#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.

[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]

View this post on Instagram

A post shared by Roberto Di Stefano (@roby.di.stefano)

@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.

[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.

[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.

[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.

[crazy-so-na-sega]

un pezzo di alcuni anni fa,un dialogo tra un occidentale e lo sceicco  Mohamud Hagi Hassan, presidente della Corte islamica.di una cittadina somala. 

cit:  La Shari’a è applicata in quei Paesi che vogliono essere fedeli ai sacri dettami della nostra fede”. C’è chi ritiene che questo sia integralismo religioso. “Dov’è scritto che l’integralismo sia brutta cosa? Lo scopo della Shari’a è quello di stabilire la pace. La nostra religione è la religione della pace. Dove è presente il vero Islam, c’è pace! Nella nostra tradizione religiosa, tra i 99 attributi di Dio c’è anche quello della “pace”. E questa pace noi la invochiamo soprattutto pregando e applicando la Shari’a.

se lo scopo della Shri’a è stabilire la pace, l’integralismo religioso è pace ai massimi livelli....logico. 

[peter-author]

Religious Schisms

We all learned about the splits – the schisms - in the Christian church. Orthodox from Roman, Anglican from Roman, Protestants from, well, every other Christian theology. Calvin, Martin Luther, Henry VIII, these names were taught to us because they caused or set in motion most of civilization as we know it. Without the freedom from the Roman church, and the changes that schism set in motion, Britain may never have formed the East India Company, may never have created an empire, and may never have released the Mayflower. Without Calvin, Switzerland would never have become a neutral island in the middle of strife-torn Europe. On the other hand, the Spanish Inquisition may have spread throughout Europe and the world, extending the eradication of Jewry, much like the Holocaust, and stamping out opposition to the Roman Church on all continents.

The point is to recognize the incredible changes in civilization and nations, remember the masses who have perished in holy wars, and, not least, observe the national boundaries we are still grappling with in the 21st century (think the Middle East). If you accept that human progress can only proceed at a certain pace, then the rise of Islam, 500 years or so after Christ, would point to events in their calendar of development akin to Christianity’s of, say, the 16th century: Martin Luther, Calvin, Henry VII, the Reformation, Carmelites, the Holy War in Holland, the Holy Roman Empire (under Charles V, which stretched from Portugal to Austria), and the height of the Spanish Inquisition.

The parallels here can be played out in today’s headlines. The split in the Catholic church was no less violent or schism-producing than the war of adversity currently being played out by the division between the Shiites and the Sunni sects of Islam. We call them sects. They call themselves the “true religion” just as Roman Catholics and Protestants still call themselves today. Differences in belief can be powerful – destructive and deadly.

In the world, currently, there are 1.4 billion Sunni Muslims and only 130 million Shiites (whose members are Shia Muslims). The Sunnis are in control of Malaysia, Indonesia, Pakistan, Turkey, Bangladesh, most of sub-Saharan African Muslim communities as well as, recently, Iraq. The main Shiite base of political and religious faith has been Iran. The overthrow of the Shah of Iran by the Ayatollah Khomeini – the leading Shiite – destabilized the whole region, from Pakistan to Afghanistan, from Turkmenistan to Jordan, from Kuwait to Saudi Arabia. To prevent uprisings (e.g. The Shiite Wahhabism sects of the Saudi royal family, or the Princes of Kuwait) or to promote revolution (e.g. the ISIS or the Taliban), people have died in the name of Allah, holy wars or not, for these persecutions for power and religious’ might are a parallel to our western history of the 16th century.

Now we’ve ditched our support and protection of the Sunni Kurds, there’s a struggle going on in Northern Syria and Turkey that paint the Kurdish PPK as “insurgents” on the evening news but is often little more than religious persecution and church power-plays. The Kurds have lost all hope and are on the run – but to where? The Shiites want both revenge and consolidation of their religion as the “one true faith” for the people of Turkey, Iran and, yes, Assad’s remnants of Syria to follow (especially as most of the refugees who fled Syria were Sunnis).

Notably, Sunnis and Shiites seem to be coexisting in Iran just fine, with Muslim law unifying the nation, much the same as happened in the Holy Roman Empire in Austria and Hungary for centuries. The Grand Ayatollah Sistani, a Shia in Iraq, is desperate to calm things down, much as Nelson Mandela did as the government of South Africa fell. The need to avoid bloodshed and acts of vengeance is not only prompted by good sentiment, he knows that it weakens the nation and makes it vulnerable to outside pressure. In his case, he’s worried about pressure from more radical elements like Wahhabism (a Shiite “pure religious” sect, akin to Calvinism).

Meanwhile, Pakistan has taken this opportunity to strengthen the Sunni hold on his country by ordering radical Shiite elements (mainly from Iran, these are seen as subversive missionaries) to be rounded up, tried (or not) and deported (or jailed without trial). In Afghanistan, the Shiites are back in power, albeit appearing as an attractive democratic power, and are busy suppressing the remnants of the Sunni Taliban—when they can. So too are events being played out in Chechnya, Turkmenistan, Azerbaijan and that hot-point of tension, Kashmir. Malaysia and Indonesia seem fairly quiet Shiite regions currently.

Set against this inter-faith struggle is the one thing that unites Islam, much as it united Christianity for centuries: “uplift,” evangelize, and indoctrinate anyone unfortunate enough not to believe in your one true faith. In the Middle Ages, Christianity had two main foes, faiths that shared a common ancestry but were not “enlightened:” Jewry and Islam. The loss of life, tortures and oppression were (are, even recently) terrible. Islam - as a religious movement and faith - has two opponents who they feel should know better: Jews and Christians. More radical elements of Islam feel those opponents should accept the new prophet Mohammed, renounce pagan ways, and adhere to Islamic religious Law. The extremes here are ISIS and the Taliban. The less extreme are people like Shia Marja Supreme Ayatollah Sayyid Ali Hosseini Khamenei of Egypt who wants peaceful coexistence leading to reform.

This is the world we now all find ourselves in. Does TV, radio and air travel alter the details or speed up the parallel of history? Sure, it makes it much more complicated to predict an outcome – especially as there is no “new world” for a Mayflower to sail to and colonize in the name of “their god.”  What can be said, with certainly, is that human endeavor, when cloaked with religious fervor, knows no bounds, accepts no compromise (until forced) and has shown – and no doubt will show again – a lack of the true spirit and love of the creator.

[salvo-love]

View this post on Instagram

A post shared by Antonio Iannone (@antonio_iannone)

@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 Cibo e Le Tue Bevande: Parte 1

Il consumo di cibo lecito (halal) è molto importante, in quanto da esso dipende la risposta di Allah alle nostre invocazioni e le benedizioni sulle nostre ricchezze e sulle nostre famiglie. Si considera lecito ogni tipo di cibo che è in sé permesso e che è stato acquisito in modo lecito, con denaro guadagnato onestamente senza prevaricare nessuno.

Regole generali a proposito del cibo e delle bevande:

La regola generale nella Sharia, o Legge Islamica, è che tutti i cibi e le bevande sono permesse tranne alcune eccezioni, espressamente proibite, che danneggiano la salute, il comportamento o la morale di una persona. Allah ha creato tutto ciò che è sulla terra a beneficio dell’uomo, ad esclusione di alcune cose che ha dichiarato per noi illecite: “Egli ha creato per voi tutto quello che c’è sulla terra” (Corano 2, 29).

Piante e frutti

Tutti i tipi di piante coltivate dall’uomo o i cui frutti sono raccolti dall’uomo, erbe e funghi, sono tutti leciti, a parte quelli che danneggiano la salute, o ottenebrano la ragione come gli alcolici e le droghe.

Bevande alcoliche

Sono tutte le sostanze che inebriano e ottenebrano la ragione e provocano perdita di autocontrollo. Ha detto il Messaggero di Allah (pace e benedizioni di Allah su di lui): “Ogni sostanza intossicante è khamr (alcolica) ed ogni sostanza alcolica è vietata (haram)” (Muslim 2003). Questo vale tanto per le sostanze prodotte da frutti (come l’uva, i datteri, i fichi, l’uva passa), come pure dal grano, orzo, mais, riso, come anche da sostanze dolci come il miele. Tutto quello che intossica è illecito qualunque denominazione riceva o comunque sia prodotto, anche quando viene aggiunto a succo naturale di frutta come talvolta avviene nella preparazione di dolci e cioccolata.

 L’Islam protegge l’intelletto da tutto ciò che lo può danneggiare.

Preservazione della ragione:

La nobile religione dell’Islam persegue il bene dell’uomo tanto in questa vita quanto in quella futura; in particolare la religione mira alla cura di cinque necessità umane: la religione, la vita, l’intelletto, le ricchezze, la progenie.

L’intelletto è la base della responsabilità legale (manaat at-takleef) ed il perno su cui fa appoggio l’onore e il favore divino nei confronti dell’essere umano. Per questo l’Islam protegge la ragione umana da ogni fattore che ne possa minare l’integrità e la stabilità.

Le norme riguardanti gli alcolici:

L’assunzione di alcolici rappresenta uno dei peccati maggiori, severamente condannata dal Corano e dalla sunnah:

- Ha detto l’Altissimo: “O voi che credete, in verità il vino, il gioco d’azzardo, le pietre idolatriche, le frecce divinatorie, sono immonde opere di Satana. Evitatele, affinché possiate prosperare” (Corano 5, 90).

- Ha detto il Messaggero di Allah (pace e benedizioni di Allah su di lui): “Ogni intossicante è una forma di sostanza alcolica (khamr) ed ogni intossicante è illecito (haram): chi beve sostanze alcoliche nella vita terrena fino a diventarne dipendente e muore in tale stato, nella vita futura non gusterà il vino del Paradiso” (Muslim 2003).

Il Profeta (pace e benedizioni di Allah su di lui) ha detto anche, a proposito del contrasto tra la fede e gli alcolici: “Nel momento in cui una persona beve alcolici non è più credente” (Bukhari 5256, Muslim 57).

- Allah ha imposto una punizione corporale a chi beve alcolici, in tal modo costui perde dignità e credibilità nella società.

Allah, gloria a Lui, mette in guardia chi persiste nel bere alcolici fino a morire in questo stato di dipendenza senza pentirsene. Ha detto il Messaggero di Allah (pace e benedizioni di Allah su di lui): “Allah – gloria a Lui l’Onnipotente – ha promesso a chi beve alcolici di far loro bere Teenat al-Khabaal.” (Muslim 2002). Teenat al-Khabaal si riferisce ai liquidi immondi che fuoriescono dai corpi dei condannati nel fuoco infernale” 

- Chi partecipa o aiuta qualcun altro nell’assunzione di bevande alcoliche in qualunque modo rientra fra quelli cui Allah ha promesso tale castigo. Per tale motivo “Il Messaggero di Allah (pace e benedizioni di Allah su di lui) ha maledetto dieci categorie di persone che hanno a che fare con gli alcolici: chi li produce, quelli per cui vengono prodotti, quelli che li bevono, quelli che li versano, quelli che li trasportano, quelli per cui vengono trasportati, quelli che li vendono, quelli che beneficiano dei soldi derivanti dalla loro vendita, quelli che li comprano e quelli per cui vengono comprati” (Tirmidhi 1295).

Le droghe

L’assunzione di droghe – vegetali o artificiali, in qualsiasi modo vengano assunte – rappresenta un peccato enorme, un atto di disobbedienza nei confronti del Creatore. Le droghe indeboliscono l’intelletto e colpiscono il sistema nervoso, causando innumerevoli malattie fisiche e psicologiche e possono portare alla morte. Allah il Misericordioso dice: “… e non uccidetevi da voi stessi. Allah è misericordioso verso di voi” (Corano 4, 29).

[agirlinhell]

Just in case y’all missed it or didn’t look at Clementine’s updated bio, here are a few things you need to know that are a distinct and unique part of my portrayal of her that I DO NOT want anyone stealing! Beware of spoilers and mature themes and post length! If you see anyone stealing these headcanons, please IM me.

-Clementine is an eclectic witch with an intrigue for the occult and all things magical. She takes elements from African Witchcraft, Animism, Art Witchcraft, Astrology Witchcraft, Crystal Witchcraft, Dianic Witchcraft, Divination, Elemental Witchcraft, Kemeticism, Floral Witchcraft, Green Witchcraft, Hearth / Kitchen Witchcraft, Hellenism, Lunar Witchcraft, Musical Witchcraft, Sea / Water Witchcraft and Hoodoo to make her own type of magic.

-Clementine is demibiromantic and demibisexual - most times she has no preference between men and women, but sometimes this fluctuates in preferences, i.e sometimes she prefers the company of males over females and vice versa.

-When she was younger, from ages eight to eleven, she would start to draw vent art, especially after the incident at the St. John’s Dairy - and often times this consisted of rather dark imagery. She stopped at age twelve.

-Clementine is racially ambiguous. She identifies as Black / African-American, but it is possible that she may be descended from other none-African races further back in the family tree, though this is debatable. Regardless, Clementine does not know her true heritage nor is it likely she ever will, and it’s not like she can take a DNA test. However, regardless of belief, it's highly unlikely that Clementine will ever know her true heritage, and as such, she identifies as Black / African-American, even if there is the possibility of her being mixed.

-Clementine identifies as Cisgender Female / Demigirl so thus she uses she/her/ and they/them pronouns. She’s still experimenting with her gender identity and discovering herself. 

-Clementine is very androgynous, especially in her youth during the events of Season Two. Many individuals at Howe’s thought she was a boy.

-In her default verse, Clementine is eighteen, as it is set a few months after the events of The Final Season.

-Clementine is a proud Scorpio - and a Scorpio Queen at that.

-In her default verse, Clementine is leader and Headmistress of Ericson’s Boarding School For Troubled Youth, to which it is later renamed The Enlightenment - Aasim is the one who came up with the name because the previous suggestions that Violet gave out were considered quite informal but Clementine and Violet sometimes call the school the name they chose as a private joke.

-The Enlightenment is not only a settlement in it’s own right, but it also doubles as a sanctuary for the lost and the refugees from the wars outside of their borders and an actual school in the apocalypse. The settlement becomes formidable and renown for it’s neutrality and safe environment, and survivors from more established communities send their children to learn there.

-Clem was raised in a mild Christian household before the outbreak; she was an agnostic during the events of Season Two to Season Three: A New Frontier, and in present time, she is Pantheistic and a believer of the Greek Pantheon but will occasionally pray to and brings offerings to Egyptian gods such as Bastet and Sekhmet. She mostly prays and brings offerings to Hecate, Persephone, Aphrodite, Athena and Artemis, but will also pray to Apollo, Demeter, Dionysus, Hermes, Hestia, Harmonia, Nemesis, the Muses and the Charites. Yet her patron goddess that she prays to most will always be Hecate, the goddess of crossroads, entrance-ways, light, the night, the moon, magic, witchcraft, knowledge of herbs and poisonous plants, ghosts, sorcery and necromancy. Despite all this, she is very open minded to other religions and faiths, and even those who don’t have a faith.

-She believes in past lives and reincarnation, and that there is life on other planets.

-Honestly, at this point, after seeing humans literally rise from the dead and start devouring people, she’ll most likely believe in anything considered “occult”, “mystical” or “magical”.

-She speaks English (mother tongue), Spanish (intermediate, taught by the Garcia family), French (beginner, self taught, Louis teaches her a bit as well), American Sign Language (in a verse where Louis loses his tongue, self taught, intermediate, post-The Final Season), Latin (self taught, beginner, post-The Final Season), and Korean (beginner, taught by James, post-The Final Season) in default. She hopes she can learn more languages in the future, because of just how essential it is for communication in the apocalypse.

-Clementine has up to the middle of her calf on her left leg amputated by AJ after she was bit by a walker - often uses crutches to move around, but this advances to using a wheelchair or riding on her mare, Epona, when she wants to speed up her pace, and this evolves into a wooden foot and then a prosthetic foot via trade with other settlements.

-What is truly concerning, however, is her mental health: Clementine is psychologically damaged. Depressive disorder, PTSD, Anxiety, abandonment issues, suffers with hallucinatory episodes from time to time, she is an insomniac. Survivor's guilt. Self-loathing tendencies. Sociopathic tendencies. Suicidal tendencies. Possible messiah complex. She has the possibility of becoming an addict to drugs or alcohol if she is not careful and has suffered from substance abuse after her exile from The New Frontier whilst in Prescott at a young age. She could potentially have a "hero complex," with her inherent desire to help those around her, despite being unable to help herself, and having a compulsion to make the world right. She dislikes her reality which is mostly portrayed as polluted, dull and disheartening, full of the dead walking among the living, human trafficking, anarchy and homelessness, and struggles to cope with everyday life but it has improved post-The Final Season. 

-Clementine's lived in borderline poverty and homelessness for most of her young life and she has faced the possibility of prostitution at a very young age in Prescott in order to survive and this obviously leads her to having trust issues. Clementine was for the most part, lonely, and did not have friends or family, as everyone else had either betrayed her or died.

-She has heightened senses. 

-Clementine also has a deep fear of illness. She lived for a very long time in the wilderness with the groups she’s been with, especially in Larry’s case and his frequent heart attacks to the point where it indirectly lead to his own death by Kenny’s hands and then lived on the streets of Prescott and received very minimal medical care, for this, she can be absurdly clean to the point it’s a little jarring. Even a simple cold can make her worry as she had no way to provide for herself if ill, it reminds her of the extreme situations she endured. 

-She suffers in silence as a survivor of sexual abuse - she has never told anyone of her experiences. 

-She's self harmed and attempted suicide on multiple occasions in her past, both at a very young age. She hasn’t done either of these things since she was twelve years old.

-Clem still dreams of Lee and her loved ones and talks to them as if they were still there with her. 

-While Clementine is not completely cured of her depression and her mental illnesses, it is also noticeable that she is no longer suffering from it as much as she was before, and some of her mental health is under her control.

-Clem worked as a Former Supply Runner, Patroller, Hunter, Medic and Fighter for The New Frontier.

-She was a Former Spy, Beggar, Thief, Arsonist and Child Mercenary For Hire and has been a Bar Owner and a Businesswoman of many trades - almost that of a Gang Leader in Prescott - all at a young age.

-Clementine ends up taking Tennessee and Willy under her wing and thinks of them almost the same way as she would AJ - her younger brothers or her sons - it’s complicated, but she loves them very much.

-After the events of The Final Season, Tenn shows up quite often in her room at night because he cannot sleep due to the recent trauma he’s endured and asks her for advice or alternatively, to sing him to sleep. She gladly does so. 

-Clementine’s maternal grandmother was a Voodoo practitioner. Clem can still remember her, but only vaguely. Her grandmother had intended on teaching her granddaughter Voodoo but the outbreak hit before she could.

-Post-The Final Season, Clementine and the group takes care of nine stray cats who she’s named Luna, Hazel, Sol, Serena, Rai, Brynjar, Oreo, Pepper, and Stella. She and AJ take care of a little box turtle that they’ve named Franklin. Three stray, friendly foxes also make their way around the school, a white fox, a black fox, and a red fox, to which Clementine and the group began naming Aurora, Agni and Aenar. Determinantly, Clementine has her own horse that she stole from the Delta and named it Epona after the mare began taking a liking to the girl. Clementine rides her often whenever she feels stressed and they share a great bond.

-Clementine’s full name is Clementine Maria Jasmine Cree, but will use the surname Everett in honor of her protector and adoptive father figure. “Clementine” is “Mercy” in Latin, “Maria” is the Latinized form of “Mary” whom is a respected figure in many religions - notably Christianity and Islam - whom is the mother of the savior of the world; it has several different meanings: “sea of bitterness”, “sea of sorrow”, “rebellion”, “wished-for-child” and “mistress or lady of the sea.”, “Jasmine” is a Persian word meaning “Gift from God” or “God’s Gift” and it is also named after the Jasmine flower, which holds significant cultural, symbolic and religious significance in countries like India, Hawaii, Indonesia, Pakistan, the Philippines, Syria, Thailand and the United States. It symbolizes motherhood, love, respect, beauty, sensuality, appreciation, good luck, purity, and romance. “Cree” means “Highly Spirited”. “Everett” - a surname that Clementine takes on as a momentum to her mentor, Lee Everett, comes from the Old English word eoforheard which means “brave as a wild boar”.

-She is directly descended from a Voodoo Queen in New Orleans, she also has ancestral ties to the Maroons and many of her ancestors were bokor or caplata, meaning male and female Vodou witches. Many of her recent ancestors were skilled in music. Her relations tie back to Ancient Egypt and other great African empires, many of them were explorers, travelers and sailors, whilst others were horsemen and feared archers and warriors. Clementine has no knowledge of any of this, nor is it likely she ever will discover this revelation.

-Post-The Final Season, Clementine lets her hair grow out a little longer. She lets her hair loose, especially when the colder seasons pass through as it covers her neck and just past her shoulderblades. When styling her hair, she often chooses protective styles in traditional African styles such as Afro Puffs, Bantu Knots, braids, and cornrows.

-As an eclectic witch, she likes using glyphs, sigils, runes, colored candles, metals, herbs, oils, crystals, special stones, rocks, seashells, animal skulls, flowers and plants to use in her spells and to decorate her room. She has a grimoire that she write her past in, the history of magic and how she initiated, an appendix of crystals, herbs, plants and trees, spells, ingredients, prayers, incantations, rituals, holidays, zodiacs, planets and celestial bodies, gods/goddesses/deities, their powers and how to worship them, the planes of existence, animals, mythical creatures, demonology, dragonlore, necromancy, the dark arts, books to use as references, colors, altars, recipes while cooking / baking in spells, magical objects, spiritualism, mythologies of several cultures around the world, symbols, sigils, the phases of the moon, flower language from the Victorian Era and fan language. Luckily, the school is quite large and the library is being rebuilt and books are generously donated by other settlements through trade. Clementine’s knowledge skyrockets in adulthood, quite impressive for a girl who had once been in first grade.

-In the colder seasons, such as autumn and winter, she tends to wear more to clothing with furs on and inside them if she manages to acquire them. Some of the outfits she wears consists of her own homemade outfits of animal furs she had skinned herself. Clementine wears an Omega necklace that Louis gives her, symbolizing the end of something. In current plots, she wears a opal crystal pendant necklace around her neck, hanging down to about her chest as a gift from The Commonwealth; it’s her birthstone and she believes it could grant her luck among other things. She often makes her friends and family fur cloaks to keep them warm.

-She begins taking an intrigue in playing musical instruments, notably the piano, but has started playing the flute, the violin and the harp. Clem is mostly focused on learning her piano lessons as of now, though.