin, İbn Sina'ların, Mevlânâ'ların, İbn Arabî'lerin, Ebu Hanife'lerin, Itrî'lerin, Şeyh Galip'lerin, Bediüzzaman'ların yetiştirilmesinden geçtiğini iyi bilmeliler. Başka türlü bir arpa bile yol alamayacağımızı, yalnızca bu ülkenin enerjisini su gibi harcamış olacağımızı, sürgünümüzü uzatacağımızı iyi bilelim, aklımızı başımıza devşirelim, kendimize gelelim; sözün özü, “evimiz”e dönelim önce, “kendi”mize, diyorum. Yusuf Kaplan

[suninagarajan]

The Dancing Girls of Kai-Puriji

The Maharajah's of Kuru – Panchala take their concubines from the troupes of dancing girls within the palace.  Palace agents scour the kingdom for suitable candidates, and in their wake word will go out to villages and townships and families who anxiously present their children for inspection and approval.  When a suitable candidate is chosen a fee is exchanged and the girl leaves her family, home and way of life forever to become an ornament of the Maharajah's court, whether temple dancer or court dancer or festival entertainment, her role henceforth will be to delight, amuse and enchant.

She could be chosen for the tinge of her iris, the sweetness of her breath, the shape of an ankle or the turn of a smile. The girls could come from far and wide with no limits on a girl’s caste, religion or gender – some dancing girls are not girls. 

Maharajah Bopirah Jha Kur the first Hindu Maharajah, preferred women of the Udra valley for the roundness of their breasts and filled his palace with the beauties of that land, Maharajah Jaikupi Bil Hur a Maharajah from the middle Maharati period preferred forest women for their dark complexions and wild natures and would have no other lover but the untamed savages of the forest.  It was even said that a Maharajah once kept a red-haired woman from the north just to look at her. 

In a moment, a girl could be transported from a mountain village or a desert mud hut and placed in state rooms in the palace.  She would be schooled in the arts of music dance and deportment and would live, if not as a Rani, at least as well as a noble woman.  

When she has reached her majority and has imbued the knowledge that palace scholars had troubled to bestow upon her, she will be moved to the House of Women and will live under the Maharajah's protection. There she will be provided with guards, servants, jewels and textiles, and if she is favoured, a suit of private apartments. 

Each morning and evening she will be washed and anointed, her skin oiled and perfumed, her face painted with cosmetics, her hair brushed and adorned with flowers. She will be covered in the finest silks and her ears, neck, fingers, waist and ankles adorned with every gemstone pleasing to the eye and amusing to the ear, to await his majesty’s pleasure. 

When permitted she may leave the palace accompanied by guards and, carried in a pandal carved from cedar wood, in laid with scenes of nature of ivory and gold, sumptuous cushions and billowing curtains will shield her from the heat and the gawping crowds and comfort her on her journey, as her troupe of personal attendants carry the pandal above the crowd, a sign of the Maharajah's opulence power and favour.  

On selected festivals she might be paraded in the market square, when the people of Kai Purija will marvel at the treasures in the King’s house and the opulence of the Gods, she included. By his whim she may be called on to dance, sing, play or discuss philosophy or scripture with her master, some Maharajah's have even required a proficiency in Chess, or a talent for poetry. 

Girls that successfully achieve positions with the House of Women will have undertaken years of training and education in order that they might enter the presence of the Maharajah. Their role is more than to act as a mere distraction. They are expected to engage the Maharajah's appetite through body, mind and soul and to lead these abstracts to the divine.  

Many girls who have inhabited the House of Women have smoothed the Maharajah's temper and moved his judgement through their sweetness, reason and understanding to mercy and forgiveness ensuring that the Kingdom is at peace and at one with the universe.  For this reason, in times past it was a crime punishable by five years hard labour in the desert, to look upon a dancing girl without the Maharajah's permission.  Looking upon a favourite would often result in the beholder’s eyes being removed in the public sphere.

But such practices have long since been discontinued.

Her primary role is to ease his labours, soften his heart and clear his path to Wisdom. She is therefore valued and respected for her beauty, her artistry, her learning, her reason and for the comfort she might bring the Maharajah. But she is revered because she is the gateway to the divine.  

Maharajah Rhoopendra Narayan – Goi favoured the women of Bilhal, the blue tint of their eyes he said reminded him of the beauty of the Sapphire Kingdom. But Maharajah Riphender follows his father in his personal tastes, unlike his brother he understands a Maharajah cannot afford favourites and is careful to select his women from across his kingdom.

The palace agents who scour the country perform many functions other than selecting the favoured few to share the King’s bed and protection.  Their function is mainly political.  They are the Maharajah's eyes and ears.  They bring him news of unrest, of the harvest, the state of ordinances, and where the best sapphires are to be found in a season. They carry messages to outposts and local chiefs across the vast unmanageable kingdom and are the locomotives and telegraph of Kuru – Panchala. Their name in Persian, the language of the court, means most trusted, and when they are on the King’s business they can be away from home for years at a time on a single walk. 

They are his Majesty’s Walkers.  

It is a crime punishable by death in Kuru Panchala to refuse hospitality to the Kings Walkers, it is both a sign of disrespect to the king and a crime against the kingdom. Walkers are revered for their knowledge and wisdom and are relied on by farmers, miners, and engineers, a Walker may know where best to place a well or a reservoir  or the most efficient way of carving through rock, they may know of a cave where minerals can be found, or when a crop should be planted, and they are the only people authorised to collect sapphires which in Kuru Panchala are the sole preserve of the Maharajah.  

Wherever they go across Kuru Panchala they are protected by the king’s great power and majesty.  It is said that a Walker once stared down a bull tiger in the jungle of Koh with nothing more than his walking staff and the King’s authority. 

Bhaktrivedanta Prabhupada had walked the length and breadth of Kuru Panchala for 50 years. He still remembers with fondness his first solo walk – two weeks through the unrelenting Namkukoa Kuru desert. It was a test of course, to Live.

He had spent the previous five years accompanying his father and learning the path; the location of the oasis’, which plants he could drink from, where he could rest, where a dried up well might deliver one last life-saving sip, and how to walk through the great forest without either getting lost forever in its undergrowth or unnecessarily disturbing a tiger.  When his father had decided he was ready, he was sent into Namkukoa Kuru alone with a walking stick, some chapatis and a handful of uncooked dhal. He was ordered to pick an exquisite five-leaf Safrawi flower in bud, when its leaves had not yet turned from soft lilac into the deep blue they would later become. The blue Safrawi grows only in the west of the Namkukoa Kuru desert and its flowers stay in their youthful lilac for five days only each season. 

Bhaktrivedanta had not known it, but that was the test.  Those applicants that brought back a blue flower, failed.  The Maharajah needed walkers who could find their way to a fixed point in the kingdom and back again quickly, the safety of the kingdom may depend upon their knowledge and skill.  Those he has selected as Walkers will have passed tests of skill, knowledge, memory and understanding. As for the others, well the Maharajah has many subjects, he does not care if they die in the desert because of their own foolishness. 

There was another reason for the selection of the Safrawi in bud that even Bhaktrivedanta’s father did not know about.  When the Safrawi is in bud and only at that time it is a delicious delicacy which when dried and ground and sprinkled on food adds a volcanic heat and exerts a magical soporific effect on the eater.  A Persian Maharajah who favoured concubines from Namkukoa-Kuru desert tribes  became addicted to the flowers in the late Maharati period. His concubines had used this weakness to exploit the Maharajah by feeding him Safrawi several times a day and had nearly bankrupted the kingdom. The Maharajah had been quietly disposed of by his generals and his nephew placed on the Golden throne, the concubines were walled up and left to their fate.   

The Safrawi when blue is in fact poisonous and should be treated with care. For either entertainment or instruction a former Maharajah, a distant ancestor of the current Maharajah and his late brother, would order those walkers who brought back the flower in its blue state to eat as he watched. Their bodies would writhe in agony for days and they would spit white foam from the mouth eventually dying in extreme pain some days later. 

But such practices have long since been discontinued.

Bhaktrivedanta’s family had walked for the Narayan – Goi for so long it had changed their religion and altered their path. Bhaktrivedanta’s family had lived in the Kesh plains to the north west of Khassi and the Nymila valleys since the time of our Lord Dharma’s creation when his people were distant settlers from a foreign land. Back then they were Maharashtrian from the Keshkapi tribe but many generations of skirmishes with neighbours over land, trade and often a kidnapped wife or daughter led the Keshkapi to form alliances and eventually these alliances brought down the great Tukaram dynasty who had ruled since before time, an event still celebrated today.

Once the Tukaram dynasty had been put down the Keshkapi’s along with other Maharashtrian hill tribes made free to expand their territory but they had not reckoned with the Hindus of the south.  500 years of fighting and slaughter had weakened the Maharashtrian of the Kesh and greatly reduced their numbers, but it had also led to the buildings and adornments of great temples, shrines and monuments and Maharashtrian workers had helped build the Golden Temple and Dhaga Madhye, the Greatest Palace in the Cosmos and the gods most favoured resting place. They had built canals and reservoirs and farmsteads and schools of learning and had helped bring the King���s bounty to the land.   

Somewhere along the bloodline the Kesh and other Marathi had made peace with the Hindu warlords of the south, and had become in their loyalty, devout Hindus. Bhatrivedanta suspected that this capitulation was due in large part to the engineering achievements of the then Tamilian ruling clan because, on one of his many walks Bhatrivedanta had spotted an inscription on a shrine built into the wall of an aqueduct.  He had noticed it because it was a Maharanti translation of a Persian saying, barely legible. He had mentioned it in his report and the following summer was instructed to take a party of scholars of Persian and Maharanti specialisms to the shrine.  The court sages travelled in their sumptuous pandals and Bhatrivedanta walked alongside.  He had pointed out the inscription to the philosophers of letters, but had heard no more -  

well, he was not of their class and profession, and he had played his part.

Kuru Panchala, which is otherwise a dry and arid land is populated with channels  and reservoirs of towering size often with shrines built into their walls or else housing the outposts of the Kingdom.  Bhatrivedanta had once walked the top of the aqueduct that runs atop the Nakambah fort in Namkukoa, west of the Sun Palace.  Bhatrivedanta had made the mistake of looking down and immediately wished that he hadn’t, it appeared to him in that moment that the gods were playing tricks with him and had removed the ground. He had the distinct sensation that he was floating in mid air and that should he fall, he would keep falling for eternity.  

He had recounted the experience for his father as they walked the paths together, as he felt he should if he was to imbue the higher wisdom of his experience. The father who was the keeper of higher knowledge, in response to Bhaktivendanta’s quest for answers had offered a most unfatherly response: “well – sometimes the gods get bored”.

His father had walked for the current Maharajah's grandfather for 47 years 8 months and 2 days.  The length of an agent's walk was a matter of pride and achievement passed down from father to son and each walk was recorded for its knowledge. Those who walked for over 40 years received the honour of the Great Walk and their achievements were noted in the records room of the Golden Palace, that others might learn from their endeavours.  

Bhaktrivedanta had cried the day he matched his father’s achievement, but from that day, spent alone on the Kur mountain pass on the way to Bilhal, he had not cared to notice time passing. His 50 years would be up in the spring and he would join less than 10 walkers in the history of the current dynasty to achieve that feat.  But Bhaktrivedanta had suspected for some time that he would not be satisfied with 50 years. He was old, yes, and getting older.  But his strict Hindu practice of chanting in the morning, silent meditation at night and the eschewing of meat and cow products coupled with a lifetime of spiritual yoga had provided a rejuvenative quality to his body and suppleness to his limbs that meant that even at his age, he could easily walk at a brisk pace, climb when necessary, and run if needed.

So when a man like Bhaktrivedanta Prabhupada changes his path in the middle of the day it means only one thing.

He’s picked up a scent.

[actupenit]

🔴 Procès Osny : Le surveillant s’adresse au détenu radicalisé qui a tenté de l’assassiner avec une humanité incroyable Le procès de la première attaque terroriste en milieu carcéral se déroule cette semaine, Bilhal Taghi avait tenté de tuer deux surveillants de la maison d'arrêt d'Osny.

[kamilarina-blog1]

Halal Bilhalal An Nahdlah, Deng Ical di Sebut Walikota

Kamila Rina Halal Bilhalal An Nahdlah, Deng Ical di Sebut Walikota Artikel Baru Nih Artikel Tentang Halal Bilhalal An Nahdlah, Deng Ical di Sebut Walikota Pencarian Artikel Tentang Berita Halal Bilhalal An Nahdlah, Deng Ical di Sebut Walikota Silahkan Cari Dalam Database Kami, Pada Kolom Pencarian Tersedia. Jika Tidak Menemukan Apa Yang Anda Cari, Kemungkinan Artikel Sudah Tidak Dalam Database Kami. Judul Informasi Artikel : Halal Bilhalal An Nahdlah, Deng Ical di Sebut Walikota Acara itu dirangkaikan pelantikan pengurus pondok Pesantren dan Majelis Taklim An Nahdlah http://www.unikbaca.com

[kapol-id]

Wabup Erwan Disambut Warga, Resmikan Masjid Miftahut Taufiq

Wabup Erwan Disambut Warga, Resmikan Masjid Miftahut Taufiq

SUKASARI, (KAPOL).- Kehadiran Wakil Bupati Sumedang, H. Erwan Setiawan pada acara halal bilhalal dan peresmian Masjid Miftahuttaufiq di Dusun Karasak Desa Sukarapih, disambut warga, pada Sabtu (28/06/2019).

Wabup tampak akrab berswafoto dengan warga yang juga acap kali diminta para ibu-ibu majelis taklim untuk foto bareng.

Dalam kesempatan itu, Erwan Setiawan mengatakan,pembangunan fisik masjid…

[bisnisjakarta]

Akselerasi Program Kerja, PWI Jaya Undang Para Mentor

Akselerasi Program Kerja, PWI Jaya Undang Para Mentor

JAKARTA (Bisnisjakarta)- Setelah terpilih dan dilantik, pengurus Persatuan Wartawan Indonesia (PWI) DKI Jaya periode 2019-2024 melakukan konsolidasi dan akselerasi program kerja. Gelaran acara yang dihelat bersamaan dengan Halal Bilhalal Idul Fitri 1440 H itu berlangsung di Sekertariat PWI Jaya, Gedung Prasada Sasana Karya Jakarta, Jumat (21/6).

Hadir dalam kesempatan tersebut antara lain Wakil…