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theprayerfulword · 22 days ago

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November 10

2 Corinthians 1:3-4 Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.

Colossians 3:16 Let the message about Christ, in all its richness, fill your lives. Teach and counsel each other with all the wisdom He gives. Sing psalms and hymns and spiritual songs to God with thankful hearts.

Philippians 4:6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

Deuteronomy 15:11 For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

Luke 6:38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

1 Peter 3:10-12 Let him who means to love life and see good days refrain his tongue from evil and his lips from speaking guile. And let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the Lord are upon the righteous, and His ears attend to their prayer…

May you understand beforehand, and realize prior to the occurrence, that the time of testing will surely come, and it will come upon the righteous and unrighteous alike, causing every heart to melt and every hand go limp, every spirit to faint and every knee to be as weak as water, for what the Sovereign Lord declares will surely take place, so that all people will know that the Lord is the one doing it; but do not forget that though the sins of the land must be punished, His reward is with Him and the exalted shall be brought low and the lowly shall be exalted – those whom He brings home will be received with joy and those who continue in His harvest field will be strengthened. Ezekiel 21

May you walk in the honesty and integrity of the Lord, not using your strength or reputation or connections to treat others with contempt, ignoring their needs, oppressing the weak, despising the holy things of the Lord, but remembering Who the Lord is, and searching out His will in humility, sorrowing over the violence done in His name, sharing the joy of His promises with others, strengthening the hands of the weak that they may endure and see the salvation of God. Ezekiel 22

May you set your sights on the high promise of God, not settling for the achievements of your own strength and wisdom, just as men refine ore to get the silver from the rock, leaving behind the copper, lead, tin and iron; although the other metals are good, useful, and have value, they pale in comparison to the precious value and incomparable worth of silver, just as the redemptive work of Christ is beyond compare to any wealth or power man can achieve. Ezekiel 22

May you distinguish between the holy and the common in all you do and say, teaching and demonstrating the difference between the clean and the unclean, not white-washing the unjust deeds of the rich and powerful, but making a distinction between the Word of God and the words of men, however noble, giving honor to the ways of God over the ways of the world, for then the Lord will have the person He looks for to build up the wall and stand in the gap before Him with intercession. Ezekiel 22

This is My desire: to see you draw near with a hunger and a desperation inside that burns like a fire in your bones and gives you no rest until you hear from Me. Give Me no rest until I answer you; I delight in My children pursuing Me relentlessly, persistently, determinedly, refusing to release Me until they have My answer. I will answer the heart that approaches Me like this, coming in boldness, asking in confidence, receiving with thankfulness, and sharing in humility, for those who walk in My Spirit, and those who express My nature, will be asking on behalf of others, knowing that their own needs have already been met by My willing, abundant, compassionate provision.

May you walk in the knowledge that sacrifices and offerings are not, in themselves, what God wants, nor are they sufficient in themselves to meet the needs of your shortcomings, but rather seek to do God's will, gladly, joyfully, eagerly, humbly, obeying Him in all He leads you, for at times you will have abundance to share and at times you will receive from others, but neither abundance or want, action or stillness, speech or quiet are important, but only your obedience to the will of God. Hebrews 10

May you wake the dawn with your praise to the Lord, singing and making music with all your soul and with a steadfast heart before the nations and among the peoples, for the love of God is great, higher than the heavens and His faithfulness reaches to the skies. Psalm 108

May you exalt God, Who is above the heavens, Whose glory is over all the earth, for He saves you and helps you with His right hand, that those He loves may be delivered when He speaks from His sanctuary, giving you aid against the enemy and trampling down His foe, as you gain the victory with God, disregarding the help of man, which is worthless. Psalm 108

May you walk in prudence and take refuge when you see danger lest, like the simple, you keep going and suffer for it. Proverbs 27:12

#daily #blessings #prayers #scripture

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drmaqazi · 1 year ago

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PRAYING EID-UL-ADHA IN CONGREGATION Eid prayer consists of two units (Rak’at in Arabic, singular is Rak’ah). The main difference in the way this prayer and any other prayer of two Rak’at is performed is the number of Takbirs that are done. Make an intention of doing two Rak’at behind the Imam for Eid-ul-Adha prayer along with six additional Takbirs. Muslims perform the Eid al-Adha following the Fajr prayer. The Eid prayer is a congregational prayer performed in an open space, such as a park or a field or inside a Mosque (Masjid) The Eid al-Adha prayer consists of two Rak'at and is led by an Imam. Say the opening supplication quietly to yourself. Say 3 more takbeer with the Imam, raising your hands out for each. Listen to the Imam recite Surah al-Fatihah and an additional Surah. Say 'Allahu Akbar' while moving into Ruku’ (bowing) with the Imam and continue the prayer cycle as normal. Eid al-Adha is one of the most important holidays in Islam and one of the greatest rituals of Islam that Muslims celebrate every year at the end of the Hajj (Pilgrimage to Makkah). Allah (Subhanahu wa Ta’ala) said in the Holy Qur’an: “That is so. And whoever honors the symbols of Allah, it is certainly out of the piety of the heart” [Surat Al-Hajj: 32]. In this article, we will explore the most important Sunnahs of the Prophet Muhammad (SallAllahu ‘alaihi wa Sallam), which he used to do on Eid al-Adha and is still followed by Muslims today at this auspicious time. Wake up early and take Ghusl (bathe) It is Sunnah for a Muslim to bathe before going out to the congregational prayers, whether it is the Eid-ul-Adha or Friday prayer. This symbolizes purity and cleanliness and the actions the Messenger Muhammad (SallAllahu ‘alaihi wa Sallam) used to persevere. Perform Fajr and Imam prayer Muslims perform the c following the Fajr prayer. The Eid-ul-Adha prayer is a congregational prayer performed in an open space, such as a park or a field or inside a Mosque (Masjid). The Eid-ul-Adha prayer consists of two Rak‘at and is led by an Imam. Eid-ul-Adha prayer is performed as a form of expression of gratitude to Allah (SallAllahu ‘alaihi wa Sallam) for all the blessings he has bestowed upon us. Abu Saud al-Khudri (RadiyAllah ‘anhu) said that “ The Prophet used to go out on the day of the breaking of the fast and the day of sacrifice to the place of prayer, and the first thing he did was to pray. When he finished, he would stand facing the people who were seated in their rows, deliver an exhortation, issue instructions, and give them commands. If he intended to send out an army, he did so, or if he had any special orders, he gave them and then departed. (Bukhari and Muslim.) [Mishkat al-Masabih – 1426]. \ Wear the best clothes you have This is a way of showing appreciation and joy on this occasion. Muslims should also dress modestly, especially women, as modesty is essential to Islamic culture. The Prophet Muhammad (SallAllahu ‘alaihi wa Sallam), his companions, and followers were keen to put on their best clothes and wear perfume on Eid. Apply perfume The Prophet Muhammad (SallAllahu ‘alaihi wa Sallam) loved perfume, so on the authority of Anas, (RadiyAllah ‘anhu), he said: “The Messenger of Allah (SallAllahu ‘alaihi wa Sallam) said: ‘Women and perfume have been made dear to me, but my comfort has been provided in prayer’” [Sunan an-Nasa’i 3940]. Say Takbeer Muslims should recite the Takbeer after the Fajr prayer and continue to repeat it until the Eid-ul-Adha prayer. Takbeer is a declaration of the greatness of Allah the Almighty and a way of expressing gratitude to Him. It was narrated from ‘Abdur-Rahman bin Sa’d bin ‘Ammar bin Sa’d (RadiyAllah ‘anhu), the Mu’adhdhin, that his father narrated, from his father, that his grandfather said: “The Prophet (SallAllahu ‘alaihi wa Sallam) used to say the Takbir between the two sermons, and he used to say the Takbir a great deal in the sermon of ‘Eid. [Sunan Ibn Majah 1287]. Return from the Eid prayer by a different route The companion Jabir bin `Abdullah (RadiyAllah ‘anhu) narrated: “On the Day of Eid-ul-Adha the Prophet (SallAllahu ‘alaihi wa Sallam) used to return (after offering the Eid-ul-Adha prayer) in a way different from that by which he went” [Sahih, al-Bukhari]. Perform Qurbani Performing Qurbani, or sacrificing an animal, is a Sunnah action on the day of Eid-ul-Adha, which is the reason for naming this holiday. It has a set of conditions that a Muslim must learn. The companion of the Prophet (SallAllahu ‘alaihi wa Sallam) Anas (RadiyAllah ‘anhu) narrated: “The Prophet (SallAllahu ‘alaihi wa Sallam) offered as sacrifices two horned rams, black and white in color. He slaughtered them with his own hands and mentioned Allah’s Name over them and said Takbir and put his foot on their sides” [Sahih, al-Bukhari] Distribute the sacrificial meat After performing the Qurbani, Muslims must distribute the meat among the friends, the needy, the poor and relatives. There are certain Sunnahs (traditions) that one must follow while distributing the sacrifice: It is recommended for the Muslim offering the sacrifice to eat from their sacrifice and store the rest for later consumption. The priority in distributing the sacrificial meat should be given to friends, neighbors, and relatives. It is not permissible to share any part of the sacrifice with the butcher in exchange for their work; rather, it should be given as alms. Selling any part of the sacrifice, including its wool and bones, is not permissible. All of it should be distributed to those in need. Connect with friends and family Eid-ul-Adha is a time to connect with family, and friends, share meals, and exchange gifts. Muslims should take this opportunity to strengthen their relationships with their loved ones and spread joy and happiness. Donate Qurbani now and make your sacrifice Many organizations all over the world offer the option to donate Qurbani on behalf of those who cannot perform it themselves. Resources: https://en.wikipedia.org/wiki/Eid_al-Adha

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dwellordream · 3 years ago

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“…If the crusades were primarily military expeditions, and women were not expected to fight, we might first ask why they were present in significant numbers. What motivated their involvement? The answer to this question is not easily discernable since there were women from all classes of society present on crusade. Moreover, historians have no way of knowing for sure how many women and other non-combatants actually left with the crusading armies. The sheer length and size of many campaigns meant that for any medieval army to function effectively, it required many non-combatants – engineers, bakers, artisans, tailors, squires, prostitutes and so on – in addition to the presence of fighting men and their commanders.

Numerous women formed a part of this retinue; however, the vast majority of women were poor and, in comparison to the knights, foot soldiers and other male warriors who set out alongside them, militarily unsuited to the task of conquering the Holy Land. Many of these women came alone or unmarried, while others had left their homes to come on crusade with their whole family in search of a better life, no doubt influenced to some extent by the enthusiasm and excitement which greeted the whole concept of a holy war. Other factors probably also influenced their decisions to leave for with the crusade army. The fact that certain celestial phenomenon such as aurora and comet sightings around the time that the First Crusade was being preached auspiciously coincided with the end of a long French drought in 1096 may have prompted some women to leave with the crusade army, although it is hard to know for certain.

Moreover, there is also the possibility that, for those who wished to make the pilgrimage to Jerusalem, the prospect of travelling with an armed force who could protect them all the way appealed to unarmed female (and male) pilgrims. One eyewitness to the preparations for the First Crusade, Bernold of Constance, even recorded that ‘innumerable’ numbers of women disguised themselves in men’s clothing, possibly because they wished to actually take up arms against the enemy. This suggestion is supported by the Anglo-Saxon Chronicle, which asserted that ‘women and children’ were amongst those who ‘wanted to war against heathen nations’. Furthermore, we cannot discount the spiritual incentive of simply going to the Holy Land, which undoubtedly would have also helped motivate the masses of men and women to leave on crusade.

In some cases noblewomen also left on crusade, usually in the company of their husbands or other male relatives. Eleanor of Aquitaine, Marie of Champagne, Marguerite of Provence and Eleanor of Castile are all well-known examples of women who followed their husbands on crusade to the Holy Land. Once again though, the motivations for noblewomen who went on crusade are not easily ascertained, although the length of the crusade expeditions (which could last for years) probably had something to do with it, especially for couples who wanted to stay together. Other women appear to have acted fairly independently: around the time of the First Crusade, Emerias of Altejas took the cross by herself, but was persuaded by the bishop of Toulouse to endow a monastery instead of leaving for Jerusalem.

Alice, countess of Brittany, took a crusade vow in the 1260s, and, after her husband died in 1279 without fulfilling his vows, left for the East – specifically the city of Acre – in the late 1280s. On a broader scale, Kedar has drawn attention to an extant passenger list of a crusader ship in the mid-thirteenth century that had 453 passengers on board, forty-two of which were women, and of these women twenty- two were travelling with no male companion. Whatever their motivation, the fact that certain lords and their wives had to consider such decisions at all helped differentiate the crusades from other, more localised military escapades fought on a smaller scale that did not involve the same prospect of spiritual reward or the same possibility for material gain (at least early on) in the form of land.

Clearly, then, there were women from a range of different backgrounds present on crusade, for a variety of different reasons. The support which they rendered to the fighting men, however, was primarily indirect and auxiliary regardless of their social rank, and included such tasks as washing, cleaning clothes, cooking, gathering supplies – even picking lice and fleas off the men’s bodies. They might also provide comfort to the men (through prostitution), or when new territory was conquered they could assist with and become a part of settlement plans within that territory. In another sense, however, women could provide spiritual support for the men, encouraging them whilst they fought and praying for God’s favour.

The medieval poet Baldric of Dol, for instance, in his account of the First Crusade, noted that women and other non-combatants were an integral part of the spiritual side of the crusade and prayed for the men whilst they were fighting. Although this may not sound like a particularly useful form of ‘support’ to those living in the twenty-first century, spiritual supplication was still important since the crusades were a holy war and it was believed that God was on their side. Prayer thus helped ensure God’s favour and consequently the likelihood of military success.

The provision of supplies to the fighting men, most notably water, was another basic but essential form of support women rendered to men on crusade. Describing the female presence at the battle of Dorylaeum, one anonymous chronicler at the scene notes how ‘[t]he women in our camp were a great help to us that day, for they brought up water for the fighting men to drink, and gallantly encouraged those who were fighting and defending them’. Likewise Margaret of Beverly, whose brother recorded her experiences in the Holy Land around the time of the Third Crusade, recounted how she put a pot on her head for protection and brought water to the men on the walls during Saladin’s siege of Jerusalem, being injured in the process by an enemy projectile.

Oliver of Paderborn, whose account of the Fifth Crusade is one of the most detailed and important sources available, also recalled a similar form of female support during the crusaders’ attack on Damietta in Egypt, when he mentions that ‘the women fearlessly brought water and stones, wine and bread to the warriors’. Not long afterwards, during a skirmish between crusaders and Saracens at a castle south of Damietta, he mentions women carrying and distributing water to clerics and foot-soldiers.

The Fifth Crusade also offers examples of how women might assist an army with other supplies besides water. Powell has documented how women were said to have helped grind corn for the Christian army whilst it was besieging Damietta, how they were in charge of the markets selling fish and vegetables to the crusaders, and how they helped attend to the sick and needy. Most notably, Powell notes that women even acted as guards in the crusade camp and were assigned with weapons to prevent desertions and maintain order while the army prepared for a fresh attack against the city.

Joinville too, in his chronicle of the Seventh Crusade, described women who ‘sold provisions’ raising a cry of alarm when the Count of Poitiers was captured at the battle of Mansourah (February 1250). These examples suggest that women could be of definite help on a military expedition, and whilst we should not generalise and assume that women fulfilled the same logistical roles in every crusade or medieval military campaign, it is important to be aware of the different ways they might have rendered basic support and provisions to armies on campaign.

At the same time, however, women sometimes did become much more involved with military actions and appear to have actually used weapons themselves on the enemy, though not specifically in hand-to-hand combat. During the second siege of Toulouse in 1218, for instance, women from within the city supposedly operated the mangonel or perrière (a stone-throwing device) that killed Simon de Montfort, leader of the Albigensian Crusade, just as a Frankish woman ‘shooting from the citadel’ with a mangonel was said to have destroyed the Muslims’ mangonel at Saladin’s siege of Burzay in 1188.

Acting in a similarly defensive manner were the women who helped repel the French attack during the siege of Hennebont in 1342 by throwing stones and pots of chalk from the walls onto the enemy at the urging of Jeanne de Montfort. Likewise, in 1358 women also played an important role in defending the French township of Senlis from an attack by French nobles during the short-lived but violent peasant uprising known as the ‘Jacquerie’. In this case, the townsfolk were forewarned of the attack and had their women stationed at windows ‘to pour great quantities of boiling water down upon the enemy’ while their men-folk fought off the attackers.

…Nevertheless, there are accounts of women who dressed in armour and who may have physically fought the enemy. In studying the evidence available, though, we must be very careful in accounting for possible bias in the sources, particularly in accounts where the author’s ulterior motive may have been to portray the enemy in an unfavourable light and especially when it comes to descriptions of actual female combatants. Hence we must treat as suspicious a passage by the Byzantine chronicler, Niketas Choniatēs, about mounted women bearing ‘lances and weapons’ and dressed in ‘masculine garb...more mannish than the Amazons’ on the Second Crusade. According to the modern translator, this passage was assumed by Steven Runciman to refer to Eleanor of Aquitaine and her retinue, despite the fact that her name was not specifically mentioned. While Eleanor was indeed present on this crusade, the passage makes more sense, however, if it is understood as an attempt to criticise the Franks as uncivilised and even barbaric compared to the Greeks, because they allowed their women to don armour and unnaturally fight as warriors.

In the same way, Muslim chroniclers’ descriptions of Frankish women who supposedly dressed up and rode into battle at the siege of Acre ‘as brave men though they were but tender women’, and who were subsequently ‘not recognised as women until they had been stripped of their arms’ – as well as another Muslim account of a Frankish noblewoman who allegedly fought at Acre alongside 500 of her own knights – must be treated with caution. As Nicholson has noted, for both Christians and Muslims ‘it was expected that good, virtuous women would not normally fight...in a civilised, godly society’. By depicting Frankish women as warriors, therefore, the Muslim chroniclers could illustrate the barbarous and heathen nature of Christian society and contrast it with the properly ordered Muslim society where women knew their place. Thus, while we cannot rule out the possibility that some women at Acre may have actually dressed up and fought, the Muslim accounts are certainly questionable.

Likewise, other accounts of female combatants and women in armour that do not appear to be influenced directly by religious bias must still be carefully evaluated. In France, Orderic Vitalis recorded how Isabel of Conches rode ‘armed as a knight among the knights’ during a conflict in 1090 between her husband, Ralph of Conches, and Count William of Évreux. Although Orderic remarked on her courage among the knights, he says nothing about her subsequent actions, and thus we have no way of knowing if she actually fought. In a similar vein, the English chronicler Jordan Fantosme, writing primarily of the rebellion against Henry II by his son Henry ‘the Young King’ in 1173-1174, asserted that the earl of Leicester had his wife, Petronella, countess of Leicester, dressed up in armour and given a shield and lance before the battle of Fornham in October 1173.

According to Fantosme, Petronella encouraged the earl to fight the English, but fled from the battle while it was in progress and then fell into a ditch where she nearly drowned. Fantosme, however, was the only chronicler to describe Petronella’s martial deeds, and Johns has argued that he was clearly trying to portray Petronella in an unsympathetic way in order to emphasise that women should not be involved in military affairs. Fantosme wrote to entertain, but also to instruct moral lessons and highlight divine law; Petronella thus served as an example against women’s involvement in war and the follies of accepting female advice. Nevertheless, Petronella must have been present or involved in some way since other sources do mention that she was captured after the battle along with the earl and that she was present with him on campaign in England.

Further afield, in the Holy Land, William of Tyre contended that in the first crusade army’s excitement at the imminent capture of Jerusalem ‘even women, regardless of their sex and natural weakness, dared to assume arms and fought manfully far beyond their strength’. His account, however, cannot be verified as no eyewitness accounts of this siege actually describe women acting in such a manner. Likewise, although the memoirs of the twelfth century Muslim nobleman Usāmah Ibn-Munqidh mention several female combatants – a female Muslim slave who rushed into battle ‘sword in hand’; a Frankish women who used a jar to try and help fend off an attack on Frankish pilgrims; a Muslim woman in Shayzar who captured and had killed three Frankish men – it is important to be aware that Usāmah was recalling these anecdotes sixty years after they supposedly took place.

…It is because of this need for more defenders that other accounts of female combatants may be considered more reliable. For, even though Muslim writers are our source for the story of a female archer at Acre who, in defending the city, ‘wounded many Muslims before she was overcome and killed’, it is quite possible that in the heat of battle, when manpower was necessary to fight off attackers, this woman was forced to draw a bow. Equally plausible are these same Muslim writers’ astonishment at finding women amongst the dead on the battlefield after a failed Christian attack on Saladin’s camp, though this revelation does not tell us that these women actually fought.

Then there is the case of Christian women who executed the crew of a captured Turkish ship at Acre. According to the Itinerarium Peregrinorum, ‘the women’s physical weakness prolonged the pain of death, because they cut their heads off with knives instead of swords’. Again, although the women were not actually fighting in battle, it is quite possible that this event did occur given that the men had been defeated already and the women were perhaps motivated by thoughts of revenge. As Evans points out, the passage still displays ‘a gendered approach to weaponry’ in that the Muslims’ death at the hands of women is emphasised as ‘humiliating’ and reference made to women’s weakness – implying that the women were acting in an unnatural way.”

- James Michael Illston, ‘An Entirely Masculine Activity’? Women and War in the High and Late Middle Ages Reconsidered

#history #james michael illston #warfare #crusades #high middle ages #late middle ages #medieval

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the-fae-folk · 3 years ago

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How to Build a World?

Some time ago, I answered a writing question as Quoth the Raven that dealt with how to go about Worldbuilding for your story (Found Here). I’ve now rewritten the piece because I was struck with inspiration for a much more poetic form. I rather like it this way... ______________________________________________________________ Every story has to start somewhere. Some start with an endless void, a dark abyss where spirits drift over the waters, an egg which has not yet hatched to reveal the universe contained within. But in my opinion the best beginnings are found on a blank page.

Sing an ode to the whiteness of a screen, to the sterile form of an unfilled notebook amidst a pile of notebooks you keep buying but never write in. I call upon thee, oh Muses, let the divine speak into the shadows and let there be light. Fountains may spring up from the deeps and the oceans pay homage to the moon above. I am but a humble supplicant to the gods of paper and ink, where multiverses of verse and prose are crafted from words alone.

A world must be made through the number seven. Seven days, seven dwarfs, seven epochs, seven sins, seven virtues, seven founding principles of building a world.

The First is of Magic. All worlds begin with magic in a way. You can call it by any name you desire; Nature, physics, deity. First a word is spoken, a rule, a way of being. Whether the universe is filled with blinding empty light and shaded to sight by suns of shadow and fires that burn black enough to repel the light of night, or if the endless skies are oceans where planets drift in bubbles of air and stars keep the endless ice of the galactic abyss at bay with their warmth.

It is a question of how your world works, a list of rules that cannot be broken by even you as the rest of the pieces fall into place. A willing suspension of disbelief is a fragile thing. If it breaks, you are dashed to pieces beneath the weight of fallen expectations. A reader betrayed is rarely forgiving to those who have broken their own laws.

So write, write of the shifting of stars and the fundamental forces of love and duty. In your canon proclaim the laws of wind and gravity, atoms of justice, and the blessed radiation of whimsy and wonder.

But once you have finished, and the last law carved upon the last stone atop your own Sinai, you must heed them always. From gods to grains of sand on a distant shore, none can break these commandments.

When you speak a second time, it is of Place. Of mountains and mayhem, of vast oceans where secrets lie forgotten far beneath the waves.

Reach out your hand to carve canyons from the paragraphs on the page, riverbeds that flow swift and pure into great lakes and down into silent aquifers below the very earth itself. Whether one sun, or seven, or none at all, this world must be made known through careful descriptions and prose.

And as long as it does not contradict your rules, you can have islands that fly through the skies, glass rain, giant geodic structures that have never seen the light of a single day. What of glaciers that chill the whole land into an ice age? Or a supervolcano that belches molten glass from its summit?

Then, as your world is forming, think on the third principle of building a world. Life.

Deep down in the depths of the darkest seas you might form creatures so alien they defy the very mind, drifting on currents and living without sun or sky, only in eternal shadow and crushing pressure. Or you may begin on land instead, with green skinned goblin-like folk who live among the trees and speak in song and melody as they hunt the fire breathing dragonflies. Perhaps even the sky might be your dominion. Pods of whales that swim among the clouds, blowing geysers of wind high into the abyss of blue and white that turns to stars at the highest heights.

Each living thing lies in connection with one another. Eating, growing, changing, moving. Flowers make bioluminescence in forever darkened woods and caverns. Gas filled balloon-like pods could carry creatures high into the sky with them, letting them escape from predators.

Here and now your pen is the fountain that begets creation, your mind is the tree from which all life springs. This world is your garden to cultivate, your Eden cradled between life giving rivers.

Wherever you touch there will be life. In the most scorching of deserts, in the deepest caves and wells, in the furthest canyons, upon the coldest glaciers. And as long as you remain true to your rules of reality, your world can take even the most whimsical of forms. Trees whose roots tangle among the clouds and whose boughs hang down towards the distant earth below, people who can see colors that neither you nor I have ever heard of. Each new thing makes your world more complex, more real, more connected.

Perhaps you know what comes next? In truth it has already begun, for your fourth is of Cognition.

It may be that somewhere in your world there is a creature or plant, perhaps many, or even all, who have tasted that forbidden fruit and became more than they were, became aware that their eyes had been closed and for the first time knew that they could open them and look.

What might it be like? To look out at the world and for the first time see it anew? Before there was survival and safety, food and mating. There was no time for beauty, no time for dreaming, no time for such things when every moment was needed. Yet at some point, there was time, and someone stopped to look. And everything changed.

Most creators prefer the humanoid form when building cognizant peoples, though not all, some few might choose different shapes. Plant, reptile, insect, or even stranger forms the likes of which might not be found here in our world, but only in that world of their making.

But the shape isn’t the important thing. No, what is vitally important is the manner of cognizance. How is it that your people understand the world? What are they aware of? What things can they hear? Or touch? Taste? See? Smell? Or perhaps they have senses that can only be described in roundabout ways to readers who will never entirely understand what it is to perceive in such ways, like blind men who try to know what it is like to see.

Now it is time at last for your fifth. This is the culmination of all things thus far, the laws of reality, the geography, the life, the cognizant peoples… Your fifth is Culture.

Peoples gather together. They make laws to protect or to divide, to ensure and ensnare. They farm or hunt for food, creating new ways with new generations. And best of all they tell stories. Oh those stories. These are the things of which culture is made. Stories that are woven into tapestries or painted into murals, songs are composed to evoke the emotions of such stories, even food is cooked to be eaten as the stories are told.

But there are other things which can affect your peoples and persons. Where do they get their clothing? Animal hides or plant fibers? Perhaps wool or cotton? And how is it obtained? Technology? Magic? Labor? Do the people even wear clothing at all? For some might not find it necessary if they are perfect for the place they dwell in their world.

What foods can they eat? Would you or I even recognize it? Let alone be able to digest it without agonizing pains in our stomachs? A fruit that glows might transfer its glow to those who eat it, giving them light to see in the dark and energy to live another day. Certain beasts are only slaughtered on certain days of the star calendars, for festivals and holy feast days, for ceremonial reasons and never secular ones.

Here is the most dangerous part in your journey, for the building of culture can become a mire or a maze, a labyrinthine pit from whence you can never escape no matter how much you build. Every detail begets another, and cultures are more than any one person can make. World Builder though you are, you still have limitations of your own.

So you look to the sixth, which is history. From whence did they come? And where do their journeys go? And of course, what happened at every step in between? Kings and emperors to the feuds of petty farmers. Did the dragons lay claim to the seven clawed mountains in the forty ninth century or did the Arch Astronomer falsely claim they did so that he might turn his people’s thoughts to southern trade?

Culture takes time to move and once it begins it will not stop. From the grand world point of view to the shortsightedness of individuals, each and every step will be important. Religions and wars, cataclysmic events, heroes, and even plagues. Everything that arises when you add time to the world you have created is history. The world is a living breathing thing that will move on its own if you let it.

The seventh day arrives. Some deities might rest, seeing that all is good. But not you, for your world is made in slavish worship to the Story. A world built so that it might contain, for good or ill, a tale of your telling.

So write, prideful one. Your hubris has driven you to follow in the footsteps of the gods themselves, building a world where before was nothing. It is time to look closer, to follow a single strand of thread in this tapestry you have woven from dreams and shadows.

Now that you have crafted for us an entire world, tell us your tale. We are listening.

#quoth the raven #writing #worldbuilding #prose #worldbuilder #creation #worlds #7 #seven #rewrite #how to build a world

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wisdomrays · 3 years ago

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TAFAKKUR: Part 426

QUESTIONS FOR TODAY - PROPHETHOOD: Part 2

Is it possible that the One Who ordered this creation, opened to us His works, for our wonder and awe, Who desires to make Himself known through His creation, Who chose distinguished servants to guide our attention-is it possible that He would not, through these distinguished servants, reveal His names and Attributes to those who long to know Him? If this were so, would it not make His creation a vain work? The Supreme Being Who made everything like a tongue and a letter and Who revealed His Wisdom and Blessings through such things is absolutely free from vanity and absurdity. Thus, it seems to us, most unlikely that any people in one or other part of the world has been deprived of Allah’s revelation through His prophets. The Qur’an, indeed, is explicit on this point:

For We assuredly send amongst every people an Apostle (with the command), ‘Serve Allah and eschew evil. ’(al-NahI, 16.36)

However, mankind forgot the teachings brought by those appointed servants and over time went astray, sometimes deifying the very men who preached against it, and sank into idolatry.

Throughout the earth there are examples of what man’s imagination has idolized-like the mountain of the gods in ancient Greece or, to this day, the River Ganges in India. Even accepting that there must be a tremendous difference between their first appearance and the actual position now, it is quite impossible to understand the conditions that raised Confucius in China and Brahman and Buddha in India. It is equally difficult to guess what they originally taught, or to know how far time and human degeneration have corrupted the first message.

If the Qur’an, which eradicates doubts, had not introduced Jesus Christ to us, it would not now be possible to have a true picture of his life and his teaching. For priests have confounded the truth about Jesus Christ with the philosophies and idolatries of the Ancient Greeks and Romans, attributing divinity to man, and anthropomorphizing God. The concept of the Trinity is certainly a priestly, human corruption-insulting as it is to common sense and reason and, still more shameful, impudent towards Allah.

Perhaps it was one of the conditions of the Roman Empire accepting Christianity as the official, state religion, that the festival, holy days, rites and rituals of the church are so obviously and shamelessly derived from, or imitate directly, the idolatrous practices of the ancient Romans and Greeks. For, without the enlightening revelation of the Qur’an, it is very difficult to tell the Jesus Christ worshipped in the Christian church from Adonis or Dionysus.

Considering that Christianity is relatively recent and considering what the Christians did to their prophet and to their Book, we may well wonder how many ‘Christs’ have been treated in the same way by their followers over time? From a reliable Islamic source, there is a hadith which says: ‘a prophet’s disciples will carry out his mission after his death but some of his followers will also upset everything he established’ (Muslim, Fada’il al-Sahaba, 210-12; lbn Hanbal Musnad, 417) This is a most important point. Many of the religions which we now consider false turned to falsehoods, superstitions and legends over time through the deliberate malice of their enemies-despite the fact that, originally, they may have come from the purest, Divine source.

To say that someone is a prophet when he is not is tantamount to kufr (unbelief), just as to refuse to believe in a true prophet is also kufr. On the other hand, if the case of these false religions is similar to that of Christianity, that is, if they were distorted by their followers over time, we should look at those religions with some caution and reserve judgement in some measure. We should consider what Buddhism may have been in its true original; similarly, Brahmanism; or the doctrines attributed to Confucius; or shamanism and other such: it may be that we may find in them some remnant of what they were in their origins.

What they were-whether true or false (we do not know)-is not what they are. Supposing the impossible that their founders returned and saw the religion they originally established, they would not now recognize them.

There have been many religions which have been distorted and altered in the world, and consequently it is essential to accept the purity of their original foundation. The Our’an says:

There never was a people without a Warner having lived among them. (al-Fatir, 35.24)

And We assuredly sent among every people an Apostle. (al-NahI, 16.36)

These revelations universally declare that Allah sent Messengers to every people throughout the world. The names of some of these are known to us through the Qur’an, but there is also a large number whose names have not been made known to us. The names we know are 28 out of 124,000 (or perhaps 224,000); even then we do not know exactly where and when many of them lived.

Essentially we are not bound to know all the past prophets. The Qur’an says:

We did in times past send Apostles before you; of them there are some whose stories We have related to you, and some whose story We have not related to you. (al-Ghafir, 40.78)

In this way, the Qur’an warns us not to deal with some of those whom it does not mention to us.

Recent studies in comparative religion, philosophy and anthropology, have shown how many communities, living at very great distances from each other, share certain concepts and practices. For example, turning from plural to a singular conception of God; in their supplications in times of exceptional stress seeking refuge only in the One Supreme Being and raising their hands and asking something from Him. There are very many such phenomena which indicate a singular source, a single teaching.

If primitive tribes cut off from civilization and the influence of the known prophets, have a sure understanding of the Oneness of Allah, though they may have little understanding of how to live according to that belief, it must be that, as the Qur’an tells us, every people and nation has had its own Message and Messenger:

To every people was sent an Apostle. When their Apostle comes (before them), the matter will be judged between them with justice, and they will not be wronged. (Yunus, 10.47)

No people and no land are excluded from that commandment.

This brings us to the question of whether those who claim they have not been sent a prophet will be held responsible for their beliefs and actions. As we have just explained, there is no reason to believe that any peoples in the world have been deprived altogether of the prophets’ light. There may have been periods in which darkness seemed to prevail. But such were temporary darknesses, after which the Grace and Blessing of Allah again enlightened the people through revelation to His chosen servants. Thus, whether it be less or more, every people, at some point in their history, saw or heard or experienced to the full, the mercy of revelation. Nevertheless, we must allow that, in some instances, the destruction of the beliefs which the prophets established was so absolute, and people introduced so many distortions into the religion and bizarre rites of worship, that the true teachings were generally, if not altogether, lost by the people. In such cases, a long interregnum of darkness may have replaced enlightenment. Though darkness is ever followed by an enlightenment, and an enlightenment by darkness, there may be some peoples who remained in darkness as it were unknowingly and against their own will. For such people there are glad tidings in the Qur’an. These are not punished or blamed for the wrong they may do, until and unless due warning has been conveyed to them: We would never visit our wrath on any community until We had sent an Apostle to give warning (al-Isra’, 17.15). That is, the warning precedes responsibility and then reward or punishment.

As for the details of this matter, the imams of the Islamic schools of thought think differently. For instance, Imam Maturidi and his school argue that no people can be excused given that there is plenty of evidence pointing to the One Creator which leads to belief in Him. By contrast, the Ashari school, referring to the Qur’anic verse quoted above, argue that warning and guidance must precede judgement and people can only be held responsible if they have been sent a prophet. There is a third body of scholars who have combined these two positions. They hold that those who have not been sent any prophet and thus have not wilfully strayed into unbelief or worshipped idols are ahl-i najat (the people who will be excused and so escape the punishment and who, as Allah wills, may be saved). For, in fact, some people cannot analyze the things and events around them, cannot penetrate to their meaning, nor deduce therefrom the right course of belief and action. Such people are first taught the right way, given explanations and directions on how to act and then, in line with their actions thereafter, are answerable and accordingly rewarded or punished. But as for those who wilfully take to unbelief or adopt a hostile, negative attitude to belief and religion, or knowingly defy Allah and His commandments, they will certainly be questioned and punished for their deviation and corruption, even though they live in the farthest, most desolate and deserted region of the world.

To summarize: no region or people has been altogether deprived of Divine enlightenment through Allah’s chosen servants, His prophets. Directly or indirectly, all people of all periods have, at some time in their history, known or been aware of a prophet and of his teaching. A period during which the names of the prophets have been forgotten and their teachings completely eroded, until another prophet is sent, is described as an interregnum. It is accepted that people who live in those periods would not be punished but rather excused, on the condition that they have not knowingly and wilfully deviated into polytheism or atheism.

And Allah, the All-Knowing and All-Encompassing, knows best.

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yespolkadotkitty · 4 years ago

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Fighting Blind, pt 7

Thanks to my lovely beta, @rzrcrst

Masterlist here

“I haven’t surrendered in a while,” Tovar chewed off, and a sudden image of him on his knees before me in supplication arrowed into my head. I shook it off. Now was no time for puerile fantasties.

“It’ll come back to you,” William deadpanned, as a band of heavily armoured Chinese warriors rode towards us on horseback. In the distance, it was clear that a huge drawbridge in the wall beyond had been lowered to let them out. I hadn’t realised that the portion of the huge defensive structure stood on the other side of a huge crevasse in the land.

I held my hands up, very aware of my sweat-soaked blouse, as the horses’ hooves kicked up dust clouds. Tovar and Willam followed suit as the warrior leading the group stopped six feet from us and dismounted.

I saw Tovar’s hand twitch.

“No,” William hissed.

I noticed a muscle in Tovar’s freshly shaven jaw clench, but he left his hands in the air.

The lead warrior moved closer to us, graceful, armoured feet almost silent, and my stomach dropped as I realised that a) she was female and b) I could literally be staring one of my ancestors in the face. What if I messed something up that led to me no longer existing?

The warrior took in my clothes and then my companions, face passive, revealing nothing. A bead of sweat ticked down my back.

“Who are you?” she asked in Mandarin.

I almost sagged in relief - not a dialect I didn’t understand. “We’re travelling merchants,” I explained in the same language. “Just taking a rest.”

She narrowed her chocolate brown eyes at me, her disbelief palpable. “You are very close to the wall.” Her gaze darted to Tovar’s horse with the severed arm. She stalked over to it, examining it closely, seemingly unaffected by the smell of the fetid flesh.

Tovar started to lower his hands, but a bright red arrow winged through the air, landing perfectly between his feet. He put his hands back up. When I glared at him, he shrugged silently. William tutted.

The warrior by Tovar’s horse looked at me as if to say: these guys? Really? I could sympathise with her thoughts; they were my own.

“Where did you get this?” She demanded of me, flicking the amputated arm with a dagger.

I gestured to William. “He severed it.” Then I gestured to Tovar, then me. “We slayed it together.”

“Tao Tei,” she muttered. I saw William and Tovar’s heads swivel; they had recognised the name from when I had spoken it earlier.

“What province are you from?” the warrior asked me, her interest in the arm waning.

I scrambled. “Hunan.” My grandparents had been from there. Had it existed in those times? My historical specialty was weapons, not geography. Shit.

Tovar was eyeing me critically, probably trying to work out what was being said. He looked moody - but then what else was new?

The woman looked me right in the eye, and then backed off, her face still a perfect mask, unreadable. “Commander Lin wants to see you,” she snapped off, raising a hand to the warriors on horseback - also all female, I noted, impressed.

Two further warriors dismounted, long pikes in hand, their stance aggressive.

“No need for that,” William began with a smile, moving forwards. “We’ll happily-”

An arrow landed a centimetre from his boot.

“Right o, message received,” he said a little too loudly.

I winced.

Tovar rolled his eyes.

“We will come, of course,” I told the warrior, smiling.

She didn’t smile back. She and Tovar would probably enjoy comparing notes.

*****

If you’d told me a few days ago that I’d be tied up with a Spaniard and an Irishman, I’d have asked you for the punchline for that dirty joke.

But the reality was quite different. The three of us struggled in our bonds, me sandwiched tightly between William and Tovar. Thank God they’d bathed prior to this, I thought, smiling at my own joke.

The severed hand lay on a long table in this huge throne-room-esque space. Two important looking armour-clad figures, one female, stood by the limb, speaking in hushed tones. Even though I understood Mandarin, I couldn’t make out more than the odd word.

“What are they saying?” Tovar hissed.

“Too far away to tell,” I mumbled back, trying to ignore the scent of him, leather and lemon oil and clean sweat. If we both turned our heads just a little, we’d be kissing. My fingers twitched, recalling the feel of him, hard and ready. “But if they wanted to kill us, I think they would have, already.”

“How comforting,” Tovar grunted.

“Would you just be happy we’re alive, for fu--”

“We could die at any moment and all you two can do is fuck or fight,” William gritted out, silencing us both.

“We were not-” I began, as Tovar heatedly hissed, “Even if she were the last-”

“That’s not what I saw this morning,” William half-sang, half whispered.

A blush crept up my neck and Tovar stiffened beside me.

“Now that I’ve shut you up,” William smiled, “The weapons are over there. If I can just get my bow-”

“Have you lost your mind?” Tovar snapped.

“He has a point, for once,” I muttered, hearing the surprise in my own voice. Tovar snorted.

“Holy Christ! All we had to do was get captured by the enemy and be in mortal danger for you two to agree on something!” William bit back. “Why didn’t I try that earlier?”

“You believe we are your enemy?” The woman by the severed hand asked, in English, her voice ringing out, firm, commanding. “Why? What have you come to take from us?” Her dark hair, pulled back in a high ponytail, shone in the shafts of light from the chamber’s windows, her gaze, when it landed on me, was quick and sharp. I got the feeling she missed nothing.

William and Tovar shifted guiltily, and I wondered if I should prepare myself for an ugly death.

Tagging: @songsformonkeys @lackofhonor @badassbaker @agirllovespasta @a-seeker-of-imagination @keeper0fthestars @agentpike @littlemissthistle @alldatalost @ly--canthrope @synystersilenceinblacknwhite @starlight-starwrites @stylelovechild @maryan028 @seawhisperer @restingnurseface @emesispo @beccaplaying @holographic-carmen @hdlynn @havenforafrazzledmind @thewaythisis @mstgsmy @jaime1110 @10-96dispatcher @talesfromtheguild @kindablackenedsuperhero @marydjarin @ahopelessromanticwritersworld @buckstaposition @phoenixhalliwell @irishleesh93 @voteforpedropascal @mrsparknuts @pinkzsugar @emmy-dandiliom918 @chews-erotically @dornish-queen @knittingqueen13 @cryptkeepersoul @roxypeanut

#pero tovar x ofc #pero tovar fic #pedro pascal fic #the great wall fic

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meta-squash · 4 years ago

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Brick Club 1.6.2 “How Jean Can Become Champ”

I’m sorry if some of this is muddled, I wrote some of this post to avoid doomscrolling yesterday (not that it worked). It’s also long.

First of all I gotta say, I do love how Hugo manages to get everything to slot into place, when he doesn’t use his handwavy magic. The chapter opens with Madeleine settling some “pressing business of the mayorality” just in case he decides to go and collect Cosette from Montfermeil himself. Obviously this doesn’t happen, but the fact that he’s arranged stuff in advance means he’s able to go to Arras etc and mayoral matters are settled even when he’s revealed his true identity.

Hugo calls Javert “this savage in the service of civilization, this odd mixture of Roman, Spartan, monk, and corporal.” I’ve always assumed the term “savage” was another reference to his Romani ancestry, as well as his origins within a jail. The rest of the references have to do with different types or levels of self-discipline and sense of duty. Essentially, this phrase is saying that Javert carries his sense of duty with him everywhere and rarely strays from it. I’ve nicked this straight from the wikipedia page on Roman pietas, but I feel like it fits so well: “A Roman with the virtue of pietas did not leave his religious duties at the door of the temple, but carried them with him everywhere, following the will of the gods in his business transactions and everyday life.”

"His whole being expressed abasement and steadfastness, an indescribably courageous dejection.” Weirdly I love this description. Javert hates being wrong, but to admit it is to act justly and according to duty, so he does it. Which is just so interesting because he could easily not even bother to tell Valjean about any of this, and just go on with his life as normal, and Valjean would be none the wiser. But that’s not how Javert functions. The difference between himself and other cops is that his sense of duty and justice extends to himself, which he says much more directly later on in the chapter. I just like that this description includes both his steadfastness to duty and his humiliation and self-frustration at being wrong and admitting it. “Courageous dejection” is such an interesting phrase, but it makes sense. It takes courage to admit you’re wrong, and even more when it’s something as egregious as informing on a superior.

Javert interrupts Valjean here, which I can’t decide what to think about. Part of me assumes that he interrupts Valjean because Valjean hasn’t even started to speak, so it’s still sort of....socially allowed for Javert to tack another bit of explanation onto what he just finished saying. Part of me wonders if Javert feels okay about interrupting Valjean either because he assumes he’s going to be dismissed anyway, and so this small rudeness of interrupting a superior doesn’t really matter, or because despite his sense of duty, he still feels quite a bit of aversion towards Valjean (which Hugo tells us a paragraph prior) and so is less bothered by interrupting him due to his dislike. Either way, it’s interesting that Javert is so keen on duty and correct conduct and yet he interrupts Valjean here.

“...you were severe to me the other day, unjustly. Be justly so today.” Wow okay so. Javert directly disobeyed and contested authority, argued with Madeleine and attempted to undermine his command to let Fantine go. Madeleine reacted accordingly, sending Javert away. And yet Javert feels that this treatment was unjust. I think the reason he sees it as unjust is because he sees himself as defending the honor of a mayor or authority figure (as well as a well-to-do citizen, Bamatabois) against a lowly prostitute. Despite the fact that Valjean specifically defended Fantine and offered her help, he’s still going to see his defense of authority and justice as being in the right over Valjean’s empathy towards her. (Sidenote: I love that he says “the other day” even though Fantine’s arrest was almost two months ago.)

Again, we get another concrete passage of time. It’s been six weeks since Fantine’s arrest. She’s still in hospital. Hugo isn’t huge on indicating exact passages of time. Lots of “eh, about three weeks later” or “maybe four months ago” in this book. Also the absolute mess of the Thenardier boys’ timeline. Anyway, these continuous references to how much time has passed is important. Hugo wants us to know how long Fantine was a sex worker for, and now how long she’s been languishing in bed, still sick.

Javert lists off things that he recognized in Valjean. All of these make sense to me except “information you obtained at Faverolles.” When has Madeleine ever mentioned being from or going to Faverolles? The Hapgood translates this as “inquiries which you had caused to be made at Faverolles.” This makes it sound like he actively tried to find his family. Hugo specifically tells us that by the time Valjean left prison, he had forgotten his family entirely. And yet, it seems here as if he made an effort to find them, or find out what happened to them, once he had the means. What’s interesting to me is that Valjean would do that at all. Part of me says, well of course he would, he still cares about his family, and probably wants to know what happened to them, not to mention he has this thing about rose-colored glasses and probably was hoping he’d get some information despite knowing deep down that they were lost to him. But another part of me wonders why he would do that, considering that it could compromise his identity. Also I can imagine he might associate his past self, even his pre-bread robbery self, with his convict-Valjean self and his past as a “Bad Person,” so I’m not sure he would want to think about or associate with his convict self in that way. Just the idea that he maybe sent to Faverolles for information about his family is an interesting little piece of information.

We also learn that he has a leg that drags a little (and at the very end of the novel we learn it’s because he spent 20 years with a chain on that leg). Something that I’ve sort of written about before, when I reread the book in February last year, is how much information about Valjean we don’t get from Hugo’s narration. Despite much of the book being from Valjean’s POV (or Hugo looking over Valjean’s shoulder, which is how I always imagine it), Hugo always stays respectfully distant compared to his narration of other characters. The post I wrote was mostly re: Valjean’s true Thoughts And Feelings, but it also goes for a lot of his physical aspects and actions as well. Hugo doesn’t tell us about Valjean’s dragging leg when he describes him, Javert has to reveal that to us. We are told a lot of his aspects or actions through other characters interpreting him to him (wow jesus does that phrase make sense?) rather than Hugo showing/telling us while narrating through Valjean.

“He was very poor. Nobody paid any attention to him. Such people get by, one hardly knows how.” So my first thought is that this line is sort the opposite of what I talked about above. Javert knows how such people get by. Partly because he sees it every day, and partly because he grew up like that. While we just got evidence of Valjean remembering his past, this is evidence of Javert rejecting and forgetting his own. And my other thought is again how applicable this is to modern day. Cops, rich people, etc turn away despite knowing how hard poor people struggle. They know “how these people get by,” which is barely, and they know why and they know what can help or fix it, but they turn away and absolutely refuse to see it.

“Such people, when they are not mud, are dust.” This is such a pretty and poetic way of declaring such a gross opinion. But also it’s such an interesting pair of descriptors. When you’re poor the way Valjean was, or the Thenardiers will be, you are in a position to be blown away by society and by poverty, to be dirt that disappears and spreads far and wide with the gust of wind, and if you’re trying to locate a certain speck of dirt that you had been looking at before the wind blew, you wouldn’t be able to identify it. Or you’re in a position to be bogged down, to be stuck packed together, trying to survive, begging and stealing off of others around you because there’s no other way to survive, being stepped on and scoffed at by people in a better position than you, and then scraped up and tossed in a gutter or the galleys when it gets to be too much.

We get an age! Valjean is fifty-four. I feel like this is important mostly for his hair later on. Fifty is old enough to be greying but I think this makes us aware that he’s not yet old enough to be totally white-haired, and the change is a shock for that reason as well.

Holy shit this is the most adjectives I’ve seen used to describe a single character within a single chapter so far. Words describing Javert or Javert’s actions in this chapter: respectfully, conscientious, clearheaded, straightforward, sincere, upright, austere, fierce, violent, soldierly, cold, patient, genuine humility, tranquil, resigned, serious, calm, gloomy, sad, abasement, steadfastness, courageous dejection, solemnity, incorruptible, supplicating, simplicity, dignity, unenlightened, stern, pure, desperate, resolute, bizarre grandeur, oddly honest. The biggest takeaway from all of these, I think, is how much Javert’s pious loyalty to justice and morality is not corrupt, at least in the usual sense. It’s misguided, it’s unsympathetic, but he genuinely believes in his own actions. He is aware of his severity, but he doesn’t see it as cruelty, he sees it as justice. He doesn’t acknowledge the evil of his actions because he doesn’t see them as evil. He is (and I want to go into this later for 1.8.3) a personification of the “evil of good,” and an illustration of how justice can go too far. But he does everything with that air of honesty and cold dignity, because he genuinely believes that his morals and his dedication to justice is in the right.

“And now that I see the real Jean Valjean, I do not understand how I could have believed anything else. I beg your pardon.” So we’ve already established that Javert does not change his mind or admit wrong easily. We also already know he doesn’t like Valjean anyway. The only reason, it seems, that he is admitting to this mistake and asking for dismissal, is because of Valjean’s position of authority. Javert does not do mercy; once he believes someone is bad, they are forever bad. The exception is those in power, those who he sees as authority figures, even when he questioned them just a chapter or two earlier. His sense of duty overrides his morality. Which I think is a major point for him. This is what screws him over later on at the end of the book. When his morality drastically changes, he can’t change his sense of duty to fit it. The issue in this chapter a mistake which is fairly excusable: there is another person he can transfer that moral judgement onto (Champmathieu) and Valjean’s position as an authority figure overrides any of the moral suspicions Javert had about him before this transfer of moral judgement. If Madeleine-Valjean had been just a regular merchant, I wonder if Javert would have admitted to his identity mistake but also continued to be suspicious, simply because his instincts told him that if you think someone is bad, they’re probably bad.

Oh okay so this actually potentially answers my question from last chapter. Javert says “Scaling a wall and theft includes everything. It is a case not for a police court but for the superior court.” So does that mean the police could just toss people into prison for however long they liked if the crime was a misdemeanor?

Javert mentions that the police have not found Petit Gervais. I mostly want to note this because Hugo told us earlier on that Valjean gives money to every Savoyard that passes through M-sur-M and asks their name, and it seemed to imply that in doing that he’s maybe secretly hoping Petit Gervais will turn up. If Valjean hasn’t found Petit Gervais yet, I doubt the cops will.

Javert fundamentally misunderstands how Valjean is sly and cunning. Because Valjean is quite clever and cunning, but the difference is nearly all of his cunning comes not from direct lies or playing dumb the way that Javert is implying, but by using his surroundings and other people’s assumptions to his own advantage. (Plus disguises and wigs, but we don’t see that until Paris.) He buys himself time through things like the fake address trick during the Thenardier encounter, or wandering and disappearing into the woods like Boulatruelle observed, or taking advantage of incomplete information, like becoming Fauchelevent’s brother or burning his passport and becoming Father Madeleine. Valjean’s whole thing is being able to very quickly scan a room, register things, and then adapt and/or react to his situation quite quickly. (Side note: What’s interesting to me is that he’s great at adapting and acting when it comes to action but he is rather stilted and slow when it comes to emotional reaction or adaptation.)

“...tell her to make her complaint against the carter Pierre Chesnelong. He is a brutal fellow, he almost crushed this woman and her child.” Whenever Hugo mentions carts there’s usually symbolism there. In this case it sounds to me like a parallel of Javert, Fantine, and Cosette. At this point, Fantine is still alive though very sick, and Valjean is planning to go to Montfermeil himself to get Cosette. Javert’s imprisonment of Fantine would have destroyed Cosette along with Fantine, just as Chesnelong’s cart nearly crushed Mme Buseaupied and her child. She gets to make a complaint, she has the potential for Chesnelong to be punished. Fantine doesn’t have that, not to the same extent. She dies before it could happen anyway, but even if it could, she’s a prostitute who would be complaining against a cop, there’s not a lot of power on her side, even with Valjean vouching for her. But at this point, she’s only been “nearly” crushed; her child will be with her soon, at least she get that reunion despite being mortally ill, and Javert’s punishment for nearly crushing Fantine and Cosette is, weirdly, Valjean’s refusal to acknowledge his sense of duty and dismiss him.

“Besides, this is an offense that concerns only me.” This almost exactly parallels Valjean’s comment on Fantine insulting him: “The insult is to me. I can do what I please about it.” This is the second time that Valjean has denied, to his face, Javert’s sense of justice and duty by claiming offenses as a personal matter rather than a judicial one.

“In my life I have often been severe to others. It was just. I was right. Now if I were not severe toward myself, all I have justly done would become injustice. Should I spare myself more than others. No. You see, if I had been eager only to punish others and not myself, that would have been despicable!” I mentioned it above, but this is just so telling. Javert knows how severe he is, but he doesn’t see it as cruelty or lack of empathy, he sees his severity as totally in the right because it is for the good of justice. He especially sees it as good because he is willing to treat himself in a similar way. But this does make me wonder, like, would any treatment he got be as callous as the way he treats others? He’s a cop, and while he’s not the favorite of the other cops, he’s still an authority figure. So if he asked for others to be severe to him the way he had been severe to others, would they be? Or would they treat him better because he is or was an authority figure? Anyway, this line really establishes how entrenched in his own morals Javert really is. I feel like these lines here are the entire setup for his conflict and death at the end of the book. If he didn’t believe in treating himself with the same severity as others, the stakes wouldn’t be as high re: the consequences for letting Valjean go free.

Javert calls the defense of a lower person against a higher-up “ill-begotten kindness,” which I think is a really good indication of the way his view of justice works. Defending someone like Fantine, who has been beaten down and nearly broken by the system, isn’t empathy or charity to him, but kindness that shouldn’t be. He seems to think that in situations like this, the person who is being pardoned or defended shouldn’t be, and is sort of like gunning for special treatment by accepting that kindness.

“Good God, it is easy to be kind, the difficulty is to be just.” Maybe this is a weird way to look at this line, but I can’t help but think about Valjean’s conflict after leaving Digne when I read this. At that point, for Valjean, the difficult was in choosing to be kind, rather than choosing to continue to ride his old instincts that would lead to more crime. Javert learns at the end of the novel how difficult it is to be kind when all you know is being “just,” and it kills him. But here Javert equates kindness with moral leniency or maybe even moral abandonment, rather than with empathy and aid. To Javert, people who have done something criminal or morally bad cannot change and cannot be rehabilitated and will always be bad. Which makes me wonder what he thinks kindness actually is. What is Javert’s version of kindness, since he sees kindness in the form of aid or sympathy as reprehensible?

I wonder if Javert is thinking of Fauchelevent when he says, “I have hands, I can till the ground.” Would Javert have changed if he’d gone into labor work for a while, like Fauchelevent? Would work as someone who has no power over others have changed him?

Javert describes himself as a spy in a derogatory way. I think this is the only time he ever references spying in a derogatory way towards himself. However, he has been described as a spy or having spy-like qualities more than once by Hugo. For just a moment, he agrees with the narrator and reader about what he’s like, only it’s from a completely different angle. We can see that he’s “like a police spy” because he’s merciless and inflexible and generally unwilling to change any of his ways at all. He sees himself as “like a police spy” because he has breached a social contract and not only falsely suspected but reported on a superior.

A thought on Tome 1.6: I find it really interesting that despite the fact that this tome is titled “Javert,” it doesn’t include 1.5.13, which contains more of Javert’s narrative than 1.6.1 does. In 1.5.13, we see the drastic effect Valjean’s actions have on Javert, and the emotional turmoil he goes through in questioning authority the way that he does. And yet, that chapter is contained in “The Descent.” Instead, the Tome starts with “Now, Rest,” and Javert’s only role in this chapter is to write the letter to the prefect of police. So despite the Tome being titled after him, Javert is really only emotionally and narratively relevant for the second chapter. I would think that it might have been better to bookend the Tome with two chapters that were most relevant to him, 1.5.13 (which would be 1.6.1 then) and 1.6.2. Instead, 1.6.1 focuses more on Fantine’s condition which, though caused by Javert, doesn’t actually include or affect him at this point. At the same time, the last Tome was titled “The Descent.” This descent of Fantine’s levels out once she has fainted, which is a good transition into the next Tome.

#les miserables #les miserables meta #brickclub #lm 1.6.2 #les mis #les mis meta #also ugh i'm sorry i use valjean and madeleine interchangeably and i've given up trying not to

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nauseateddrive · 4 years ago

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4 POEMS by Jake Sheff

Elegy for Dog I: A Failed Acrostic

January was tired when it became king. Apples here love being red in the spring, Casting shadows against the stone architraves our Kapellmeister will never live down. You Stole Apollo’s cows, and let them graze to show me Heaven’s template. Where do failed heroes go? Eucalyptus cupolas and polar icecaps Frame the downtrodden gods. But you weren’t Freakishly wrong, as I so often am, on your

Joyride through nearly twice eight years, Á la someone far from beauty’s stepmom. Copper coin or grimacing sun? I’ve got 20,000 Kor of crushed grief on this threshing floor. Shark-sparks of sadness flood the impetiginous air… How, and why, do clouds cobblestone Entire days, and lakes, when you’re not here? Fixing every broken thing, poets go where Ferns and geraniums baptize the morning.

“Jur-any-oms,” is how you’d spell it; After all, a dog’s a dog, and wisdom knows futility. Cassations make a rusty brew, to drink the truth of truths, and Kill whatever ceases wanting to be new. Stewardship, the color of gravity’s silence, naturally Houses every “glur” (a glittery blur); go chase what plays Eternal games. I hear the swans by Rooster Rock. Your handsome Face, its happy handsomeness, in memory’s eye, goes in and out of Focus; in love’s better eye: your goodness neath its everblooming ficus.

Gravity and Grace on SW Murray Scholls Drive

“Impatience has ruined many excellent men who, rejecting the slow, sure way, court destruction by rising too quickly.” Tacitus, The Annals of Imperial Rome

The traffic lights control the people’s actions, but Not their feelings, as the limits of philosophy Collide head on with the nose of a Dalmatian.

I tell you, the day is stress-testing itself, and these Sidewalks wish that it’d just gone straight. Geese Take this sky-hairing wind for granted, as they

Land on the lake like memorable speech on The sensitive soul. Time is never sharp, but it’s Cutting something in the credit union. Maybe

It’s dancing a back Corte for the woman in line Thinking about the taste of limes from Temecula As she waits for the teller. Air Alaska and that

Haunted pie in the sky are not the only reasons For all the volatility in the air today. Rushing And perfectionism both produce a loss; behind

The Safeway Pharmacy, you’ll see the small Smells of both, sloshing around to the ticking- Sound of the ocean’s tides. I must admit, I am

Frozen in place by the sight of steam from Joe’s Burgers; it is poetry’s pale tongue, rising in And arousing the air. This neighborhood’s street-

Lights are more serious than kokeshi dolls. Lights From its windows outshine poison dart frogs. Maybe to forget about life for awhile, the lamps

Are focused on The Population Bomb? ‘Easy Tiger,’ all these incidents whisper. Each day’s A sign twirler’s dais; each corner a promise

Of something more in a different direction: it isn’t A marriageable daughter or impoverishment, But inguinal ingenuity plays a part, and that isn’t

Bad at all. What oaths and paths went here Before Walmart? What voices were voided by The liquor store? What are vague’s values

When the library shares a parking lot with a 24- Hour gym and a cargo cult? Gas stations satirize The Queen of Hearts; I tell you, it makes every

Question seem incidental. Treaty-breakers in Pajamas swing on the swing sets. Was August That full of angst? It feels like autumn went too

Far on accident. Desertification, in a sugar tong Splint, takes a shot of ouzo and talks shit About the death of Brutus, but my Bible-thumping

Memory – on a ski hill in Duluth – is also too busy Watching some ducks on the lake to notice; and Desertification makes a face at me like a Swedish

Film. Poets make for poorly picked men to Familiarity’s paymaster-general. The Calvinistic Rain is an ill-starred attempt to make mayonnaise-

Fries just for me, but I must admit, it all seems – You know – cybernetic. And step-motherly as all Get out, if you ask the trees. They prefer “You

Can’t Hurry Love,” by The Supremes, to any Changes that take effect in one to two pay periods. Pretext ricochets; a perfect reverse promenade.

At Summer Lake, When the Vegetables are Sleeping

Cruelty drinks all the wine, and never gets drunk On these shores. When Summer Lake speaks, In every word, an introduction to the world. I am

Easily duped. The greatest duper duplicates my pride, Which always lingers, in the hallways of my heart And beneath the surface of Summer Lake. The sky is

Supplicating, it’s literally shaking. An hour passes Faster here, the hour always held too dearly dear In paranoid and ivied walls. The ducks can do

An unwise thing correctly, and it sounds more like Dusty than Buffalo Springfield to the enokitake Sold in Springfield, Illinois, which is the opposite

Effect it has on the wild mushrooms on these shores. On cables capable of love, the geese convince The weather to taste like kvass today. Basically,

Another Cuban Missile Crisis drowned itself just Now. The clouds might ask themselves, ‘Is lowliness Allowed here?’ To which the crows might ask,

‘Does omertà sound like lightning?’ The answer’s Oubliette is ten times worse than impotence. Summer Lake isn’t smart, but it stays quiet, like

Someone too smart to say all they know. ‘Whoa, Sweet potato,’ the capital gains tax mutters To itself, knowing that what matters doesn’t mean

A thing. Some say the lake bottom’s sands receive Commands from Hearst Castle, others say Its hands are King City’s hands, and still others

Maintain more sins have been than grains of sand Times secondary gains, and that explains The beauty and industry that none can see but

All can feel on these shores. (Some possibilities Play possum, or get opsonized by hate; this one snores Like Rip Van Winkle.) This orb-weaver spider is

The Milton Friedman of Summer Lake, the wind On her web is Grenache from The Rocks District Of Milton-Freewater AVA for the eyes. The day is

Stereotypical, although it feels like three days In one…But for the lake’s good counterfactual Questions, I would forget that some die young,

But most die wrong. I’ve tried to pick up Summer Lake’s reflections in three lines or less, but The hardest truth is your own impotence. Oh,

It’s hard to hand your power over to a thing No one can see. Hopped up on distinctions – not The obvious distinctions – Summer Lake is pretty;

Cold, but pretty! In the distance, with so many Intercessory prayers, hot air balloons are rising; Shaped like teardrops, upside down and rising.

This lake re-something-or-anothered me. Are first Impressions wrong sometimes? I am a season’s Golden calf, according to the sunlight, doing

A prospector’s jig on the surface of Summer Lake. If not for the Weimar Republic’s wooden- Headedness, I’d set down my heart-song and

Listen to reason on these shores. I never trust An activist guitar, if the weather is socially clumsy. The future is reflected on the lake: it always

Laughs at us – between its math and gratitude Lessons – and never thinks of (or gives thanks to) Us enough. The presence in the lake juniors

My ears. The day is not too baffling, nor is it Jane Eyre. Space-themed and spiritual, some autumn Leaves are swimming in the rain. The ducks arrest

My attention in the mardy weather, even though they Must know my attention is dying. The barbed wire Around my stated goal is an outcome out of

Their control. Picnickers picnic with acorns and apricots, On blankets covering Holy Schnikey’s death mask. My unsandaled thoughts thrive and increase on these,

And no other shores. They are pets for the days less Important than love, when Summer Lake says it’s Humble, because it knows the right thing to say.

Summer Lake gives the comfort of commonly held And seriously absurd beliefs to the blue heron. Nothing is wrong with this lake or anything in it,

Not even the ghost of Amerigo Vespucci. It’s all so Simple to the stiff-necked molecules of water, made out Of frogs and snails and puppy-dog’s tails. These thoughts

Are fine manna in a fine ditch. Post-structuralist squirrels Can tell my heart’s in Italy, and I’m in the intellectual Laity. Chivalry’s technician sees my shovel, and they say,

‘You’ve got to hand it to him.’ Neurocysticercosis Sets the bar high; it looks at this park, and thinks The smartest monkey drew the perfect landscape.

That’s this maple tree’s previous disease, its precious One. It unfurls the ferns of my firm and foremost Beliefs, I’m told, to partialize insufferable vastidity.

We Install a Sump Pump on (What Used To Be) a Holiday (Take 2)

The oppressive heat was born a fully grown Man. I admire the result of its effort, but Despise the means of achieving it. My wife Asserts her individuality in the gunk; her Body’s allegations aren’t too soft or hard today. Her self-interest seems to have drowned in the vortex.

Our little garden knows flippancy with regards To privacy is unwise. The stepping stones can Only blather, as slugs draw nomograms on Their faces. My wife’s body speaks Proto-Indo- European in the vortex and denim overalls. Marc Chagall’s The Poet studies her. He calls her

‘Innocence: The opposite of life! A criminal with A badge!’ I hand her the tools of a crude and Rudimentary faith, and she says, ‘Jill, great books Make fine shackles.’ Her arms only have An administrative objective in the vortex, but They are where good things come from.

Jake Sheff is a pediatrician in Oregon and veteran of the US Air Force. He's married with a daughter and whole lot of pets. Poems of Jake’s are in Radius, The Ekphrastic Review, Crab Orchard Review, The Cossack Review and elsewhere. He won 1st place in the 2017 SFPA speculative poetry contest and a Laureate's Choice prize in the 2019 Maria W. Faust Sonnet Contest. Past poems and short stories have been nominated for the Best of the Net Anthology and the Pushcart Prize. His chapbook is “Looting Versailles” (Alabaster Leaves Publishing).

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jimmielancaster1796 · 3 years ago

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WHERE TO START LEARNING ABOUT ISLAM

If you are a new revert, or just another Muslim who is looking to start new and do not know where to begin, we have compiled this article to guide you about where you can look for more knowledge on the teachings on Allah SWT

Islam is a code of life. Changing your whole life overnight is impractical. Whether you are a revert or grew up with Muslims that are corrupted by new culture and media, taking a step towards becoming a true Muslim might look harder than it is.

The question you are looking to answer is: where do I start?

It's simple. You start with reading the book that contains God's words, the Holy Quran.

The first Ayat that was revealed also ordered the Prophet PBUH to read, saying, "Proclaim! (Or read!) in the name of thy Lord and Cherisher, Who created – Created man, out of a (mere) clot of congealed blood: Proclaim! And thy Lord is Most Bountiful, He Who taught (the use of) the pen, Taught man that which he knew not [Quran, 96:1-5]."

Reading Quran is a critical part of being a Muslim. There is no better place to start than to read the commands of Allah SWT himself. It is his direct word and contains all the commands he sent to us. Of course, it is to be read with proper etiquette and pronunciation. To learn that, you should sign up with online schools like TarteeleQuran. They offer recitation and Qaida courses!

They are one of the best options available, especially during the pandemic. It also saves you the hassle of looking for a local institution, if you live in western countries like the USA, Canada, and the UK.

The next step is to understand what you read!

This is called the Tafsir of the Quran. It is one of the major sciences of the Quran. Taking a course on Tafsir is essential for understanding the message of the Quran. The course on TarteeleQuran teaches you meanings of the verses along with basic ethics, grammar, and Hadis. This course will give more sense to the recitation of the Quran. When you understand what you are reading, it will be easier to believe in it.

Dig into Sunnah

The Holy Prophet PBUH was the last Messenger of Allah SWT and the first Muslim. He set the best example of being a Muslim. We learn best from doing something practical and following the Hadith and Sunnah of the Prophet PBUH could do that. The Holy Prophet PBUH showed everyone how they could implement the Quran and be a good Muslim.

In order to follow the Sunnah, we need to learn the teachings of the Quran. It is recommended that you take recitation or even Arabic courses to prepare yourself for working on Sunnah of the Prophet PBUH. You can choose between the numerous options available at TarteeleQuran. Later, you can look into the authentic books that have compiled his sayings and actions. You need to slowly let those blend in your life. Start small but start now!

Discover Islamic history

If you feel like you need more guidance to understand the Quran and Sunnah, you should look into the history of Islam. Learn about other prophets, books, the first Islamic community, and Islamic virtues.

Looking into Islamic History can make you realize how content and successful were the people who follow the Quran and Sunnah by heart. It can help you relate to the struggles of Muslims and give you hope that Allah SWT always helps out his servants.

There are courses available to students in different grades of school. At TarteeleQuran, many levels of learning are available, and you can sign up for a free trial class right now!

Discover any topic you wish to learn more about

Is there any topic that you need more information on? Something that you did not understand, or perhaps do not know how to implement? You should dig more into it! If you want more details about the recitation of the Quran, you can take this Qirat course with TarteeleQuran. If you want to learn more about the different Duas you can recite during different times of the day, you should take the supplication course.

Similarly, there are other courses that you can take at TarteeleQuran to build a strong foundation of Islam. You can never learn enough. Gaining knowledge gives you more wisdom and a higher authority over your fellow Muslims. The Holy Quran asks rhetorically, "Can they who know, and they who do not know be deemed equal?" (Quran 39:9)

Teach what you learn

The Prophet said: "The best of charity is when a Muslim man gains knowledge, then he teaches it to his Muslim brother." (Sunan Ibn Majah, Vol. 1, Book 1, Hadith 243)

And :

Sahl bin Mu'adh bin Anas narrated from his father that: The Prophet said: "Whoever teaches some knowledge will have the reward of the one who acts upon it, without that detracting from his reward in the slightest." (Sunan Ibn Majah, Vol. 1, Book 1, Hadith 240)

Teachers have high regard for Islam. Even if you don't do it professionally, it is your duty to preach the message of Islam to those who need guidance. If you want to start teaching the Quran to other people, you will need to take an ijazah course. One of the best Ijazah courses available online is available at TarteeleQuran. They give you a certificate of appraisal upon completion of the course. It is better to have this certificate because it ensures that your chain of teachers has been filled with Muslims of strong faith and ones that go back to the Prophet PBUH and then Allah SWT.

Want for others what you wish for yourself

Everyone wants the best for themselves. Wishing the best for others is what makes you a true Muslim. On the authority of Abu Hamzah Anas bin Malik, the Holy Prophet PBUH said, "None of you will believe until you love for your brother what you love for yourself." When you wish well for others, you will be kind, polite, forgiving, and respectful; you will be putting all the teachings of the Quran and Sunnah to use. You cannot be a good Muslim without being a good person.

��For More Information Click Here

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bishopazariyah · 4 years ago

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BISHOP AZARIYAH AND HIS BEAUTIFUL FAMILY!!!!

“THE REAL SUPERHEROES: HEBREW ISRAELITES”

Written by Dr. Azariyah Ben Yosef

The greatest secret that is being kept in the world today is who the real children of God are. An important fact is that there is a real agenda aimed at Black Americans who are the only ones that are being targeted through the Western World’s Eugenics program. An agenda set forth by what the world calls the Illuminati. According to the Bible they are identified as the Synagogue of satan (Revelation 2:9 and 3:9).They have been the enemies to the Children of God since the Grecian Empire under Alexander the Greek. Unwittingly, they have been fulfilling Bible scriptures foretold by The Most High God of Israel (Genesis 3) to attack and destroy God’s Chosen Seed who remains in the earth today. This warfare has been spiritual, mental, and physical on all levels (Ephesians 6). They have used various tactics such as religion, that traces back to Ancient Babylon. This Elite has been behind the political, religious and educational system set to destroy the Children of Israel. The whole world has been behind this conspiracy against God’s children (Psalm 83). They in fact have always known who the true children of God are. The Children of God are in fact Negroes (Deuteronomy 28:68). This fact goes against all religious teachings, because we have been brainwashed into a satanic governmental system that is based on lies and is in fact committed to keeping the true identity of the Children of Israel a secret. This governmental system was identified publicly by U.S. President George Bush in the 1980’s -as the New World Order. A political masterplan that was originally set in place by the Egyptians. Which is why America models everything after Ancient Egypt (Exodus Chapter 1). These Illuminist powers used the blueprint of Ancient Egypt to systematically destroy the Children of God since their downfall after King Solomon’s reign. When they fell as a people they were enslaved by their enemies who are what the world calls Europeans today, but they are in fact what the Bible calls Edomites. These Edomites are in fact Caucasians according to the Bible, White people are the main enemies to the children of God. These enemies of God whitewashed mankind’s true history and the historical records of the Israelites. All in a coordinated effort to hide the real identity of God’s chosen people. They have used World Wars as a pretext to steal their homeland in 1948. The Jewish-Israeli people are in fact Romans and Jewish converts -not the true Jews according to the Bible and not of the bloodline of Abraham, Isaac and Jacob. How could this happen? You may ask. Well the Bible answers that question. The Nation of Israel fell as a people due to disobedience to God’s laws, statutes, and commandments (Deuteronomy 28:15). This disobedience to their God (whose name is AHAYAH “I Am”), caused them to suffer curses that will plagued them forever and is a sign of who the real Jews are and how they will be scattered throughout the earth. During the 1600’s White Europeans saw an opportunity to take advantage of their downfall by conspiring with other Gentiles, such as the Africans to kidnap Negroes who are Hebrews and sell them into slavery. It is a common misconception that all Black people are the same. In fact they are not all the same, in truth the Black race is the most diverse race on the planet. Only the White race is all the same, this information has been proven by Anthropologists and History scholars around the world (Zondervan Bible dictionary). One may ask how did this race war between the Children of God and the Caucasoid hybrid race began. It was prophesied by the Most High in the Book of Genesis Chapter 3. When Eve betrayed her husband and made a covenant with satan. Satan promised her knowledge and power which is the reason why the world exalts women today (“Feminism” and Goddess worship), which is an abomination to God! A spiritual and racial battle was set in place when God told satan that there will be enmity (strife) between satan’s seed and God’s seed. Which means satan has a seed in the earth that is committed to destroying the seed of God (Genesis Chapters 25-27). This ancient battle was set in motion before the Great Flood during the days of Noah and resurfaced again with the birth of Jacob and Esau -two distinct nationalities (which means two different races of people). The descendants of Jacob became the children of God. The descendants of Esau evolved to become the Greco-Roman Empire. Esau’s lineage which is the seed of satan, officially put their plan in action to exterminate the Children of God in 70 A.D. When they laid siege against Jerusalem and forced most of the Hebrews to flee into Africa. This record is recorded in the books by the historian Josephus and the book “From Babylon to Timbuktu”, as well as many other historical records. The Hebrews a magnificent race of people that ruled all of Africa and before and after the downfall of the Roman Empire they ruled over Asia and Europe! According to historical records and in and outside of the Bible the Israelites continued to sin against their God. Which forced The Most High, AHAYAH to allow His children to be enslaved by their enemies time and time again and scattered them throughout the four corners of the earth. Which led to their final downfall during the Arab and Transatlantic slave trades. This takedown would begin a Gentile Coalition to set in place a plan of Eugenics and a system of perpetual slavery to keep the Children of Israel from ever becoming a nation again. Which is the real reason why America was established as a nation. The Romans became Jewish converts and financed the slave trades and created a western world society that became an extension of the Roman Empire (a “Rebirth”). Through this political and religious system they would keep the Children of God in constant physical and mental darkness. This system is called Zionism and Freemasonry. As identified by masons like Albert Pike in his book ”Morals & Dogma”. This elaborate plan would involve America’s most celebrated icons. Who in fact are not heroes but satanists. People like George Washington, Willie Lynch, Margaret Sanger, and Uncle Tom Negroes like Harriet Tubman, Rosa Parks and Jesse Jackson. The children of satan also set up a partnership with Negro religious and political leaders who were famous sellouts for bringing forth their New World Order agenda, to keep the Children of God in bondage in the New World which is called America! During the course of 400 years, this country has successfully carried on its racist and genecital conspiracy against Negroes to victimize them with poor housing, putting drugs in Black neighborhoods, promoting abortions, demonizing Black men, and forcing integration with White people and their institutions, and flooding the prison system with Black men due to false arrests and corrupt police departments. Which is why the American political and legal system has been encouraging the unlawful shootings and public executions of Black men all across America. Which is fueled by the Donald Trump Administration, which is the reason why the President and United States Congress is in agreement with building a border wall. They are fulfilling Bible prophecy listed in 2nd Esdras chapters 13-16. Their ancestors, the Romans did the same thing in 70 A.D when they set up a wall to starve out the Hebrews in Masada. The exciting and troubling times that are happening in America today, is in fact Bible prophecy being fulfilled before our eyes! Donald Trump’s true mission is to carry out the agenda carried on by Roman the Catholic Church. Which is why America is ramping up social immorality throughout the earth such as homosexuality and other sexual perversions like sodomy and sex trafficking. These are the vices that the Roman Catholic Church supports, which is why the news media is always revealing sexual perversions that Catholic priests are routinely involved in and being accused of. The enemies of God know who the real Jews are and are committed to enforcing a perpetual cycle of sin in America so that the Negroes who are Hebrews could never rise and come together or be a nation ever again. In conclusion, the solution to this growing problem is for Hebrews to return to their God YAHAWAH (or “YHWH” -YAHAWAH), obey His commandments, repent of their sins and be baptized in the name of the Father, and the Son, and The Holy Spirit (Matthew Chapter 28 and the Book of Acts Chapter 2), and separate from Gentiles. The greatest mistake of Hebrews in America ever committed was to listen to evil women who were sellouts like Coretta Scott King, Rosa Parks, and Cynthia Mckinney who pushed for integration and for Negro women to be leaders when the Black men were supposed to be the leaders of the Black race. Integration, mixing with Gentiles, and Feminism are an abomination according to the Bible. I highly recommend watching the historic documentary films: “Hebrew or the so called Negro” and “Hebrews to Negroes”. The truth that Negroes are the real Jews, and the Awakening of God’s Chosen people is spreading all over the world! If you are a Hebrew, I sincerely hope that you take part in this glorious Hebrew Israelite movement. Repent from your sins and return to The Most High -God of the Israelites, so that The Lord our Messiah (whose name in the Hebrew language is “YASHAYAH” or YAHAWASHI) can return and put these evil Gentiles who are our enemies into subjection and return YAHAWAH’s Chosen Remnant to their former glory as the true NATION OF ISRAEL (Book of Revelation Chapter 7)!

8/15/2020

augustaisraelites

Jeremiah Chapter 51 and Ephesians 6: It's Spiritual battle against good and evil (Jacob vs Esau) - The more we turn to our power YAHAWAH and obey His commandments with all supplication, the more our enemies will suffer, and their sufferings will ultimately lead to their destruction!! HalleluYah and QAM YASHARAHLA AHCHYAM!!! Endure persecution like a good soldier! 2 Timothy Chapter 2!!!! Prepare my brothers for "Jacob's Trouble" and focus on your family and your own salvation!!! Jeremiah Chapter 30, 2 Esdras Chapters 15 and 16!!!

8/17/20202

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pamphletstoinspire · 5 years ago

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SECOND SUNDAY AFTER EPIPHANY

In the Introit of this day's Mass the Church calls upon all creatures to thank God for the Incarnation of His only-begotten Son.

INTROIT Let all the earth adore Thee, O God and sing to Thee: let it sing a psalm to Thy name (Ps. 65:4). Shout with joy to God all the earth, sing ye a psalm to His name: give glory to His praise (Ps. 65:1-2). Glory be to the Father.

COLLECT Almighty and eternal God, Who disposest all things in heaven and on earth: mercifully hear the supplications of Thy people, and give Thy peace to our times. Through our Lord.

EPISTLE (Rom.12:6-16). Brethren: We have different gifts, according to the grace that is given us: either prophecy, to be used according to the rule of faith, or ministry in ministering, or he that teacheth in doctrine, he that exhorteth in exhorting, he that giveth with simplicity, he that ruleth with carefulness, he that sheweth mercy with cheerfulness. Let love be without dissimulation. Hating that which is evil, cleaving to that which is good: loving one another with the charity of brotherhood: with honor inspiring one another: in carefulness not slothful: in spirit fervent: serving the Lord: rejoicing in hope: patient in tribulation: instant in prayer: communicating to the necessities of the saints: pursuing hospitality: bless them that persecute you: bless and curse not. Rejoice with them that rejoice, weep with them that weep: being of one mind, one towards another: not minding high things, but consenting to the humble. Be not wise in your own conceits.

EXPLANATION. St. Paul in this epistle exhorts every Christian to make good use of the gifts of God; if one receives an office, he must see well to it, so that he can give an account to God of the faithful performance of his duties. He exhorts especially to brotherly love which we should practice by charitable works; such as, receiving strangers hospitably, giving alms to those who are in need, and to those who by misfortune or injustice have lost their property; he commands us, at the same time, to rejoice in the welfare of our neighbor, as we rejoice at our own good fortune, and to grieve at his misfortunes as we would over those which befall us.

How is brotherly love best preserved?

By the virtue of humility which makes us esteem our neighbor above ourselves, consider his good qualities only, bear patiently his defects, and always meet him in a friendly, respectful, and indulgent manner. Humility causes us to live always in peace with our fellowmen, while among the proud, where each wishes to be the first, there is continual strife and dissatisfaction (Prov. 13:10).

INSTRUCTION FOR SUPERIORS

Those have to expect a severe sentence from God, who merely for temporal gain, seek profitable offices, and thrust themselves therein whether capable or not, and if capable care very little whether they fulfill the duties required, or perhaps make the fulfillment of them depend upon bribes. Of such God makes terrible complaint: Thy princes (judges) are faithless, companions of thieves: they all love bribes, they run after rewards. They judge not for the fatherless; and the widow's cause comes not into them (Is. 1:23). A most severe judgment shall be for them that bear rule (Wisd. 6:6).

ASPIRATION Grant us, O Lord, Thy grace, that according to Thy will, we may follow the instructions of St. Paul in regard to humility and love, have compassion upon all suffering and needy, think little of ourselves, and descend to the lowest, that we may, one day, be elevated with them in heaven.

GOSPEL (Jn. 2:1-11). At that time there was a marriage in Cana of Galilee: and the mother of Jesus was there. And Jesus also was invited, and his disciples, to the marriage. And the wine failing, the mother of Jesus saith to him: They have no wine. And Jesus with to her: Woman, what is it to me and to thee? my hour is not yet come. His mother saith to the waiters: Whatsoever he shall say to you, do ye. Now there were set there six water-pots of stone, according to the manner of the purifying of the Jews, containing two or three measures apiece. Jesus saith to them: Fill the water-pots with water. And they filled them up to the brim. And Jesus saith to them: Draw out now, and carry to the chief steward of the feast. And they carried it. And when the chief steward had tasted the water made wine, and knew not whence it was, but the waiters knew who had drawn the water; the chief steward calleth the bridegroom, and saith to him: Every man at first setteth forth good wine; and when men have well drank, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee: and manifested his glory, and his disciples believed in him.

Why was Christ and His mother present at this marriage?

In order to honor this humble and God-fearing couple who, with faithful hearts, had invited Him and His mother to their wedding; to give us an example of humility; to assist them in their poverty, and save their good name by changing water into wine; to reveal His dignity as the Messiah to His disciples by this miracle; and to sanctify by His presence the marriages that are contracted in the spirit of the Church.

Alas! how few marriages of our time could Jesus honor with His presence, because He is invited neither by fervent prayer, nor by the chaste life of the couple: He is excluded rather, by the frequent immorality of the married couple and their guests.

Why was Mary interested in this married couple?

Because she is merciful, and the Mother of Mercy, and willingly assists all the poor and afflicted who fear God. From this incident, St. Bonaventure judges of the many graces which we can hope for through Mary, now that she reigns in heaven; "For," says he, "if Mary while yet on earth was so compassionate, how much more so is she now, reigning in heaven!" He gives the reason by adding: "Mary now that she sees the face of God, knows our necessities far better than when she was on earth, and in proportion to the increase of her compassion, her power to aid us has been augmented." Ah! why do we not take refuge in all our necessities to this merciful mother, who although unasked assists the needy?

Why did Christ say to Mary: Woman, what is it to me and to thee?

This seemingly harsh reply of Christ was no reproach, for Mary had made her request only through love and mercy, and Christ calls those blessed who are merciful, but he wished to show that in the performance of divine work, the will of His heavenly Father alone should be consulted. He meant to remind her that He had not received the gift of miracles from her as the son of woman, but from His eternal Father, in accordance with whose will He would do that which she asked when the hour designed by God would come. Though the hour had not come, yet He granted the wish of His mother, who knew that her divine Son refused none of her requests, and so she said to the servants: "Whatsoever He shall say to you, do ye." Behold the great power of Mary's intercession! Neglect not, therefore, to take refuge in this most powerful mother!

What are we taught by the words: My hour is not yet come?

These words teach us that we should in all things await God's appointed time, and in things belonging to God and His honor, act only by divine direction, without any human motives.

What does the scarcity of wine signify?

In a spiritual sense the want of wine may be understood to signify the lack of love between married people, which is principally the case with those who enter this state through worldly motives, for the sake of riches, beauty of person, or who have before marriage kept up sinful intercourse. These should ask God for the forgiveness of their sins, bear the hardships of married life in the spirit of penance, and change the wrong motives they had before marriage; by doing so God will supply the scarcity of wine, that is the lack of true love, and change the waters of misery into the wine of patient affection.

Why did Christ command them to take the wine to the steward?

That the steward, whose office required him to be attentive to the conduct of the guests, and to know the quality of the wine, should give his judgment in regard to the excellence of this, and be able to testify to the miracle before all the guests.

ASPIRATION O my most merciful Jesus! I would rather drink in this world the sour wine of misery than the sweet wine of pleasure, that in heaven I may taste the perfect wine of eternal joy.

INSTRUCTION ON THE HOLY SACRAMENT OF MATRIMONY

What is Matrimony?

Matrimony is the perfect, indissoluble union of two free persons of different sex, for the purpose of propagating the human race, mutually to bear the burdens of life and to prevent sin (I Cor. 7:2).

Who instituted Matrimony?

God Himself, the Creator of all things (Gen. 1:27-28). He brought to man the helpmate, whom He formed from one of the ribs of Adam, that she who came from his heart, might never depart therefrom, but cling to him in the indissoluble bond of love (Gen. 2:18, 24). To this original, divine institution Christ refers (Mt. 19:4-6), and the Church declares the bond of marriage perpetual and indissoluble.

Is Matrimony a Sacrament?

Yes; according to the testimony of the Fathers, the Church has held it such from the times of the apostles, which she could not do, had Christ not raised it to the dignity of a Sacrament. St. Paul even calls it a great Sacrament, because it is symbolical of the perpetual union of Christ with His Church; and the Council of Trent declares: "If any one says that Matrimony is not really and truly one of the seven Sacraments of the Church instituted by Christ, but an invention of men that imparts no grace, let him be anathema" (Conc. Trid., Sess. XXIV, can. 1).

What graces does this Sacrament impart?

The grace of preserving matrimonial fidelity inviolate: the grace of educating children as Christians; of patiently enduring the unavoidable difficulties of married life, and of living peaceably with each other. Married people are indeed greatly in need of these graces, in order to fulfil their mutual obligations.

What is the external sign in the Sacrament of Matrimony?

The union of two single persons in Matrimony, which according to the regulations of the Council of Trent (Conc. Trid., Sess. XXIV, can. 1), must be formed publicly in the presence of the pastor, or with his permission before another priest, and two witnesses.

What preparations are to be made to receive the grace of this Sacrament?

1. The first and best preparation is a pure and pious life. 2. The light of the Holy Ghost should be invoked to know whether one is called to this state of life. 3. The parents and the father-confessor should be asked for advice. 4. The choice should be made in regard to a Christian heart, and a gentle disposition rather than to beauty and wealth. 5. The immediate preparation is, to purify the conscience, if it has not already been done, by a good general confession, and by the reception of the most holy Sacrament of the Altar. Before their marriage the young couple should ask their parents' blessing, should hear the nuptial Mass with devotion, with the intention of obtaining God's grace to begin their new state of life well, and finally they should commend themselves with confidence to the protection of the Blessed Virgin Mary and her spouse St. Joseph.

Why are there so many unhappy marriages?

Because so many people prepare the way by sins and vices, and continue to sin without interruption, and without true amendment until marriage, therefore always make sacrilegious confessions, even perhaps immediately before marriage. Besides this many enter the married life on account of carnal intentions, or other earthly motives; in many cases they do not even ask God for His grace; without any proper preparation for such an important, sacred act, on their marriage day they go to church with levity and afterwards celebrate their wedding with but little modesty. Is it any wonder that such married people receive no blessing, no grace, when they render themselves so unworthy?

Why did God institute married life?

That children might be brought up honestly and as Christians, and that they should be instructed especially in matters of faith; that married people should sustain each other in the difficulties of life, and mutually exhort one another to a pious life; and lastly, that the sin of impurity might be avoided. For they who in such manner receive matrimony as to shut out God from themselves, and from their mind, and to give themselves to their lust, as the horse and mule which have not understanding, over them the devil hath power (Too. 6:17).

'With what intentions should the married state be entered?

With such intentions as the young Tobias and his bride had, who before the marriage ceremony, ardently prayed God for His grace, and took their wedding breakfast in the fear of the Lord (Too. 14:15). Hence God's blessing was with them until death. If all young people would enter the married state thus, it would certainly be holy, God-pleasing and blessed, and the words of St. Paul, spoken to wives, would come true unto them: Yet she shall be saved by bearing children, if she continue in faith, and love, and sanctification with sobriety (I Tim. 2:15).

Why are the banns of marriage published three times in Church?

That all impediments which would render the marriage unlawful may be made known. Such impediments are: consanguinity, clandestine marriages, etc. Therefore, any one who is aware of such impediments, is bound to make them known to the pastor.

Why is the marriage performed in the presence of the parish priest?

Because the Catholic Church expressly declares that those marriages which are not performed in presence of the pastor, or with his permission before another priest, and two witnesses, are null and void (Conc. Trid., Sess. XXIV can. 1)1; and because the blessing of the priest, which he imparts in the name of the Church, gives the couple, if they are in a state of grace, strength, fortitude and grace to be faithful to each other, to endure all trials patiently, and to be safe from all the influences of the evil enemy."

Why do they join hands before the priest, and two witnesses?

By this they bind themselves before God and His Church to remain true to each other, and to be ready to assist each other in all adversities. The bridegroom puts a ring on the bride's finger which should remind her of her duty of inviolable fidelity; to this end the priest signs and seals this holy union with the unbloody Sacrifice of the New Law.

Can the bond of marriage be dissolved in the Catholic Church?

A valid marriage, contracted with the free consent of each of the parties, can according to the plain doctrine of the Scriptures, the constant teaching and practice of the Church, be dissolved only by the death of one of the parties. If the pope or a bishop, for important reasons, gives a divorce, this is only partial, and neither can marry again while the other lives. Such a marriage would not be valid. How pure and holy are the doctrine and practice of the Catholic Church in this the most important and sacred of all human relations, preserving its inviolability and sanctity; while, on the contrary, by means of the wanton doctrine of the heretics, which for trivial reasons entirely dissolves the marriage contract, this sacred union is made the deepest ignominy of mankind, and the play-ball of human passions and caprice!

What is thought of mixed marriages, or marriages between Catholics and Protestants?

The Catholic Church has always condemned such marriages, because of the great dangers to which the Catholic party is unavoidably exposed as well as the offspring. Such marriages promote indifference in matters of religion, by which the spiritual life of the soul is destroyed; they are a hindrance to domestic peace, cause mutual aversion, quarrels, and confusion; they give scandal to servants; they interfere with the Christian education of the children, even render it impossible, and they frequently lead to apostasy and despair. But the Catholic Church condemns especially those mixed marriages, in which either all or a number of the children are brought up in heresy, and she can never bless and look upon those as her children who do not fear to withdraw themselves and their own children from the only saving faith, and expose them to the danger of eternal ruin. Therefore, those Catholics who enter the matrimonial union with Protestants, although the marriage if lawfully contracted is valid, commit a mortal sin if they permit their children to be brought up in heresy, and should it not be their full intention to bring up their children in the Catholic faith at the time of their marriage, they would commit a sacrilege.

What should the newly married couple do immediately after the ceremony is performed?

They should kneel and thank God for the graces received in this holy Sacrament, in such or similar words: "Ratify, we beseech Thee, O Lord, that which by Thy grace Thou hast wrought in us, that we may keep that which in Thy presence we have promised unto the day of our Lord Jesus Christ." That they may keep their promise made at the altar, they should always remember the duties laid down to them by the priest at the time of their marriage, and the exhortations which are taken from the epistle of St. Paul to the Ephesians (Eph. 5:29, 31), wherein he instructs married people how they should comport themselves towards each other, and recalls to them as an example the union of Christ with His Church, and His love for her. To the husbands he says, they should love their wives as Christ loved His Church, for which He even gave Himself up to death; from this is seen, that men should assist their wives even unto death, in all need, and not treat them as servants. To the wives St. Paul says, that they as the weaker should be in all reasonable things obedient to their husbands, as the Church is obedient to Christ; for as Christ is the head of the Church, so is the husband the head of the wife. Experience proves there is no better way for women to win the hearts of their husbands than by amiable obedience and ready love, while, on the contrary, a querulous, imperative deportment robs them of their husbands' affections, and even causes them to be regarded with aversion. St. Paul says further; that husbands should love their wives (and consequently wives their husbands) as their own bodies, because married people are, as it were, one. They shall be two in one flesh; no man ever hated his own flesh, but nourisheth and cherisheth it, as also Christ doth the Church (Eph. 5:29, 31). How unjustly and barbarously do those act, who, instead of loving one another, rather hate and outrage each other, and cause the loss of their property, and by detraction steal their honor! These do not consider that he who hates and disgraces his partner in life, hates and disgraces himself; while according to the words of St. Paul he who loves her, loves himself. If married people would remain in constant love and unity, it is most necessary that they should patiently bear with each other's infirmities, wrongs, and defects, exhort one another with mildness and affection, keep their adversities, trials, and sufferings as much as possible to themselves, and complain in prayer only to God, who alone can aid them. By impatience, quarrels, and complaints the cross becomes only heavier and the evil worse. Finally, not only on their wedding day, but often through life, they should earnestly consider that they have not entered the married state that they may inordinately serve the pleasures of the body, but to have children who will one day inhabit heaven according to the will of God; as the angel said to Tobias: "For they who in such manner receive matrimony, as to shut out God from themselves and from their mind, and to give themselves to their lust as the horse and mule, which have not understanding, over them the devil hath power" (Tob. 6:17).

PRAYER Most merciful Jesus! who didst work Thy first miracle at the wedding in Cana by changing water into wine, thereby revealing Thy divine power and majesty, and honoring matrimony: grant we beseech Thee, that Thy faithful may ever keep sacred and inviolate the holy sacrament of Matrimony, and that they may so live in it truthfully, in the fear of the Lord, that they may not put an obstacle in the way of obtaining heaven for themselves, and their children.

1. In all such dioceses of the United States, where the Council of Trent has not been published, civil marriages are considered valid. The Catholic, however, who becomes married by civil authority commits a mortal sin, except in case of extreme necessity. To be married by a sectarian preacher is looked upon as a denial of faith, and incurs excommunication.

#2nd sunday after epiphany

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jhadeestar21 · 6 years ago

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Prayer : What, Why and How

Simply defined, prayer is a dialogue between God and His people. Prayer often involves individual and group needs and concerns; however it’s much more than merely asking and receiving. Prayer is part of a relationship, which means it involves a dialogue, not merely a monologue. While God wants us to talk to Him about our problems, plans, and concerns, there are also times when we should be silent before Him and rest in Him so we can be sensitive and receptive to His desires and direction. Prayerful meditation upon a text of Scripture is an especially helpful way to listen to God. Prayer also is a spiritual resource, which triggers the supernatural. An effective weapon when unsheathed, it too often remains in the scabbard. As a powerful spiritual resource, prayer is the prelude to all effective ministry. It has been said that “Satan laughs at our toiling, mocks our wisdom, but trembles when he sees the weakest saint on his knees.” The real spiritual battle is won on the field of prayer; ministry simply claims the territory that has been gained. This gift of open communication with God and immediate access to Him through prayer is one of the great benefits of the salvation Jesus purchased for us. An infinite and holy God could never commune with sinful and rebellious creatures. It’s the goodness, grace, and love of God, most clearly seen in the person and work of Jesus Christ, that brings all who trust in Him into a position we could never hope to earn. Because of this grace and the free access we have been given to the Father (Ephesians 2:18), we have the opportunity and responsibility to “draw near” in all times of need. Why Should We Pray? The Scriptures describe a number of reasons why we should pray. Here are 10, briefly: Prayer enhances our fellowship and intimacy with God (Psalm 116:1-2; Jeremiah 33:2-3). The Scriptures command us to pray (Luke 18:1; Ephesians 6:18; 1 Thessalonians 5:16-18; 1 Timothy 2:1). When we pray, we follow the example of Jesus (Mark 1:35; Numbers 11:2; 1 Kings 18:36-37; James 5:16-18). Prayer appropriates God’s power (John 15:5; Acts 4:31; Ephesians 3:16; Colossians 4:2-4). We receive special help from God when we pray (Hebrews 4:16). Prayer makes a genuine difference (Luke 11:10; James 5:16-18). Prayer develops our understanding and knowledge of God (Psalm 37:3-6; Psalm 63:1-8; Ephesians 1:16-19). Our prayers and God’s answers give us peace and joy (Philippians 4:6-7; John 16:23-24). Prayer helps us understand and accomplish God’s purposes for our lives (Colossians 1:9-11). Prayer changes our attitudes and desires (2 Corinthians 12:7-9). How Should We Pray? The model prayer Jesus gave His disciples (Matthew 6:9-13; Luke 11:1-4), and gave us through His disciples, illustrates the various elements of prayer: adoration and thanksgiving (praising God for who He is and what He’s done), affirmation (agreeing with God’s will and submitting to it), supplication (making requests for ourselves or others), confession, and renewal (appealing to God’s grace to grow in intimacy and righteousness). We may be familiar with the purposes of prayer, but we may still feel unsure how to incorporate prayer into our lives, or we might find ourselves stuck in a prayer “rut.” Following are some undesirable and desirable prayer habits that I’ve found helpful. 5 Undesirable Prayer Habits: Predictability (using canned phrases and clichés that have lost their meaning) Generality (praying too broadly or vaguely, so we’ll never recognize an answer if we get one) Dishonesty (masquerading in God’s presence, which is like wearing a tie while naked) Smallness (minimizing our risks and hedging our bets, thus confusing mediocrity with safety) Repetition (excessively repeating certain words, like “you know” or “just”) 14 Desirable Prayer Habits: Choose the best time for dedicated, daily personal prayer. Choose the best place, with minimal interruptions and distractions. Be consistent, regarding your prayer time as a daily appointment on your calendar. Set a minimum time, but stay realistic and prioritize quality over quantity. Start with a few minutes and build up. Plan special times of prayer, e.g., a half- or whole-day retreat, perhaps in conjunction with an important decision you’ll need to make. Bring prayer into your relationships, including your home/family life as well as friendships. Make prayer part of your Christian service, not only preceding action with prayer but making sure prayer flows together with it. Focus on the person of God, not the activity of prayer. Come before Him in humility, recognizing you’re in the unmediated presence of the holy God. Come expectantly to the throne, with the simplicity and trust of a child before his or her Father. Strive for balance—incorporating all types of prayer mentioned above. Pray in the Spirit, the One who initiates and energizes our prayers, and is our strength in the face of an invisible, spiritual enemy. Do not do all the talking, but have times of silence and listening before the Lord. Practice the presence of God. Seek to live your entire day before God, weaving prayer into your ordinary activities, so your life becomes “one ceaseless and uninterrupted prayer."

#prayer #what #why #how #jesus #faith #kneel #Devotion #God

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iheartallah · 6 years ago

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Why Laylatul Qadr? The Significance & Virtues of the Most Important Night of the Year

Islam makes certain times and places especially sacred. While a believer can certainly engage in worship such as remembering or glorifying God at any time (“standing, sitting or lying on their sides”[1]), some periods of time have special and unique blessings associated with them. Similarly, while the entirety of the Earth has been made a place of worship and prostration, there are some locations (such as the three Mosques) that are uniquely blessed. This creates within the psychology of the believer a yearning to seek out these unique opportunities in order to come closer to Allah. That yearning brings about several positive spiritual emotions: awe, reverence, wonder, anticipation, eagerness, excitement, hope, and longing, all of which are encompassed in the term shawq.[2]

As we live today in an era of digital distractions and materialistic heedlessness, often acts of worship are squeezed into brief moments in our daily routine, which does not furnish one with a complete transformative spiritual experience. Serious worship requires not just taking a brief moment to pray, but allowing our prayers to define our direction in life. Thus, Islam offers opportunities for intense spiritual experiences, experiences that involve setting aside the dunya (worldly life) and its distractions. Of the greatest of such opportunities are the blessed nights of Ramadan. The Prophet Muhammad ﷺ said, “Whoever spends the nights of Ramadan in prayer out of faith and in the hope of reward, he will be forgiven his previous sins.”[3] The foremost of these opportunities are the last ten nights of Ramadan. As the Prophet’s wife `A’isha narrates, “When the last ten nights began Allah’s Messenger (peace be upon him) kept awake at night (for prayer and devotion), wakened his family, and prepared himself to observe salah (with more vigor).”[4] It is no coincidence that i`tikaf (seclusion in the masjid) is also recommended in Ramadan. The Prophet Muhammad ﷺ used to practice i`tikaf for the entirety of the last ten days of Ramadan.[5]

By far however, there is no day or night that has been emphasized more than the night known as laylat al-qadr (the Night of Decree). The Qur’an’s 97th chapter is dedicated entirely to this night:

Indeed, We revealed [the Qur’an] during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn. (97:1-5)

The companion Anas ibn Malik reported: “Ramadan approached, so the Messenger of God said: ‘This month has come to you, and in it there is a night that is better than a thousand months. Whoever is deprived of it is deprived of all goodness, and no one is deprived of its goodness except one who is truly deprived.’”[6]

The precise night on which Laylatul-Qadr occurs has not been mentioned. The Prophet Muhammad ﷺ said, “Search for Laylatul-Qadr in the odd nights of the last ten nights of Ramadan.”[7] There is a tremendous wisdom behind not knowing exactly when it occurs, which scholars have pointed out. As Ibn Qudamah al-Maqdisi (d. 620 H) writes:

God has concealed this night from the ummah so that they may strive in seeking it and performing worship throughout the month in the hopes of catching it. Similarly, He concealed the hour of special acceptance on Friday so that one would increase in their supplications throughout the day, and He concealed His Greatest Name (ism al-a’dham) amongst His Divine Names and His Pleasure with acts of obedience so that people would strive for them. And He concealed an individual’s lifespan and the Hour [of the Day of Judgment] so that humanity would continuously strive in good deeds, being heedful of them.[8]

The theological significance of Laylatul-Qadr

Islamic scholars differ regarding the meaning behind the name of ‘Laylatul-Qadr’, as the word ‘Qadr’ can hold a variety of meanings, and each has its own theological significance.

Some scholars defined ‘Qadr’ in the context of this holy night as ‘destiny/decree’ (qadar). To them, this meant that this was the night in which the destiny of each person was decided. It would be this night in which a person’s sustenance, lifespan, and other critical matters would be sealed for the coming year.

In support of this, ‘Abdullah ibn Abbas (may Allah be pleased with him) said: “It is written in Umm al-Kitab (the Heavenly copy of the Qur’an) during Laylatul-Qadr what shall come to pass in the following year of good and evil, sustenance, and lifespan. Even the pilgrimage of the pilgrim (shall be decided); it will be said ‘so-and-so will perform pilgrimage’ (on this night).”[9]

Al-Hasan Al-Basri (d. 110 H), Mujahid (d. 104 H) and Qatadah (d. 117 H)—three renowned early Muslim scholars—shared this view and were reported to have said that “all the affairs of lifespan, deeds, creation, and provision are decreed on Laylatul-Qadr in the month of Ramadan and will come to pass in the coming year.”[10]

Imam Al-Nawawi concluded his discussion on Laylatul-Qadr by saying: “It was named Laylatul-Qadr, meaning: the night of judgment and discernment (in the affairs of men). This meaning is what is true and popular.”[11]

Other scholars defined the meaning of ‘Qadr’ as ‘power,’ indicating the greatness of the honor and might of the night.[12] Similar to this view is the interpretation of ‘Qadr’ as ‘power’ in that the righteous deeds performed during this night are far more powerful than they would be on any other night.

Ibn ‘Uthaymeen said: “A person would attain the reward of the night, even if he has no knowledge of it. This is because the Prophet said ‘whoever stands (in prayer) during Laylatul-Qadr, with faith and hope, will be forgiven,’ and the Prophet did not make knowledge of the night a condition of their forgiveness. And had knowledge of the night become a necessary factor, the Prophet would have made this clear.”[13]

In this view, since knowledge of the night is not a prerequisite to prospering from the night, then it is not required for the worshipper to understand concepts of destiny or decree in order to achieve the rewards of worshipping on this night. All they need to do is perform acts of worship on that night.

Another meaning of ‘Qadr’ in the context of Laylatul-Qadr, involves the meaning of ‘restriction.’ This is understood to indicate that the earth becomes restricted as angels descend to the earth on the holy night, occupying the earth. This descent of the angels is referenced in the Qur’an, and since angels are typically associated with concepts such as light, guidance, and blessings, it is a symbol of how majestic Laylatul-Qadr is.[14] Furthermore, since angels occupy the highest heavens, they are described in the Qur’an as ‘close to God’; yet on Laylatul-Qadr they are ‘seeking permission’ from God to descend to earth in recognition of the divine blessings that God places on earth during this night.[15] In one narration, the Prophet ﷺ stated: “Truly the angels on this night are as numerous as the pebbles upon the earth.”[16]

Laylatul-Qadr has also been described as a gift for the Prophet Muhammad’s community (ummah). In the Muwatta of Imam Malik, there is a hadith that states: “The Messenger of Allah, may Allah bless him and grant him peace, was shown the lifespans of the people (who had gone) before him, or what Allah willed of that, and it was as if the lives of the people of his community had become too short for them to be able to do as many good actions as others before them had been able to do with their long lives, so Allah gave him Laylat al- Qadr, which is better than a thousand months.”[17]

In addition to the aforementioned significance related to Divine decree and providing the Prophet’s ummah with a unique opportunity for worship, there is also a special connection that Laylatul-Qadr has with the Qur’an. In Surah al-Qadr (97:1) and Surah al-Dukhan (44:3), it is mentioned that the Qur’an was revealed on this night. Ibn Abbas has explained this by mentioning on Laylatul-Qadr that the Qur’an was revealed in its entirety from the highest heaven to the lowest heaven, and placed in a special chamber called Bayt al-`Izzah (the House of Honor). From there, it was revealed gradually over the course of twenty three years to the Prophet Muhammad.[18] This was in order to emphasize the lofty status of the revelation and to announce to the inhabitants of the Heavens that this was the final revelation.[19] It is also mentioned by other scholars, such as Imam al-Sha’bi (d. 105 H), that the revelation of the Qur’an to the Prophet Muhammad began in the month of Ramadan on Laylatul-Qadr when Jibreel first descended to visit the Prophet Muhammad.[20]

What is the connection between its function and its virtue?

What is the connection between Laylatul-Qadr being the night of decree, and also being the most virtuous night to pray on? Why is the night when angels descend with the decree also the best night to worship in?

One possible answer to this can be found in the explanation (tafsir) of the opening passage of Surah ad-Dukhan:

Hā, Meem. By the clear Book, verily, We revealed [the Qur’an] during a blessed night. Indeed, We have always forewarned humankind. On that night, every wise decree (amr hakeem) is specified, by Our command. Surely, We have always been sending [messengers] as a mercy from your Lord, indeed He is the All-Hearing, All-Knowing. (44:1-6)

This passage reiterates the significance of Laylatul-Qadr as the night during which the fates, destinies, and decrees are sent down for the forthcoming year. The famous Qur’anic commentator, Abu’l-Thana’ al-Alusi (d. 1270 H/1854 CE), notes in his tafsir that when God says, “On that night, every hakeem decree is specified,” one of the meanings of hakeem is mukham (decisive) which entails that “this decree cannot be changed after it descends, in contrast to before that.”[21]

If a person reflects on all the things that could potentially happen to them in the coming year, they will experience immense hope and/or fear. Perhaps in the coming year they may experience—God forbid—the loss of a loved one, the onset of a debilitating illness, a bitter conflict, destruction of property, or worst of all the loss of their faith and connection to God.

Or perhaps in the coming year they may experience great joy and closeness with their family, the most successful achievement in their career, bliss in their marriage, a solution to old problems, new friendships and prosperity, or best of all growth in their relationship with the Divine. When a person reflects on this, he or she realizes that Laylatul-Qadr provides the perfect opportunity to pray for the realization of their best dreams, and the prevention of their worst nightmares. This is the night when that yearly decree is finalized. In a sense, this is that night when one’s fate is ‘downloaded’ from the heavens.

Just as a person awaiting the decree of a judge in the courtroom prays most intensely at the moment when that decree is about to be decided, likewise Laylatul-Qadr may signal that final opportunity to change one’s fate (taqdeer). After that, a person’s taqdeer in the record of the angels is only changed if it was written from before that it would be changed. The hadith scholar, Ibn Hajar al-`Asqalani (d. 854 H) notes the difference between the contingent decree (al-Qada’ al-Mu’allaq) which God has given the angels and the irrevocable decree (al-Qada’ al-Mubram) which is with God.[22] The recording of one’s fate which the angels possess can be subject to change, as the Qur’an states “God erases and confirms what He wills” (13:39) and the Prophet Muhammad ﷺ said, “Nothing averts fate except supplication (la yaruddu al-qadar illa al-du’a).”[23] However, one’s record with God in the Preserved Tablet (al-Lawh al-Mahfudh) is immutable. Thus, a person praying on Laylatul-Qadr may result in their records with the angels being altered, before those records seal one’s fate for the coming year. Du’a on this night has the greatest power to change decree, hence the night is both the Night of Power and the Night of Decree.

There is also a special link between this night and seeking forgiveness from God. A’isha asked the Prophet, “O Messenger of Allah! If I knew which night is Laylatul-Qadr, what should I say during it?” And he instructed her to say:

اللَّهُمَّ إِنَّكَ عُفُوٌّ كَرِيمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي

O Allah! You are Most Forgiving, and you love to forgive. So forgive me.[24]

The Prophet ﷺ instructed us to call out to Allah using the Divine name al-Afuww (The Most Forgiving) on this night, and this has a special connection with Qadar. The linguistic meaning of this Divine Name is explained by noting that the root of ‘afuw (forgiveness) linguistically connotes erasure (al-mahuw) and effacement (al-tams).[25] Thus, our prayers to Allah on this night are explicitly connected to a plea for Him to erase the consequences of our misdeeds. The Qur’an states that Allah’s ‘afuw protects calamity from being decreed for us as a result of our sins:

And whatever strikes you of calamity (museebah), it is because of what your hands have earned, although He pardons (ya’fuw) a great deal. (42:30)

So the decrees on Laylatul-Qadr may be descending with calamities that are consequences of our sins, and on this night we have an exclusive opportunity to invoke the forgiveness of al-Afuww to erase those sins as well as the resultant decree, and remove them from our fates for the upcoming year.

Seeking its rewards

As Laylatul-Qadr is certainly the most blessed night of the year, a person who misses it has certainly missed a tremendous amount of good.[26] Many scholars mentioned that what’s to be avoided beyond sin is wasting time on that precious night, unnecessary socializing with people, arguing, shopping, etc. One should keep in mind that the night technically starts at Maghrib (sunset), and be heedful of how time is spent from that point onwards. If a believing person is keen to obey his Lord and increase the good deeds in his record, he should strive to spend this night in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Suratul-Alaq, which was revealed on this blessed night, begins with the command to read the Qur’an, and ends with the command to prostrate and draw close to your Lord. In that is a Divine prescription for how the night is to be spent. Ash-Shafi’i (d. 204 H) said that some of the pious predecessors preferred to spend this night in prayer, some in Quran, some in dua, and all are rewarded by Allah.[27] This also shows the importance of intention in that even if you don’t catch the night for some reason out of your control, you will still be fully rewarded for it. While it is best to perform full i’itkaf (i.e., seclude yourself in the masjid for the entirety of the 10 days), there are many important things one can do even if one is unable to engage in i’tikaf.

Merely praying Isha and Fajr in congregation on that night is enough to fill its scales. The Prophet ﷺ said: “Whoever attends Isha prayer in congregation, then he has the reward as if he had stood half of the night. And whoever prays Isha and Fajr in congregation, then he has the reward as if he had spend the entire night standing in prayer.”[28] Moreover, Imam Malik (d. 179 H) narrated that he had heard that Said ibn al-Musayyab (d. 94 H) used to say, “Whoever is present at Isha on Laylatul-Qadr has taken his portion from it.”[29]

If one is able to do more than that, the next step involves performing extra voluntary prayers during the night. The Prophet Muhammad ﷺ said, “Whoever stands in prayer during Laylatul-Qadr with faith and hope in the reward of Allah, all of his previous sins will be forgiven.”[30]

Finally, as mentioned earlier, the supplication the Prophet ﷺ advised his wife A’isha to make on that blessed night is a prayer for an all-encompassing forgiveness that involves invoking Allah’s love for forgiveness.[31]

Here lies a benefit to the believer in discovering their own love to forgive as they invoke Allah’s love of forgiveness. The Prophet Muhammad ﷺ stated to his companions: “I came to inform you of the (specific) night of Laylatul Qadr but found so-and-so arguing and (in the process of mediating) had the knowledge of the night lifted from me.”[32] Since the Prophet’s knowledge of the specific night of Laylatul-Qadr was taken from him due to internal fighting between two individuals, this serves as a reminder that the grudges between mankind veils them from attaining the pardon and forgiveness of the night. For just as the Prophet was veiled from knowing the night due to the grudges between others, it is by offering forgiveness to others, and overlooking each other’s faults, that we discover the forgiveness of Allah during Laylatul-Qadr.

And in the equation of success found in the limited efforts of that one night, is the embedded infinite mercy found in the eternal pathway to salvation. The same God who commands you to seek His pardon willingly offers it to you for an effort that can be performed even by the youngest and weakest amongst us. The same God who created you with limited years to do good, gives you days and nights that are equivalent to lifetimes of worship. And the same angel, Jibreel, that He sent to honor the Prophet ﷺ that night is sent to the earth that same night annually to honor his nation.

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