#link jalalive 2

[jalalive2]

Jalalive2 Login: Panduan Lengkap dan Tips Mengakses Platform dengan Mudah

>>> Login <<<

>>> Link 1 <<<

>>> Link 2 <<<

Di era digital saat ini, streaming langsung telah menjadi salah satu bentuk hiburan yang sangat populer. Salah satu platform yang tengah naik daun adalah Jalalive2, yang menawarkan pengalaman streaming yang interaktif dan beragam. Bagi pengguna yang ingin bergabung atau yang sudah memiliki akun, proses login ke Jalalive2 adalah langkah pertama yang penting. Artikel ini akan membahas secara mendalam tentang cara melakukan Jalalive2 login, termasuk langkah-langkah, masalah yang mungkin muncul, serta tips untuk menjaga keamanan akun.

Apa Itu Jalalive2?

Sebelum membahas lebih jauh tentang login, mari kita kenali dulu apa itu Jalalive2. Jalalive2 adalah platform streaming live yang menawarkan beragam konten hiburan, mulai dari acara musik, game, talkshow, hingga siaran langsung dari berbagai negara. Platform ini memungkinkan pengguna untuk menonton siaran langsung dari berbagai streamer profesional maupun amatir yang membagikan hobi dan minat mereka. Dengan semakin banyaknya pengguna di seluruh dunia, Jalalive2 kini menjadi salah satu destinasi populer untuk menikmati hiburan digital.

Mengapa Harus Login ke Jalalive2?

Login ke Jalalive2 adalah langkah yang sangat penting, terutama jika kamu ingin memaksimalkan pengalaman menggunakan platform ini. Dengan login, kamu dapat:

Mengakses konten eksklusif: Beberapa acara dan streamer hanya dapat diakses oleh pengguna yang sudah login.

Berinteraksi dengan streamer: Fitur seperti komentar langsung atau memberikan hadiah virtual kepada streamer hanya tersedia bagi pengguna yang terdaftar.

Mengikuti streamer favorit: Dengan login, kamu dapat mengikuti akun streamer favorit dan mendapatkan notifikasi ketika mereka mulai siaran.

Keamanan dan personalisasi: Setelah login, platform ini dapat merekam preferensi tontonanmu sehingga kamu akan mendapatkan rekomendasi konten yang sesuai.

Cara Mudah Melakukan Jalalive2 Login

Untuk dapat menikmati semua fitur menarik dari Jalalive2, kamu harus melakukan login terlebih dahulu. Berikut langkah-langkah mudah untuk login ke akun Jalalive2:

1. Buka Situs Resmi Jalalive2

Langkah pertama yang harus kamu lakukan adalah mengunjungi situs resmi Jalalive2 melalui peramban web di perangkatmu. Pastikan bahwa kamu menggunakan URL yang benar untuk menghindari penipuan atau situs palsu yang mencoba mengakses data pribadi.

2. Klik Tombol Login

Setelah situs terbuka, cari tombol "Login" yang biasanya terletak di bagian atas halaman. Klik tombol ini untuk memulai proses login.

3. Masukkan Kredensial Akun

Setelah memilih login, kamu akan diminta untuk memasukkan kredensial akunmu. Jika kamu sudah memiliki akun, masukkan alamat email atau nama pengguna yang kamu gunakan saat mendaftar, serta kata sandi akunmu. Jika kamu belum mendaftar, kamu harus melakukan pendaftaran terlebih dahulu.

4. Verifikasi Akun (Jika Diperlukan)

Untuk menjaga keamanan akunmu, Jalalive2 mungkin akan meminta verifikasi tambahan seperti kode OTP (One Time Password) yang dikirimkan ke email atau nomor telepon terdaftar. Pastikan untuk memeriksa email atau SMS yang berisi kode verifikasi, dan masukkan kode tersebut untuk menyelesaikan proses login.

5. Akses Konten

Setelah berhasil login, kamu sekarang bisa menikmati berbagai konten dan fitur dari Jalalive2. Kamu juga bisa mengatur profil, menyesuaikan preferensi tontonan, dan mulai berinteraksi dengan komunitas.

Masalah Umum Saat Login ke Jalalive2

Meskipun proses login ke Jalalive2 umumnya mudah dan cepat, beberapa masalah mungkin muncul. Berikut adalah beberapa masalah umum dan solusi yang dapat kamu coba:

1. Lupa Kata Sandi

Salah satu masalah yang paling umum terjadi adalah lupa kata sandi. Jika kamu tidak dapat mengingat kata sandimu, ikuti langkah-langkah berikut:

Klik "Lupa Kata Sandi?" yang biasanya muncul di bawah kolom kata sandi pada halaman login.

Masukkan email atau nomor telepon yang terkait dengan akunmu.

Kamu akan menerima instruksi untuk mengatur ulang kata sandi melalui email atau SMS. Ikuti langkah-langkah tersebut untuk membuat kata sandi baru.

2. Akun Dikunci atau Diblokir

Jika terlalu banyak upaya login yang gagal atau jika aktivitas mencurigakan terdeteksi, akunmu mungkin dikunci sementara. Dalam hal ini, kamu harus menunggu beberapa waktu sebelum mencoba login kembali, atau menghubungi layanan dukungan pelanggan Jalalive2 untuk mendapatkan bantuan lebih lanjut.

3. Koneksi Internet yang Lambat

Login ke Jalalive2 membutuhkan koneksi internet yang stabil. Jika proses login terhenti atau gagal karena internet lambat, pastikan untuk memeriksa koneksi internetmu terlebih dahulu. Restart router atau pindah ke jaringan yang lebih kuat bisa menjadi solusi.

4. Masalah Browser

Beberapa pengguna mungkin mengalami masalah saat login karena pengaturan atau cache di browser mereka. Untuk mengatasi masalah ini, cobalah membersihkan cache dan cookies di browser, atau coba login menggunakan peramban yang berbeda.

Keamanan Akun: Tips Melindungi Akun Jalalive2

Keamanan akun sangat penting untuk menjaga informasi pribadi dan preferensi kontenmu tetap aman. Berikut beberapa tips yang bisa kamu ikuti untuk menjaga akun Jalalive2 tetap aman:

1. Gunakan Kata Sandi yang Kuat

Pastikan untuk menggunakan kata sandi yang kuat dan unik untuk akun Jalalive2-mu. Kombinasikan huruf besar, huruf kecil, angka, dan simbol untuk membuat kata sandi yang sulit ditebak.

2. Aktifkan Verifikasi Dua Langkah

Untuk menambahkan lapisan keamanan ekstra, aktifkan fitur verifikasi dua langkah (two-factor authentication) jika tersedia. Fitur ini akan meminta kode tambahan yang dikirim ke ponselmu setiap kali kamu login, sehingga mengurangi risiko peretasan.

3. Jangan Berbagi Informasi Login

Hindari berbagi informasi login dengan orang lain, termasuk kata sandi atau kode OTP. Jalalive2 tidak akan pernah meminta informasi ini melalui email atau pesan teks, jadi waspadai upaya phishing yang mencoba mencuri datamu.

4. Periksa Aktivitas Akun Secara Berkala

Pastikan untuk secara rutin memeriksa aktivitas akunmu. Jika kamu melihat ada aktivitas mencurigakan, seperti login dari lokasi yang tidak dikenali, segera ubah kata sandimu dan laporkan masalah ini ke Jalalive2.

Keunggulan Login di Jalalive2

Mengapa melakukan login di Jalalive2 memberikan banyak keuntungan? Dengan login, kamu dapat merasakan berbagai keunggulan yang membuat pengalaman streaming lebih personal dan menyenangkan. Beberapa keuntungan tersebut meliputi:

Personalisasi Konten: Jalalive2 akan merekomendasikan konten berdasarkan riwayat tontonanmu, sehingga kamu bisa menemukan acara yang sesuai dengan minatmu.

Interaksi yang Lebih Mendalam: Kamu dapat berinteraksi langsung dengan streamer, memberikan dukungan dalam bentuk virtual gifts, dan mendapatkan notifikasi saat mereka live.

Keamanan Lebih Baik: Login memastikan bahwa data pribadimu dilindungi dengan baik, dan kamu bisa mengontrol sepenuhnya aktivitas dalam akun.

Kesimpulan

Jalalive2 login adalah langkah pertama yang sangat penting untuk menikmati seluruh fitur dan konten yang ditawarkan oleh platform ini. Dengan mengikuti panduan di atas, kamu dapat dengan mudah masuk ke akunmu dan mulai menikmati beragam siaran langsung dari berbagai streamer. Pastikan juga untuk menjaga keamanan akunmu dengan menggunakan kata sandi yang kuat dan mengaktifkan verifikasi dua langkah. Jalalive2 menyediakan banyak manfaat bagi penggunanya, dan login adalah kunci untuk membuka pengalaman hiburan yang lebih baik dan interaktif.

[pocketsizedquasar-3]

vetted gaza evacuation fundraisers 11/09

it's been a little while since i've been able to sit down and collate these; i apologize. please go check out my prior posts as well and donate/share! [1] [2] [3]. Many of the campaigns on this list are very low on funds!

if you are reading this, i challenge you to please pick one, any one of these, and donate right now! any amount, $10, $5, $1. especially if you're someone who sees a lot of these posts and reblogs them with the thought of "oh i'll donate later ! I'll try to rememer later this evening!" or something (which, no judgment, I do that too sometimes) -- i'm cashing in on that "later" now! I challenge you to if you see this, go and donate any amount to one of these Right Now (or as soon as you are able) pick one Now and donate Now! and then reblog and share.

@lanamohanad7 Save My Family:Support my fathers treatment and a dignified life. €10,257/€20,000. [DONATION LINK] [reblog link] [verified by @gaza-evacuation-funds]

@montaser-jehad Help Save Me and My Family To Get Life Deserve. €245/€20,000. [DONATION LINK] [reblog link] [#224 on @/gazavetters' list]

@lana-89 Help Karim Al-Hayek's Family Rebuild Life. $10/$50,000. [DONATION LINK] [reblog link] [#239 on @/gazavetters' list]

@ahmed79ss Help my family to get out of Gaza. $13,630CAD/$50,000CAD. [DONATION LINK] [reblog link] [verified by Ahmed @/90-ghost; prior tumblr account lost]

@strangekittengalaxy Save Our Children: Emergency Relief for a Family in Gaza. £2,563/£55,000. [DONATION LINK] [reblog link] [verified by association with ^ previous campaign on this list]

@ayamohammed2024 Help me and my family. €1,200/€60,000. [DONATION LINK] [reblog link] [#230 on @/gazavetters' list and #1133 on The Butterfly Effect Project's list]

@jalalosama Help jalal and His Family Leave Gaza and Start Over. €931/€25,000. [DONATION LINK] [reblog link] [#204 on @/gazavetters' list]

@abuzoor Help me to evacuate my family from Gaza. €2,401/€60,000. [DONATION LINK] [reblog link] [#503 on The Butterfly Effect Project's list and #27 on @/gazavetters' list]

@famousturtlebanana Trapped Family in Gaza Appeals for Help to Survive. €66,000/€70,000 (so close!!). [DONATION LINK] [reblog link] [#174 on @/el-shab-hussein and @/nabulsi's list]

@shadi90 Help Shadis family to survive from war to a safe place. kr20,164 SEK/kr200,000 ($5 = 55 SEK). [DONATION LINK] [reblog link] [#185 on @/gazavetters' list]

@mahmoud2002gaza Help us evacute from Gaza. €140/€50,000. [DONATION LINK] [reblog link] [shared by @/90-ghost]

@nouraayman Be Our Light: Help Us Rebuild Love and Safety. €4,120/€50,000. [DONATION LINK] [reblog link] [verified by @gaza-evacuation-funds]

@mohammed-hassouna Help Me Secure a Better Future for My Daughters. £7,021/£35,000. [DONATION LINK] [reblog link] [#320 on @/el-shab-hussein and @/nabulsi's list]

@abedallhferwanagaza Urgent Appeal: Save Ola' family evacuate Gaza war. €14,365/€35,000. [DONATION LINK] [reblog link] [#60 on @/gazavetters' list and #964 on the Butterfly Effect Project's list]

@abedhilles Help me save myself and my child Karam. $4,901/$35,000. [DONATION LINK] [reblog link] [shared by @/90-ghost]

[a-shade-of-blue]

New Gaza fundraiser asks I've received (24 October)

Shadi Issa (@shadi90): Shadi and his wife have 3 children: Tia (6), Ibrahim (4), and Sand (1.5). Shadi used to work as an accountant. They are displaced and living in a tent. They often struggle to find basic necessities like clean water and they wish to evacuate out of Gaza. (https://gofund.me/89cb2c96) (#185 on @/gazavetters vetted list) (kr4,622 SEK raised of kr200,000 goal)

Jalal Osama al-Hindi (@jalalobada, @jalalosama): Jalal and his wife have 2 children: Osama and Siwar. Their new house has just been built when it was destroyed by the bombing. They are now displaced and living in a tent. (https://gofund.me/ee0eea12) (#204 on @/gazavetters vetted list) (€312 raised of €25,000 target)

Maha Abed Omar (@mahaabed): Maha has 3 children. They have been displaced and are struggling to find clean food and water. They wish to evacuate out of Gaza. (https://gofund.me/55ebad3d) (#225 on @/gazavetters vetted list) (€586 raised of €50,000 goal)

Hani Hamid (@hanihomed): Hani and his wife Nour have 4 children:  Abdullah (12), Salma (10), Saleh (7) and a baby girl Nour gave birth to during the war. Hani is suffering from a serious injury in the foot where he was shot. They are displaced in Northern Gaza right now and have difficulty getting basic necessities. They wish to evacuate out of Gaza. (https://gofund.me/f9fa901e) (#99 on @/gazavetters vetted list) (€1,423 raised of €70,000 goal)

Abd al-Rahman Mohisn & Nedaa (@nedaaabd): Abd and his wife Nedaa have 2 children ages 5 and 3. They have been displaced and are fundraising to buy basic necessities. (https://chuffed.org/project/115275-donate-to-help-abed-family-servive-gaza-genocide) (shared by 90-ghost) (€272 raised of €50,000)

Click here for my Google Doc with my complete masterlist of all the Palestinian gfm asks I've received, updated daily (along with other verified ways to send aid to Gaza).

How are gfm campaigns vetted?  See here, here, here and here.

See post here for other verified ways to send aid to Gaza.

Don't forget your Daily Clicks on Arab.org, it's free!!! and Every click made is registered in their system and generates donation from sponsors/advertisers.

See links below for my Masterlists of Vetted Fundraisers from the Palestinians who sent me asks for if you want to help more people! As well as resources for palestinian students if you are a palestinian student!

Masterlists of Vetted Fundraisers

Click here for my Masterlist for fundraisers from 13 - 25 July.

Click here for my Masterlist for fundraisers from 26 -29 July.

Click here for my Masterlist for fundraisers from 30 July - 1 August.

Click here for my Masterlist for fundraisers from 2 - 5 August.

Click here for my Masterlist for fundraisers from 6 - 10 August.

Click here for my Masterlist for fundraisers from 11 - 14 August.

Click here for my Masterlist for fundraisers from 15 - 18 August

Click here for my Masterlist for fundrasiers from 19 - 21 August

Click here for my Masterlist for fundrasiers from 22 - 24 August

Click here for my Masterlist for fundraisers from 25 - 28 August

Click here for my Masterlist for fundraisers from 29 August - 1 September

Click here for my Masterlist for fundraisers from 2 - 5 September.

Click here for my Masterlist for fundraisers from 6-10 September.

Click here for my Masterlist for fundraisers from 11-14 September.

Click here for my Masterlist for fundraisers from 15-18 September.

Click here for my Masterlist for fundraisers from 19-22 September.

Click here for my Masterlist for fundraisers from 23-26 September.

Click here for my Masterlist for fundraisers from 27-30 September.

Click here for my Masterlist for fundraisers from 1-4 October.

Click here for my Masterlist for fundraisers from 5-9 October.

Click here for my Masterlist for fundraisers from 10-14 October.

Click here for my Masterlist for fundraisers from 15-21 October.

Resources for Palestinian Students!

Initiatives and resources to support Palestinian students, academics and universities:

This is a list of initiatives and resources for Gazan students seeking to complete their studies, including initiatives, resources, training and scholarships. See list here.

Scholarships for Displaced Palestinian students:

Putting this here for the palestininans who follow me: If you are a displaced Palestinian student looking to fund your education, this document lists the scholarships available around the world for displaced Palestinian students.

[rainy-fog]

1. @reemshehabnew

Donation link

2. @sarazidan

Donation link

3. @yousefalyazjii1

4. @mmalakhasan

https://gofund.me/a2df2ef6

5. @mohammednafez

6. @mohammedalhabil

7. @support-hesham

8. @ahmedsarasblog

https://gofund.me/5c35fa7f

9. @mohdiwais

10. @jalalosama

11. @mohammedshehab92

https://gofund.me/ba05484e

12. @ismailawad

13. @mohammedshehabtt

14. @loaykolabloay link

15. @yosefjamal90

16. @ahmedpalestine

17. @dodooomar

18. @malak3ayman

19. @oday-akram

[toursandjourneyworld]

Agra the city of Love and Romance

Welcome to the best blog on Agra the city of love. Agra is one of India’s most famous tourist sites. It is well-known for possessing one of the world’s Seven Wonders, the Taj Mahal. Agra -the city of love is adored by both Indians and tourists who go here in huge numbers to see its beauty.Agra, together with Delhi and Jaipur, comprises India’s Golden Triangle of tourism. People normally visit Agra for a day or two to take in all of the sights.

This area has a lot of awe-factors, ranging from the indigenous delectable food to Indo-Persian architecture.Aside from its landmarks, Agra has several fascinating cuisine options. It is as well known for its Petha.  Petha is a pumpkin-based dessert scented with rose water and saffron as it is for the Taj Mahal. Agra is also famous for its marble artifacts, which are best purchased at the Sadar Bazaar or Kinaari Bazaar areas. 

Agra the city of love

  How to Reach-Agra the city of Love? 

By Road:

Agra is well linked by state and highway buses to several cities and towns. The recently built Delhi-Agra Taj Expressway has significantly shortened travel time to the city. Thus making the trip itself a pleasurable experience.

By Rail:

Regular trains connect Agra to many other major cities of India.

Places to visit in and Near Agra-The city of Love

Agra is not just limited to the Taj Mahal but has a variety of different places in and near its boundaries. Here, I share a 3-day itinerary in which you can explore Agra the most:Also Read Romantic places in Goa

Day 1: 

 Fatehpur Sikri- Must visit destination near Agra the city of Love

 Reach Agra the city of love in the morning and hire a taxi or take roadways to the famous Fatehpur Sikri.It takes around 1 hour to reach Fatehpur Sikri from Agra and is a must-visit place if you are fond of historical and architectural places. You can even book a train ticket directly to Fatehpur Sikri Station.

Fatehpur Sikri, a city predominantly in red sandstone city 37 kilometers from Agra, was erected by Mughal Emperor Jalal-ud-din Mohammad Akbar. He built it in honor of the famous Sufi mystic Sheikh Salim Chisti. Its 11-kilometer-long fortifications with walls on 3 sides. there is also a pond on the fourth provide a stunning view of the dawn and sunset.

The rhombus-shaped arrangement and architecture of its most building attractions, the mosque, the 3 palaces, and the gardens, are said to have been influenced by the Emperor’s passion for the arts and architecture.

Buland Darwaza or loft entrance, at Fatehpur Sikri, was constructed in 1601 by the great Mughal emperor Akbar. To celebrate his victory over Gujarat, Akbar constructed the Buland Darwaza.

An inscription on the Buland Darwaza’s central face reveals Akbar’s religious tolerance and open-mindedness.Fatehpur Sikri’s Jami’ Masjid is the religious complex of Akbar’s walled imperial metropolis.

The Jama Masjid is a 16th-century gathering mosque located at Fatehpur Sikri, a UNESCO World Heritage Site in Uttar Pradesh, India. It was India’s largest mosque at the time of its completion, with a congregational mosque structured around a wide courtyard. It is situated on the ridge’s highest and broadest plateau, facing southwest.

It takes approximately 4-5 hours to completely explore Fatehpur Sikri. One can return to Agra and on the way back to Agra, one can visit the famous

   Sikandara- The tomb of Akbar in Agra the city of Love

 SikandaraAkbar’s tomb, Sikandra, is 10 kilometers away from Agra and was started by Akbar himself. It was finished by his son Jahangir. Sikandara was named after Sikander Lodi, an Afghan monarch who built a fort here. The mausoleum of Akbar is made of red sandstone and white marble. What looks to be the tomb at first glance is a copy of the tomb that lies under the catacomb. Four corner minarets, totally faced in white marble for the first time in India, contribute to the work’s delicacy. After exploring Sikandara, one can come back to the place you stay in Agra and call it off for the day.

  Day 2:

Start early morning after sunrise for the Heart of the City- Taj Mahal. After the sunrise is the best time to visit the Taj as the weather is amazing and it is not as crowded as it does for the rest of the day. 

Also read best places to visit in Ooty.

Taj Mahal- most romantic place in Agra the city of love

The Taj Mahal is located in the Agra District of Uttar Pradesh, on the right bank of the Yamuna River, amid a large Mughal garden that spans almost 17 hectares. It is listed as one of the new Seven Wonders of the World. It was created in remembrance of Mughal Emperor Shah Jahan’s wife Mumtaz Mahal.The Taj Mahal was designated as a UNESCO World Heritage Site in 1983, and it was described as “India’s gem of Muslim art and one of the world’s most generally loved masterpieces.”From sunrise to dark, the Taj’s emotions change.

It appears milky white in the delicate morning light, then gleams bright and dazzling in the overhead sunshine, almost like a gem against the impenetrable blue of the horizon, and finally, a moonlight Taj breaks into the night sky, magnificent and simply gorgeous in a feeling that cannot be expressed.

Once you have explored the Taj Mahal, have breakfast at the local shops in Agra which serve delicacies like Kachodi and Jalebis.

After having breakfast, start for the Agra Fort. Avoid going to Agra Fort on a sunny afternoon. Morning is preferably suitable. 

 Agra Fort

 The Agra Fort is a medieval fort in the Indian city of Agra. It was the principal palace of the Rajput kings of the Sikarwar dynasty until the Mughals captured it in 1638 when the capital was moved from Agra to Delhi. The fort of Agra was declared a UNESCO World Heritage Site. It’s around 2.5 kilometers northwest of the Taj Mahal, its better famous sister monument.

The walled city is a better description of the fort.Near the Water Gate, a well-known tunnel connects the fort to the shores of the river. It is said that the royal rooms of the fort were built in such a way that they would remain cool even during the summer. The legend has it that the walls were made hollow and then filled with water from the river so that they would remain cool. 

After visiting the Agra Fort, one can have lunch nearby as it takes around 3-4 hours in Agra Fort. After taking a short beak one can move to the next spot i.e. Itmad-ud-Daula. 

 Itmad-ud-Daula in Agra the city of love

 The edifice, which is located on the banks of the Yamuna River, has strong Persian architectural influences and is entirely made of white marble inlaid with semi-precious stones. According to local legend, this structure was thought by many to be a forerunner to the Taj Mahal. As a result, it is frequently referred to as ‘Baby Taj.’ Chini-ka-Rauza and Mehtab Bagh are nearby, and a fast tour of all three may be completed in a few hours.

Via Wikipedia

Mehtab Bagh

Mehtab Bagh is a char bagh garden compound in Agra that is one of the few remaining Mughal gardens. It’s immediately north of the Taj Mahal. It has lovely views of the Agra Fort and the Yamuna River on the other side.

From the fountain in front of the entry gate, Mehtab Bagh affords a portrait view of the Taj Mahal, synching with the gardens.It is a famous sunset site for photographers and environment lovers alike. The brilliant reflection of the magnificent Taj Mahal in the park’s waterways on moonlight evenings is a sight to see. Mehtabh Bagh is currently a horticultural treat, with hundreds of vibrantly flowering floral plants and medicinal herbs, in addition to the park’s many fruit trees.

via Wikipedia

 After experiencing the beauty of Taj from Mehtab Garden, one can get back have called it off for the day. 

  Day 3:

Book a cab or take a bus or train early in the morning to Mathura and Vrindavan. Mathura is approximately 56 Kilometers from Agra. 

 Mathura and Vrindavan near Agra the city of love

 The dual cities of Mathura and Vrindavan, well-known being the birthplace of Krishna, draw a large number of pilgrims and visitors each year. Because the points of interest are close together, you may visit all of them in a single day.However, if you have the time, go at your own pace. Seva Kunj and Nidhuban, Shahji Temple, Govardhan Hill, and Banke Bihari Temple are the top locations to visit in Vrindavan. Krishna Janma Bhoomi Mandir, Kusum Sarovar, Prem Mandir, Jama Masjid, and Dwarkadhish Temple are some of the must-see attractions in Mathura.

[woman-loving]

Islam, heteronormativity, and lesbian lives in Indonesia

Selections from Heteronormativity, Passionate Aesthetics and Symbolic Subversion in Asia by Saskia Wieringa, 2015.

These passages discuss some general social developments related to sexuality and gender in Indonesia, and then describe stories from different (mostly lesbian) narrators. They also touch on the creation of a religious school for waria (trans women), and include two trans men narrators, one of whom talks about his struggle to get sex reassignment surgery in the 70s. I also included a story from a divorced woman whose sexuality was questioned when her husband complained that she couldn’t sexually please him. Accusations of lesbianism can be directed toward any woman as a method for managing her sexuality/gender and prodding her into compliance with expectations of sexual availability.

In spite of protests by religious right-wing leaders, Islam does not have a single source of its so-called 'Islamic tradition'. There are many different interpretations and, apart from the Quran, many sources are contested. Even the Quran has abundant interpretations. Feminist Muslim writers, such as Fatima Mernissi (1985), Riffat Hassan (1987), and Musdah Mulia (2004 and 2012), locate their interpretations in the primary source of Islam--the Quran. According to those readings, sexuality is seen in an affirmative, positive light, being generally described as a sign of God's mercy and generosity toward humanity, characterised by such valued qualities as tranquillity, love, and beauty. The California-based Muslim scholar Amina Wadud (1999) describes the jalal (masculine) and jamal (feminine) attributes of Allah as a manifestation of sacred unity. She maintains that Allah's jamal qualities are associated with beauty that, although originally evaluated as being at the same level as Allah's masculine qualities that are associated with majesty, have en subsumed in the 14 centuries since the Quran was revealed.

The Quran gives rise to multiple interpretations. Verse 30:21 is one of my favorites:

“And among Allah's signs is this. That Allah created for you spouses from among yourselves, that you may dwell in tranquillity whit them, and Allah has put love and mercy between your [hearts]: verily in that there are signs for those who reflect.”[2]

The verse is commonly used in marriage celebrations, and I also used it in my same-sex marriage ritual. It mentions the gender-neutral term 'spouse,' which leaves room for the interpretation that same-sex partners are included.

Indonesian waria (transwomen) derive hope from such texts. In 2008, Maryani, a well-respected waria, opened a pesantren (traditional Islamic religious school) for waria, named Al-Fatah, at her house in Yogyakarta. After her death in March 2014, it was temporarily closed, but fortunately soon reopened in nearby Kotagede. A sexual-rights activist, Shinta Ratri, opened her house to waria santri (santri are strict believers, linked to religious schools) so they could continue to receive religious education. At the official opening, Muslim scholar Abdul Muhaimin of the Faithful People Brotherhood Forum reminded the audience that, as everyone was made by God: "Everyone has the right to observe their religion in their own way...", and added: "I hoped the students here are strong, as they must face stigma in society."[3]

Prior to her death (after she had made the haj),[4] Maryani herself, a deeply-religious person, said: "Here we teach our friends to worship God. People who worship are seeking paradise, this is not limited to our sex or our clothing..."[5] So far, hers is the only waria pesantren in Indonesia, perhaps even globally, and may be due to the fact that Maryani was an exceptionally strong person who spoke at many human-rights meetings. In October 2010, I also interviewed her and was struck by her warm personality, courage, and clear views.

In spite of those progressive readings of the Quran, women's sexuality is interpreted in light of their servility to men in practice, and has been linked to men's honour rather than women's pleasure. Although marriage is not viewed as too sacred to be broken in Indonesia, it is regarded as a religious obligation by all. An unmarried woman over the age of 20 is considered to be a perawan tua ('old virgin'), and is confronted by a continuous barrage of questions as to when she will marry.

Muslim (and Christian) conservative leaders consider homosexuality to be a sin. Women in same-sex relations find themselves in a difficult corner, as exclusion from their religion is a heavy burden. Some simply pray at home, privately hoping that their God will forgive them and trusting in the compassion taught by their holy books. However, outside their private space, religious teachers and society at large denounce their lives as sinful and accuse them of having no religion.

Recent Indonesia legislation strengthens the conservative, heteronormative interpretations of Islam. Apart from the 2008 anti-pornography law (discussed below), a new health law was adopted that further tightened conservative Islam's grip on women's reproductive rights and marginalised non-heteronormative women. That 2009 health bill replaced the law of 1992, which had no chapter on reproductive health. The new law states that a healthy, reproductive, and sexual life may only be enjoyed with a 'lawful partner' and only without 'violating religious values'--which means that all of our narrators would be banned from enjoying healthy, sexual, and reproductive lives.[6]

Conservative statements are also made by women themselves; for example, members of the hard-line Islamic group Hizbut Tahrir, who not only want to restrict reproductive services (such as family planning) to lawfully-wedded heterosexual couples but also see population control as a 'weapon of the West' to weaken the country.[7] They propose to save Indonesia by the imposition of sharia laws. Hard-line Islamic interpretations are widely propagated and creep into the legal system, thus strengthening heteronormativity and further expelling non-normative others.

Yet strong feminist voices are also heard in Indonesia's Muslim circles. Even in a relation to one of the most controversial issues in Islam--homosexuality--a positive, feminist interpretation is possible. Indonesia's prominent feminist Muslim scholar, Siti Musdah Mulia, explains that homosexuality is a natural phenomenon as it was created by Allah, and thus allowed by Islam. The prohibition, however, is the work of fallible interpretations by religion scholars.[8] In her 2011 paper on sexual rights, Mulia bases herself on certain Indonesian traditions that honour transgender people, referring to bissu in south Sulawesi, and warok[9] in the reog dance form in Ponorogo. In those cases, transgender is linked to sacred powers and fertility. She stresses that the story of Lot, always cited as evidence of Quranic condemnation of homosexuality, is actually concerned with sexual violence--the people of Sodom were not the only ones faced with God's wrath, as the people of Gomorrah were also severely chastised even though there is no indication that they engaged in same-sex behaviour. Nor is there any hint of same-sex behaviour in relationship to Lot's poor wife, who was transformed into a pillar of salt. Mulia advances a humanistic interpretation of the Quran that stresses the principles of justice, equity, human dignity, love, and compassion (2011: 7). Her conclusion is that not Islam itself but rather its heterosexist and patriarchal interpretation leads to discrimination.

After the political liberalisation (Reformasi) of 1998, conservative religious groups (which had been banned at the height of the repressive New-Order regime) increased their influence. The dakwah ('spreading of Islam') movement, which grew from small Islamist usroh (cell, family) groups and aimed to turn Indonesia into a Muslim state, gathered momentum.[10] Islamist parties, such as the Partai Kesejahteraan Sosial (PKS), or Social Justice Party, gained wide popularity, although that was not translated into a large number of seats in the national parliament (Hefner 2012; Katjasungkana 2012). In the early Reformasi years, official discourse on women was based on women's rights, taking the 1995 Beijing Platform for Action as its guide, but recent discourse on an Islamic-family model--the so-called keluarga sakinah ('the happy family')--has become dominant in government circles (Wieringa 2015, forthcoming). The growing Islamist emphasis on a heteronormative family model, coupled with homophobia, is spreading in society. During KAN's [Kartini Asia Network for Gender and Women's Studies in Asia] September 2006 TOT [Training of Trainers] course in Jakarta, the following conversation was recorded:

“Farida: Religious teachers go on and on about homosexuality. They keep shouting that it is a very grave sin and that people will go straight to hell. My daughter is in the fifth form of primary school. She has a best friend and the two were inseparable. But the teachers managed to set them apart, as they were considered to be too close. The mother of my daughter's friend came to me crying; she was warned that she had to be careful with her child, or else she might get a daughter who was different. And now the new school regulations stress that a woman must wear the jilbab [headscarf].[11] This has put a lot of stress on tomboyish girls. They cannot wear the clothes they are comfortable with any more. Zeinab: When we were taught fiqih [Islamic law], we never discussed homosexuality. When we studied the issue of zinah [adultery], one of our group asked: "But how about a woman committing zinah with another woman, or a man with another man?" Our teacher just shook is head and muttered that that was not a good thing. The only story we learnt was about the prophet Luth [Lot]. But when we went to study the hadith [Islamic oral law], we found the prophet had a very close friend, Abu Harairah, who never married, while all men were always showing off their wives. There were some indications that he might have had a male lover. Yet the prophet is not known to have warned him. So, while the mainstream interpretation of Islam is that they condemn homosexuality, there are also other traditions that seem to be more tolerant, even from the life of the prophet himself.”

The above fragment shows how fundamentalist practices creep into every nook and cranny of Indonesian people's lives--the growing suspicion toward tomboys, forcible separation of close school friends, and enforcement of Muslim dress codes. But we also see a counter-protest arising. At the TOT training course, the women activists realised that patriarchal interpretations of religion had severely undermined women's space, and started looking for alternative interpretations, such as the story of the prophet's unmarried friend.

However, for many of our narrators, religion is a troubling issue. Putri, for instance, does not even want to discuss the rights of gays and lesbians in Indonesia; she thinks the future looks gloomy, with religious fundamentalism on the rise, and her dream of equal rights is buried by the increasing militancy of religious fanatics. [...]

Women-loving women

Religion is a sensitive aspect of the lives of our women-loving-women narrators, who are from world religions that, although propagating love and compassion in their distinct ways, interpret same-sex love negatively. In some cases, our narrators are able to look beyond the patriarchal interpretations of their religions, which preach hatred for what are emotions of great beauty and satisfaction to them, while others are devastated by guilt and shame. [...]

Indonesian male-identified Lee wonders why "people cannot see us as God's creatures?" but fears that Islam will never accept homosexuality. He knows the story of the prophet Lot, and how the city of Sodom was destroyed by God as a warning so others would not commit the sin of sodomy. Lee was raised as a good Muslim, and tries to follow what he has been taught are God's orders. For some time, he wore a man's outfit for praying.[16] At that time, he thought that religious duties--if conducted sincerely--were more important than his appearance but, after listening to some religious preachers, he felt that it was not right to wear men's clothing: "Sometimes I think it is not right, lying to myself, pretending to be someone else. We cannot lie to God, right? Even if I try to hide it, definitely God knows." So, after attending religious classes, he decided to wear the woman's outfit--the mukena--when praying at home.

Lia grew up in a strict Muslim family. When she pronounced herself to be a lesbian, it came as a shock to her relatives, who invoked the power of religion to cure her. When her mother went on the haj, she brought 'Zamzam water' from Mecca. The miraculous healing powers of the liquid from Mecca's Zamzam well were supposed to bring Lia back to the normal path. Dutifully, Lia drank from it and jokingly exclaimed: "Ah, my God, only now I realise how handsome Delon is!"[17] Yet she found succor in her religion when she went through a crisis in her relationship with Santi:

"When Santi hated me very much and avoided me, I prayed: "God, if it is true that you give me a guiding light, please give me a sign. But if it is a sin...please help me..." Was my relationship with Santi blessed or not? If it wasn't, surely God would have blocked the way, and if it way, would God broaden my path? As, after praying so hard, Santi and I became closer, God must have endorsed it. Does God listen to my prayer, or does God test me?"

So, even though she got together again with Santi after that fervent bout of praying, uncertainty gnaws at Lia, who realises that mainstream Islamic preachers prohibit homosexuality. Ideally, she feels that a person's religion must support people, but Islam does not do that because she is made to feel like a sinner. But, she says, the basic principle that Islam teaches is to love others. As long as she does that, Lia sees nothing wrong in herself as one of God's creatures. She realises that, particularly in the interpretation of the hadith (Islamic oral tradition), all manner of distortions have entered Islamic values, and wonders what was originally taught about homosexuality in Islam. She is aware that many Quranic texts about the status of women were manipulated in order to marginalise them, and avidly follows debates on feminist interpretations that stress that the real message of the Quran does not preach women's subordination.

Lia knows that there are lesbians in the pesantren who carry out religious obligations, such as praying and doing good deeds. If someone has been a lesbian for so long that it feels like natural character, and has been praying and fasting for many years, they cannot change into a heterosexual, she decided.

Religious values are also deeply inculcated in Sandy, who is tortured by guilt and shame about her lesbian desires. Although masculine in appearance and behaviour, she wears the mukena while praying both at home and at the mushola (small mosque) that she frequents. Since she was 23, when her mother died, she realised that what she did with her lover, Mira, was a sin and started reading religious books to discover what they said about people like her. She accepted the traditional interpretation of the story of Lot and the destruction of Sodom. When she was 25 years old, Mira left her to marry a man. Sandy was broken hearted and considered suicide. In that period of great distress, she realised that God prohibits suicide and just wanted her to give up her sinful life. She struggled hard against her desires for women and the masculinity in her:

"If I walk with women, I feel like a man; that I have to protect them. I feel that I am stronger than other women. But I also feel that I am a woman, I am sure that I am a woman, that is why I feel that I am different from others. I accept my own condition as an illness, not as my destiny. ... Yes, an illness, because we follow our lust. It we try to contain our lust, as religion teaches us, we would never be like this. So I try to stay close to God. I do my prayers, and a lot of zikir.[18] I even try to do tahajjud.[19]"

Sandy believes in the hereafter and does not want to spoil her chances of eternal bliss by engaging in something so clearly disproved of by religion, although she has not found any clear prohibitions against lesbianism in either the Quran or hadith.

Bhima, who considers himself to be a secular person, was brought up in a Muslim family. His identity card states that he is a Muslim, which got him into serious trouble when he went for his first sex-change operation at the end of the 1970s. He went through the necessary tests but the doctors hesitated when they looked at his ID, fearing the wrath of conservative clerics. Bhima was desperate:

"Listen, I have come this far! I have saved up for this, sold my car, relatives have contributed, how can you do this to me? Tell me what other religion I should take up and I will immediately get my identity card changed. I have never even been inside a mosque. I don't care about any institutionalised religion!"

The doctors did not heed his plea, instead advising him to get a letter of recommendation from a noted Muslim scholar. Undaunted, Bhima made an appointment with a progressive female psychologist who had been trained in Egypt and often gave liberal advice on Muslim issues on the radio. He managed to persuade her to write a letter of introduction to the well-known Muslim scholar Professor Hamka. Letter in hand, Bhima presented himself at the gate of Hamka's house, and was let in by the great scholar himself. Bhima pleaded his case, upon which Hamka opened the Quran and pointed to a passage that read "when you are ill, you must make all attempts to heal yourself":

"Are you ill?" Hamka asked. Bhima nodded vehemently. "Fine, so then tell them that the Quran advises to heal your illness." "It is better, sir," Bhima suggested, "that you write that down for them."

With that letter, Bhima had no problem to be accepted for the first operation, in which his breasts were removed.

Widows [...] In Eliana's case religion played an important role in her marriage--and subsequent divorce. While still at school, she had joined an usroh group (created to teach students about religious and social issues in the days of the Suharto dictatorship). Proper sexual behaviour played an important role in their teachings. According to usroh, a wife must be sexually subservient to her husband and accept all his wishes, even if they involve him taking a second wife. Eliana felt close to her spiritual leader and tried to sexually behave as a good Muslim wife would. She forced herself to give in to all her husband's sexual wishes, including blow jobs and watching pornography with him. Yet the leader blamed Eliana for not doing enough to please her husband, saying that is why he needed a second wife. Her teacher even asked if she was a lesbian, because she could not satisfy her husband. As both her spiritual leader and husband agreed that it was not nice for a man to have an intellectually-superior woman, she played down her intelligence. Eventually she divorced her husband.

Internalised lesbophobia and conservative-religious (in this case, Muslim) norms prevented Jenar for enjoying the short lesbian relationship that she had between her two marriages. It is interesting how she phrases the conversation, starting on the topic by emphasising how much she distrusted men after her divorce (because her husband did not financially provide for their family). The relationship with her woman lover was not long underway, and had not advanced beyond kissing, but she immediately felt that, according to religion, what she did was laknat (cursed). Anyway, she added, she was a 'normal,' heterosexual woman and did not feel much aroused when they were touching. A middle-aged, male friend added to her feeling of discomfort by emphasising that she would be cursed by God if it would continue. He then took her to a dukun (shaman), where she was bathed with flowers at midnight in order to cure her. That was apparently successful, for she gave the relationship up. However, even though she had stressed that she was 'normal' and did not respond sexually to her lover's advances, she ended the conversation by saying that she felt lesbianism was a 'contagious disease'. That remark stresses her own internalised homophobia but also emphasises her helplessness and lack of agency--contagion is something that cannot be avoided. It also hints at the strength of the pull she felt for a contagion that apparently could not be easily ignored. The important role of the dukun indicates that she follows the syncretist stream of Islam, mixed with elements of the pre-Islamic Javanese religion--Kejawen. [...]

Women in same-sex relationships [...]

As in India, the human-women's-lesbian-rights discourse is gaining momentum in Indonesia. It could only develop after 1998, when the country's dictator was finally forced to resign and a new climate of political openness was created. The new sexual-rights organisations not only opened a public space to discuss women's and sexual rights but also impacted on the behaviour of individuals within their organisations (as discussed in more detail in chapter 9). Before Lee joined a lesbian-rights group, he had decided to undergo sex-reassignment therapy (SRT) to physically become a man as much as possible. Activists warned him of the operations' health risks and asked whether he really needed such a change in order to live with his spouse. Lee feels secure within the group, and is happy to find like-minded people with whom he can share many of his concerns. Lee actively sought them out after reading a newspaper article about a gay male activist: he tracked him down at his workplace and obtained the address of the lesbian group. Lee is less afraid of what will happen when their neighborhood find out that Lee's body is female--as he says: "I have done nothing wrong, I haven't disturbed anyone, I have never asked anyone for food." However, Lee is worried about the media, where gay men and lesbian women are often represented as the sources of disease and disaster.

Lia had no idea what a lesbian was when she first fell in love with a woman. There were many tomboys like her playing in the school's softball team, and she once spotted a female couple in another school's softball team. Her relationship with Santi developed without, as Lia says, any guidance of previous information. Only at college in Yogyakarta did she start reading about homosexuality on the internet. Through the Suara Srikandi portal (one of the first lesbian groups in Jakarta), she came to know of other Indonesian lesbians. Another website that she frequently visited was the Indonesian Lesbian Forum, and one of her lecturers introduced her to the gay and lesbian movement in her city. In 2004, she publicly came out at a press conference. She first joined the KPI, which has an interest group of sexual minorities, but found the attitude of her feminist friends to be unsupportive and decided to join a lesbian-only group. The women activists only wanted to discuss the public role of women and domestic violence, and told her that lesbianism was a disease and a sin.

Lia wants to broaden the lesbian movement. She feels the movement is good in theory but lacking in practice--particularly in creating alliances with other suppressed groups, such as farmers and labourers. In focusing only on lesbians, not on discrimination and marginalisation itself, she asserts that it has become too exclusive. By socialising with other movements, she argues, they will better understand lesbian issues, and, in turn, that will help the lesbian movement. It is true, she concedes, that lesbians are stigmatised by all groups in society but, since 1998 (the fall of General Suharto), the country has seen a process of democratisation. "We must take up that opportunity and not be scared of stigma," she exhorts her friends in the lesbian movement. Lia herself joined a small, radical political party, the PRD,[33] and faced stigma ("we have a lesbian comrade; that's a sin, isn't it?"), but feels that she has ultimately been welcomed. Now, her major problem is to find the finances to conduct her activism. At the time of the interview, she had lost her job and could not find the means to print handouts for her PRD comrades.

Lia is a brave forerunner. At the time of the interview, her lesbian friends were too scared to follow in her footsteps and told her that she was only dreaming. However, her heterosexual friends (in the labour movement) said that they were bored with her, and found her insistence of a connection between the struggle for sexual and labour rights to be too pushy.

Lia dreams of equal rights for lesbians. First, she would like to see a gay-marriage law implemented in Indonesia, which would ensure that the property rights of surviving spouses are protected in case one passes away. She also would like to set up a shelter for lesbians, as she knows many young lesbians who have been thrown out of their family homes and are in need of support.

Sandy is rather hesitant about the rights she would like to see introduced to Indonesian society. Most of all, she wants to be accepted as a normal human being, where no one says bad things about or harasses lesbians like her. What women do in the privacy of their bedrooms is one thing. Women should have the right to have sex, for it comes straight from the heart--it is pure love. But, in public, their behavior should be impeccable: no kissing, no hugging, no holding of hands. However, Sandy thinks that marriage rights for lesbians will not happen in Indonesia, and are only possible in Christian countries. But, minimally, she hopes to lead a life without discrimination or violence:

"If they see us as normal, they won't bother us. We are human, but if we act provocatively then it is ok for them to even hang us ... [I just hope they] won't harass us, or humiliate us. That is all I ask, that if we are being humiliated there is a law to prevent it. That a person like me is protected. To be laughed at is okay, but it is too much if they throw stones at us and if we are not allowed to work."

Sex workers want the right to work without being harassed, and women in same-sex relationships want to be treated like 'normal' human beings and enjoy socio-sexual rights, such as health benefits or the right to buy joint property. Yet the state does not provide those rights and does not protect its citizens in equal measure. As a major agent of heteronormativity, it restricts its benefits and protection to those within its margins. Couples with social stigma and conservative-religious interpretations, some of our narrators have reached deep levels of depression.

[avani008]

Dear Yuletide Author 2020!

Here are some things I think are rad: snark. friendships. sneaky twisty endings. stories with bite. characters with personalities. stories that make their writers happy. mythology. humor. stories that dig into and expand on the canon, whether that’s backstory or minor characters or worldbuilding. brown paper packages tied up with string.

Stuff I’m not so keen on: rape, incest, mentions of RL pandemics/quarantines? more into het and femslash than slash.

(Fandoms: Devil’s Cub, Jodhaa-Akbar, Mystic Pop-Up Bar)

Fandom 1: Devil’s Cub

Characters Requested: Mary Challoner, Dominic Alastair

Where to Find Source Material: your local library or bookstore!

Problematic as this book is, I read it at an impressionable age, and so can’t help but have a reluctant soft spot Mary/Dominic—but mostly Mary Challoner and the wit and sparkle of Heyer’s prose. Not to mention Mary’s snark and competence, and Dominic’s grouchiness paired with his utter adoration of Mary, or everything about the utter farce that leads up to the climax in Dijon, or—like pretty much every reader of this book ever— that one scene where Mary shoots him. I have been lucky enough to get an amazing fic for this fandom for several years, but greedily I want more--and my amazing writer was kind enough to encourage me to prompt again, especially for that last racebending prompt. Consider:

* Dominic and Mary meeting the first few times, Sophia included with Mary (I’m sure) crankily falling for him while Dominic remains oblivious (or does he?)!

*A tropey AU (or multiple in one fic), whether social media/fandom-based, daemon AU, or any other fusions you enjoy!

* Finally, this is completely optional, but I’ve had this prompt rattling around my brain since I created this graphic—I would love a racebent version of Mary and Vidal, whether that means they’re Indian immigrants who’ve settled in Victorian Britain, or transplanted into the intrigues of the Mughal court, or whether involvement in the Quit India movement, or lack thereof, is an additional tension in their relationship!

Fandom 2: Jodhaa-Akbar

Characters Requested: Hamida Banu Begum, Maham Anga

Where to find source: Netflix

First off, I adore the movie’s themes of adaptation and acceptance, as well as the way it strategically incorporates Mughal history! I also love the slow burn between Jodhaa and Jalal, and their cautious, ever-changing interactions with one another. That said, my prompts, oddly enough, aren’t about either of them! Instead, they’re about Jalal’s two moms, pre-canon.

*To start with, I love Hamida and if you want to focus in on her early life and leave Maham Anga out, you are welcome to! All you need to know if the juicy details can be found link text“>on Wikipedia and for all the following prompts, you are welcome to only extrapolate from movie canon about Hamida’s past! I hasten to add, if research isn’t your thing, you certainly shouldn’t feel obliged to do it! But assuming we at least assume that given her silence regarding her husband, it’s clear Hamida wasn’t too keen on Humayan for a variety of reasons, but what might have Hindal been like in this universe? Her biting wit as recorded towards her suitor never fails to amuse me, and other examples of it towards others would be grand. Jalal and/or Jodhaa interacting with or discovering Hamida’s past could be interesting too!

*Incorporating some of the other prominent women of this time might also be interesting if you choose; there’s Gulbadan, female historian for her brother; Bega Begum, Humayan’s formidable chief wife; Sham and Mihr-angez, female life partners who seem very likely to be an early Mughal example of a Boston marriage (more details and suggestions can be found at this link here)

*That said, I also love the period after Humayan’s death—Hamida and Maham Anga are, between the two of them, trying their best to keep this child Emperor alive and against all odds, prevail. Their relationship has broken down by canon, but what was it like in the past? Did they trust each other more? Less? I imagine they had to cooperate and compromise; how did Maham Anga managing the household while Hamida saw to external affairs affect matters between them?

Shipping-wise, I’m fine with Hamida paired with Hindal or Maham Anga or any other pairing you want to explore—I’m also okay with a canon-divergence or alternate history version of events, in case you want Maham Anga or Hindal to live longer than established, or for Hamida’s life to take different turns than those we know!

Fandom 3: Mystic Pop-Up Bar

Characters: Weol-joo, Gwibanjang | Yi Hon

Where to Find Source: Netflix

This was a delightful canon to find during a stressful time, and the honest sweetness of the main leads always brought a smile to my face. SPOILER warning from now on, just to explain what I enjoyed the most about canon--

--but I really adored Weol-jo and the Crown Prince’s romance above all else. 500 years of pining, secret identities/identity porn, and bonus bickering friends turned lovers the second time around made for everything I wanted, especially with a fantasy twist. The story was always Weol-joo’s, in all her prickly glory, and Gwi was--in his own words--only there to help her. I also really, really loved that despite their shared sense of humor, Weol-joo and Gwi are both extraordinarily competent and good at their jobs, and canon goes out of its way to emphasize that. Yes, they might bicker about nonsense --and my reading of the situation is that most of this is being intentionally facetious, both to be underestimated and because it appeals to their shared sense of humor. So some prompts, to be combined as you wish:

* More about how Yi Hon and Weol-joo met and fell in love! If I understood the prologue correctly, they both entered Yi Hon’s dreamworld to put down multiple angry ghosts, with a vendetta against the royal family, and I’d love to see how this played into the start of their romance. For one, their feelings--shallow as they initially seem--were strong enough to last half a millenium, and so must have been born in adventure and magic; for another, as demure as young Weol-joo was, I refuse to believe her usual snark didn’t show its head as she got to know the Crown Prince. 

* Chief Gwi’s first eleven months as Weol-joo’s manager, complete with silent pining and unknowing painful jabs on the part of an oblivious Weol-joo, and how exactly Gwi manages to break through Weol-joo’s shell so effectively by the time we meet them. (Potentially the answer to that might be an impetuous, desperate hookup Weol-joo at least is going to pretend never happened.)There is such potential for adventures and plotfic we missed, and I’d love to see that too!

* Finally, if you want to write post-canon casefic, what about another grudge that the family settles (along with getting accustomed to be an actual family)--potentially something where the reincarnation of Won-hyung’s sister (she was jilted by her childhood friend and orphaned by the same man on her wedding day; and we saw everyone else who was affected by the tragedy leading into Weol-joo’s death, except her) appears, either for revenge or to have closure; or--and this could play into the previous prompt too!--any ghost/grudge-holder who forces the trio to explore either his parents’ past lives or a canon-divergence AU where Weol-joo and the Crown Prince never died, and Kang-bae was born to them, either as a royal prince, or as their child in hiding? (Of note, if you go with this one, I love Weo-rin to bits, and I’d love to see her get to discover her boyfriend’s big secret at last!)

I hope at least some of these help, Mystery Author! Thank you in advance and have a wonderful Yuletide yourself:D

[wisdomrays]

TAFAKKUR: Part 91

Nutrition in Classical Islamic Medical Sources

Malnutrition is not the result of only insufficient food. It can also result from too much of the wrong food and from too much of even the right food. Obesity caused by over-eating is injurious to human health.

Obesity is harmful to infants as well as adults. Obesity during infancy may, in later life, cause such diseases as arteriosclerosis and the other ailments which often accompany it. Arteriosclerosis in adults is a factor in high blood pressure or hypertension, and in certain diseases of the heart eyes and kidneys. Obesity can also lead to diabetes.

There is a good deal in classical Islamic sources on the subjects of over-eating and obesity. The Qur’anic verses. Eat and drink but not to excess (7.32), and Do not cast yourselves into destruction by your own hands (2.195), may be mentioned (besides their other meanings) as Divine warnings against transgressing the limits in eating and drinking and doing harm to ourselves because of carelessness. All ibn al-Husayn ibn al-Wafid said. God put all medicine into half of one verse [of the Qur’an] when He said: Eat and drink but not to excess.’ The Prophet, upon him be peace and blessings, also drew attention to obesity and over-eating. For example, as recorded by al-Haythami, on seeing a fat man, he said: If you did not have a paunch, it would be better for you. He also said: Overeating does not go with good health. The criterion established by Islam, and reiterated by the Prophet, is: The middle way [avoiding extremes] is the best in every affair.

Among other sayings of the Prophet which warn against the dangers of overeating and obesity are:

Avoid filling the stomach with food and drink. Overeating exhausts the body and causes illnesses. Follow a middle way in eating and drinking as this improves the body. God does not love fat bodies.

The son of Adam [i.e. man] fills no container worse than his stomach. Let him have just a few mouthfuls to strengthen the limbs.

One third of the stomach is for food, one third for drink, and one third for air.1

The following saying uttered in relation to the spiritual harm caused by over-eating, can also be read in relation to heart diseases arising from overeating:

Do not kill your hearts by eating and drinking too much. For the heart is like a sown field: over-irrigation causes the seed to rot.2

‘Ali, the fourth Caliph, said:

Having suet is a disease. He also said: Fullness causes heart spasms.3

‘Umar, the second Caliph, said: Avoid getting a pot-belly, for it spoils the body, causes diseases, and makes doing the prayer tiring. And avoid all excess, for God hates a learned man who is fat.4

Harith ibn Khalada, the physician of the Arabs, was once asked: What is the best medicine? He replied: ‘Necessity- that is, hunger.’ When asked what the disease was, he said:

‘The entry of food upon food.’

lbn Sina, the renowned Muslim physician and philosopher, said: ‘Never have a meal until the one before it has been digested.’ He also advised against excessive salt and fatty meat. His list of food for dieting mostly included vegetables. The prescription is much the same today.

The Prophet, upon him be peace and blessings, also drew attention to obesity and over-eating. For example, as recorded by al-Haythami, on seeing a fat man, he said: If you did not have a paunch, it would be better for you. He also said: Overeating does not go with good health. The criterion established by Islam, and reiterated by the Prophet, is: The middle way [avoiding extremes] is the best in every affair.

The Prophet declared:

Avoid filling the stomach with food and drink. Overeating exhausts the body and causes illnesses. Follow a middle way in eating and drinking as this improves the body. God does not love fat bodies. The son of Adam [i.e. man] fills no container worse than his stomach. Let him have just a few mouthfuls to strengthen the limbs. One third of the stomach is for food, one third for drink, and one third for air.1 The following saying uttered in relation to the spiritual harm caused by over-eating, can also be read in relation to heart diseases arising from overeating: Do not kill your hearts by eating and drinking too much. For the heart is like a sown field: over-irrigation causes the seed to rot.

Contrary to some popular superstitions, fat babies are not healthy babies. On the contrary, over-eating is also harmful for children. Children fed on starchy foods without the necessary amount of vitamin D are susceptible to rickets (rachitism). Ibn Sina advised the same nine centuries ago: ‘Avoid giving babies too much food. Over-nutrition of babies causes their urine to be light-coloured’. The fact that a baby goes on suckling does not always mean that the baby is hungry; sometimes suckling is just a reflex action. Dark-coloured urine in babies indicates undernutrition; while a light colour is symptomatic of overnutrition.

Ibn Sina was of the opinion that over-feeding provokes eclampsia (convulsions) in babies. Anther Muslim physician, Abu Bakr al-Razi, also pointed to this link. He said that some infantile convulsions can abate after proper regular nutrition. lbn Sina and al-Razi may have been referring to the kind of eclampsia caused by rickets emerging as a result of obesity: in the syndromes named after Frohlich and Martin-Albright obesity is accompanied by eclampsia.

Ibn Khaldun, a Muslim sociologist and historian famous for his Muqaddima, also mentioned that over-eating causes many diseases. He said: ‘Know that hunger is better for health than eating too much. Even if we cannot remain hungry, eating less is good. Eating less is better for the development of body and mind.’5

Other Muslim physicians such as Haji Pasha and Hafiz Hasan Effendi also wrote that giving babies too much milk was harmful for their health. It is now a well-established fact that feeding babies too much milk causes obesity.

Advice on eating and drinking

There are many sayings of the Prophet Muhammad, upon him be peace and blessing, on medicine. They encompass a great variety of subjects including eating and drinking and the mention of certain kinds of food particularly useful for health. In later centuries Muslim scholars collected these sayings, usually under the title of Tibb al-Nabawi. The collections of lbn Qayyim al-Jawziyya, Jalal al-Din al-Suyuti and Abu Nu’aym are among the most famous.

Jalal al-Din al-Suyuti (d.1505), one of the greatest scholars of the Muslim Middle Ages, recommended eating cold foods in summer and hot ones in winter. Hot food should be preferred with cold, sweet with sour, fat with salt and acid with fat. Variety of foods excites the constitution; it is best to eat with relish and enjoyment. Having the same food several times one after the other and eating hurriedly causes loss of appetite and laziness. Eating a second meal without fully digesting the first is harmful. Al-Suyuti also wrote that one should avoid food and drink that has been left uncovered. The Prophet, upon him be peace and blessing, commanded this: Cover your containers and stop up the mouths of your water bottles.

The Prophet disapproved eating food while it is too hot. He never used to blow on his food or drink, or breathe into a container. He also forbade eating lying down.

Taking a walk after eating a meal or doing the prayer is beneficial, specially for the digestive process. The Prophet said: Digest your food with the Name of God and with doing a prayer. And do not go to sleep immediately after eating as this will make you constipated.

The hands should be washed alter as well as before eating. One whose stomach is over-stuffed with food cannot think clearly or wisely. The less a man eats, the less he drinks; and the less he drinks, the less he sleeps; and the less he sleeps, the better he will be in old age. The body of a man over-filled food will be badly nourished, his self will be in a bad state, and his heart will grow hard. Therefore one should avoid too much food as it poisons the heart and slows down the limbs of the body in fulfilling one’s responsibilities toward God. One should also avoid drinking very cold water, for it is harmful to the respiratory system, specially after a hot meal, or after sweet food, or after a hot bath.

The Prophet, upon him be peace and blessing, forbade drinking water at a single gulp. Anas ibn Malik transmitted the tradition that the Prophet used to drink with three pauses and, at each pause, remove his mouth from the container.

Healthy exercise

Moderate exercise is a most effective means of preserving good health. It warms the organs, helps dissolution of waste products, and makes the body light and active. The best time for exercise which does not over-tire the body or make it red. When sweating begins, exercise should be stopped. The type of exercise which increases sweating is not ‘moderate’ but ‘heavy’.

The body’s organs are strengthened and made more vigorous by regular exercise. The same applies to the inner faculties. One who wishes, for example, to improve his memory will improve it by memorizing. There is a specific exercise proper to every organ.

The Prophet, upon him be peace and blessing, advised a form of exercise which is good for our bodies and our hearts when he said: Travel, for you will grow healthy. He also said: Fasting brings health.

Sleep

According to al-Suyuti, the best time to go to sleep is after food has been digested. Over-sleeping is bad for the health; and sleeping face down is forbidden. Sleeping during the hour following sunrise and before sunset is bad for one: it may lead to ailments and indolence. However, a short sleep in the middle of the day is useful for the health and helps one to rise for prayer during the night.

The Prophet, upon him be peace and blessing, used to sleep on his side, facing the qibla (the Ka’ba in Makka). And it is better o go to sleep in a state of wudu.

[questionsonislam]

Why does Allah not prevent extreme evil deeds, wars, drought, etc if He is Rahim (the Merciful) and Rahman (the Compassionate)?

The issue has several aspects. You can make a detailed search in our website using keywords like "Allah", "gathering" etc.

Not all misfortunes are grievous; one should not view all diseases or disasters as a manifestation of grief.

The following is stated in a hadith:

“The biggest misfortunes hit prophets, then saints and then the other righteous slaves.”(see Hakim, al-Mustadrak, III/343; Musnad, 1/172, 174, 180)

When misfortune is mentioned, we understand “being tested by disasters/tribulations”. The results of heavy tests are big. The questions asked in the test for ordinary officials and administrators are not the same. The former is easier than the latter and the result of the letter is more important than the former.

A wonderful determination regarding the issue is as follows:

“Everything about Divine Determining is good and beautiful. Even the evil that comes from it is good, and the ugliness, beautiful.” (Nursi, Sözler (Words))

Man needs to have a look at his own body first. He needs to think of each organ separately. And he needs to ask himself the following questions:Which one is not determined in the best way in terms of its location, shape, size and duty/function? Then, he needs to move to his own world of spirit and think of the same things for it:Is memory or imagination unnecessary? Is love or fear redundant?

The body forms a whole with all of its organs and becomes useful only then; similarly, the spirit is a whole with all of its feelings, emotions and faculties. It becomes useful only when it is a whole. If you remove the mind and memory from human spirit, it cannot fulfill any of its functions. If you remove the feeling of anxiety, it will become lazy and will not work for the world or the hereafter. If it does not have the feeling of love, it will not take pleasure from anything.

Both the body and spirit of man have been arranged in the best and wise way. It is called “apparent qadar”. Similarly, the incidents that take place in the life of man are in order. It is called “spiritual qadar”. Apparent qadar informs us about spiritual qadar. Both of them are nice in all aspects, except for the sins and rebellious acts committed by partial free will.

When we face the manifestations of the spiritual qadar that are out of our will and when we are shocked, falter and fluctuate, we need to look at apparent qadar and the endless wisdoms in it immediately. For instance, we need to remember the merciful training in the womb: divine wisdom and mercy educated us in the best way there and we were not aware of anything.

Now we live with different manifestations of the same mercy.

“Having good thoughts about Allah is worshipping.”(Abu Dawud, Adab, 81, no: 4993)

We need to take our lesson from the hadith above and rely on the mercy of our Lord, who fed and brought us up and who arranged everything about us in the best way. We need to see every incident that we face as a question of the test and we need to look for a manifestation of mercy in the incidents that our soul does not like. If man takes only his soul as a criterion, he will be mistaken. The soul of a young person does not want to go to school but wants to play. However, the mind opposes this. It shows man the nice ranks he can attain in the future or the problems he will face; thus, it makes man give up playing. That is, what is good for the soul is not good for the mind.

The heart is completely different. If it is illuminated with belief, it sees everything and every incident as a manifestation of divine names. It attains the following reality: “All of Allah’s names are beautiful and all of their manifestations are beautiful too.” There will be nothing ugly for that fortunate slave.

Those who say, “Your misfortune is nice and Your grace is nice, too” are fortunate people who have attained this rank. They have attained the following secret: “Allah loves them and they love Allah.”

In Risale-i Nur Collection, beauty is analyzed in two parts: “those that are beautiful themselves” and“those that are beautiful in terms of their outcomes.” we can give some examples for this classification: Day itself is nice; night has a different beauty. One reminds wakefulness; the other reminds sleep. Is it not clear that we need both?

On the other hand, fruit itself is nice; medication is nice in terms of its outcome.

The incidents man faces are like either night or day. Health is like day and illness is like night. If it is regarded that an illness is atonement for sins, that it teaches man that he is weak, that it reminds man of his slavery and that it turns man's heart from the world to his Lord, it will be seen that illness is a boon as big as health. Health is the feast day for the body and illness is food for the heart.

“Night and day” are only one link of the continuous chain of the manifestation of “jalal (majesty) and jamal (beauty)”. There are so many other links like the negative and positive polarity of electricity, the black and white parts of the eye, the white and red blood cells, etc. We are surrounded with this binary system in our inner and outer world; and we make use of each of them.

A verse closely related to the issue is as follows:

“But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you.”(al-Baqara, 2/216)

The verse is related to jihad but its decree is general. This verse points to another binary: war and peace. Peace is like day; everybody likes it; war is like night. However, those who do not fight when it is necessary will have difficulty in the future and their descendants will live under oppression. Those who are martyred in jihad, attain the rank of sainthood at once and the worldly life that they have lost is like night compared to their new life.

Can there be a misfortune worse than death? The verse states that there are several good things under this incident, which the soul does not like; thus, it consoles us for the other disasters, illnesses and misfortunes of the world.

The following is stated in a sacred hadith:

“My mercy prevails over My wrath.” (Tirmidhi, Daawat, 99)

This hadith is interpreted as follows:“There are so many manifestation of Allah's mercy behind every misfortune that they are more than the agonies and pains caused by that misfortune.”

Life is not like even a moment compared to eternity. There is no need to worry if the illnesses, misfortunes and problems that hit us in this short life are good for our eternal life. What is the importance of seventy-eighty years compared to eternity? Are all of the ephemeral misfortunes and problems of this world not regarded as nothing compared to eternal bliss?

However, the soul of man wants advance pleasures; it does not look at the future. That area belongs to the mind and heart. As we have just mentioned, not all misfortunes are absolutely troublesome. The incidents that our soul does not like and the ones that make life upside down for us are either divine warnings preventing us from going astray or atonement for our sins preventing us from being punished in the hereafter by giving us pain in this world. Or, they are a means of turning human heart to Allah and the hereafter from the world life.

On the other hand, misfortunes are a test of patience for man; the reward of passing this test is great.

In conclusion, they are divine warnings and grief. They all can have shares in general misfortunes. They may be punishment for a group, warning for another and atonement for sins for another.

Regarding individual misfortunes, the safest way, according to us, is as follows: If a misfortune hits us, we need to blame our soul and make it repent. If a misfortune hits others, we need to regard them as a means of improvement for those people. Thus, we will elevate our level in educating our soul and will not think of bad things about others.

[thedistantstorm]

Keep On Rising (Until The Sky Knows Your Name) 10

Found Family | Zavala is Tower Dad | Father-Daughter Relationship | Childhood Trauma and Recovery | Canon-Typical Violence | Amputation

A story about how an orphaned Amanda Holliday comes to belong in the Last Safe City and the family she finds along the way.

(Or, the story of how Commander Zavala finds himself responsible for one Amanda Holliday.)

Chapters: 01 | 02 | 03 | 04 | 05 | 06 | 07 | 08 | 09

This time: Zavala calls in a favor, Amanda meets Eva.

-/

There are obstacles, road blocks… challenges, to any objective.

He is not a man who allows himself to stray from the task at hand, except when necessary. This isn’t technically necessary - not to him - but he knows that the consequences of not following through will outweigh the repercussions of missing three minutes of faction banter.

Really, no matter how long the three heads argue, the outcome will still be the same. Lakshimi has the funding for her project and will proceed with her objective, paying Hideo to produce the weapons she requires, leaving Arach Jalal licking his wounds because if he wants new ships, he’ll only have the meager support of the Vanguard’s budget - and only if he plays nicely. 

For a man who consistently says whatever thought crosses his mind without any situational awareness, it’s a rather unpleasant deal. To Zavala, he’d rather they skip that part, and forego the carrying on leading up to it.

He’d made a promise this morning. Foolishly. He presumed nothing large would come up, Ikora was on duty tonight, she could handle anything short of a large-scale attack on the City, and this meeting was supposed to adjourn at least three hours earlier. He knew better than to assume.

What were you going to do? Shiori asks silently between them while Jalal throws his tantrum in the direction of Lakshimi-2. She knows you come when you’re able. 

Maintaining his look of inscrutable stoicism, he answers in kind. She was looking forward to this. I never speak so specifically on purpose, and now…

It was going to happen eventually, She replies through their link. And honestly, you’re going to have to get used to it, if this is ever going to work. There’s a pause. And I think that’s the part you’re more worried about, if you ask me.

Shiori. Though it’s not particularly audible, the Ghost understands his tone immediately. It’s the tired one he uses with Cayde-6, most of the time.

So, if you’re not going to make it, you’re going to have to think of an alternative. Someone else who might not be in this meeting and would be free. Someone who’s good with kids, easy to get along with, won’t pepper Amanda with questions…

Shiori.

What?

Zavala’s only physical reaction is a small part of his lips, a practiced glance at the ceiling. Around him, the room carries on, oblivious to their conversation. See if Eva is free. Please.

-/

The nurses try to get her to eat. They bring her both dinner choices from the hospital’s cafeteria, make offers of ice cream and sweet treats. She doesn’t want any of it. Zavala promised he’d bring them both dinner. He never makes promises, but he always follows through. Maybe something happened.

She asks the nurses, but they simply sigh and tell her that he’d likely gotten busy. He was very important, didn’t she know?

Of course she did. Anytime she asked him for something it was always in that way that suggested maybe he could, that he didn’t have to. She knew eventually it would all run out, everything did. She’d have to go back to the orphanage and it would be back to one day every few months. If she was lucky, she might see him for an hour or two. 

But she could enjoy it while it lasted, she thought. He was the one who asked her this time, not the other way around. She knew he would come through. He always did.

So, when the door to her room slides open very tentatively, she freezes. That isn't Zavala, she knows it instantly. Her eyes darken, narrowing in distrust on the newcomer and the bag in her arms.

"Hello, dear," The woman says in a heavily accented voice. She lingers in the doorway, holding up the bag. A look of momentary confusion twists her lips into something concerned, but it's there and gone. "Zavala sent me. He was worried you might be getting hungry. He's been stuck in a meeting all evening and isn't sure when it will end." She looks at Amanda's face, not her stump. And she seems pretty nice, Amanda supposes, but she still doesn't trust her.

The woman steps into the room, her brown hair glinting with a hint of gray under the fluorescent lighting. "May I?"

She nods. "Will he come after?" And then, nose scrunching, she asks, "And, uh, who are you, anyway?"

A laugh comes in reply. The woman sets aside the tray of untouched hospital good, pulling out rice and beans in a clear container and a few opaque containers that look like meats. The girl stares in rapt surprise.

"My name is Eva. Eva Levante." She sets to arranging the contents of the containers onto a plate - a real one, not the plastic ones the hospital uses. "I know he promised you something from one of his favorite restaurants, but between you and me, I think he likes my cooking better."

Amanda swallows hard. "Smells real good," She concedes in a whisper. "Do," She looks to Eva, "Do ya think he'll come after his meetin'?"

That makes Eva pause. "Oh, don't you worry, my dear. He'll come see you as soon as he's done. He seemed very upset that he hadn't been able to make it on time." She hands the child a fork. "I brought him some dinner as well," She smiles, winking, "He works too hard. Someone has to keep an eye on him." 

When Zavala arrives hours later, Eva is reading. It's nearly eleven, and it's apparent that he is bone tired, but he slips in quietly and offers her a grateful nod.

"She just drifted off about half an hour ago. Tried to hold out as long as she could, but the pain started to get to her. She didn't want them to knock her out before you got here."

"She's stubborn," He answers gently. "Thank you. Truly, I-"

"Yer here," Amanda calls, woozy, blinking her eyes to fight off the effects of the narcotics. Her hands reach toward him and he smiles, taking the few steps to her bedside, leaning down, and letting her hug him. Returning it, even, with a very gentle squeeze.

"I'm sorry I'm late," He whispers, but she's shaking her head into his chest.

"'S ok," She drawls. "Jus' wanted ta see you."

He hears Eva rise sharply behind him and it strikes him immediately. This is - he detangles himself from Amanda, who blinks in hazy confusion - how this must be a difficult thing for her to walk into blindly.

"M's Eva?"

The well-dressed woman pauses, halfway to letting herself out. Zavala looks at her back, sees her fists clenched and his heart feels like it's breaking. Of course. He should have thought this through. He knew what she'd been through, this was asking so much of her.

"Thanks fer sittin' with me," Amanda slurs sleepily. "An' dinner, too. Wus' nice."

Eva nods, tilting her head so that only the side of her face is visible, shadowed in the yellow lights. "I'll come visit again, my dear," She says. "Get some rest."

"Eva."

"Don't worry about me, Zavala. It's alright." She turns all the way back, giving him a watery smile. Her voice is thick with emotion, and it guilts him terribly. "You call me any time she needs."

"Thank you," He answers, hoarsely.

"She lost people, too," Amanda murmurs a little later, her breaths so slow and even it's as though she's already asleep. He hums in agreement, knowing she'll be out like a light soon enough. She probably won’t even remember it. "She's still nice though."

"She is," Zavala agrees. “Would you mind if she came back?”

“Nah,” She hums, breathing heavier. Zavala pulls up the blankets she’s mussed in her attempt to sit up and greet him, tucking her in before taking up his usual spot beside her bed for the night. “Like yer friend.”

-/

Eva is waiting for him in the Plaza the following afternoon.

“You didn’t have to send me flowers,” She chides, hands on her hips. “It was was not a big deal.”

“You helped me, yet it upset you,” He answers. They fall into step rather easily, their destination determined by time of day. “That was not my intent.”

“There is not a mean bone in your body, Zavala. It was just surprising.” She gives him a knowing smile. “I would not have taken you to be so… indulgent.”

The Commander coughs politely, almost bashful. “Neither would I,” He admits.

“She’s a special girl.” Eva presses, and Zavala nods in agreement, almost too subtle to notice. 

Eva chances another glance his way, a wistful smile on her face. “Something tells me this isn’t just a random act of kindness. You look conflicted. Tell Eva what you are thinking.”

“It’s all right,” Zavala answers. “I don’t-”

“Amanda told me you’ve been sitting with her every evening since she was injured. And those bags under your eyes confirm it. You are not sleeping, Commander. You’re going to drive your Ghost crazy not taking care of yourself.” She wags a finger at him. Eva might be the only person in the City who has the gall.

“I’m fine.”

His Ghost flickers into the cradle made by their shoulders as they walk side by side. Eva might be shorter than Zavala, but Shiori finds a happy medium between the two of them. “I told him he needs to get used to this. It’s an adjustment phase.”

The Tower vendor stops moving. “Really,” She sounds rather elated, the opposite of what Zavala is expecting. He’d been preparing for bittersweet. He turns and evaluates her to make sure the conversation isn’t upsetting her, as the situation had last night. “You wish to take the child in? She did not seem to think-”

“I’m considering it,” Zavala admits, quietly. “I have not made any definitive plans as of yet.”

Eva hums, continuing on, passing him by. She catches his elbow, squeezing the unarmored part above it. “I think that would be wonderful,” She gushes.

Zavala blows out a controlled breath, sighing, “I have no idea where to begin.”

“No one ever does, Zavala.” Eva smiles at him proudly. Her endorsement is nearly tangible. “You learn from them as much as they learn from you.”

[tasksweekly]

[TASK 152: LIBYA]

There’s a masterlist below compiled of over 260+ Libyan faceclaims categorised by gender with their occupation and ethnicity denoted if there was a reliable source. If you want an extra challenge use random.org to pick a random number! Of course everything listed below are just suggestions and you can pick whichever faceclaim or whichever project you desire.

Any questions can be sent here and all tutorials have been linked below the cut for ease of access! REMEMBER to tag your resources with #TASKSWEEKLY and we will reblog them onto the main! This task can be tagged with whatever you want but if you want us to see it please be sure that our tag is the first five tags, @ mention us or send us a messaging linking us to your post!

THE TASK - scroll down for FC’s!

STEP 1: Decide on a FC you wish to create resources for! You can always do more than one but who are you starting with? There are links to masterlists you can use in order to find them and if you want help, just send us a message and we can pick one for you at random!

STEP 2: Pick what you want to create! You can obviously do more than one thing, but what do you want to start off with? Screencaps, RP icons, GIF packs, masterlists, PNG’s, fancasts, alternative FC’s - LITERALLY anything you desire!

STEP 3: Look back on tasks that we have created previously for tutorials on the thing you are creating unless you have whatever it is you are doing mastered - then of course feel free to just get on and do it. :)

STEP 4: Upload and tag with #TASKSWEEKLY! If you didn’t use your own screencaps/images make sure to credit where you got them from as we will not reblog packs which do not credit caps or original gifs from the original maker.

THINGS YOU CAN MAKE FOR THIS TASK -  examples are linked!

Stumped for ideas? Maybe make a masterlist or graphic of your favourite faceclaims. A masterlist of names. Plot ideas or screencaps from a music video preformed by an artist. Masterlist of quotes and lyrics that can be used for starters, thread titles or tags. Guides on culture and customs.

Screencaps

RP icons [of all sizes]

Gif Pack [maybe gif icons if you wish]

PNG packs

Manips

Dash Icons

Character Aesthetics

PSD’s

XCF’s

Graphic Templates - can be chara header, promo, border or background PSD’s!

FC Masterlists - underused, with resources, without resources!

FC Help - could be related, family templates, alternatives.

Written Guides.

and whatever else you can think of / make!

MASTERLIST!

F:

Khdugha Sabri (1954) Libyan - actress and radio personality.

Evelina Meghnagi (1954) Libyan Jewish - actress and singer.

Ghada Adel (1974) Libyan, Egyptian - actress.

Asma Salim (1976) Libyan - singer.

Sendi Bar (1976) Libyan Jewish / Iraqi Jewish - actress and model.

Hala Misrati (1980) Libyan - tv presenter and writer.

Dorota Szelagowska (1980) Libyan, Polish - tv presenter.

Hiba Abouk / Hiba Aboukhris Benslimane (1986) Libyan, Tunisian, Romani - actress.

Roni Duani (1986) Libyan Jewish, Polish Jewish - actress, singer, and model.

Karema Altrhuni (1990) Libyan - actress.

Roni Dalumi (1991) Libyan Jewish / Iraqi Jewish - actress and singer.

Maram Zbaeda (1992) Libyan - instagrammer (maram.zbaeda).

Noor Tagouri (1993) Libyan - model, producer, motivational speaker, and journalist.

Abeer Beauty (1993) Libyan - instagrammer (abeerbeauty93).

Hanan Esbaga (1993) Libyan - instagrammer (hesbaga).

Neta Alchimister (1994) Libyan Jewish, Algerian Jewish, Austrian Jewish - model, social media star, swimwear designer, and businesswoman.

Alla Omran (1996) Libyan - instagrammer (allaomran).

Tammy Tabib (1997) Libyan - instagrammer (tammytabib).

Amol Hamoha (1999) Libyan - instagrammer (am__ohl).

Dania Ben Sassi (?) Amazigh Libyan - singer.

Ghada Jamal (?) Libyan - tv host.

Maytal Angel (?) Libyan Jewish / Ashkenazi Jewish - actress and filmmaker.

Ghalia Bozakouk (?) Libyan - tv host.

Aftiam Ramli (?) Libyan - model and Miss Global Libya 2017.

Enass Whida (?) Libyan, Moroccan - model (instagram: enass.w).

Soso Ana (?) Libyan - model (instagram: s_soso_ana).

Nour Al-Kadiki (?) Libyan - actress.

Sabrin Salah (?) Libyan - actress (instagram: sabrin_salah11).

F - Athletes:

Ghazalah Alaqouri (1973) Libyan - paralympic powerlifter.

Amira Edrahi (1986) Libyan - swimmer.

Hala Gezah (1989) Libyan - sprinter.

Ruwida El-Hubti (1989) Libyan - sprinter.

Ghada Ali (1989) Libyan - sprinter.

Asmahan Farhat / Mercedes Kay (1990) Libyan / Unspecified White - swimmer.

Daniah Hagul (1999) Libyan - swimmer.

Sahar Elgnemi (?) Libyan - paralympic powerlifter.

Nadia Fezzani (?) Libyan - swimmer.

Soad Fezzani (?) Libyan - swimmer.

M:

Taher Algabaili (1942) Libyan - actor.

Nasser el-Mizdawi (1950) Libyan - singer-songwriter, guitarist, and composer.

Ahmed Fakroun (1953) Libyan - singer-songwriter.

Hamid Al-Shairi / Abdel-Hamid Ali Ahmedi (1961) Libyan / Egyptian - singer-songwriter.

David D’Or (1965) Libyan Jewish - singer-songwriter.

Sami Bouajila (1966) 1/4 Amazigh Libyan, 3/4 Tunisian - actor.

Fawzi El-Mizdawi (1968) Libyan - singer.

Patrick Baladi (1971) Libyan / English - actor and musician.

Guy Zu-Aretz (1973) Libyan Jewish / Turkish Jewish, Greek Jewish - actor, musician, tv host, and director.

Ayman Alatar (1982) Libyan - singer.

Roach Killa (1983) Libyan - rapper.

Ahmed Costa (1983) Libyan, Turkish / Brazilian, Italian - actor.

Salah Ghali (1984) Libyan - singer.

Nadir Tamuz Augustin (1988) Libyan / Romanian - singer.

Ibrahim Abdelazem (1988) Libyan - singer.

Bahjat / Bahjat Alturjman (1995) Libyan - singer-songwriter.

Tito Shalgam (1995) Libyan - youtuber (Tito shalgam).

Ashraf Osama (1999) Libyan, Palestinian - instagrammer (ashraf_osama1999).

Shlomi Lavie (?) Libyan Jewish - singer and drummer.

Touareg de Fewet (?) Tuareg Amazigh Libyan - singer.

Dakil (?) Libyan - singer-songwriter and multi-instrumentalist.

Cheb Jilani / Hassan El Jilani (?) Libyan - singer.

Abdallah Alfande (?) Libyan - actor.

Khaled Elhassi (?) Libyan - singer.

Muttalib J. Ibrahim (?) Libyan, Italian - actor.

Essam Alhadar (?) Libyan - singer.

Saif Alwadi (?) Libyan, Iraqi - model and photographer (instagram: dr.se_f).

Mohanad Al (?) Libyan - singer and model (instagram: mohanad___al).

Firas Mohammed (?) Libyan - model (instagram: firas.mohammed_).

Ibn Thabit (?) Libyan - rapper.

Ali El-Rojbani (?) Libyan - instagrammer (3leua).

Ibrahim Al-Hesnawi (?) Libyan - singer.

M - Athletes:

Baruch Hagai (1944) Libyan Jewish - paralympic table tennis player.

Mohamed Asswai Khalifa (1944) Libyan - hurdler.

George Borba (1944) Libyan Jewish - footballer.

Issa Chetoui (1953) Libyan - long-distance runner.

Mohamed Abdulla Abdelaslam (1954) Libyan - long jumper.

Enemri Najem Al-Marghani (1955) Libyan - long-distance runner.

David Lavi (1956) Libyan Jewish - footballer.

Salem El-Margini (1957) Libyan - sprinter.

Jacob Buzaglo (1957) Libyan Jewish - footballer.

Rafi Tshuva (1957) Libyan Jewish - footballer.

Mohamed El-Kamaa (1958) Libyan - cyclist.

El-Mehdi Sallah Diab (1958) Libyan - sprinter.

Mohamed Khamis Taher (1959) Libyan - long-distance runner.

Ahmed Mohamed Sallouma (1959) Libyan - sprinter.

Bashir Al-Fellah (1960) Libyan - sprinter.

Fawzi Al-Issawi (1960) Libyan - footballer.

Abdullah Ali Ahmed (1961) Libyan - sprinter.

Ali Al-Beshari (1962) Libyan - footballer.

Abdul-Hafeedh Arbeesh (1963) Libyan - footballer.

Said Masoud El-Agimi (1964) Libyan - judoka.

Fathi Aboud (1964) Libyan - triple jumper.

Jalal Damja (1966) Libyan - footballer.

Moshe Glam (1968) Libyan Jewish - footballer.

Khaled Othman / Khaled Abdul Gasem Othman Feghi Saleh (1968) Libyan - sprinter.

Mustafa Ahshad (1970) Libyan - weightlifter.

Yahia Gregni (1970) Libyan - judoka.

Samir Aboud (1972) Libyan - footballer.

Avi Nimni (1972) Libyan Jewish - footballer.

Tarek Ayad (1972) Libyan - judoka.

Felix Halfon (1972) Libyan Jewish - footballer.

Kamal Abdulsalam (1973) Libyan - bodybuilder.

Adel Adili (1974) Libyan - long-distance runner.

Abdesalam Kames (1974) Libyan - footballer.

Moustafa Abdel Naser (1975) Libyan - sprinter.

Eliran Guetta (1975) Libyan Jewish - basketball player.

Osama Al Hamadi (1975) Libyan - footballer.

Guy Luzon (1975) Libyan Jewish - footballer.

Mahmoud Maklouf (1975) Libyan - footballer.

Dudi Fadlon (1976) Libyan Jewish - footballer.

Oren Zeitouni (1976) Libyan Jewish - footballer.

Abdul-Wahed Mohammed (1977) Libyan - futsal player.

Tarik El Taib (1977) Libyan - footballer.

Khaled Hussein / Khaled Hussein Mohamed al Tarhouni (1977) Libyan - footballer.

Salem Ibrahim Al Rewani (1977) Libyan - footballer.

Meftah Ghazalla (1977) Libyan - footballer.

Walid Ali Osman (1977) Libyan - footballer.

Yaniv Lavi (1977) Libyan Jewish - footballer.

Marei Al Ramly (1977) Libyan - footballer.

Nagi El-Tomi (1977) Libyan - futsal player.

Ali Mabrouk El Zaidi (1978) Libyan - long-distance runner.

Rami Glam (1978) Libyan Jewish - footballer.

Osama Mohamed El Fezzani (1978) Libyan - footballer.

Jehad Muntasser (1978) Libyan - footballer.

Mohamed Mrsal (1978) Libyan - basketball player.

Guma Mousa (1978) Libyan - footballer.

Ahmed Saad Osman (1979) Libyan - footballer.

Reda Al Tawarghi (1979) Libyan - footballer.

Nader Al-Tarhouni (1979) Libyan - footballer.

Aymen Bouchhioua (1979) Libyan, Tunisian - footballer.

Samir Al Wahaj (1979) Libyan - footballer.

Ahmed Al Masli (1979) Libyan - footballer.

Hesham Shaban (1980) Libyan - footballer.

Riyadh al Laafi (1980) Libyan - footballer.

Hamza Abu-Ghalia (1980) Libyan - weightlifter.

Nader Kara (1980) Libyan - footballer.

Abubakr Suiueinei / Abubakr Al Abaidy (1981) Libyan - footballer.

Yaniv Luzon (1981) Libyan Jewish - footballer.

Mohamed Ben Saleh (1981) Libyan - judoka.

Abdulnaser Slil (1981) Libyan - footballer.

Younes Al Shibani (1981) Libyan - footballer.

Naji Shushan (1981) Libyan - footballer.

Alamien Yagoub (1981) Libyan - basketball player.

Moataz Ben Amer (1981) Libyan - footballer.

Nabil Omran (1981) Libyan - futsal player.

Ahmed Al Alwani (1981) Libyan - footballer.

Mohammed Shahout (1982) Libyan - futsal player.

Arafa Nakuaa (1982) Libyan - footballer.

Kabila / Ahmed Zuway (1982) Libyan - footballer.

Ali Rahuma (1982) Libyan - footballer.

Yousef Mohammed (1982) Libyan - futsal player.

Asi Buzaglo (1982) Libyan Jewish - footballer.

Éamon Zayed (1983) Libyan, Tunisian, Irish - footballer.

Mohammed Al-Sharif (1983) Libyan - futsal player.

Eslam El Karbal (1983) Libyan - basketball player.

Walid Al Sbaay (1983) Libyan - footballer.

Osama Abdusalam (1983) Libyan - footballer.

Rabe Al Msellati (1983) Libyan - footballer.

Mahamat / Djamal Mahamat (1983) Libyan - footballer.

Fathi Al-Khoga (1984) Libyan - futsal player.

Mohammed Rahoma (1984) Libyan - futsal player.

Abdelrahman Ramadan Fetori (1984) Libyan - footballer.

Mohamed Esnany (1984) Libyan - footballer.

Hamdi Eishwain (1984) Libyan - futsal player.

Mohamed Eshtiwi (1985) Libyan - weightlifter.

Tofaha / Walid Mhadeb El Khatroushi (1985) Libyan - footballer.

Ihaab Boussefi (1985) Libyan - footballer.

Muhammad Al Maghrabi (1985) Libyan - footballer.

Yahia Shakmak (1985) Libyan - basketball player.

Mansour Al Borki (1985) Libyan - footballer.

Akrem El-Twati (1985) Libyan - futsal player.

Mohamed Youssef Ben Elhaj (1985) Libyan - basketball player.

Rabie El-Hoti (1985) Libyan - futsal player.

Hussein al Idrissy (1985) Libyan - footballer.

Abdallah Sharif (1985) Libyan - footballer.

Mohamed Youssef (1986) Libyan - basketball player.

Lior Jean (1986) Libyan Jewish - footballer.

Ahmed Abdelkader (1986) Libyan - footballer.

Yuval Shabtay (1986) Libyan Jewish - footballer.

Khaled Belaid Abumdas (1987) Libyan - snooker player.

Maoz Samia (1987) Libyan Jewish - footballer.

Tamir Kahlon (1987) Libyan Jewish - footballer.

Mohamed Abulkhir (1987) Libyan - basketball player.

Ali Salama (1987) Libyan - footballer.

Mohamed El-Kawisah (1987) Libyan - judoka.

Khaled Ghezzawi (1987) Libyan - swimmer.

Mohamed Khouaja (1987) Libyan - sprinter.

Ahmed Belgasem (1987) Libyan - cyclist.

Mohamed Suleiman (1988) Libyan - futsal player.

Osama Chtiba (1988) Libyan - footballer.

Amir Lavi (1988) Libyan Jewish - footballer.

Muhammad Nashnoush (1988) Libyan - footballer.

Snir Gueta (1988) Libyan Jewish - footballer.

Wajdi Dawo (1988) Libyan - basketball player.

Maor Buzaglo (1988) Libyan Jewish - footballer.

Al-Hussein Gambour (1989) Libyan - rower.

Marwan Mabrouk / Marwaan Mabrouk Mansour (1989) Libyan - footballer.

Hamed Snousi (1989) Libyan - footballer.

Khaled Matrud (1989) Libyan - basketball player.

Nebil Gahwagi (1989) Libyan / Hungarian - footballer.

Ahmed Krawa’a (1989) Libyan - footballer.

Mohamed Zubya (1989) Libyan - footballer.

Fatah Masoud (1989) Libyan - futsal player.

Ahmed Yousef Elkawiseh (1989) Libyan - judoka.

Mohamed Al-Gadi (1990) Libyan - footballer.

Faisal Al Badri (1990) Libyan - footballer.

Muataz Husayn / Moataz Al-Mehdi (1990) Libyan - footballer.

Mo Hrezi / Mohamed Hrezi (1991) Libyan - long-distance runner.

Salem Ablo (1991) Libyan - footballer.

Adi Nimni (1991) Libyan Jewish - footballer.

Elmutasem Abushnaf (1991) Libyan - footballer.

Akram Ayyad (1991) Libyan - footballer.

Yousef Shriha (1991) Libyan - taekwondo practitioner.

Akram Zuway (1991) Libyan - footballer.

Rabea Al Laafi (1991) Libyan - footballer.

Ahmad Benali (1992) Libyan / British - footballer.

Mohamed El Monir / Mohammed El-Mounir Abdussalam (1992) Libyan - footballer.

Almog Buzaglo (1992) Libyan Jewish - footballer.

Sofyan El Gadi (1992) Libyan - swimmer.

Ahmed El Trbi (1992) Libyan - footballer.

Sanad Al Ouarfali (1992) Libyan - footballer.

Mohamed Al Ghanodi (1992) Libyan - footballer.

Abdulaziz Belraysh (1992) Libyan - footballer.

Salem Roma / Salem Al-Musallati / Salem Elmslaty (1992) Libyan - footballer.

Abdelsalam Elfaitory (1993) Libyan - footballer.

Motasem Sabbou (1993) Libyan - footballer.

Ismael Tajouri-Shradi (1994) Libyan - footballer.

Hamdou Elhouni (1994) Libyan - footballer.

Sadiq El Fitouri (1994) Libyan - footballer.

Ahmad Atttellesey (1995) Libyan - swimmer.

Alaadeen Salman / Aladeen Younes (1996) Libyan - footballer.

Muaid Ellafi (1996) Libyan - footballer.

Ali Elmusrati / Ali Al Musrati / Almoatasembellah Ali Mohamed Elmusrati (1996) Libyan - footballer.

Ali El Ghrari (1997) Libyan - archer.

Zachary Elbouzedi (1998) Libyan / Irish - footballer.

Zakaria Alharaish (1998) Libyan - footballer.

Zakaria Aboukhlal (1998) Libyan / Moroccan - footballer.

Waleed Ashteebah (?) Libyan - paralympic javelin thrower.

Ahmed Ben Soueid (?) Libyan - footballer.

Nuri Kaheil (?) Libyan - cyclist.

Abdelrazik Baaba (?) Libyan - paralympic powerlifter.

Fahmi El-Shami (?) Libyan - footballer.

Mohamed Ganfud (?) Libyan - cyclist.

Ali Hamid El-Aila (?) Libyan - cyclist.

Rabee Allafi (?) Libyan - footballer.

Fawzi Abdussalam (?) Libyan - cyclist.

Abdulwahab Werfeli (?) Libyan - swimmer.

El-Munsif Ben Youssef (?) Libyan - cyclist.

Mohamed El-Naser (?) Libyan - swimmer.

Abdel Hakim Shelmani (?) Libyan - footballer.

Khalid Shebani (?) Libyan - cyclist.

Abdullah Badri (?) Libyan - cyclist.

Kamaluddin Badi (?) Libyan - volleyball player.

Adnan El-Khuja (?) Libyan - volleyball player.

Marzouk Mabrouk (?) Libyan - middle-distance runner.

Ahmed El-Faghei (?) Libyan - volleyball player.

Mustafa El-Musbah (?) Libyan - volleyball player.

Ahmed Zoubi (?) Libyan - volleyball player.

Samid Sagar (?) Libyan - volleyball player.

Awad Zakka (?) Libyan - volleyball player.

Jamal Zarugh (?) Libyan - volleyball player.

Abdel Hamed El-Hadi (?) Libyan - cyclist.

Miloud Zakka (?) Libyan - volleyball player.

NB:

Aja / Jay Rivera (1994) Libyan, Moroccan, Egyptian - Genderqueer (They/Them/Theirs) - rapper, drag performer, and reality tv personality.

Problematic:

Al-Saadi Gaddafi (1973) Libyan - footballer. - Murder charges.

Sharon Gal (1974) Libyan Jewish, Egyptian Jewish - tv personality and radio personality. - Sexual assault allegations.

Netta / Netta Barzilai (1993) Libyan Jewish, Moroccan Jewish / Polish Jewish - singer, guitarist, and looping artist. - Appropriation of box braids at Sofia Pride 2019, yellowface in her Eurovision 2018 performance, appropriation of Japanese culture in her Eurovision 2018 performance, and supports the IDF.

[itskomplicated]

Time for DJ @HannibalTabu to flip the #whiplashmix en espanol! Get ready for an international swing of Latin-influenced flavor just to big up Spanish speaking people everywhere. The on-demand link is on Twitter and this mix will not have you yelling "Aguas!" #community radio #communitybuilt #kqbh Tainy feat. Bad Bunny & Julieta Venegas "Lo Siento BB" Luis Fonsi feat. Daddy Yankee "Despacito" Guayacan Orquestra "Carro De Fuego" Karol Sevilla "Tus Besos" Don Omar "Otra Noche" Shakira "Antologia" Mexican Institute of Sound "Jalale" @wisog_1 "La Quimica" Hannibal Tabu "Interrupción de identificación de estación" J Balvin feat. Willy Williams & Beyoncé "Mi Gente" Chanel "Slomo" La Sonora Dinamita "Mi Cucu" Myke Towers "Experimento" Zzolio feat. Aitana "Mon Amour (remix)" Sofi Tukker feat. Bomba Stereo "Playa Grande" WRS "Llamame" Sebastian Yatra "Tacones Rojos" Cafe Tacuba "1-2-3" Hannibal Tabu "El Color De Tu Etica de Trabajo (Banda MS vs. Asher Roth triturar retazo)" https://www.instagram.com/p/CeK9ZFLOTB8/?igshid=NGJjMDIxMWI=

[omyindian]

Who were The Nine Gems (Navratna’s) of emperor Akbar ?

One of the most amazing leaders, possibly the most exceptional of the time India has ever had has been Akbar The Great, under which the country's diverse population witnessed a remarkable improvement in cultural, financial social, and political specters. It is naive to imagine that Akbar was able to accomplish all this on his own. As he forged the huge advancements that India observed the nine precious stones that were displayed in the court of the Emperor played an important and vital role to perform.

who were those NAVARATNAS?

1) ABU'L-FAZL IBN MUBARAK

Famous for his writing of his work, the Akbarnama,the three-volume official history of Akbar's reign, Abul Fazl was the most powerful vizier in Akbar's court and was among his most beloved courtiers. A remarkably knowledgeable man and an expert of great culture, he was a member of the court of Akbar in 1575.

 Abul Fazl was extremely influential in the administration in his country's Mughal kingdom under Akbar. His mystical idea of "padshahat" promoted the idea of royalty and established the authority and accountability of the rulers in ensuring peace and harmony between his subjects. Fazl was instrumental in the formulation of Akbar's doctrine of Sulh I-Kulor and the Doctrine of peace which forbade discrimination based on religion, caste, or class. Instead, it promoted the aggregation of the best principles of all religions, which according to him would encourage peace. Aside from Abarnamawhich was his greatest work the autres phenomenal work includes Ain-I- Akbari,(the administrative report of Akbar's Empire) and the Ruqa of(a collection of personal letters written by Abul Fazl towards Akbar's daughters, sons as well as daughters) and the Insha-i-Abul Fazl(the official desp[atches drafted from Fazl).

 2)RAJA TADAR MAL

The most prestigious Finance Minister in maybe all of the Mughal Empire Raja Todar Mal was one of the most reliable officials of Emperor Abu'l Fath Jalal-ud-din Akbar well-known as Akbar the Great.

  Beginning with humble beginnings Todar Mal slowly made his skills first during his time in the Sur Dynasty under the powerful Sher Shah Suri. In the event that the Sur dynasty fell to the Mughals Akbar was able to incorporate Todar Mal into the service to his Mughal Empire.

Todar Mal performed efficient duties as the finance minister under Akbar which proved to be revolutionary. He changed his entire system of revenue for the Empire and introduced standard weights and measurements along with a land survey, settlement systems, tax districts and officers. He conducted an in-depth study of yields and prices for crops of cultivation over a 10-year period, and based on that taxes were set on every harvest in the form of cash. He established a proper and methodical Revenue system . He also divided the empire in revenue classifications. A lot of his policies, such as his Patwari revenue system are still being used in many parts of India.

  3.) TANSEN

One of the most stalwarts of the Hindustani Classical Music, Tansen or Ramtanu is portrayed in Mughal time as fascinating and legendary. His career began in the court and under the patronage by his patron, Hindu ruler of Rewa, Raja Ramchandra Singh Tansen's renown led to him being invited to be a part of the orchestra at the Mughal court.

  Initially , he was hesitant to leave, Tansen conceded under the request of Raja Ramchandra Singh and entered Akbar's court at 60.

There are many legends that have come out about Tansen that, while lacking the historical truth, it inspires admiration nonetheless. One tale is about him helping to bring down the rains using Raga Megh. Another legend claims that he was able to make wild animals pay attention. This man's musical skills cannot be doubted. In reality it was his contribution in the creation of an ethos of Hindustani classical ethos and a lot of gharanas in Hindustani classical Music claim some link to his lineage. His compositions were such a powerful influence on them that Akbar gave him an honorary title Mian.

   4.) RAJA BIRBAL

The Akbar Birbal stories are possibly one of the most popular folklores from India. The stories are not authentic, and are not backed by historical evidence However, they are in a position to convey the close relationship that Akbar was able to share with Birbal.

  Born Mahesh Das to the family of a Hindu household, Birbal had a high level of education and specialized in poetry and music in the Braj language which earned him fame.

The court of Akbar was opened to him at the age of 1556, and quickly became one of the Emperor's top admirers. Akbar granted him the name of Raja and also gave him the title Birbal. Birbal with his uncanny humor, his wit and wit, and the knowledge of the world, became his own Kavi Priya in the court. The first time he was a court joker, Birbal was later assigned to numerous important assignments by Akbar. He was part of an army that was sent to help Husain Quli Khan from an attack by the brother of Akbar Hakim Mirza. He was later the principal leader of the army during the Mughal Empire.

  5) SHAIKH ABU-AL-FAIZ IBN MUBARAK

A renowned poet and scholar from The Mughal court. Abu Al Faiz wrote under the pen name Faizi.

  A man of great knowledge He was initially appointed to be the tutor for the sons of the Emperor however, he later rose to the rank as one of Akbar's close friends and advisors.

Through his time, Faizi produced many celebrated works. In 1588, he became the head of Malik-ush-shu'araof Akbar's court. His extensive collection of poems contains ghazals, qasidas and elegies. He also promoted the pantheism. Two of his masterpieces comprise his Markaz ul- Advar and the Nal o Daman. He was highly respected by the court and was frequently appointed by other governments as the Mughal ambassador.

 6) ABDUL RAHIM KHAN-I-KHANAN

Abdul Rahim, one of the most revered poets as well as military generals in the Mughal empire, was one of the guardianship children for Akbar Bairam Khan, After the Khan's death Akbar took over the guardianship of Rahim.

 Abdul Rahim is known for his Hindi dohe and his books on astrology. Rahim was very in love with Akbar and had a very close relationship with Akbar.

Rahim was a well-known scholar. Rahim translated Baburnamafrom Chagatai the language into his Persian language. Additionally, he was renowned military figure and was assigned to confront his fellow soldiers, the Rajput army from Maharana Pratap after Pratap had reclaimed the lost territories of Haldighati. But the Rajput forces were defeated by Maharana Pratap's son, and was dismissed from the military and devoted his whole life to the advancement of culture.

 7.) RAJA MAN SINGH I I

A few of the more courageous and trusted Generals of the military of Akbar Raja Man Singh led the Mughal army through numerous victories and was adored by Akbar who referred to him as Farzand.

Man Singh led many successful missions and was the one to win the most which he was awarded many honors and titles from Akbar. Man Singh was awarded the 7000 mansabdari award, which was the highest amount for any general who was not part of those belonging to the Royal family. Being the chief for Bengal, Bihar, Jharkhand as well as Odisha, Man Singh further extended his Mughal Empire by destroying and subduing kingdoms that were once ruled by the kings of old. Man Singh was also highly educated. He carried out numerous architectural restorations during his time and is also credited with building numerous temples for Krishna Some of them remain in use even today.

8.) FAKIR AZIAO DIN

Fakir Aziaodin is thought of to be one of the most famous mystics who offered advice on religion to Akbar. There isn't much information about his life. But the evidence available points to his mystery and prominent position in the court of Akbar. He was awarded an amount of 30 crores in Akbar's reign.

9.) MULLA DO PIYAZA

 The advisor and the vizier of Akbar, Mulla Do- Piyaza is the main subject of many folktales. The character is often portrayed in the form of Birbal's Muslim counterpart as well as an advocate for Orthodox Islam. Yet, Mulla do piyaza is rarely mentioned in Mughal historical texts, and many believe that he was an imaginary character that was not real in existence.

[kumpulan-tulisanku]

KAJIAN SYAIKH JALAL IBN IBRAHIM Peran Syaikh Al Albani Dalam Menghidupkan Sunnah Nabi Live streaming / rekaman channel Masjid Al Fattah : https://youtu.be/NDnYjcagAjE Bismillah... Akan ada zaman dimana terjadi sedikit samar samar yg mengira itu bagian dari agama padahal bukan. Maka, diutus setiap 100 th seorang imam yg akan memurnikan agama. Umat ini sudah berada dalam tahapan yg membutuhkan untuk memurnikan agama. Akhir abad 14 sudah butuh mujaddid. Dikisahkan oleh syaikh Al Albani, ada yg bertanya ke mufti di Damaskus, saya penganut mahdzab hanafi. Perempuan mahdzab syafii. Bolehkah menikah dengannya? Dari yg tidak boleh menjadi boleh. Ini menunjukkan butuhnya seorang mujaddid di era sekarang. Mujaddid pada saat ini adalah syaikh Al Albani. Syaikh Al Albani dibawa hijrah oleh ayahnya. Ulama dari kalangan hanafi. Masih kecil, belajar sd. Lalu ayahnya mendirikan sekolah sendiri belajar nahwu shorof dll. Ayahnya menanamkan kecintaan ttg Ilmu Hadits. Pernah ingin membeli kitab Al mughni 2000 halaman, tapi krn tidak punya uang akhirnya ditulis sendiri. Inilah pertama Kali karya syaikh Al Albani. Dari sini semakin cinta kepada Hadits. Ketika itu Masih taasub (fanatik) kepada mahdzab sendiri yaitu hanafi. Namun syaikh Al Albani tidak. Ayahnya memberikan pilihan agar syaikh Al Albani meninggalkan rumah jika tidak tidak taasub. Sebenarnya kalau kita berbicara ttg syaikh Al Albani bakal panjang. Keistimewaan syaikh Al Albani yg menjadi mizzah : 1. Memiliki luas pembahasan 2. Memiliki kesabaran dalam permasalahan Dan detail. 3. Berani dalam membela kebenaran Dan tidak ragu 4. Memiliki hikmah jika duduk langsung dengan beliau. Bisa dirasakan. 5. Beliau seorang yg kokoh dalam memegang Sunnah bahkan lebih kokoh dari gunung 6. Kehidupan nya qurani selain Sunnah 7. Syaikh Al Albani kalau membaca Quran selalu menangis terus. Menunjukkan kedekatan dg Quran 8. Syaikh terus menerus berdakwah. 9. Syaikh bisa 14 jam membaca buku. Cross check/selengkapnya lihat di link rekaman kajian di YouTube di atas. Baarakallahu fiikum. #kajianlivesyaikh #kajiansunnah #syaikhalalbani #masjidalfattahjatinegara #yukNGAJI #yukhijrah #pemudahijrah #syaikhjalalibnibrahim (at Masjid Al Fattah) https://www.instagram.com/p/CbKls7Yhzgt/?utm_medium=tumblr

[dear-indies]

hello lovelies! i hope your having a nice day! i was wondering if you could help me? i want to write danny phantom, but as a poc, and i was wondering if you have an recs?

White / grey / platinum: 

Ahmad Jalal Abualrub (1987) Saudi Arabian / German American. 

Hwang Chan-sung (1990) Korean.

Lee Minhyuk (1992) Korean.

Duc Thanh / Toki (1992) Vietnamese. 

Choi Minki (1995) Korean. 

Moon Jong-up (1995) Korean.

Yoo Tae-yang (1997) Korean.

Blond:

Dudley O'Shaughnessy (1989)Afro-Saint Lucian, with some Irish / English. 

Pirat Nitipaisalkul (1989) Thai. 

Jung Taek-woon (1990) Korean. 

Kim Jinwoo (1991) Korean. 

Odell Beckham, Jr. (1992) African-American.

Suda Masaki (1993) Japanese. 

Min Yoon-gi (1993) Korean.

Mark Tuan (1993) Taiwanese.

Kang Seung-yoon (1994) Korean. 

Peng Yuchang (1994) in Weapon and Soul 2.

Oh Se-hun (1994) Korean. 

Yoon Jeonghan (1995) Korean.

Song Yunhyeong (1995) Korean. 

Kim Ji-hoon (1995) Korean. 

Hwang Min-hyun (1995) Korean. 

Izumi  Daichi (1996) Japanese.

Dong Sicheng (1997) Chinese. 

Cameron Boyce (1999) Afro-Caribbean, African-American / Ashkenazi Jewish.

Some other links!

kcrph

-C & @orneryrps!