#islam religione di pace

[richincolor]

Title: Four Eids and a Funeral Author: Faridah Àbíké-Íyímídé & Adiba Jaigirdar Genres: Contemporary, Romance Pages: 321 Publisher: Feiwel & Friends Review Copy: Purchased Availability: Available now

Summary: Let��s get one thing straight: this is a love story.

These days, Said Hossain spends most of his time away at boarding school. But when his favorite hometown librarian Ms. Barnes dies, he must return home to New Crosshaven for her funeral and for the summer. Too bad being home makes it a lot harder to avoid facing his ex-best friend, Tiwa Olatunji, or facing the daunting task of telling his Bangladeshi parents that he would rather be an artist than a doctor.

Tiwa doesn’t understand what made Said start ignoring her, but it’s probably that fancy boarding school of his. Though he’s unexpectedly staying through the summer, she’s determined to take a page from him and pretend he doesn’t exist. Besides, she has more than enough going on, between grieving her broken family and helping her mother throw the upcoming Eid celebration at the Islamic Center—a place that means so much to Tiwa.

But when the Islamic Center accidentally catches fire, it turns out the mayor plans to demolish the center entirely. Things are still tense between the ex-friends but Tiwa needs Said’s help if there’s any hope of changing the mayor’s mind, and Said needs a project to submit to art school (unbeknownst to anyone). Will all their efforts be enough to save the Islamic Center, save Eid, and maybe save their relationship?

Review: [There are two deaths that impact this book, both off page: the recent death of an adult from cancer, which puts the plot in motion, and the past death of a child due to a hit-and-run accident. Additionally, Tiwa, who is Black, faces on page racism from within the Muslim community in a few scenes.]

Even though a funeral is what puts the plot in motion, Four Eids and a Funeral is on the lighthearted side of the contemporary romance spectrum. Authors Faridah Àbíké-Íyímídé and Adiba Jaigirdar crafted a cute, fast-paced story about childhood friends rebuilding their relationship despite various problems popping up in their community and personal lives. Tiwa and Said have distinct narrative voices, and I appreciated seeing life in New Crosshaven from both their eyes. I especially enjoyed the contrast between Tiwa, who stayed and maintained close ties to the community, and Said, who left and started drifting away.

One of the strengths of Four Eids and a Funeral is the breadth and diversity of the cast. The Muslim community in New Crosshaven is varied; Said is Bangladeshi American, and Tiwa is Nigerian American. Said and Tiwa relate to their community and their religion differently, and Said’s sister, Safiya, has a cute lesbian romance subplot. Tiwa faces some anti-Black racism within the Muslim community, too, and the small-town politics plots highlighted divisions within larger town. New Crosshaven felt like it had life to it, which was no small feat when you’ve got just two POV characters.

On the other hand, I think there were actually a few too many plot threads in this book for its length. There were some things I felt should have gotten far more page time than they did, like Tiwa’s younger brother’s death and what happened to her family afterward. I wanted those events to have more emotional impact on me. The truth behind why Tiwa and Said drifted apart and how they reacted when they uncovered that information was a little disappointing to me as well.

That said, the authors did say right at the start that Four Eids and a Funeral was a love story. I got distracted by my desire for additional drama and tragedy and forgot that the epigraph quoted Much Ado About Nothing. This book is solid craftsmanship with a pair of engaging protagonists, and the bits I was dissatisfied with were largely an expectations mismatch on my part.

Recommendation: If you’re looking for a contemporary romance this summer, you should consider adding Four Eids and a Funeral to your list. Authors Faridah Àbíké-Íyímídé and Adiba Jaigirdar created a cute romance about childhood friends reconnecting against the backdrop of vibrant Muslim community.

Extras: Q&A: Faridah Àbíké-Íyímídé & Adiba Jaigirdar, Co-Authors of ‘Four Eids and a Funeral’

[rpallavicini]

Non è una religione.

islam non è una religione. E soprattutto islam non è una “religione di pace”.L’islam non è una religione di pace, è una teoria politica di conquista che cerca di dominare con ogni mezzo. Il minuscolo è voluto è cercato, giacché è la traslitterazione del termine arabo che significa “sottomissione”. Io non mi sottometterò mai.

[nightguide]

heres the secret about the egg if you're watching this by purity. the egg conotation (what you think) is all around you by atom.

so science breaks it down

my journey was that you removed me from religion (why i felt so deep and misunderstood) that you will never get

an atom

so you're a theist

you're not muslim at all but you went through the rat race (Rowan Atkinson movie) and you made me win you back (so i reverted to get away from you, so you got money knowing nothing (your sexism overall)

but you got the egg

the egg in the sea is your sexual orientation to your wife (not even halal but you haram gf'ed her by purity but you never believed (she married you to save my life, so your contract is void) so you sabotaged my family for 'piety money' (about me) but you would take advantage over a disabled kid to 'get rights' so you're owed money from people by default

nothing about a disabled kid is knowing you used me as a debt collector for life (me as a slave for your shitty reasoning with Islam and patriarchy cuz you knew how much you'd benefit it knowing the religion was originally a Matriarch (you got some deep shitty psychological problems over one family only 'using you' so you wanted to get the crown for... nothing)

so you wanna be pro-active JW for.. that.

you wanted to have sex and you never felt 'complete' and you made me go through your past to save my future (some role model you are) and everybody knows

what i did with Anson Seabra is perfectly halal to make my life good with a newcomer (you made me go through that shitty day for you to 'live')

what i did is that i always wanted to get married (normal for a dreamer) so he will use a society to work for him and not for the latter of his mother (who he is initially attracted to) why i hate keanu reeves is you: the reader

so it's a step by step reasoning with my soul is why i was always in pain knowing i loved my husband (state of dream achieved: dr. joe dispenza and TV theory saved me) is knowing ND people are married born (why their dads go dajjal on you in public)

so knowing that now is how my dad (clone replica of him being there irl is him knowing the world according to Allah never dies is you not believing in love but you'll eat your way through (big brother rhetoric)

so you made me up (a community) to sexualise me (why im on TV) but you'll do nothing to make it up for it (you aint muslim yourself for one gori turned muslim right back) i did not do all of this on my blog for you (i almost died to put you in the cave myself, im the fckin Queen)

and now Ru Paul hates you.

good

i hope you learn that Lee Pace is not into you and will possibly find a way to jade you out of the sequence knowing i heavily loved what i seen in my father right back to the Qur'an (humble yourself there. those sex scenes aren't for you) good, now you're raped by life (as it should be)

now get back to work before i destroy your monastery with a suprise outcome

Kevin Bacon is Muslim

Faaiz Hussein IX

you'll forget that you will look up to Jared Leto because he ran a cult if you look for him with advice is how i know what you did wrong (he wanted to have a good time)

Javed Leto Ahmed VIII

and why you don't see TV dilemma the same way again if you piss off your mother one more time cuz one, you'll never know Jennifer Lopez again the same way (Naseem Khan)

Declan Donnelly (Riaz Yusuf)

Anthony McPartlin (Anthony Javeed IV)

you'll never want to see me in the ending credits cuz my Dad ain't your husband cuz you done fucked up if my best friend is somebody you knew on TV who is just like me because why all of Glee cast is Muslim but i name drop to serve you not live with you

Tilda Swinton (Taba Swab Syaafi)

but you'll never be cuz your fat ass is never first but last, hence why you never met him (David Tennant) the first time (the hare)

David Tennant (Jaabir Zafar)

kiss my ass you'll never be better than me cuz i know your 'da'dah' does not exist anymore if he comes up telling you what you missed out only after i'm married cuz everybody knows, but i'll buy the Porsche just cuz your mother (Hugh Jackman: Hugh Jackman (Haaris Jackman) will make you do more than the ordinary (you knew your fckin uncle will hate you to end your shitty monastery with a life (now the conspiracy circuit says you're Baal, so how did you come across my acc then (your Allah)?

David Bowie (Zaafir Mumtaz Lraaz)

who you talking to?

[tajmirrortours0]

Delhi one day tour by Taj Mirror Tours Company.

Delhi One Day Tour by Taj Mirror Tours Company

Delhi, India’s bustling capital, is a city where history meets contemporary in a magnificent combination. From centuries-old monuments to vibrant bazaars and contemporary attractions, Delhi provides an unlimited selection of experiences. The Delhi One Day Tour by Taj Mirror Tours Company is the perfect approach to immerse yourself in the best of Delhi in only one day, without missing out on its rich history and culture. Whether you're a history buff, a culture enthusiast, or simply looking to experience this dynamic metropolis, this tour has something for everyone.

Why Choose the Delhi One Day Tour by Taj Mirror Tours Company? If you only have a day to visit Delhi, Taj Mirror Tours helps you make the most of your time. With a well-planned schedule, professional guides, and smooth logistics, you can enjoy a hassle-free tour of Delhi’s most renowned landmarks. The organization focuses on delivering a comfortable, instructive, and interesting experience, providing insights into the city’s Mughal, colonial, and modern-day heritage.

The Delhi One Day Tour includes visits to UNESCO World Heritage Sites, bustling markets, spiritual icons, and a taste of local food. Here's what you can expect on this fast-paced yet enriching tour.

Tour Highlights India Gate Qutub Minar Humayun's Tomb Lotus Temple Red Fort Jama Masjid Raj Ghat Chandni Chowk Delhi One Day Tour Itinerary The Delhi One Day Tour by Taj Mirror Tours covers both the ancient and modern features of the city. Below is a typical plan for a full day of exploration in India’s lively capital.

Morning: Historical Monuments 1. Qutub Minar Your tour begins with a visit to Qutub Minar, the world’s highest brick minaret and a UNESCO World Heritage Site. This spectacular edifice, built by Qutb-ud-din Aibak in 1193, is a notable example of Indo-Islamic architecture. As you explore the complex, your guide will describe the rich history of this ancient edifice and its surrounding monuments.

2. Humayun's Tomb Next, you’ll head to Humayun's Tomb, another UNESCO World Heritage Site. This exquisite mausoleum, erected in 1570, was the first garden-tomb in India and served as an architectural inspiration for the Taj Mahal. Walking through the verdant gardens and exploring the unique Mughal architecture is a pleasant experience.

3. India Gate From Humayun's Tomb, the tour goes to India Gate, an iconic war memorial that honors Indian soldiers who died during World War I. The 42-meter-high arch stands proudly in the middle of Delhi and offers a superb photo opportunity. Here, you’ll also travel by major landmarks such as Rashtrapati Bhavan (the Presidential Residence) and Parliament House.

Afternoon: Spiritual and Cultural Insights 4. Lotus Temple Your next visit is the magnificent Lotus Temple, noted for its flower-like structure. Open to individuals of all religions, this Bahá'í House of Worship is a place of meditation and serenity. The architectural beauty of the Lotus Temple, paired with its serene ambiance, makes it a must-visit attraction in Delhi.

5. Raj Ghat The tour will then take you to Raj Ghat, a simple yet powerful memorial dedicated to Mahatma Gandhi, the father of the nation. Set amid lovely gardens, Raj Ghat marks the location of Gandhi’s cremation. It is a calm pause that allows a moment of introspection amidst the hectic city.

Late Afternoon: Old Delhi’s Rich Heritage 6. Red Fort In the late afternoon, you’ll see the beautiful Red Fort, a UNESCO World Heritage Site and a symbol of India’s rich Mughal heritage. Built by Emperor Shah Jahan in 1648, this huge fort complex served as the palace of Mughal rulers for nearly 200 years. The elaborate sculptures, vast rooms, and gorgeous gardens inside the fort will take you back in time.

7. Jama Masjid Just a short distance from the Red Fort is Jama Masjid, one of the largest mosques in India. This enormous mosque, also built by Shah Jahan, can accommodate over 25,000 worshippers. Climbing to the top of its tower gives stunning views of Old Delhi’s hectic yet picturesque streets.

Evening: Old Delhi’s Bustling Markets 8. Chandni Chowk The final stop on your Delhi One Day Tour is the iconic Chandni Chowk market. This busy bazaar is one of the oldest and largest markets in Delhi, offering everything from street food to traditional garments and jewelry. Here, you’ll get a chance to explore the tiny streets filled with shops, experience a rickshaw ride, and eat traditional street food like chaat, jalebi, and parathas. The bustling atmosphere of Chandni Chowk provides the perfect finale to your day in Delhi.

What Makes the Delhi One Day Tour Special? Taj Mirror Tours has carefully crafted this tour to deliver an authentic view of Delhi’s unique culture, architecture, and history. Key features of the tour include:

Experienced Guides: Their expert guides offer in-depth insights into the city's history, architecture, and local culture. Seamless Travel: The tour is done in comfortable, air-conditioned cars, ensuring that your journey between sights is easy and pleasurable. Flexible Itinerary: Although the tour is filled with must-see sights, there is opportunity for personalization depending on your preferences and interests. Local Experiences: From tasting local street food to touring vibrant markets, the tour delivers a true flavor of Delhi. Best Time to Visit Delhi The ideal time for a Delhi One Day Tour is during the winter months from October to March, when the temperature is colder and more pleasant for sightseeing. Summers in Delhi may be exceedingly hot, while the monsoon season, from July to September, brings torrential rains, making outdoor activities tough.

FAQs 1. Is the Delhi One Day Tour suitable for families? Yes, the tour is designed for tourists of all ages, making it great for families, solitary travelers, and groups.

2. Can the itinerary be customized? Absolutely! Taj Mirror Tours offers flexibility in the schedule, allowing you to add or skip activities based on your interests.

3. What should I wear throughout the tour? Comfortable clothing and shoes are advised. If you’re visiting religious locations like the Jama Masjid, be cautious of modest dress rules (covering arms and legs). Carrying a hat, sunglasses, and sunscreen is important, especially in summer.

4. Are meals included in the tour? Meals are not included, however your guide will recommend wonderful places to enjoy local delicacies. You’ll also get a chance to eat famed street food in Chandni Chowk.

5. How much time does the excursion take? The tour normally lasts 8–10 hours, covering all significant highlights in a single day.

[wowtourguide1]

Delhi City Tour

Delhi, the capital city of India, is a vibrant tapestry of contrasts, where ancient monuments coexist with bustling markets, and serene gardens offer a respite from the city’s relentless pace. A tour of Delhi is not just a sightseeing trip but a journey through time, showcasing the evolution of Indian history, culture, and urbanization. This blog will take you through a comprehensive of Delhi City Tour, highlighting its key attractions and the unique experiences it offers.

A Glimpse into Delhi’s Historical Legacy

1. Red Fort (Lal Qila)

Our journey begins at the iconic Red Fort, a UNESCO World Heritage Site and a symbol of India’s rich history. Constructed in 1638 by the Mughal Emperor Shah Jahan, the Red Fort stands as a testament to the grandeur of Mughal architecture. The massive red sandstone walls enclose a complex of palaces, gardens, and museums. The fort’s most notable features include the Diwan-i-Aam (Hall of Public Audience), Diwan-i-Khas (Hall of Private Audience), and the stunning Rang Mahal (Palace of Colors).

2. Qutub Minar

Next, we head to the Qutub Minar, another UNESCO World Heritage Site. This towering minaret, standing at 73 meters, was completed in 1193 by Qutub-ud-din Aibak, marking the beginning of Muslim rule in India. The intricate carvings and verses from the Quran etched on the minaret are a marvel of medieval Islamic architecture. The surrounding Qutub complex, with its ancient ruins and the enigmatic Iron Pillar, adds to the historical allure.

3. Humayun’s Tomb

Moving on, we visit Humayun’s Tomb, a precursor to the Taj Mahal in Agra and a masterpiece of Mughal architecture. Built in 1570, this garden tomb was commissioned by Humayun’s widow, Bega Begum. The symmetrical gardens, Persian-style architecture, and the serene ambiance make it a must-visit. The tomb’s design, with its high arches and double dome, later influenced many Mughal structures, including the Taj Mahal.

Cultural and Spiritual Highlights

4. Lotus Temple

Delhi is not just about historical monuments; it’s also a melting pot of cultures and religions. The Lotus Temple, an architectural wonder shaped like a lotus flower, is a Bahá’í House of Worship that welcomes people of all faiths. The temple’s tranquil ambiance and its beautiful gardens provide a perfect place for meditation and reflection. The structure, made of pure white marble, is particularly breathtaking at sunset.

5. Akshardham Temple

Akshardham Temple, one of the largest Hindu temples in the world, is another spiritual haven in Delhi. This modern architectural marvel showcases traditional Indian and Hindu culture, spirituality, and architecture. The temple complex includes an IMAX theater, a musical fountain, and an intricately carved stone façade depicting various deities, sages, and flora and fauna.

6. Jama Masjid

No tour of Delhi is complete without visiting Jama Masjid, one of the largest mosques in India. Commissioned by Shah Jahan in 1656, it stands as a magnificent example of Mughal architecture with its vast courtyard, grand prayer hall, and towering minarets. Climbing to the top of the southern minaret offers a stunning panoramic view of Old Delhi.

The Heart of Modern Delhi

7. India Gate

Transitioning from the historical and spiritual, we move to India Gate, a war memorial dedicated to the Indian soldiers who lost their lives in World War I. This 42-meter-high arch, designed by Sir Edwin Lutyens, is reminiscent of the Arc de Triomphe in Paris. The lush green lawns surrounding India Gate are a popular picnic spot, and the area comes alive in the evenings with locals and tourists alike.

8. Rajpath and Rashtrapati Bhavan

From India Gate, a walk along Rajpath leads us to Rashtrapati Bhavan, the official residence of the President of India. This grand colonial-era palace, with its impressive Mughal Gardens, is an epitome of architectural grandeur. The Changing of the Guard ceremony, held on Saturdays, is a fascinating spectacle of military precision and discipline.

9. Connaught Place

Our tour then takes us to Connaught Place, the commercial heart of Delhi. Designed in a circular format, this bustling area is filled with shops, restaurants, and cafes, making it a perfect spot for shopping and dining. The central park and the iconic white Georgian buildings add to its charm.

Experiencing Delhi’s Vibrant Culture

10. Chandni Chowk

To truly experience the soul of Delhi, a visit to Chandni Chowk in Old Delhi is essential. This chaotic yet charming market, established in the 17th century by Shah Jahan, is a sensory overload with its narrow lanes, crowded bazaars, and historical havelis. From delectable street food like parathas and jalebis to traditional Indian attire and jewelry, Chandni Chowk offers a glimpse into the vibrant culture of Delhi.

11. Dilli Haat

For a more curated cultural experience, Dilli Haat is an open-air market that showcases handicrafts and cuisines from all over India. Each stall represents a different state, offering unique products like traditional textiles, pottery, and jewelry. The food stalls serve regional delicacies, making it a gastronomic delight.

12. National Museum

To delve deeper into India’s history and culture, a visit to the National Museum is highly recommended. The museum houses an extensive collection of artifacts, ranging from the prehistoric era to modern times. The galleries dedicated to the Indus Valley Civilization, the Maurya and Gupta empires, and the Mughal period provide valuable insights into India’s rich heritage.

Relaxing in Nature’s Lap

13. Lodhi Gardens

After the hustle and bustle of the city, Lodhi Gardens offer a peaceful retreat. Spread over 90 acres, this lush park is dotted with historical tombs from the Lodi dynasty. The well-maintained gardens, blooming flowers, and serene ponds make it a favorite spot for morning walkers and picnickers.

14. Nehru Park

Another green oasis in the heart of Delhi is Nehru Park. Named after India’s first Prime Minister, Jawaharlal Nehru, this park is known for its beautiful landscaping, musical fountains, and regular cultural events. It’s an ideal place for a leisurely stroll or a family outing.

Conclusion

A Delhi City Tour is a journey through the ages, offering a rich blend of history, culture, and modernity. From ancient forts and grand temples to bustling markets and serene gardens, Delhi has something to offer every traveler. Whether you’re a history buff, a culture enthusiast, or someone looking to experience the vibrant urban life, Delhi promises a memorable experience. So pack your bags and get ready to explore the myriad wonders of this incredible city.

[salvo-love]

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@don_luigi45 @ellyesse @partitodemocratico @partitodemocratico.del.web @giuseppeconte_ufficiale @movimento5stelle #LauraBoldrini Chi cancella il Crocifisso evidentemente non comprende il suo notevole contributo al nostro Mondo Libero. Tale significato riguarda il nostro ambito civile - laico, perché il Messaggio Cristiano conferma sul piano religioso ciò che l'Antica Roma aveva già introdotto civilmente. Nessun musulmano, nessun ebreo, avrebbe cancellato la propria storia. Solo noi cristiani cancelliamo la croce dalle foto in nome dell’inclusione. Cancelliamo la nostra identità quando gli altri non lo farebbero mai! È sbagliato e riduttivo dire che “non possiamo cancellare la storia” (quindi il crocifisso è ok); bisognerebbe dire “siamo felici di essere cristiani perché il cristianesimo è sinonimo di fede, speranza, carità, bontà, amore, giustizia e pace; e anche civiltà”. Condivido il messaggio. Non è questione di #centrodestra o di #centrosinistra, è semplice #coerenza e rispetto del proprio popolo. Avere rispetto per se stessi non significa mancare di rispetto ad altri. Magdi Cristiano Allam: «A Pioltello il dirigente ha sbagliato. Agli alunni, anche ai più piccoli, è impedito di mangiare e bere: è pericoloso per la salute. Le università sono intolleranti? La colpa è dei professori». Cruciani: "Cedimento totale dello Stato italiano. A Pioltello, il consiglio d'istituto di una scuola ha deciso di chiudere un giorno ad Aprile per la festa del Ramadan. Allora, se le feste le decide un'altra religione, pigliatevi tutto a questo punto!". Pres.Mattarella @Quirinale il suo sostegno alla vpreside della scuola di Pioltello in nome dell’inclusione/rispetto delle diverse culture NON è condiviso dalla maggioranza degli italiani perché è parso una sottomissione politica ad un Islam NON condiviso nemmeno tra gli islamici! https://pic.twitter.com/KnqmhRbl8n Una lotta quella dell'inclusione, portata avanti a tutti i costi della sinistra. Perderla sarebbe ammettere già la palese sconfitta di convivenza con l'islam, distante dai nostri valori. Inclusione anche a discapito della nostra cultura! Bocciati dagli elettori per questo motivo! Mai creare precedenti... ormai loro, appoggiati dal PD antitaliani perché crede di avere il loro voto vanamente, hanno capito che possono fare quello che vogliono, caro presidente @quirinale questa non è inclusione ma sottomissione vedi Francia. Leggi la profetica Oriana Fallaci.

[basidellislam]

ISLAM 101: Il Tuo Abbigliamento

I vestiti sono uno fra i benefici che Allah ha riservato agli esseri umani: “O figli di Adamo, abbiamo fatto scendere su di voi un abito che nascondesse la vostra vergogna e per ornarvi, ma l’abito del timor di Allah è il migliore. Questo è uno dei segni di Allah, affinché se ne ricordino!” (Corano 7, 26).

L’abbigliamento secondo l’Islam

L’abbigliamento del credente deve essere bello e pulito, particolarmente nelle relazioni sociali e per l’esecuzione della preghiera, come ha detto Allah l’Altissimo: "O Figli di Adamo, abbigliatevi di bei vestiti prima di ogni orazione” (Corano 7, 31).

Allah ha stabilito che gli esseri umani testimonino i benefici ricevuti da Allah anche rendendo belli i loro vestiti ed il loro aspetto esteriore: “Dì: “Chi ha proibito gli ornamenti che Allah ha prodotto per i Suoi servi e i cibi eccellenti?”. Dì: “Sono leciti per i credenti in questa vita terrena e soltanto per essi nel Giorno della Resurrezione” ” (Corano 7, 32).

I vestiti servono diversi scopi ed utilità per l’uomo.

I vestiti assolvono a diversi scopi:

1) Proteggono dallo sguardo alcune parti del corpo, in ottemperanza al comune senso del pudore, come ha detto l’Altissimo: “O figli di Adamo, abbiamo fatto scendere su di voi un abito che nasconda le vostre parti intime” (Corano 7, 26).

2) Proteggono il corpo dal freddo, dal caldo e dai malanni in generale. Caldo e freddo sono fenomeni naturali che possono nuocere all’uomo. Ha detto l’Altissimo a proposito delle vesti: “Vi ha concesso vesti che vi proteggono dal calore e altre, che vi proteggono dalla vostra stessa violenza. Ha in tal modo completato la Sua benevolenza su di voi, affinché siate sottomessi” (Corano 16, 81).

Regole generali riguardanti l’abbigliamento

L’Islam è la religione che meglio risponde alle necessità degli uomini, quindi le sue regole sono in tutto adeguate alla natura umana (fitrah), alla razionalità ed alla logica evidente. 

Dunque la regola generale è che ogni tipo di abbigliamento modesto è lecito.

Seppure l’Islam non prescrive una forma specifica di abbigliamento, i vestiti devono assolvere al loro compito senza eccedere i limiti stabiliti. Il Messaggero di Allah (pace e benedizioni di Allah su di lui) era solito indossare gli abiti in uso dove abitava e non ordinò né vietò un tipo particolare di abbigliamento. Soltanto vietò alcune caratteristiche particolari nei vestiti; dunque la regola generale negli affari umani – come l’abbigliamento – è che siano tutti permessi, fino a prova contraria. Al contrario degli atti di culto, come la preghiera e il digiuno, dove la regola generale è che nulla si può compiere ad eccezione di quanto è espressamente sancito dalla legge islamica.

Ha detto il Profeta (pace e benedizioni di Allah su di lui): “Mangiate, offrite elemosine e abbigliatevi senza eccessi o arroganza” (Nasa’i 2559).

Nonostante l’Islam definisca un codice di modestia non ci sono standard stabiliti rispetto al tipo di abbigliamento che i musulmani devono indossare. I musulmani possono indossare gli stessi tipi di abiti in uso nei loro rispettivi paesi ad eccezione di quelli che l’Islam ha dichiaratamente proibito.

I tipi di vestiti vietati:

1) Vestiti che rivelano le parti intime. Il musulmano deve coprire con i vestiti le sue parti intime: “O figli di Adamo, abbiamo fatto scendere su di voi un abito che nasconda le vostre parti intime” (Corano 7, 26). L’Islam ha stabilito quali siano le parti da tenere coperte (‘awrah) tanto per gli uomini che per le donne. La ‘awrah per gli uomini va dall’ombelico sino alle ginocchia, mentre la ‘awrah della donna, dinanzi agli uomini estranei alla sua famiglia, è tutto il suo corpo, eccetto il volto e le mani. Non è consentito abbigliarsi con vestiti troppo stretti e aderenti, né trasparenti in modo da rivelare le parti del corpo. Per questo motivo il Messaggero di Allah ha ammonito quanti indossano vestiti che rivelano le parti del corpo che si devono tenere coperte: “Due categorie di persone andranno all’Inferno: […] e le donne che sono vestite ma sono come nude”.

2) Le vesti che rendono l’uomo simile alla donna e viceversa: Indossare tale tipo di vestiario costituisce uno fra i peccati maggiori, come pure parlare o atteggiarsi come una donna se si è un uomo o all’inverso. Il Profeta (pace e benedizioni di Allah su di lui) ha maledetto l’uomo che indossa vestiti femminili, come pure la donna che indossa abiti maschili (Abu Dawud 4098). Come pure il Profeta (pace e benedizioni di Allah su di lui) ha maledetto gli uomini che vogliono apparire come donne e le donne che vogliono apparire come gli uomini (Bukhari 5546). Per maledizione si intende il rifiuto e l’allontanamento dalla misericordia divina. Quindi l’Islam vuole che l’uomo rispetti la sua natura e le sue peculiarità maschili come pure la donna le sue caratteristiche femminili; questo nel rispetto della naturale disposizione (fitrah) che Allah ci ha dato e nel rispetto della razionalità.

3) Gli abiti che imitano i vestiti particolari dei miscredenti, come quelli che indossano i monaci ed i preti; indossare la croce o qualunque altro simbolo di un’altra religione o di un gruppo deviato. Ciò in base alla parola del Profeta (pace e benedizioni di Allah su di lui): “Chi imita un popolo, diventa parte di esso” (Abu Dawud 4031). L’imitazione di questo tipo è un segno evidente di smarrimento e debolezza di carattere e mancanza di fiducia nella verità che si possiede. Non fa parte invece dell’imitazione l’indossare abiti acquistati nel paese dove si vive, anche se tali abiti sono utilizzati in larga misura da miscredenti. Infatti il Profeta (pace e benedizioni di Allah su di lui) vestiva allo stesso modo dei politeisti fra i Quraysh, ad eccezione di quanto è espressamente vietato.

4) Le vesti che si indossano per manifestare orgoglio ed arroganza. A tal proposito ha detto il Profeta (pace e benedizioni di Allah su di lui): “Non entrerà in Paradiso chi ha anche solo un atomo di arroganza nel suo cuore” (Muslim 91). Perciò l’Islam vieta agli uomini di trascinare i vestiti e di avere vesti lunghe oltre le caviglie, facendo questo in segno di orgoglio ed arroganza. Ha detto il Profeta (pace e benedizioni di Allah su di lui): “Nel Giorno del Giudizio, Allah non rivolgerà lo sguardo a chi trascina le sue vesti con orgoglio” (Bukhari 3465, Muslim 2085). L’Islam vieta ugualmente gli abiti chiamati libaas ash-shuhrah, cioè vestiti troppo eccentrici e che attirano l’attenzione della gente per la loro stravaganza o provocano repulsione per la loro forma o per i colori o che vengono indossati per farsi notare e per orgoglio. Il Messaggero di Allah (pace e benedizioni di Allah su di lui) ha detto a tal riguardo: “Chi indossa abiti stravaganti per attirare l’attenzione della gente, nel Giorno della resurrezione Allah lo vestirà con abiti umilianti” (Ahmad 5664, Ibn Majah 3607).

5) I vestiti in cui ci sia oro o seta naturale sono vietati agli uomini, come ha chiarito il Profeta (pace e benedizioni di Allah su di lui): “Questi due elementi [oro e seta] sono vietati agli uomini della mia comunità, mentre sono leciti alle donne” (Ibn Majah 3595, Abu Dawud 4057). La seta vietata agli uomini è quella pura naturale, prodotta dai bachi da seta

6) Gli abiti prodotti con eccesso e spreco. Ha detto il Profeta (pace e benedizioni di Allah su di lui): “Mangiate, bevete e vestitevi senza sprechi né arroganza” (Nasa’i 2559). Tuttavia vanno considerate le diverse situazioni, per cui il ricco può acquistare abiti che il povero non può permettersi, visto il diverso livello di ricchezza e rango sociale. Perciò un tipo di abito può essere adatto per un ricco, ma diventerebbe uno spreco per un povero.

[privatetourguide2]

Explore Delhi in a Day: Same-Day Delhi Tour by Car

Explore Delhi in a Day: Same day Delhi tour by car Delhi, India's thriving capital, provides an incredible blend of history, culture, and modernity. A same-day car tour is a convenient and efficient way for travelers with limited time to visit the best of Delhi's iconic sites, from ancient monuments to vibrant markets. Here's a guide to help you get the most out of your day trip around Delhi.

Why Should You Book a Same day Delhi tour by car? A same-day car tour allows you to travel at your own pace while discovering Delhi's diverse attractions. With a private vehicle and knowledgeable driver, you can easily navigate the city, avoiding the hassles of public transportation and spending more time at each destination. This is the best way to see all of Delhi's top attractions in one day.

Top Attractions to Visit on a Same-Day Delhi Tour: 1. Red Fort - Explore Mughal History Begin your day by visiting the Red Fort, a UNESCO World Heritage Site and a grand symbol of India's Mughal history. Built by Emperor Shah Jahan in the 17th century, this red sandstone fortress has intricate architecture, beautiful gardens, and historical significance. Plan on spending about an hour exploring the palaces, halls, and museums.

2. Jama Masjid is India's largest mosque. Jama Masjid is one of India's largest and most well-known mosques, located just a short drive from the Red Fort. It was built by Shah Jahan and features stunning domes and minarets, giving visitors a unique glimpse into India's architectural and religious heritage. Don't forget to climb one of the minarets to get a panoramic view of Old Delhi.

3. Raj Ghat: Pay Tribute to Mahatma Gandhi Raj Ghat is a peaceful memorial to Mahatma Gandhi located on the Yamuna River. This serene location honors India's Father of the Nation and provides a moment of reflection amidst your hectic tour. It’s a simple yet significant place to pay respects and learn about Gandhi’s impact on Indian history.

4. India Gate: An Icon of National Pride Next, visit India Gate, an iconic war memorial in the heart of Delhi. This impressive structure honors Indian soldiers who died in World War I. The surrounding lawns make it a popular spot for both locals and tourists, and it's ideal for taking photos and relaxing.

5. Rashtrapati Bhavan – Presidential Residence Drive from India Gate to Rashtrapati Bhavan, the President of India's official residence. This grand architectural masterpiece exemplifies the fusion of Indian and European design. While the residence is not open for regular visits, you can admire its magnificent exterior and the lush Mughal Gardens (which are open seasonally).

6. Qutub Minar – The Tallest Brick Minaret in the World Next, head to Qutub Minar, another UNESCO World Heritage site. This towering 73-meter minaret, constructed in the 12th century, is an outstanding example of Indo-Islamic architecture. As you explore the Qutub complex, you will discover ancient ruins, intricate carvings, and historical inscriptions that reveal Delhi's rich history.

7. Humayun's Tomb: A Precursor to the Taj Mahal Humayun's Tomb is another architectural gem that should not be overlooked. This mausoleum, built in the 16th century, served as inspiration for the Taj Mahal's design. The symmetrical gardens, arched gateways, and red sandstone structure make it one of Delhi's most beautiful monuments, perfect for photography and quiet reflection.

8. Lotus Temple: A Modern Wonder of Faith. Finish the day with a visit to the Lotus Temple, a modern architectural marvel shaped like a blooming lotus flower. This Bahá'í House of Worship welcomes people of all religions and provides a peaceful space for meditation and prayer. Its distinct design and tranquil ambiance make it an unforgettable final stop on your tour.

Recommended Itinerary for a Same-Day Delhi Tour by Car 8:00 a.m. - Depart from your location in Delhi and travel to the Red Fort. 9:30 a.m. - Visit Jama Masjid, then take a short walk around Chandni Chowk if time permits. 11:00 a.m. - Stop at Raj Ghat, then continue to India Gate and Rashtrapati Bhavan. 1:00 PM: Lunch break at a recommended local restaurant. 2:00 PM - Visit the Qutub Minar and its historical complex. 3:30 PM - Visit Humayun's Tomb and admire its Mughal architecture. 5:00 PM - Conclude your tour at the Lotus Temple before returning. This itinerary lets you see the best of Delhi while keeping travel times manageable.

Tips for a Smooth Same-Day Delhi Tour: 1. Hire a Reliable Car Service. Choose a reliable car rental service with experienced drivers who are familiar with Delhi's roads. This ensures a safe and comfortable journey, allowing you to unwind and explore the city's attractions.

2. Dress comfortably and modestly. Wear lightweight, breathable clothing as Delhi can get quite warm. Additionally, because you will be visiting religious sites, dress modestly and bring a scarf or shawl to cover your head if necessary.

3. Stay hydrated and pack snacks. Carry bottled water and light snacks to stay energized throughout the day. Staying hydrated is critical in Delhi's hot climate, especially during the summer.

4. Plan for traffic. Delhi traffic can be unpredictable, especially during peak hours. Allow extra time between attractions to ensure a leisurely pace throughout your tour.

5. Respect local customs and etiquette. Many of Delhi's attractions are religiously and culturally significant. Be mindful of local customs, respect quiet zones, and follow any instructions provided at the sites.

Conclusion: A Memorable Day in Delhi. A Same-Day Delhi Tour by Car is the ideal way to explore the city's highlights, which include ancient history, architectural marvels, and cultural landmarks. With comfortable transportation, a well-planned itinerary, and some preparation, you can have an immersive and rewarding tour of Delhi's iconic attractions.

[italian-malmostoso]

Fateli, fateli entrare tutti, senza il minimo filtro, solo perché vogliono farlo, senza ovviamente porre nessun limite, nè di numero nè di religione.

Adesso, cari sostenitori dell’accoglienza senza se e senza ma, ringraziate innanzitutto che stavolta ci sono stati solo feriti e fate ammenda della vostra complicità di fatto di questo attentato terroristico (al quale, ma pensa un po’, va aggiunto il consueto aggettivo “musulmano”).

E, soprattutto, andate a scusarvi con le vittime e con chi ha subito danni materiali. Altrimenti il minimo che vi dovrebbe capitare sarebbe essere presi a calci in culo fino ai paesi di provenienza dei vari attentatori, ben noti per la libertà di pensiero, di parola e, ça va sans dire, di religione.

[italian-malmostoso]

Lui fa solo il suo (sporco) mestiere e mette in pratica la sua (nefanda e assassina) fede.

Quelle che non sopporto, quelle che schifo, quelle che mi fanno vomitare sono le anime belle dei distinguo, dei cavilli, del sono pochi isolati estremisti, dell’islam come religione di pace, tollerante e aperta a nuove idee, come nel Medioevo (e, infatti, lì sono rimasti, dato che il corano non è interpretabile e va preso alla lettera), dell’integrazione e dell’accoglienza, del non cambieranno le nostre abitudini, del clima di odio e paura che va combattuto, insomma della posizione in cui si mettono da soli, da bravi sottomessi, come li vuole il tipico personaggio di cui sotto (in tutti i sensi):

[dwellordream]

I've seen you posting about Wheel of Time. Is it a book series? I'm interested in reading something new and was wondering if it's good

The Wheel of Time is a fantasy book series by the author Robert Jordan who unfortunately died before he could finish it. The last two books in the 14 book saga were finished by Brandon Sanderson based on Jordan’s notes and outlines for the ending.

Wheel of Time began in the 90s and takes a lot of inspiration from Lord of the Rings, though the influence is less obvious as the series continues and Jordan gets more original and creative. The series also takes a lot of inspiration from Eastern religions, especially the circular concept of time you see in Buddhist and Hindu faiths. There’s also a heavy Abrahamic influence - the main villain is called Shaitan aka the Devil in Islam, afaik.

The basic premise is a fantasy world where magic flows from the One Power. Everything os highly gendered; men wield the masculine half of the power, saidin, and women wield the feminine half, saidar. Men are naturally adept at fire and earth styles of magic, women at air and water. All who can access this power are called Aes Sedai, but by the time the series begins only the female users have survived.

The male channelers sacrificed themselves to seal the Dark One (Shai’tan) away after the Aes Sedai accidentally unleashed him. Now only women can use the Power; men who attempt to wield magic go mad and start massive wars as they quest for more power. The exception to this is the prophezised hero, the Dragon Reborn, who like the original dragon Lews Therin, will be able to defeat the Dark One and save humanity.

The world the main characters live in is an Earth far in the future that went through a massive apocalypse after the Dark One initially broke loose. The main heroes (Rand, Mat, Perrin, Egwene, and Nynaeve) live in a small village called Two Rivers.

When it becomes known that the Dragon has been reborn an Aes Sedai called Moraine and her body guard Lan show up, believing either Rand, Mat, or Perrin is the chosen one based on their birth dates. Egwene, who dreams of becoming an Aes Sedai and going on adventures, tags along, and Nynaeve, the village healer/witch, goes after them believing Moraine will get her villagers killed.

Basically it’s an epic fantasy with a lot of familiar tropes. The first book is a bit of a slog to get through and is very very similar to Lord of the Rings, which can be frustrating at times, but the pace really picks up once you hit book 2.

The characters are very fun and while the book plays into a lot of outdated ‘men are from Mars, women are from Venus, they’ll never understand each other’ tropes, he does treat the female characters with a lot of respect and allows them to be powerful and nuanced without everything revolving around the men in their lives. The kingdom the main characters live in (Andor) is a matriarchy which is really interesting and there’s a lot of songs, inns, crazy wolf dreams, and bickering.

[corallorosso]

ALLAH AKBAR (...) é bene comunque fare alcune precisazioni, per evitare "ignoranze" che acuiscono il solco tra le diverse religioni e conseguentemente tra i seguaci di una e dell'altra. L'ISLAM E' UNA RELIGIONE VIOLENTA Islam viene dalla parola Assalam, che vuol dire “pace”. Il saluto fra Islamici è Assalam Alaykum, che vuol dire “la pace sia con voi”, ed è sempre al plurale perché diretto verso tutta l’umanità. IL CORANO PREDICA LA VIOLENZA. Se leggete la Bibbia, noterete che contiene il doppio esatto di contenuti violenti rispetto al Corano. I Libri Sacri, sono stati oggetto nel corso dei secoli di molte manipolazioni e di diverse interpretazioni, pertanto una frase, valida duemila anni fa, non puo' essere tradotta con lo stesso significato che le si attribuisce oggi. QUELLI DELL'ISIS SONO FONDAMENTALISTI RELIGIOSI L’Isis non è un’organizzazione religiosa, ma TERRORISTA, e ha come solo scopo l’ottenimento di denaro e potere. Ha preso possesso di territori ricchi di giacimenti di petrolio che rivende a qualcuno a cui fa molto comodo non contrastarli, se non addirittura a finanziarli. E' un conflitto politico-economico, NON religioso. I MILITANTI DICONO DI AVERE DIO CON LORO. Non vuol dire nulla: anche i nazisti usavano lo slogan Gott Mit Uns (Dio è con noi) mentre sterminavano ebrei, gay, rom e disabili. Tutti possono dire quello che vogliono, che poi sia vero è un altro discorso. Questi SONO e RESTANO folli invasati e criminali. ALLAH AKBAR Non é un grido di guerra. Significa Dio é grande ed é la prima frase che viene pronunciata all'orecchio del neonato. Testimonia la volontà di Dio di dare la Vita, non di toglierla. Quindi l'uso che ne fanno i terroristi é assolutamente improprio. E' e resta un augurio di PACE e di vivere rispettando gli insegnamenti di DIO. Ribadisco che TUTTE le religioni interferiscono in modo pesante sulla vita di un Paese, l'Islam ancora più di altre, proprio a causa dell'indiscutibilità di presunte Leggi divine che sono invece SOLO ed ESCLUSIVAMENTE scritte da uomini che si vantavano di parlare in nome di Dio. Chiarito tutto questo, non posso che essere sempre più d'accordo con Marx : " La religione è il sospiro della creatura oppressa, il cuore di un mondo senza cuore e l'anima delle condizioni senz'anima. È l'oppio del popolo". Buona giornata. Claudio Khaled Ser

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 79

Chila (Suffering)

Denoting abandonment of all (worldly) pleasures and delights, and the affliction and hardship one bears when overcoming corporeality, chila (suffering) is used to express an initiate’s spending at least forty days in strict austerity and self-discipline in the name of spiritual training. During this period, initiates keep to the absolute bare minimum in meeting such bodily needs as eating, drinking, sleeping and speaking, and spend most of their time in worshipping, mentioning God, thinking and self-supervision. As if they had died before dying, they concentrate on death and are annihilated with respect to their carnal self and prepares for a new, spiritual life with the necessary endowment to be persons devoted to God.

Dervishes spend the period of suffering either in a silent corner of a dervish lodge or in a quiet room in their homes. Associated with austerity and even serving to fulfill some of its functions, suffering is an attempt to gain nearness to God or an active expectation of meeting with Him in the spirit. The original word used, chila in Persian and arba’in in Arabic, means forty, because such a period lasts at least forty days, although it may last less or more than forty days. It may even occur that the dervish feels obliged to suffer the whole life long in order to surmount the animal aspect of his or her nature. Regarding all hardships that dervishes suffer in God’s way as His precious gifts, they like life more as its griefs and hardships increase, and they welcome afflictions in the delight of living a conscious, deeply felt life. Some people of the heart consider misfortunes as Divine favors presented in that form, and desire more. Fuduli expresses his thoughts in this respect in the voice of Majnun as follows:

Never reduce Your grace on people of affliction; That is, make me addicted to more and more misfortunes.

Jalal al-Din al-Rumi likens suffering and afflictions to a guest knocking on our door every morning and stresses that the dear guest should be welcomed and entertained:

Every moment a grief comes upon your heart like a dear guest. When that emissary of grief visits you, welcome it as a friend; In fact, it is not a stranger to you, for You and it are acquainted.

Ibrahim Haqqi voices the same thoughts, dressing them in the style of his age:

If grief and melancholy come upon your heart, Suffer it and know that it is acquainted with you. If anything occurs to you from the Truth, Accept it with warm welcome. Sorrow is a guest, entertain it, so that God may find you welcoming every misfortune. ………… Hold not back from affliction so as not to become unmanly; Many people relying on God are happy with affliction.

Ashrafoghlu Rumi[1] advises that poison should be accepted as if it were honey or sugar:

Ashrafoghlu Rumi, this is what behoves those who love the Beloved, They should swallow poison as if it were sugar for the sake of the Friend.

In this way, it is essential to be very welcoming toward misfortunes, and to welcome with the same contentment whatever comes from God-good or bad, happiness or suffering. Moreover, there are some other principles which dervishes should observe during certain periods of suffering that they spend in retreat.

Suffering, which usually lasts for forty days, is the most direct way for travelers to God who are in pursuit of lofty ideals to purify their minds and hearts and to deepen in thought and feelings in consideration of the world beyond, and to rise to the level of life in the horizon of the heart and spirit where they will share the same aura with spiritual beings. Suffering exists in all the heavenly or unheavenly religions and religion-like spiritual systems; it is necessary in order to discover the innate power of the spirit. But here we will not discuss that aspect of it, which rather concerns mystical movements and parapsychology.

Muslim Sufis base their consideration of suffering on the forty days which the Prophet Moses spent on Mount Sinai before being addressed by God (see, the Qur’an 2:51; 7:142). They also refer to the forty years the Children of Israel had to spend in the desert of Sinai as a punishment for their refraining from fighting and as a preparation for their future life. In Christianity, there is the time of Lent (a period of forty days before Easter), which shows that suffering is common to almost all religions and religion-like systems. Furthermore, even if it only lasts ten days, retreat into a mosque without going out during the last ten days of Ramadan for the purpose of more devotion can also be considered as having some relation with suffering.

In the Muslim, Christian and Jewish worlds, and in different schools of thought in Islam, there have always been retreat and seclusion for the purpose of spiritual refinement and training. While such refinement and training have been performed in special rooms of retreat and seclusion, called houses of suffering, followers of others religions have performed the same in the seclusion of their places of worship.

Dervishes are taken into a retreat or a house of suffering by their spiritual guide. There they live alone, eating, sleeping, and speaking little, and spending most of their time in worship. They hold themselves under strict control and self-supervision, continuously breathing life into the heart, and traveling in the mind between their inner world and the outer world. Wholly dedicated to attaining a purely spiritual life, they try to feel the Lord with all their being and to see beyond the door half-opened on the heart. Endeavoring to discern and attain unity, they fear missing any signs of the Divine manifestations that may dawn on the hills of the heart. They express the limits of their capacity and the insufficiency of their will-power with sighs of poverty and helplessness, and become more hopeful with their reliance on the limitless Power of the Truth. When left with no means at all, they expect to be surprised by the opening of a door, and unburdens themselves to their Lord, Who sees everything, in the manner of a poor beggar, saying:

Be kind to me, O my Sovereign, do not abandon favoring the needy and destitute! Does it befit the All-Kind and Munificent to stop favoring His slaves?

As long as they grow in knowledge and love of God, they deepen in relationship with the Lord, and devote themselves wholly to feeling and thinking of Him. Keeping the satisfaction of their essential needs to the barest minimum, and overcoming their corporeality, they become confidants of heavenly beings in their states, attributes and being, and begin to breathe the breezes of friendship with the Sovereign.

Although suffering always takes on the same form, dervishes experience it differently according to their capacities and their powers of resistance. Some are almost completely freed from corporeality and worldliness, and are content with extremely little to meet the essentials of life, spending all their time in worship, thinking and mentioning God. Some others try to live consciously every hour, minute and second, letting no part of life pass without an effort to attain His nearness. Hours pass, weeks follow one upon another, and hunger, thirst and other hardships continue, without any sign of ending, but a dervish who has been accustomed to suffering as a way of life never desires the periods of suffering to come to an end. However, when the first period of forty days ends, the guide investigates to see at what stage the dervish is. The guide looks into the heart of the individual or reflects upon any dreams or visions reported. If the dervish has reached the point of being able to lead a life at the level of the heart and spirit, the guide will then put an end to the period of suffering with certain ceremonies. But it is always possible that new periods will be assigned if the guide considers that the dervish still needs more suffering in order to complete the spiritual purification.

In addition to the Mawlawis-followers of the Sufi order attributed to Mawlana Jalal al-Din al-Rumi-Persians, Azerbeijanis and even some Baktashis-followers of a Turkish mystical order-have ceremonies of their own for suffering. To whatever spiritual order or way a dervish belongs, the purpose of suffering is that travelers to God should purify themselves, discover their inner world and advance toward new horizons through the steps that are to be taken during the spiritual journey, leading a life at the level of the heart and then deepening through their other innermost faculties, such as “the secret” and “the private,” and “the more private,” observing their relations with and duties to the guide, perceiving the significance of obedience to orders, and endowing their spirit with humility and a feeling of nothingness, sincerely adopting the principle of being a simple human being among the people. This is what the guides, who teach dervishes suffering, and the dervishes who suffer, are seeking and what they expect from suffering. The final goal is to become true, perfect human beings.

However, it is not inevitable that one must suffer a certain period in order to attain what is expected from suffering. It is possible to obtain the expected result by abstention from doubtful things, being content with the pleasures inherent in the lawful sphere under the supervision of a guide who has truly succeeded God’s Messenger, upon him be pace and blesssings, and who has achieved the degree of great sainthood, by the acknowledgment of one’s innate poverty and helplessness before God, by thankfulness to Him, by zeal in serving His cause, and by exceptional piety, abstinence, and sincerity. What is absolutely essential in this way is that we should not approach the forbidden things, we should be careful about doubtful things, and we should benefit from the lawful only to the extent of what is necessary.

For those who succeed the Prophets, suffering is, rather than preoccupation with worship and the recitation of God’s Names in seclusion, and the abandonment of an easy life for the sake of torment, the pursuit only of God’s good pleasure and approval, always being aware of God’s company even while among people, arousing in hearts zeal for worshipping God with sincere Islamic thoughts, feelings and attitudes, representing Islam in daily life in the best way possible, stirring up Islamic feelings in others, and by developing in others the desire to believe. This is the way of the Companions.

Suffering in this sense becomes, beyond our own spiritual progress, the dedication of our lives to the happiness of others in both worlds and living for others. In other words, we should seek our spiritual progress in the happiness of others. This is the most advisable and the best approved kind of suffering: that is, we die and are revived a few times a day for the guidance and happiness of others, we feel any fire raging in another heart also in our own heart, and we feel the suffering of all people in our spirits. Rather than only being aware of selfish considerations, such as “One who has not suffered does not mean what suffering is,” we groan with the afflictions and pains which others in our immediate and distant surroundings endure.

Actively expecting (exerting the necessary efforts for) the subsidence of the storms of denial and heresy is a great suffering, while enduring with humility and grace life among rude and ignorant people in order to enlighten them both mentally and spiritually is double suffering. The struggle with the cruel people who take belief in and submission to God as a sport and who reject Islamic values is suffering upon suffering. Finally, in an atmosphere where all the causes of suffering already mentioned exist, and where friends are unfaithful, where time and conditions are pitiless, where troubles are numerous, where cures are extremely scant, where enemies are powerful, and where the wheel of events turn in the opposite direction, to always breathe in the atmosphere of the Truth while having to live every moment of life as if sipping poison is the greatest of sufferings. All of this will help travelers to God to reach the final point in a very short time.

Those who suffered the most in this sense are the Prophets, and on their right and left are the pure, verifying scholars who succeed them and the saints. The hadith, Those who are subjected to the greatest afflictions and suffering are the Prophets, and then come others (according to the depth of their belief)[2] indicates this fact and reminds us that the intensity of suffering is directly proportional to the resistance of the sufferer.

There are few who really suffer in the sense that has been discussed here. It is not genuine suffering that people are subjected to in daily life. Those who really suffer feel suffering and bear it in their private worlds. It cannot be shared by others. The Prophet Joseph, upon him be peace, whose suffering began when he was cast into a well, experienced suffering doubly in a foreign county when he was sold as a slave and thrown into jail, and left among a people who had a different culture and language, and who did not sympathize with him. The suffering he experienced purified and perfected him in the name of his mission as a Messenger; and God made him nearer to Him. The Prophet Adam bore his suffering with tears, and Noah had to breast terrible disasters and destruction, while Abraham, whom God took to Himself as an intimate friend, always had to travel in rings of fire. The Prophet Moses, whom God addressed directly, struggled fiercely against the rebellion of brute force. Jesus, a pure spirit from God, called people to God under the fatal shadows of the gallows. And finally, the master of creation, upon him be peace and blessings, suffered all that the other Prophets and Messengers suffered. He wept tears, groaned and burnt inwardly for the salvation and happiness of others, but without displaying any sign of suffering.

Hundreds of sufferers from the first day of human history have tasted the pleasure of suffering for the salvation and happiness of others in both worlds in utmost submission to God and have been wholly dedicated to the life of others, without ever considering that they have been made to experience the greatest of sufferings. More than this, they have welcomed such suffering and have been intoxicated with the pleasure thus received.

Suffering of thought is also another great suffering. Thinking, leading others to think, setting themselves to solve the severest problems and world-heavy enigmas, including that of existence, is a form of suffering. Thought does not yield, but rather builds bridges between and composes the Divine Revelation and human thought, presenting to “hungry” and “thirsty” hearts and minds the pure extract produced from this composition. This is the suffering in which the heroes of suffering, who are as sincere as angels and who have followed the Messengers, have found an antidote for poison in the poison itself, peace and coolness in the fire, having experienced such with the greatest pleasure. Such people are fortunate that there is no end to their periods of suffering; they cannot be pleased with the idea that such suffering is bound to come to an end. If you attempt to take them out of gardens of suffering, you will not be able to do so; if you were able to do so, you would extinguish their fire and leave them to die.

It is this suffering which is the purest source that feeds the spirit of a true dervish, and which is the most powerful means for travelers to the Truth to reach eternality.

Our Lord! In You we trust, and to You we turn in contrition, and to You is our homecoming. Our Lord! Pour out upon us patience, and set our feet firm, and help us to victory over the unbelievers. And let God’s blessings be upon our master Muhammad, our leader, and on his family and Companions, who were the patient and faithful. [1] Ashrafoghlu ‘Abdullah Rumi (d., 1484) was a Sufi scholar and poet who lived in Iznik in the North-Western Turkey. He was taught by Haji Bayram Wali in Ankara and Husayn Hamawi in Hama, Syria. He wrote several books, the most well-known of which is Muzakki’n-Nufus (“The Book Which Purifies Souls”). (Trans.) [2] Al-Tirmidhi, “Zuhd,” 57; Ibn Maja, “Fitan,” 23.

[loverandservantoftheahlulbayt]

🍃🕊 Fatima bint Assad (sa) 🕊🍃

🍃 The Mother of Imam Ali (as) 🍃

One of the exemplary women in the history of Islam was Fatima bint Assad (sa), who got many honors in her blessed life. Her father was Assad, son of Hashim. Her life is worthy of note from different aspects, because the virtues that Allah had bestowed on her were so great that no other woman, before or after her, could be her equal in that respect.

Allah willed for reasons He alone knew that the Prophet (P.B.U.H&H.P) should be away from his parents. After Abdul-Mutallib, the Prophet (P.B.U.H&H.P) became his uncle, Abu Talib's charge and thenceforth he and his wife, Fatima, nurtured him. The Prophet (P.B.U.H&H.P) always lauded the personality of this great lady and appreciated the value of her motherly care for himself. The Prophet (P.B.U.H&H.P) said: “After Abu-Talib she was the best person to care for me. It was a great honor for Fatima bint Assad to be called mother by the Prophet (P.B.U.H&H.P). Abu Talib was the breadwinner and Fatima always left some food for the Prophet (P.B.U.H&H.P) to be eaten later after the meal was over.

When we gave Halima, the hired wet-nurse of the Prophet (P.B.U.H&H.P), the right to boast about having suckled him for sometime, we should naturally give Fatima such right to take pride in having served the Prophet (P.B.U.H&H.P) for about 20 years as a mother.

🍃 Delivering her Child (Imam Ali) inside the Kaaba 🕊

Many people having read the story of Mary (S.A) marvel at her sublime position before Allah. But when Fatima bint Assad delivered her child inside the Ka'aba, we see that her status in the divine realm was far superior to that of Mary (S.A). Modem scientific discoveries do not negate conception of a virgin without a mortal having touched her and so the birth of Jesus (A.S) might be explained not as a miraculous phenomena. But the birth of Hazrat Ali (A.S) was nothing but a mere miracle. A companion of the Prophet (P.B.U.H&H.P) name Yazid ibn Qanab, said:

“Abbas ibn Abdulmutallib and I were sitting opposite the House of Allah. We saw Fatima bint Assad making for the Ka'aba. She was in labor. She was communing with her Lord, saying: "0 Lord! I believe in You, in all Your messengers and in the divine Scriptures. I confirm in what Abraham, the one who built the Beit al-Atiq (the Ka'aba) had said. So make my labor easy, in the name of Abraham and in the name of the child I have in me."

We saw a crack appear in the wall of the Ka'aba. Fatima went through the opening and disappeared into the House. We also made for the crack in the wall, but saw no opening there. We knew it was the will of Allah. Four days later, Fatima came out of the Ka'aba carrying Ali (A.S). There are enough evidence to support this narrative. In comparing herself with other chosen women, Fatima bint Assad said:

"Allah preferred me to all women before me. Assiah (wife of the Pharaoh) performed the acts of worship in seclusion where Allah did not like to be worshipped except in case of necessity. Mary (S.A), daughter of lmran shook the trunk of the palm-tree and ripe dates fell upon her. I entered the House of Allah and ate fruits of Paradise, when I was about to leave the place, I heard the divine call: ' 0 Fatima! Name your son Ali, because he is high and His Lord Most High. I gave him a name derived from my Own name. I cultured him the way I willed. I made known to him the intricacies of My Own Omniscience. He is the one to crush the idols in My House. He is the one to call people to prayer from the roof of My House. He worships Me. Blessed are those who love him and woe to those who are his enemies.'

We know that Mary (S.A) lived in the Masjidul-Aqsa (within the House of Allah), but was not delivered of her child. Fatima bin Assad delivered her child by Allah's leave.

🍃 Acceptance of Islam by Fatima bint Assad 🍃

All biographers of the life of Fatima bint Assad said that she was the first woman, after Khadija, that pledged allegiance to the Prophet (P.B.U.H&H.P) in Mecca. Here we have to mention her noble husband, Abu -Talib, an oppressed figure in history. May it be that his ignorant enemies remember how he who le-heartily and steadfastly stood by his nephew and did not charge him with polytheism. How on earth would a polytheist say:

"Verily the religion of Muhammad is the best of all revealed religions for man...." Or, in a poem of eulogy about his nephew: "A saintly figure, a savior of orphans and widows, a blessed saint in whose name people supplicate the Almighty for rain.

Apart from all such evidence, how could the Prophet (P.B.U.H&H.P) ask for support from a polytheist? After the death of Abutalib, Fatima bint Assad, kept pace with the revolution of the Prophet and was present on the scene on different occasions. After three days from the flight of the Prophet (P.B.U.H&H.P) to Medina, Fatima bint Assad, in company with Hazrat Fatima (S.A), daughter of the Prophet (P.B.U.H&H.P), and Fatima bint Zubeir, went to Medina, under the auspices of his son, Ali (A.S). She was the first one who pledged allegiance to the Prophet (P.B.U.H&H.P) for the second time.

🍃 Fatima bint Assad in thc Eyes of the Holy Prophet (P.B.U.H&H.P) 🍃

As already said, Fatima bint Assad stood high in the Prophet's favor. One day the Prophet (P.B.U.H&H.P) said that on the Last day, all the dead will rise naked. Fatima said: "What a disgrace!" The Prophet (P.B.U.H&H.P) said he would pray to Allah to let her rise clothed.

Next day she heard the Prophet (P.B.U.H&H.P) speak of the pain in the grave. She uttered: "My Lord!" The Prophet (P.B.U.H&H.P) said he would pray to Allah to make the pain less severe for her.

One day the Prophet (P.B.U.H&H.P) talked to Ammar Yasser about how Fatima bint Assad was kind to him. He said that she had borne Abutalib many sons from whom their parents benefited very much. She satisfied my hunger while her own sons were hungry. She clothed me while they were barely dressed; she kept me neatly dressed, but not her own sons. The Prophet (P.B.U.H&H.P) respected Fatima bint Assad, and always called on her and took a rest in her house. She had narrated 46 traditions from the Holy Prophet (P.B.U.H&H.P).

🍃 Her Death 🕊

Hazrat Ali (A.S) said: "When my mother died, the Prophet (P.B.U.H&H.P) wrapped her body in a shirt of his and said prayer upon her and said: "Allah is the Greatest" - seventy times. The Prophet (P.B.U.H&H.P) then went into the grave and touched the walls as if he wanted to widen the grave. When he came out of the grave, the Prophet (P.B.U.H&H.P) wept bitterly and addressed the grave to be kind to her body.

When the burial was over, Umar ibn Khattab said to the Prophet (P.B.U.H&H.P) that he had treated her in an unprecedented way. The Prophet (P.B.U.H&H.P) replied that he held her in great esteem as one holds his mother. Gabriel told me she was a saintly woman and entered Paradise. Allah had ordered 70,000 angels to say prayers on her dead body.

🍃 Taken from: 🍃

🍃 IMAM REZA (AS) NETWORK 🍃

[imespramesti]

Ngobrol: Vibes Kompetitif

Beberapa bulan terakhir aku ikut kelas online, membership kayak Netflix gitu. Awalnya satu, tapi sejak bulan Maret nambah jadi dua. Walaupun jadwal kelas dari kampus tinggal satu, jadi tetep berasa kuliah, haha. 

Biar gampang, sebut aja kelas online tadi dengan A dan B. Secara konten, kelas A dan B memang berbeda. Kelas A membahas tentang spirituality, faith, religion-based pokoknya. Misalnya ketika aku nulis tentang cerita para nabi, itu salah satu materi dari kelas A. Pun untuk dua bulan ke depan, kita membahas tentang Tafsir Surat Fatiha. Materi yang nggak langsung tentang Islam juga ada, tapi lebih sedikit porsinya.

Nah, sedangkan kelas B membahas tentang karir. Literally karir di pekerjaan. Entah itu instansi pemerintahan, start up, multinational company, private company, wirausaha, bahkan ada topik tentang gimana biar kamu tetap produktif as ibu rumah tangga. Kelihatan duniawi banget materinya ya? Wkwk. Seakan-akan motivasi ikut kelas tuh biar dapet posisi di mata manusia, atau kalau nggak, biar duit makin banyak.

Aku nggak akan ngelak sih, haha.

Toh memang itu salah satu hal yang dipelajari di kelas B: menjadi realistis. Hari ini, siapa sih yang ngga butuh duit? Hari ini, siapa yang nggak butuh deket atau menjadi orang yang punya kekuasaan? Nggak bisa dipungkiri bahwa orang yang banyak duit, punya peluang memberi lebih banyak manfaat ke orang lain. Nggak bisa dipungkiri juga bahwa orang yang punya kekuasaan bisa mengatur apa-apa disekitarnya semau dia. Kalau nggak mau diatur, suatu hari, kita harus punya kapasitas untuk bisa duduk jadi ‘yang ngatur’.

Kurang lebih, itu tadi perbedaan dari sisi konten yang dibahas di kelas. Secara konten bener-bener berkualitas semua. Cuma beda tema, tapi both kelas A dan B, kontennya nggak kaleng-kaleng. 

Nah, aku pengen cerita juga tentang yang perasaanku di 2 kelas yang berbeda ini. Aku… lebih suka vibes di kelas A… wkwkwk. Vibes yah, bukan konten. Vibes di kelas A tuh slow-pace banget. Materi-materinya di upload sesuai jadwal—dan mereka disiplin banget sama jadwalnya—tapi bisa kamu akses kapan aja. Kamu nggak akan merasa tertinggal dari yang lain. Bahkan sempat waktu itu 2 kali beturut-turut aku langsung dengerin materi straight away habis di upload, aku sampe diingetin sama Tim kelas A biar nggak usah ambis. 

“Thank you for your continued support!”, katanya, “tolong diingat kalau kamu nggak perlu terburu-buru sama sekali dengan konten kami”. Wkwk.

Sedangkan di kelas B, woowww, sungguh ambis sekali. Mungkin karena pesertanya tergabung langsung di grup whatsapp ya. Terasa banget kalau ada kompetisi di antara kita, haha. Kayak siapa yang paling aktif bertanya di kelas, siapa yang paling pinter membangun networking sama temen-temen lainnya, siapa yang paling proaktif, siapa yang paling disiplin sama tugas, siapa yang paling kritis waktu diskusi, dan yaahh gitu deh. Awalnya aku tertantang ngikutin, tapi lama-lama….“Ya Rabbi, kuliah aja aku nggak seambisius ini” wkwk.

Aku tahu, nggak nyaman tuh, bukan berarti sesuatu itu jelek lalu kita harus pergi.

Tapi terus apa?

Aku mulai bertanya-tanya, lalu galau, lalu ujung-ujungnya cerita ke Ibuk. Ibuk bilang, dari awal, orang-orang yang jadi member di kelas A, memang punya preferensi yang sama. Semuanya suka baca buku (member kelas A berangkat dari subscribers email mingguan si Founder dan juga followersnya), semuanya suka belajar, dan dengan tema yang sama pula, yaitu self-improvement dan Islam. Member kelas A nggak punya keharusan untuk bergabung di kelas A selain karena hobi mereka dan karena memang suka dengan kontennya. 

Sedangkan peserta di kelas B, ada yang menganggap kelas ini sebagai training untuk mencapai jenjang karir yang lebih baik. Ada yang memang ikut kelas B karena mereka memang butuh, bukan karena cuma mau belajar hal baru untuk dipakai suatu saat nanti--yang nggak tahu kapan. Oiya, sebagian besar peserta di kelas B sudah punya profesi, bukan mahasiswa. Jadi, ya, memang punya motif beda-beda.

Besok lusa, aku baru paham bahwa berada di lingkaran dengan vibes seperti di kelas A, adalah sesuatu yang perlu dicari dan diperjuangkan. Ada di tengah orang-orang dengan tujuan yang sama, kecepatan yang sama, kesukaan yang sama, akan membuat kita tetap 'sehat' di dunia nyata. Vibes seperti di kelas B yang menekan semua orang untuk menjadi yang terbaik akan lebih sering kita temui di dunia nyata. Kompetitif. Apalagi nanti dalam pekerjaan, kamu nggak bisa punya ritme semaumu. Kalau santai-santai, ya ketinggalan. Kalau kamu cuma mau berproses sesuai kecepatanmu—yang artinya lambat—yang kamu peroleh juga akan gitu-gitu aja. Emang salah?

Sama sekali enggak. Tapi kamu punya kemampuan lebih dari ‘gitu-gitu aja’. Apa kamu nggak menyesal jika nggak menggunakannya untuk melewati zona nyaman, meski sekaliiii aja??

Push yourself. Hidup memang pilihan, tapi kita nggak bisa milih semaunya.

Adapt. Ada di tengah B, kita harus tetep enjoy. Ada di tengah A, kita boleh lebih santai.

Ok. Sekian. It was relieved to know that everything made sense.

[salvo-love]

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@don_luigi45 @ellyesse @partitodemocratico @partitodemocratico.del.web @giuseppeconte_ufficiale @movimento5stelle #LauraBoldrini Chi cancella il Crocifisso evidentemente non comprende il suo notevole contributo al nostro Mondo Libero. Tale significato riguarda il nostro ambito civile - laico, perché il Messaggio Cristiano conferma sul piano religioso ciò che l'Antica Roma aveva già introdotto civilmente. Nessun musulmano, nessun ebreo, avrebbe cancellato la propria storia. Solo noi cristiani cancelliamo la croce dalle foto in nome dell’inclusione. Cancelliamo la nostra identità quando gli altri non lo farebbero mai! È sbagliato e riduttivo dire che “non possiamo cancellare la storia” (quindi il crocifisso è ok); bisognerebbe dire “siamo felici di essere cristiani perché il cristianesimo è sinonimo di fede, speranza, carità, bontà, amore, giustizia e pace; e anche civiltà”. Condivido il messaggio. Non è questione di #centrodestra o di #centrosinistra, è semplice #coerenza e rispetto del proprio popolo. Avere rispetto per se stessi non significa mancare di rispetto ad altri. Magdi Cristiano Allam: «A Pioltello il dirigente ha sbagliato. Agli alunni, anche ai più piccoli, è impedito di mangiare e bere: è pericoloso per la salute. Le università sono intolleranti? La colpa è dei professori». Cruciani: "Cedimento totale dello Stato italiano. A Pioltello, il consiglio d'istituto di una scuola ha deciso di chiudere un giorno ad Aprile per la festa del Ramadan. Allora, se le feste le decide un'altra religione, pigliatevi tutto a questo punto!". Pres.Mattarella @Quirinale il suo sostegno alla vpreside della scuola di Pioltello in nome dell’inclusione/rispetto delle diverse culture NON è condiviso dalla maggioranza degli italiani perché è parso una sottomissione politica ad un Islam NON condiviso nemmeno tra gli islamici! https://pic.twitter.com/KnqmhRbl8n Una lotta quella dell'inclusione, portata avanti a tutti i costi della sinistra. Perderla sarebbe ammettere già la palese sconfitta di convivenza con l'islam, distante dai nostri valori. Inclusione anche a discapito della nostra cultura! Bocciati dagli elettori per questo motivo! Mai creare precedenti... ormai loro, appoggiati dal PD antitaliani perché crede di avere il loro voto vanamente, hanno capito che possono fare quello che vogliono, caro presidente @quirinale questa non è inclusione ma sottomissione vedi Francia. Leggi la profetica Oriana Fallaci.