#ras makka | Explore Tumblr Posts and Blogs

n-u-o-c · 3 years

Text

Trên thế giới này không có lựa chọn nào ngay từ đầu đã là chính xác, chúng ta chẳng qua chỉ là cố gắng phấn đấu để biến lựa chọn ban đầu đó trở thành chính xác mà thôi.

Vậy nên, đừng sợ đưa ra lựa chọn, càng không nên vì đưa ra lựa chọn sai lầm mà hối hận, tiếc nuối. Một khi đã lựa chọn rồi thì chính là phải dũng cảm bước tiếp không ngoái đầu nhìn lại. Dẫu sao, cứ đi cứ đi rồi trời sẽ sáng thôi.

- Haruki Murakami -

Những gợn sóng trong lòng đã bớt lại.

Lần đầu tiên hai bạn đổi avatar, so với lần này, trái tim tôi đã lắng xuống phần nào.

Có lẽ, lần trước là bất ngờ, là đau thương, lần này là không cảm xúc.

Tôi vẫn tự hỏi mình, là vì điều gì, tôi lại đau nhiều và đau lâu đến vậy. Tôi biết mình có tổn thương, có tủi thân, có bất ngờ, có choáng váng, nhưng tôi vẫn chọn. Dù biết trái tim của tôi không đúc bằng thép, dù biết tôi sẽ bi lụy, nhưng tôi nghĩ, rồi cuộc đời sẽ gật đầu với lựa chọn của tôi, sẽ bảo tôi rằng, ừ đi tiếp đi, tôi sẽ đúng.

Tôi vẫn nghĩ về chuyện cũ. Tôi đã kể ra đoạn này hay đoạn kia cho một số người. Nhưng tôi cũng chẳng thể khóc ra được. Tôi vẫn vậy, tôi vẫn ổn, ổn trong mắt tất cả mọi người. Tôi nghĩ, nếu tôi nói tôi không ổn, thì cũng chẳng có mấy ai tin tôi.

Có lúc tôi đã nghĩ, nếu như nói với Thúy, thì lúc này tôi đã bớt cô đơn. Nhưng sau tất cả tôi đã không làm, cái tôi nhận lại là gì, là không thể nói được với ai.

Cuộc đời và những chuyện đã qua đúng là đã rèn luyện kĩ năng diễn xuất này. Dù tiêu cực hay tích cực, tôi cũng đã bỏ qua việc có thể chia sẻ tốt hơn một chút, thay vào đó là cô độc hơn một chút, lạnh nhạt hơn một chút.

Tôi nghĩ, sau cùng, vẫn là tôi mệt mỏi vì chuyện tình cảm, vì vậy không tài nào nghĩ về chuyện yêu đương một ai đó vào lúc này. Tôi vẫn làm một người bạn, vẫn sẵn sàng lắng nghe các bạn, vẫn là nơi tin cậy để các bạn gửi bí mật vào đấy.

Tri kỷ có tồn tại trong cuộc đời này?

Có, nhưng chỉ từng lúc.

Sau cùng, cô độc là một trạng thái mà ai cũng sẽ phải đối mặt trong đời, thậm chí là đa số trong cuộc đời.

Hôm qua đã xin dẫn link một bài viết về cô độc, rất hợp với ý tôi.

[ Zhihu ] Nên đ��i đãi với cô độc thế nào đây ?

------------------------

Tác giả : 洒水水

(Tác giả này tên Shui Shui, nghĩa là cùng tên với tôi)

Đêm khuya không ngủ, leo lên sân thượng ngẩn người.

Dưới lầu có hai cô gái cũng không ngủ, tôi nghe thấy họ nói thế này :

“Không phải dự báo thời tiết bảo hôm nay sẽ có tuyết rơi sao? Chán thật đấy !”

Tôi châm một điếu thuốc, rít môt hơi thật sâu, một cơn gió thổi qua, tàn thuốc rơi xuống, đậu vào lòng bàn tay của một trong hai người.

“Oa! Tuyết rơi thật này ! Nghe người ta bảo trận tuyết đầu tiên có vị đắng, để tớ nếm thử một chút xem !”

Hai giây sau lại thấy cô ấy nói : “ Hahahaha, có vị đắng thật này !”

Cô gái còn lại nói : “ Cậu có phải bị ngốc rồi không ? Hả ? Tuyết hình như ngừng rơi rồi ! Thật đến là bó tay với cậu, làm sao lại rơi có một tí thế này !”

Tôi không hấp thu nổi cái kiểu đối thoại này, muốn quay về phòng ngủ, tiện tay đem điếu thuốc quăng ra ngoài cửa sổ liền nghe thấy một trong hai người họ reo lên :

“Oa ! Sao băng ! Mau ước nguyện đi kìa !”

“Makka Pakka ! Upsy Daisy ! Pontipines ! Ninky Nonk ! Pinky Ponk !”

Tối hôm ấy, cảm giác cô độc của tôi tựa như một điếu thuốc.

Chỉ cần cạnh bên nhiều thêm một người thì nó có thể hoá thành bông hoa tuyết hay chùm sao băng.

[ Comment ]

湘湘是个成分控 : Thực ra cô độc mới là trạng thái bình thường của cuộc sống. Cả cuộc đời bạn có thể quen biết rất nhiều người bạn nhưng mà họ cũng chỉ đi được cùng bạn qua một đoạn đường mà thôi. Họ đều là quang cảnh đẹp đẽ nhất bên đường nhưng tàn nhẫn chính là tất thảy đều vô cùng ngắn ngủi. Học được cách hưởng thụ cô độc để bản thân mình chìm xuống thế giới bé nhỏ của chính mình. Theo tôi đây cũng là một trải nghiệm không tồi !

------------------------

Credit: Zy's aerospace

Nguồn : https://www.zhihu.com/question/481151469/answer/2164199943

7 notes · View notes

kimeradragon · 4 years

Video

youtube

masshiro na nootopen o hashirase kimi to no omoide o kaki hajimeru mado no soto wa ano hi no you ni kinou kara furiyamanai ame itsu made mo kurikaeshi, mado o tataku

potsuri, potsuri, hitotsu, futatsu shizuka ni furidashita mado no soto tenki yohou douri no ame, kimi wa kasa o motte dekaketa kana?

"sayonara kyou no hi" o ikue o kasaneru sora o miagareba hikari no tsubu arifureta nichijou, zankyou no ookesutora, ame ga kanadeta

tsumibito no ikikau machi no naka de mayowazu ni kimi o mitsukerareru hazakura o nurasu shoka no ame, kimi ga kuru no o matteru boku nurete shibonda neko, kimi ni kasanete

ajisai mitai da ne azayaka ni saku machinami no kasa makka na biniiru kasa, kimi no yokogao, akaku someta

kokage no tori-tachi, sora o machiwabiteru ainiku boku wa kono ame, iya ja nai kasa o hitotsu tatande chisa na boku no kasa ni kimi o maneite

rin to shita kuuki wa seki o kitta, yubisaki ga karuku fureau kyori kyou no kimi wa kami o yuiage, kinou yori mo otona ni mieta arifureta nichijou, somatte yuke

ame wa yami tsukue ni pen o oita. sora wa itsu shika nagare hajimeta boku ga kimi ni tsuiteita uso, kitto kimi wa shitteita yo ne. hajime kara.

boku-ra no shippai wa ame ni nagare, yagate boku-tachi o oshinagashita kimi ga egaku shiawase no e ni boku no sugata wa miataranai

sono me ni utsutteita boku wa tsumibito yukikau machi no naka de mayowazu ni kimi o mitsukerareta hazakura o nurasu shoka no ame, inai kimi o sagashiteru boku me o toji, kaze no kou ni kimi o utsushi hitomi

#mucc #ame no orchestra

1 note · View note

supergenial · 5 years

Text

[translation+lyrics] Narcissism by Seraph

Very creepy track from the girls from Seraph, with a song that’s a pov of my girlfriend whenever I’m heading out, some really unhealthy attachment coming from this one. Music is pretty creepy, and while the vocal performance is great I’d say Miku’s vocal presence is too powerful to play the type of role required of this song, I can only imagine her as dominating rather than this clingy type. Anyway, cool song, lyrics down below and see you all soon.

Narcissism by Seraph Lyrics & Composition: 光の巣 Vocals: 海紅

kimi no sode wo hiki chigiru you ni boku no soba kara hanasanai yo

pulling your sleeve so hard it could tear apart as I'm right next to you, I wont let you go

hitori ga kowai kowaiyo furuedasu heya ga kaaten wa yureru dake kaze wa toorinuke

Being alone is scary, so scary, I just shake alone in my room as the curtains wave driven by the wind

hieta yuka no yuiitsu no tomodachi sa mimi ga shaberu hitomi wa damaru kuchi ga kawaku yubi wa karamaru

my one partner is my cold bed as my ears hear, my eyes shut my mouth dries, and fingers cross

hitori ga kowai kowaiyo kuruuidasu nanika tsume wa odoru kizutsukeru akai sen hiku

being alone is scary, so scary I could go insane my nails shake as they engrave in me a red line

kimi ga inakya dame sanso mo nodo wo tooranai

if you're not here I can't even breathe properly

nijimu chi de egaita sora wa yappari akaku somatta yo akai makka na aa ai wa tsune ni kimi ni furisosogu

painting a world with this blood but of course it's all red a deep, crimson red love that I pour over you

(ri ra ri ra ru ra ri ra ri ra ru ra ri ra ri ra ru ra ri ra ru) (ri ra ri ra ru ra ri ra ru) kimi ni oboreteku

I'm drowning in you

kimi no hone ni shigami tsuiteru ore yasui tokoro wa sakeyou

I keep on clinging to your bones while avoiding your broken spots

ittari kitari no toiki majiwaranai shita majiwaru no wa yubi dake kokoro wa hitotsu sa

Exchanging breaths as we entwine our tongues together and cross our fingers together to join our hearts as one

boku wa inakya dame? tsumetai heya ni toi kaketa

I can’t go with you? I ask in this freezing room

kotoba no muryokusa wo shiru [aishiteru] nante Lan La Lan mitsumeau tame no kagami socchi wa ima donna tenki?

I know how powerless my words are to stop you "I love you" I proclaim I see myself in the mirror but what kind of forecast do I see

(ri ra ri ra ru ra ri ra ri ra ru ra ri ra ri ra ru ra ri ra ru) (ri ra ri ra ru ra ri ra ru) boku wa oboreteku

I'm drowning

boku no sode wo tsukandeta boku no tsume ga odotteta boku no hone wo tsukandeta kagami wo dare mitsumeteta

I grab on to my sleeves, as my nails tremble I latch on to my bones, wondering who's staring at me in the mirror

<varying Ah's> hitori kowai kara

Because being lonely is so scary

akaku somatteku boku no sora

My sky has turned entirely red

#Narcissism #Seraph #Phantasmagoria II #translation #lyrics

1 note · View note

wisdomrays · 2 years

Text

The Messenger of God: Muhammad: Part 112

Recording the Traditions: Part 2

Whether angry or pleased, the Messenger never spoke on his own; out of personal caprice or whim. Whatever he spoke, is a Revelation [explicit or implicit] revealed (53:3-4). As his every word and action had some bearing on Islam, they had to be recorded. The Companions did this holy task either through memorizing or recording what they heard or saw. As a result, his life is the most complete biography ever produced. Every aspect, even its minutest details, has been handed down throughout the generations. This is why we should feel indebted to the Companions and the two or three generations after them, especially the great Traditionists, who recorded and then transmitted his words and actions.

Someone once complained to the Messenger: "O Messenger of God, we hear many things from you. But most of them slip our minds because we cannot memorize them." The Messenger replied: "Ask your right hand for help." In other words, write down what you hear. When Rafi' ibn Khadij asked the Messenger whether they could write down what they heard from him, he was told that they could. As recorded in al-Darimi's Sunan, the Messenger advised: "Record knowledge by writing." During the conquest of Makka, the Messenger gave a sermon. A Yemeni man named Abu Shah, stood up and said: "O Messenger, please write down these [words] for me." The Messenger ordered this to be done.

'Ali had a sheet, which he attached to his sword, upon which was written narrations about the blood-money to be paid for injuries, the sanctification of Madina, and some other matters. Ibn 'Abbas left behind a camel-load of books, most of which deal with what he had heard from the Messenger and other Companions. The Messenger sent a letter to 'Amr ibn Hazm, which dealt with blood-money for murder and injury, and the law of retaliation. This letter was handed down to Abu Bakr ibn Muhammad, his great-grandson.

Likewise, a scroll transferred from the Messenger to Abu Rafi' was handed down to Abu Bakr ibn 'Abd al-Rahman ibn Harith, one of the Tabi'un. [6] A leading scholar of that generation, Mujahid ibn Jabr, saw 'Abd Allah ibn 'Amr's compilation Al-Sahifat al-Sadiqa. Ibn al-Athir, a renowned historian, writes that it contained about 1,000 Traditions, half of which were recorded in authentic books of Tradition, with the chain from 'Amr ibn Shu'ayb, from his father, and from his grandfather, respectively.

Jabir ibn 'Abd Allah al-Ansari also left behind a voluminous book containing the sayings he had heard from the Messenger. Al-Sahifa al-Sahiha is another important source of Hadith from the earliest period. Hammam ibn Munabbih, its compiler, followed Abu Hurayra whenever he went and wrote down the Prophetic sayings reported by him. This compilation, recently published by Muhammad Hamidullah, has been carbon-dated to a period thirteen centuries ago. Almost all of its Traditions can be found either in Musnad ibn Hanbal or the Sahihayn of Bukhari and Muslim.

After these first simple compilations, Caliph 'Umar ibn 'Abd al-'Aziz, who reigned between 99-101 ah, decided that all oral and written authentic Traditions should be compiled systematically into books. He ordered Abu Bakr ibn Muhammad ibn 'Amr ibn Hazm, governor of Madina, to supervise this task. Muhammad ibn Shihab al-Zuhri, renowned for his profound learning and keen intelligence, undertook the task and acquired the honor of being the first official compiler of Traditions. But such an honor was not restricted solely to him: 'Abd al-Malik ibn 'Abd al-'Aziz ibn Jurayj (Makka), Sa'id ibn Abi 'Aruba (Iraq), Awza'i (Damascus), Zayd ibn Qudama and Sufyan al-Thawri (Kufa), Hammad ibn Salama (Basra), and 'Abd Allah ibn al-Mubarak (Khorasan) also were involved.

This period of official and systematic compilation was followed by the period of classification by such great Traditionists as Abu Dawud al-Tayalisi, Musaddad ibn Musarhad, al-Humaydi, and Ahmad ibn Hanbal, who brought out their Musnads. 'Abd al-Razzaq ibn Hammam and others formed their Musannafs, and Ibn Abi Dhi'b and Imam Malik produced their al-Muwattas. Yahya ibn Sa'id al-Qattan and Yahya ibn Sa'id al-Ansari also should be mentioned among the pre-eminent figures of this period.

Then came the period of such great Traditionists as Bukhari, Muslim, Abu Dawud, Nasa'i, Tirmidhi, and Ibn Ma'ja, who produced the well-known, six most authentic books of Tradition. These celebrated persons, and such other illustrious people like Yahya ibn Ma'in, included in their collections what they believed to be the most authentic Traditions after judging them according to the strictest criteria.

For example, Imam Bukhari sought a Tradition from a man renowned for his reliability and piety. When he saw that man hold his hat toward his animal as if it contained something to eat, in an attempt to entice it to come to him, he asked the man if the hat contained some food for the animal. When told that it did not, Bukhari took no Traditions from him. In his view, one who could deceive an animal in this way might also deceive people. Such were the exacting criteria applied when judging the reliability of narrators.

In short, the Prophetic Traditions were either written down or memorized during the time of the Companions. When the first Islamic century ended, they were circulating widely in both oral and written form. Caliph 'Umar ibn 'Abd al-'Aziz tasked eminent scholars with producing the first official compilation in different cities. Authentic Traditions were distinguished from fabricated ones according to the most stringent care and criteria. After they were classified, one of the most systematic and accurate compilations or collections was undertaken by the most prominent Traditionists of that time. Later on, new authentic books of Traditions were produced. Also, such illustrious critics of Tradition as Ibn Hajar al-Asqalani, Ibn Abd al-Barr, Dhahabi, Ibn al-Jawzi, and Zayn al-Din al-Iraqi reviewed all Traditions and wrote large compendiums about their narrators.

As a result of such scholarly activity, the Sunna has reached us through the most reliable channels. No one can doubt the authenticity of this second source of Islam, which approaches the Qur'an in purity, authenticity, and reliability.

1 note · View note

quinnetr · 6 years

Text

Broken-Apart Heart (バラバラココロ) by Kairiki Bear

youtube

CW: Allusions to Suicide

Fun fact: when I first heard Kairiki Bear’s songs back in about... 2013, I didn’t like them at all! I dunno what’s changed, but now I really like them, and often find myself humming them (especially this and Lemming-ming).

This was partly driven by how much I like this song in general, and partly, like my SNOBBISM translation, by the errors I found in the most-watched subtitled version on Youtube.

Also, an important part of the song (what the numbers mean) seems to be left out a lot!

I did get a little bit biased towards representing the rhythm of the Japanese here, that’s why in the chorus there’s some repeated words and the English is split up to the syllables of ‘Jin jin jin’.

I also have a fair amount notes for this song down the bottom!

漢字

Romaji

English

スッカラカン　部屋の隅　突っ立って sukkarakan heya no sumi tsuttatte A down-and-out just standing in the corner of the room,

有害な夢描いて　1234 yuugai na yume egaite wan tsuu san shi Imagining a harmful dream, 1 2 3 4 (wanting to die) (1)

将来性　ひとかけら　頂戴な shouraisei hitokakera choudai na Give me just a piece of my future potential, please?

円満DAY　そんな未来　望んでました enman DAY sonna mirai nozondemashita A day where everything goes well, that’s the kind of future I was wishing for.

スッカラカン　HP（ライフ）もドンドン減ってって sukkarakan Life mo dondon hettette Out of money, my life's also falling out from under me,

くだらない生き様を　1 2 3 4 kudaranai ikisama wo wan tsuu san shi This useless way of life, I just 1 2 3 4 (want to die)

求愛性　まくり腕　引っ掻いて kyuuai-sei makuriude hikkaite A personality of wooing others, clawing at my bared arms,

存在感　恋焦がれ　2234 sonzai-kan koikogare ni ni san shi Longing for a sense of being, 2 2 3 4 (suddenly dying) (2)

ココロこの頃コロシテ真っ平ら笑顔の【笑】の字も忘れ去って冷帯 kokoro kono koro koroshite mattaira egao no 'e' no ji mo wasuretesatte reitai Not too long ago, my heart, killed, became a completely flat, subartic region that has forgotten the word for the ‘smiling’ of a ‘smiling face’. (3)

感情　殲滅　エッサホイサ kanjou senmetsu essahoisa All emotions wiped out, hip hip hooray! (4)

ほら這いつくばって『シアワセ』求めて hora haitsukubatte 'shiawase' motomete Look, I'm searching for 'happiness' whilst on all fours!

心情　鮮烈エッサホイサ shinjou senretsu essahoisa Vivid emotions, hip hip hooray!

ほら　バラバラ　見失った整合性 hora barabara miushinatte seigousei See, their integrity that's been shattered and lost!

大大大大　大キライです dai dai dai dai daikirai desu I I I I I hate it so very much.

綺麗事だらけの人人人 kireigoto darake no jin jin jin Those people masking over ev’-ry-thing

ララララ　さよなラです ra ra ra ra sayonara desu Bye bye bye bye For now, it's goodbye!

スッカラカン　『　　　　』だけの人生 sukkarakan kuuhaku dake no jinsei To this life, a completely empty blank space!

アッケラカン　部屋の中心 Akkerakan heya no chuushin Looking disconnected from everything, just hanging in the centre

吊ったって tsuttatte of the room,

生命線　大事できっと　1234 seimeisen daiji de kitto 1 2 3 4 My lifeline, seriously, definitely 1 2 3 4 (want to die)

消耗性　がっつり充電 shoumou-sei gattsuri juuden　 Always exhausted, properly recharging

減ってって hettette less and less

デイバイデイ　ゆったりじっと　任意惨死(2234?) Day By Day yuttari jitto nin'i zanshi Day By Day, taking it easy, motionlessly, suddenly dying...?

ドロドロココロどの事を吐露轟く怒濤トロケル妥当ヘドロの路頭怒号で渡航 dorodoro kokoro dono koto wo toro todoroku dodou torokeru datou hedoro no rotou dogou de tokou A sordid heart, being opinionated about some thing, roaring waves, melting validity, sludge at the wayside, an angry shout mid-travel,

嗚呼　もう　病めにしましょう aa mou yame ni shimashou Ah, no more, let's make myself sick!

感情　殲滅　エッサホイサ kanjou senmetsu essahoisa All emotions wiped out, hip hip hooray!

ほら地べた這って『コウフク』求めて hora chibeta hatte 'koufuku' motomete Look, I crawl on the bare earth searching for my 'joy'!

惨状　連結エッサホイサ sanjou renketsu essahoisa A series of unfortunate events, hip hip hooray! (5)

ほら　真っ赤に腫れた心臓　ぎゅっとして hora makka ni hareta shinzou gyutto shite See how my heart, swollen up and red, is fit to burst!

大大大大　大キライです dai dai dai dai daikirai desu I I I I I hate them so very much.

御行儀良く振る舞う人人人 ogyougi yoku furumau jin jin jin Those people whose manners are a-maz-ing.

ララララ　前かラです ra ra ra ra mae kara desu For for for for for a while, I

停滞感　息も出来ない teitai-kan iki mo dekinai have felt so stagnant, I can't even breathe.

「こっちの水は甘いな」って勝手だねって模範生 kocchi no mizu wa amai na tte katte da ne tte mohansei "Isn't saying ‘Ain't this water sweet?’ selfish?" said the model student.

「どっちの水も苦いな」って言ってたねって劣等生 docchi no mizu mo nigai na tte itteta ne tte rettousei "Didn't they say 'Ain't all water bitter?'" said the bad student.

群青清潔　無いさ無いさ相も変わらず　トモダチごっこです gunjou seiketsu nai sa nai sa ai mo kawarazu tomodachi-gokko desu There's no, no pure ultramarine, as always, it's ‘pretend friend time’. (6)

戦場献血　痛がりさトロトロトロに零れた脳回路 senjoukenketsu itagari sa torotorotoro ni koboreta noukairo Giving blood on the battlefield looks painful. My mushy neural circuitry thickly spilled out.

感情　殲滅　エッサホイサ kanjou senmetsu essahoisa All emotions wiped out, hip hip hooray!

ほら這いつくばって『死合わせ』もう止めて hora haitsukubatte 'shiawase' mou tomete See, I'm on all fours, I’ve already suppressed my 'happiness' , (7)

MISSION　全滅　エッサホイサ MISSION zenmetsu essahoisa Mission: annihilation, hip hip hooray!

ほら　真っ赤に晴れた太陽から逃避 hora makka ni hareta taiyou kara touhi See how I flee from the brightly shining red sun.

大大大大　大好きなんです dai dai dai dai daisuki na ndesu I I I I I love it so much,

アイソワライの裏で傷ジンジン aisowarai no ura de kizu jinjin The wounds behind a forced smile just throb-bing.

ララララ　来世は結構です ra ra ra ra raise wa kekkou desu I've I’ve I’ve I’ve I’ve had my fill, no afterlife, please,

スッカラカン　『　　　　』だけの人生 sukkarakan kuuhaku dake no jinsei for this life, a completely empty blank space!

スッカラカン　バラバラココロ sukkarakan barabara kokoro A completely spent, shattered heart it is!

NOTES

(1) This is an important part of the song! I knew that Kairiki Bear wouldn’t just have random numbers in the song with no meaning, seeing how they like wordplay just as much as Maretu, and the later use of kanji and numbers seals the deal. These numbers have definite meaning! But how did I get that meaning?

The use of both English and Japanese readings creates a natural barrier between the first two numbers and the last two, so I could guess it was ‘Want to’ for ‘1 2′. Judging how later on, ‘3 4′ is given as 惨死, zanshi, ‘a tragic death’, I’m guessing that’s what it’s supposed to be throughout the song. Since the Japanese would be zanshi shitai, ‘I want to tragically die’, ‘want to die’ makes sense, or at least it does to me!

For the first instance of 2 2 3 4, I merely used the given kanji compound from later in the song.

(2) Sonzaikan is a word by itself in Japanese, referring to someone’s ‘presence’ (e.g. ‘his presence filled the room’), but I think it’s use here is actually a suffixed compound, sonzai-kan. This gives it the meaning of ‘a sense of existing’, which, given that most of the song is about feeling empty, fits better.

(3) This line is a mess in Japanese, there could be a lot of different interpretations here, but I think mine works even though I had to fudge it a bit.

(4) Essahoisa is a difficult phrase. It’s used in the carrying of mikoshi, Japanese portable shrines, at festivals, but doesn’t have only one use. It’s equivalent to both ‘heave ho’ and ‘hooray’, and the latter seemed to work better, so that’s what I went with

(5) Yes this is a totally valid way of translating this phrase whilst preserving the meaning. Renketsu means ‘connecting’ in mechanical/electrical sense, as does ‘series’, plus the general idea of a succession of bad things happening together is kept! Also, it’s a nice little reference for people to spot~

(6) I’m not entirely sure if there’s significance to the colour ultramarine in Japanese, and this isn’t the first time I’ve seen it used in a Vocaloid song (Jin’s Gunjou Rain comes to mind). The closest I could get is that it used to be a very valuable paint due to being made of lapis lazuli? I checked irocore, but it doesn’t give any more detail than that.

(7) This is a pun which conflates the word shiawase for ‘happiness’, used similarly earlier in the song, with the rare, sort of made-up(?) word 死合わせ, shi-awase, which means, according to searching on google, ‘happiness from being with someone till you die’.

#v flower #vflower #kairiki bear #かいりきベア #vocaloid #translation #japanese to english #ボカロ #英訳 #バラバラココロ

13 notes · View notes

9misoundsystem · 1 year

Text

youtube

Ras Makka & Afrikan Dub - Boletín (STEPPA OFFICIAL VERSION)

#ras makka #afrikan dub #boletín (steppa official version)#reggae #dub #music #video #videoclip #youtube #nine mile sound system #Youtube

1 note · View note

baabulilm · 5 years

Text

Q: What is the historical background to the Pilgrimage(Hajj)

A: Pilgrimage(HAJJ) is the fifth pillar of Islam. According to the Shariah, it is to visit the House of Allah and to perform specific acts of worship (i.e., the rites of Pilgrimage) in a fixed period of time. In terms of the historical background to the Pilgrimage, Mecca has always been a central point for humanity since time immemorial, as it has been a source of knowledge, wisdom and culture for many generations.

Imam Zayn al-AbidÏn(RA) was asked, “Since when has the circumambulation (Tawaf) of the Kaaba been performed?”

The Imam replied: “When Allah informed His angels about appointing His vicegerent on earth, they remarked, ‘We glorify You and praise You. Will you place on earth humans as Your vicegerents, those who will spread mischief and corruption on the earth and who shed blood?’

And Allah replied, ‘You do not know what I know.’

As a consequence,the angels felt extremely ashamed of their interrogation, and so out of remorse and humility they circumambulated the Arsh thrice.

Bestowing His special mercy upon them, Allah built the Bayt al-Maamur below the Arsh and said, ‘Circumambulate this (house).’

Every day 70,000 angels circumambulate it; once an angel visits it, it never gets an opportunity to visit it again.”

Then Allah said to the angels:Build Me a house on the earth of its likeness and proportions.

When the sanctified House was built, the creatures of the earth were commanded:(So let them) circumambulate this house like the inhabitants of the heavens circumambulate Bayt al-Mamur. .► {Al-Azraqi, Akhbar Makka, 1:34}

Later when Prophet Adam and Sayyida Hawwa(AS) descended upon the earth,Hadrat Adam(AS) proclaimed, ‘O Lord, I am now deprived of the pleasure and satisfaction that I used to get circumambulating Bayt al-Mamur with the angels. If only we could return there.’

Hearing his plea, Allah stated , "(O Adam) build Me a house parallel to this house of Mine which is in the heavens. Worship in it, you and your progeny, like the way My angels worship around My Arsh..►{Al-Salihi, Subul al-huda wa al-rashad, 1:147.}

Later when the era of Prophet Ibrahim(AS) came, IbrahÏm(AS) with the assistance of his son Hadrat Ismail(AS) rebuilt the Ka¢ba on its ancient foundations in compliance to Allah’s decree. Allah asserts in the Quran:The first House ever constructed for mankind (to worship Allah) is indeed the one in Mecca teeming with blessings and (the centre of) guidance for the whole world..►{Qur'an Surah Al-Imran 3:96}

When it was built, Allah commanded Hadrat IbrahÏm(AS) to call out to mankind to visit the House of Allah for the Pilgrimage. This call is mentioned in the Quran as

follows: And proclaim the Hajj (Pilgrimage) aloud amongst the people. They will approach you on foot and (mounted) on all lean camels, coming by distant tracks..►{Qur'an Surah Al-Hajj 22:27}

As a result of Prophet IbrahÏm(AS)’s propagation and after completing the construction of the Kaaba, the first Pilgrimage was conducted. With the guidance of Angel Jibrail(AS), Prophets Hadrat Ibrahim(AS) and Ismail(AS) performed the Pilgrimage rites along with the tribesmen of Jurham. In performing the rites of Pilgrimage, Prophet IbrahÏm(AS)

first circumambulated the Kaaba; then he performed the sa'ee between Safa and Marwa. Then he went to Mina, where he saw Satan thrice; each time he saw him he threw seven pebbles at him whilst reciting the takbÏr. He then travelled to the plains of Arafat, where he spent the night, and then returned to Mina. Again he performed the rami (casting the pebbles) at the three places where he saw Satan. Prophet IbrahÏm(AS) spent the night at Mina, and then returned home to Syria after completing the rites of Pilgrimage.

In light of its historical context, if we analyse the Pilgrimage as it is performed today, we will find its evolutionary development in the manner in which it was performed one year prior to the conquest of Mecca under the leadership of Hadrat Abu Bakr al-SiddÏq(RA) in the year 9 AH. The Pilgrimage of that year was also performed by the polytheists, who conducted it in accordance with their ancestral customs, whilst the Muslims performed it in accordance to the prescription set by Allah and His Prophet(AS).

It can be asserted that the first sacred building constructed on this globe for the worship of Allah, which became the nucleus of guidance for the Muslims, is the Kaaba. This is according to the explicit text of the Quran. The Sacred House, the Kaba, was later rebuilt on its original foundation by Prophet IbrahÏm(AS) with the help of his son, Prophet Ismail(AS), according to the command of Allah.After Prophet Adam(AS)’s descent to the earth, the city of Mecca was not only the first centre of guidance for mankind, but it was chosen to be the centre for the global propagation of Islam and its point of commencement. The Religion, the foundations of which were laid down by Prophet IbrahÏm(AS), was completed by the raising of the final Messenger, Prophet Muhammad(peace be upon him). So the seed planted by Prophet IbrahÏm(AS) in the ‘dry barren valley’, centuries later grew into a fruit bearing tree shading the whole world.

3 notes · View notes

zinattango · 7 years

Text

Bani Umayah - The accursed.

Whom Did Allah swt and The Prophet (saaw) Curse that Omar and Abu Bakr loved . Whom Allah stripped of all power How was their power reinstated in defiance of Allah swt Himself ! If you guessed Banu Ummaya , YOU ARE CORRECT ! Abu Dhar (ra) said: ‘The people that Allah’s Apostle hated the most were the Bani Umaya, Thaqif and Banu Hanifa’ The Prophet (saaw) cursed al-Hakam bin Abi al-Aas, his sons and the Bani Umayah. The Bani Umayyah had been sworn enemies of the Bani Hashim since the time when Hashim, the forefather of our Prophet (p.b.u.h), had succeeded in banishing his evil half-brother Umayyah from Makka. The Bani Ummaya started tormenting the Prophet (saaw) immediately when he began to spread Islam. Abu Sufyan was their leader. He led the wars of Badr and Uhud against the Muslims. During the battle of Uhud his wife Hind hired an assassin to kill Hamza, the uncle of the Prophet (saaw). After the murder, she located the body of Hamza, mutilated it, and chewed his liver. The children of this accursed couple were no less evil. After the death of the Prophet (saaw), Abu Sufyan tried to attain power by encouraging Imam Ali (as) to regain his right to Caliphate by spilling blood. Imam Ali (as), well aware of the hidden intent of Abu Sufyan, rejected his offer. It was left to those who had stolen the rights of Imam Ali (as), namely Abu Bakr and Omar, to prepare the ground for the Bani Ummaya to come to power. Omar appointed Yazid, son of Abu Sufyan, as governor of Palestine and later, of Syria. When Yazid died, his younger brother, Mu'awiya became the ruler of Syria. Omar further strengthened the power base of the Bani Umayyah by arranging for Uthman to succeed him as Caliph. Uthman made sure that all the key posts in the Muslim empire were in the hands of his Bani Ummaya clan. Since then, they became the ultimate power throughout the Muslim lands and began to torture and harass the family and Shia of Imam Ali (as) . The Prophet (saaw) {allegedly} said: "The khilaafah after me is thirty years, then there will be biting kingship" and for this reason Mu'aawiyah said, "I am the first of the kings". (a pharoah who claimed Kingship over Allah swt and whom bakris worship over Allah swt ) . Imam Hasan (as) reminded Muawiya of the occasion, “When your father was riding a red camel you was in front of him and your brother Utbah was dragging the camel by its nose? On that occasion Prophet (saaw) cursed your father, brother and you”. Prophet (saaw) said : “If you see Mu’awiya on my pulpit then kill him” (Ibn Katheer in al Bidaya wa al Nihaya)

12 notes · View notes

isiyasy · 5 years

Quote

Hijirar Farko Zuwa Habasha, Tafiya Zuwa Da'ifa, Sanya Takunkumi ga Musulmi, Ganawa da Wakilan Mutanen Madina, Shekarar Bakin Ciki, Mubaya'a ta Farko a Akaba. HIJIRA ZUWA HABASHA Bayan da Manzon Allah (s) ya fito fili da wannan kira nasa da kuma irin karbar da al'umma suka yi wa kiran, sai kafiran Makka suka fara tunanin hanyoyin da za su bi wajen kawo karshen wannan barazana da take fuskantarsu. Don haka sai suka fito wa lamarin ta hanyoyi daban-daban, daga cikin hanyoyin kuwa har takurawa al'ummar musulmin da kuma azabtar da su. sai Manzo (s.a.w.a) ya ga cewa bari ya yi wa wani adadi daga mabiyansa izini da yin hijira zuwa Habasha, don ya samar musu kariya da matsera daga takurawa. Don haka sai mazaje goma sha daya da mata hudu suka yi hijirar, suka saura a Habasha har na tsawon watanni uku, har zuwa lokacin da labari ya isa gare su cewa Kuraishawa sun mika kai. Wannan ya sa suka dawo Makka, sai dai sun sami cewa Kuraishawa na nan da halinsu ba su canza ba, wato dai suna ci gaba da cutar da Musulmi da azabtar da su. Sai Manzo (s.a.w.a) ya hore su da sake yin hijira zuwa Habasha. A wannan karon adadinsu ya kai maza tamanin mata goma karkashin ja-gorancin Ja'afar dan Abi Dalib. Kuraishawa dai sun yi matukar tsorata da wannan hijira, don haka sai suka yi kokarin dawo da su, in ban da cewa sarkin Habasha Najjashi, wanda ke bin addinin Annabi Isa (a.s) a wannan lokacin, ya ki yarda da bukatun 'yan aiken Kuraishawa, wato Amr bin As da Ammara bin Walid. 'Yan aiken na Kuraishawa sun yi kokarin shafa wa musulmin bakin fenti a wajen sarkin Habasha don ya ki karbar masu hijirar; bugu da kari kuma suna dauke da kyautuka masu yawa daga Kuraishawan zuwa gare shi; sai dai kuma jawabin da Ja'afar dan Abi Dalib ya yi a gaban sarkin ya bata musu shiri da kuma sanya sarkin ya ki amincewa da bukatan 'yan aiken, inda ya ke cewa: Ya kai wannan sarki, hakika mun kasance mutanen jahiliyya Muna bautar gumaka, muna cin mushe, muna aikata alfasha, ba ma sadar da zumunci, muna munana makotaka, mai karfi a cikinmu na danne mai rauni. Haka muka kasance har Allah Ya aiko da Manzo zuwa gare mu, wanda mun san danganensa da gaskiyarsa, rikon amanarsa da kamun kan sa; sai ya kira mu zuwa ga Allah don mu kadaita Shi kuma mu bauta mi Shi, mu kuma janye daga abubuwan da muka kasance, mu da iyayenmu, muna bauta musu na daga duwatsu da gumaka. Ya hore mu da fadar gaskiya, rukon amana, sadar da zumunci, kyautata makotaka da kamewa daga da abubuwan da aka haramta da zubar da jinni. Ya kuma hana mu aikata alfasha, shedar zur, cin dukiyar maraya da yin kazafi. Haka ya hore mu da bautar Allah Shi kadai ba tare da mun hada Shi da komai ba. Ya hore mu da yin salla da zakka da azumi. Sai Najjashi ya ce masa: "Ko kana a tare da kai akwai wani abu daga abin da Manzo Muhammadu ya zo da shi daga Allah?". Sai Ja'afar ya ce na'am. Sai ya karanta masa wani sashi na Surar Maryam. Jin wannan aya, sai Najashi da wadanda suke tare da shi na daga malaman Kirista suka fashe da kuka. Sai Najashi ya ce: " Hakika da wannan da abin da Isa ya zo da shi sun fito ne daga tushe guda." SANYA TAKUNKUMI GA MUSULMI Lalacewan shirin Kuraishawa na kawo cikas ga hijira zuwa Habasha ya kara kaimin adawarsu da da'awar Musulunci, don haka sai suka kuduri aniyar lankayawa Bani Hashim takunkumin cinikayya, cudanya da auratayya; sai suka rubuta haka a wata takarda wadda mutane arba'in daga shugabannin Kuraishawa suka rattabawa hannu a kai. Sai suka kange Banu Hashim a Shi'ibi Abi Dalib, suka zama ba sa fita daga wannan guri sai a lokutan Ummura a watan Rajab, da lokacin aikin Haji a watan Zul-hijja saboda girman matsayin a tsakaninsu da sauran Kuraishawa. Musulmi sun shiga wani mawuyacin hali matuka, saboda hatta abincin da zai ishe su ba su da shi, kunci ya kai musu ko'ina. Haka wannan takunkumi ya ci gaba har tsawon shekaru uku, lokacin da takunkumin ya kawo kare yayin da Allah Ya turo sari ya cinye wannan takarda da aka sanyawa hannu, bai bar kome ba sai kalmar Bismikal-Lahumma (wato da SunanKa ya Allah), dake rubuce a saman ta. Wannan al'amari ya yi matukar ruda mushrikai, ya kuma sa musu karin dalili a kan gaskiyar da'awar Manzo (s.a.w.a). SHEKARAR BAKIN CIKI Duk da cewa takunkumi ya kare, sai dai haka bai zama karshen matsaloli ba; domin Khadija bint Khuwailid, matar Annabi (s.a.w.a) kuma babbar uwar muminai, wadda ta kasance farkon wadda ta bada gaskiya da shi ta kuma gaskata shi, ta kuma yi tarayya da shi cikin wahalhalun isar da sako; ta bayar da dukiyarta saboda Allah. Rasuwarta ta kasance kafin hijira (zuwa Madina) da shekaru uku, kuma a watan Ramalana mai alfarma. Manzo (s.a.w.a) ya ji wannan mutuwa kuma ya yi bakin ciki matuka. Bayan wafatin Khadija (RA) da kwanaki uku kuma sai Abu Dalib, mai kariya ga Annabi kuma madogaran sakonsa, shi ma ya rasu. Labarin rasuwar wannan baffa na shi ya sa shi cikin karin bakin ciki, yayin da ya je wajen gawarsa, ya shafi gefen goshinsa na dama da na hagu, sannan ya ce: Ya baffa, ka reni yaro, ka rike maraya kuma ka yi taimako mai girma, Allah Ya saka maka da alheri a kan abin da ka yi min. Saboda tsananin tasirin wadannan abubuwa biyu a ci-gaban yunkurin tarihin Musulunci ne Manzon Allah (s.a.w.a) ya sa wa wannan shekara suna Shekarar Bakin Ciki. TAFIYA ZUWA DA'IFA Saboda kunci da damuwar rashin Matarsa da Baffansa, kana kuma ga sabuwar gaba da kafiran Makka suka dasa saboda karfin gwuiwan da suka samu saboda rasuwar Abu Talib, Manzon Allah (s) ya kuduri aniyar zuwa garin Da'ifa don isar da sakon Musulunci; amma abin takaici mutanen Da'ifan ba su karbi wannan sako ba. Babu wanda ya amsa wannan kira na Manzon Allah (s) in ban da wani tsohon mabiyin addinin Kirista manomi wanda ake kira da Adhasu, shi ne kawai ya karbi Musulunci. Larabawan Da'ifa, maimakon karbar sakon Musulunci, sai suka umarci 'yan iskan gari da kananan yara da su jefi Manzon Allah (s) da duwatsu duk inda ya tafi. Ko da Manzon Allah (s) ya ga wannan sako nasa ba zai yi wani tasiri ga wadannan mutane na Da'ifa masu kekasassun zukata ba, sai ya koma garin haihuwarsa wato Makka. GANAWA DA WAKILAN MUTANEN MADINA Bayan dawowa ma dai Manzon Allah (s) ya ci gaba da kiran mutane da kuma kabilu daban-daban zuwa ga Musulunci, sai dai kuma a wannan karon ma dai ba a samu wasu adadi mai yawa da suka karbi wannan da'awa ba. A shekara ta goma sha daya bayan aiko Annabi ne, a lokacin da ya rika bijiro da kiransa a lokutan aikin haji ne ya hadu da wasu mutane daga Khazraj, wadda daya ce daga manyan kabilun nan biyu na Yathrib (wanda ya zama Madina bayan hijira); wadannan mutane ne kuwa suna karkashin jagorancin As'ad bn Zurar, inda ya bijiro musu da Musulunci su kuma suka amsa masa. Wannan tawaga ta yi matukar farin ciki da wannan kira da kuma imanin da suka yi da shi. Daga nan sai wannan shugaba na su ya bukaci Manzon Allah (s) da ya hada su da wani daga cikin sahabbansa don su tafi Yathrib din don ci gaba da isar da sakon Musulunci da kuma karantar da wadanda suka amshi kiran. Hakan kuwa aka yi, sai suka koma Yathrib suna kiran mutane zuwa ga Musulunci. Komawarsu ke da wuya sai suka fara wannan da'awa da kuma kiran jama'a zuwa ga wannan sabon addini kana kuma hanyar tsira duniya da lahira da dukkanin al'umman duniya, amma fa ga wanda ya yi imani da shi. Lalle cikin dan lokaci kadan an samu nasarori kala-kala inda aka samu mutane masu yawan gaske da suka Musulunta. MUBAYA'AR FARKO A AKABA Bayan haka, a shekarar da biyo baya, sai wasu mutum goma sha biyu daga mutanen Yathrib suka je wajen Manzo (s.a.w.a) a Akabah, suka yi mishi mubaya'a a kan cewa: "ba za su hada komai da Allah ba, ba za su yi zina ba, ba za su kashe 'ya'yansu ba, ba za su yi zaluncin da suka kirkira da hannunsu da kafafuwansu ba, kuma ba za su saba masa a kan wani abu mai kyau ba; in har sun cika alkawarin to suna da Aljanna; in kuwa suka tauye wani abu daga wannan, to al'amarinsu na wajen Allah, in ya so ya azabtar da su, in ya so ya yi musu afuwa." A lokacin aikin hajin da ya biyo bayan wannan, wato a shekara ta goma sha uku da aiko shi, sai wata babbar tawaga daga Yathrib ta yi wani taron asiri da Manzo (s.a.w.a) a Akabah; tawagar ta kunshi maza saba'in da mata biyu. Wannan ne ya samar da wani yanayi da da'awar Musulunci za ta tsayu a kan ta wajen isar da babban sako. Sai Manzo (s.a.w.a) ya hori muminai da yin hijira zuwa Yathrib. Sai Musulmi suka yi ta kwarara, a boye cikin duhu, zuwa gidan imani, suna masu barin dukiyoyinsu da gidajensu saboda addinin Allah Madaukaki.

http://www.5five-stars.com.ng/2019/11/abubuwan-da-suka-faru-makka-ga-annabi.html

#5Five Stars Media posted →Manzon Allah (S)

0 notes