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And could you keep your heart in wonder at the daily miracles of your life, your pain would not seem less wondrous than your joy; And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields. And you would watch with serenity through the winters of your grief.
-The Prophet, Kahlil Gibran
"Then one of the seraphs flew to me, holding in his hand a live coal which he had taken from the altar with a pair of tongs. With this he touched my mouth and said:
‘See now, this has touched your lips,
your sin is taken away,
your iniquity is purged.’
Then I heard the voice of the Lord saying:
‘Whom shall I send? Who will be our messenger?’
I answered, ‘Here I am, send me.’"
– Isaiah 6:3-8, which is part of today's First Reading at Mass. My sermon for today can be read here.
Detail from a stained glass window in Mansfield College, Oxford.
Withcote Chapel is a place I'd wanted to visit for many years and finally getting to see it for myself was no disappointment!
This small Tudor building was originally built in the 1530s as the private chapel of the adjoining manor, but later served as the parish church of Withcote, though with so few living in the parish it has long ceased in this role and is now cared for by the Churches Conservation Trust.
It is a simple late medieval single-chambered structure, battlemented and pinnacled ironstone without, light and plastered within, in fact the interior feels as though it belongs to an entirely different era altogether, having been remodelled in 1744 in Georgian fashion, whitewashed under a flat plaster ceiling with wooden panelling and reredos.
However, it is the glass for which Withcote is justly famed, of the four windows on each side three retain the bulk of their original Renaissance stained glass, six windows in all making this one of the last and most complete surviving schemes of 16th century church glass in the country (so late in fact its manufacture and installation probably coincided with the Reformation rather than predated it).
The glass is believed to have been made in 1536-7 under the direction of king's glazier Galyon Hone, one of a group of artists of Flemish origin whose advanced Renaissance style brought them royal patronage and were based in Southwark (to avoid conflict with indigenous glaziers in the City). Hone is better known for his work on the great windows of King's College Chapel, Cambridge.
Originally the scheme depicted twelve prophets on the south side balanced by the twelve Apostles to the north; eighteen of the original twenty-four figures remain in varying degrees of preservation but many are more or less complete (only the two westernmost windows are devoid of their figurative glass). At the top of each light is a display of Tudor heraldry surrounded by rich Renaissance ornament. The prophets (all but one on the south side) are the most impressive figures owing to their more flamboyant costumes.
Withcote Chapel is a delight, a little gem of a building hidden away in the Leicestershire countryside filled with splendid 16th century glass. It isn't an easy place to find but will greatly reward the effort to do so and is normally open to visitors daily.
Prophet provides a near-real-time picture of the battlespace through the use of signals intelligence sensors with the capability to detect, identify, and locate selected emitters. It is interoperable on the Global Signals Intelligence Enterprise, delivering collected data to common databases for access by the intelligence community. Prophet’s tactical mobility allows supported units to easily reposition its collection capability on the battlefield to support evolving situations. Prophet is a product of Program Executive Office for Intelligence Electronic Warfare and Sensors.
Read more on page 272 of the 2013 U.S. Army Weapon Systems Handbook armyalt.va.newsmemory.com/wsh.php
L’organisation de l’état sous le règne des Omeyyades
L’organisation de l’état sous le règne des Omeyyades était renforcée par le calife qui était à la tête de l’état et qui était aussi responsable de tous les ministères.
Néanmoins, on peut dire que dans beaucoup de cas, le calife ne pouvait pas s’impliquer comme par exemple dans les affaires relevant de la justice. Et bien souvent les juges craignaient l’injustice du calife ou celle de ses gouverneurs.
C’est pour cela que beaucoup de savants et d’hommes véridiques refusaient le poste de juge (qadi) qu’il leur était offert.
Puis après le calife, il y avait le secrétaire[4] (katib) ou plus tard appelé aussi le ministre (wazir) particulièrement sous le règne des Abbassides.
Une des plus importantes fonctions du secrétaire était qu’il devait connaitre parfaitement les registre financiers de l’état, ou étaient consignés toutes les entrées et sorties d’argent, des revenus, des impôts, de la Zakat, etc.
Il se devait de connaitre aussi les registres de paies des soldats et des gens employés par l’état mais aussi toutes les dépenses relatives aux armées. Le secrétaire comptable devait donc un homme de confiance absolue, sérieux et exceller dans l’écriture.
Il était aussi chargé d’écrire les courriers du calife adressés à ses gouverneurs, ses généraux et à d’autres. Il devait donc exceller dans la connaissance des règles établies en matière d’étiquette, d’honneurs, de préséances dans les cérémonies officielles et chargé de les appliquer mais aussi des règles dans les palais, les casernes, le trésor public concernant les soldats, la garde ou l’ensemble des citoyens.
N’oublions pas que l’état musulman n’était plus comme à l’époque du Prophète (Saluts et Bénédictions d’Allah sur lui) et ne s’arrêtait pas à la Péninsule Arabique (hijaz) mais qu’il s’étendait de l’est à l’ouest, en Chine, en Inde, en Asie Mineure et jusqu’aux confins de l’Afrique et de l’Andalousie.
Puis après le Katib (secrétaire), venait le juge qui dépendait tant du calife que du Katib. Le juge devait avoir une vaste connaissance en matière de religion mais aussi de science et devait être totalement indépendant.
Puis après le Qadi (juge) venait le chef de la police (sahib shorta) ou le ministre de la police qui était vitale dans la protection du calife mais aussi de la sécurité et des biens des gens.
Ensuite venait le ministère de la poste et des registres qui avait aussi une grande importance dans la structure de l’état sur lequel reposait la distribution du courrier et son acheminement.
Grace à ce ministère, l’information était transmise dans tout l’empire musulman. Par lui, le calife envoyait ses lettres et en recevaient mais aussi tous les Musulmans pouvait disposer de ce service. Le premier à avoir créé ce poste dans l’état islamique fut le premier calife omeyyade, Mou’awiyah Ibn Abi Soufyan (qu’Allah soit satisfait d’eux).
Sous le règne de ‘Abdel Malik Ibn Marwan, alors qu’il y avait partout des révoltes, il prit un essor considérable car les gens eurent grandement besoin de ce service pour être informé sur les situations de leurs familles.
Parmi les autres départements (diwan) d’importance vitale dans la structure de l’état omeyyade, il y avait celui de l’armée qui était le pilier de l’état islamique. Le principal but de l’armée est le combat dans la voie d’Allah (jihad fis-sabilillah) et la vaste superficie de l’empire islamique sous le règne des Omeyyades et de ceux qui les suivront, nous prouvera que ces armées étaient dument préoccupées par ce devoir. Le Jihad fis-Sabilillah n’est pas limité au seul combat comme on pourrait le croire mais il concerne tout ce qui touche à la défense des Musulmans et de leurs terres de près ou de loin comme par exemple, la surveillance des frontières, l’espionnage, l’acheminement des armes, leurs achats et fabrication, l’entrainement, les finances, la levées des armées, l’information, la technologie, l’entretien etc.
Le petit état islamique de départ est devenu un empire grâce aux conquêtes entreprises par les Compagnons du Messager d’Allah (Saluts et bénédictions d’Allah sur lui) et les Musulmans pour faire valoir, élever et transmettre la Parole du Très Haut aux gens pour leur donner la possibilité de connaître et d’adorer le Seigneur et d’être admis eux aussi au paradis.
Comme nous l’avons vu précédemment, les enfants et les frères des califes commandaient les troupes qui n’avaient d’autres buts que la victoire ou le martyr. Les armées étaient composées pour la plupart d’entre elles de tribus arabes et par la suite beaucoup de convertis vinrent grossir leurs rangs et poursuivre leur but. Mais la base des troupes resta toujours essentiellement composée de tribus arabes.
Le ministère de l’armée comprenait le département de la défense et le registre des combattants dont la principale tâche était de procéder à leurs paies et aussi de pourvoir à tous leurs besoins, inhérents à leurs missions, et à ceux de leur famille.
Les soldats pouvaient avoir une vie familiale mais lorsqu’ils étaient ordonnés de rejoindre leurs casernes, ils devaient le faire sans attendre. Chaque caserne avait un commandant qui connaissait tous ses soldats et ou les trouver et malheur à celui qui s’attardaient quand venait l’heure de la sortie pour le combat !
Pour clore ce petit chapitre sur la structure de l’état nous devons parler du ministère des finances sous l’état Omeyyade.
Le ministère des finances était divisé en plusieurs départements dont l’un relatif aux produits agricoles. Des gens compétents et connaisseurs de l’agriculture occupaient les postes et définissaient, chaque année, les revenus payables à l’état en fonction des quantités plantés.
Puis, il y avait aussi le département chargé de la Zakat[5] sur les différents cheptels chargés de collecter cette aumône légale chaque année.
Quant à l’aumône sur les biens, l’or et l’argent, les Musulmans étaient chargés de la donner à ceux qui étaient en mesure d’en bénéficier parmi les gens de leur connaissance et de leur entourage immédiat.
Il y avait aussi le département de la Jizyah ou tribut de guerre payable par les gens conquit en échange de leur protection par les Musulmans. Une fois par an, les gens de la Dhimmah (sous contrat) devaient payer ce tribut.
A l’époque du Farouk ‘Omar Ibn al-Khattab (qu’Allah soit satisfait de lui), il était prélevé quarante-huit dinars des gens de la Dhimmah riches, vingt-quatre dinars des gens aisés et douze dinars des pauvres.
Il y avait aussi les départements :
- Relatif aux gens qui mouraient et qui ne laissaient derrière eux personne et dont les biens revenaient au trésor public.
- Le département chargé de la paie, due à l’apparition de chaque nouvelle lune.
- Le registre des fonctionnaires de l’état ainsi que de la frappe de la monnaie.
- Le département chargé de la bonne distribution de l’argent car si l’argent était mal géré et que les fonctionnaires étaient corrompus, ils pouvaient s’ensuivre le désordre dans la gestion et qu’une partie de l’argent soit détournée.
Ces informations n’entrent pas dans le cadre de l’Histoire mais nous vous les avons données pour vous montrer que l’état islamique était parfaitement organisé et que tout était scrupuleusement consigné sur des registres par des scribes dont voici une liste.
Les scribes depuis le début de l’Islam
Hisham Ibn al-Kalbi et d’autres ont rapporté que le premier Arabe qui écrivit[6] (katib) en arabe fut Harb Ibn Oumayyah Ibn ‘Abd ash-Shams.
Abou Moussa al-Ash’ari a dit : « Le premier qui dit « Ceci dit » (amma ba’d), fut le Prophète Daoud (paix sur lui). Al-Haytham Ibn ‘Adi a dit : « Le premier qui a dit « Ceci dit » fut Qouss Ibn Sa’idah al- ‘Iyadi ».
Les scribes du Prophète (Saluts et Bénédictions d’Allah sur lui) furent : ‘Ali Ibn Abi Talib et ‘Uthman Ibn ‘Affan (qu’Allah soit satisfait d’eux) qui écrivaient la révélation. S’ils étaient absents, Oubay Ibn Ka’b et Zayd Ibn Thabit (qu’Allah soit satisfait d’eux) l’écrivaient. Khalid Ibn Sa’id Ibn al-‘As et Mou’awiyah Ibn Abi Soufyan (qu’Allah soit satisfait d’eux) écrivait en sa présence ce qui concernaient ses affaires. ‘Abdallah Ibn al-Arqam Ibn ‘Abd Yaghouth et al- ‘Ala' Ibn Ouqbah (qu’Allah soit satisfait d’eux) écrivaient pour les gens leurs affaires. ‘Abdallah Ibn al-Arqam écrivit souvent aux rois sur les recommandations du Prophète (Saluts et Bénédictions d’Allah sur lui).
‘Uthman, Zayd Ibn Thabit, ‘Abdallah Ibn al-Arqam, ‘Abdallah Ibn Khalaf al-Khouza’i, et Hanzalah Ibn ar-Rabi’ furent les scribes d’Abou Bakr (qu’Allah soit satisfait d’eux).
Zayd Ibn Thabit et ‘Abdallah Ibn al-Arqam furent aussi les scribes de ‘Omar Ibn al-Khattab. ‘Abdallah Ibn Khalaf al-Khouza’i, le père de Talha at-Talhat, fut responsable du Diwan[7] de Basra. Abou Jabirah Ibn ad-Dahhak al-Ansari était le secrétaire de ‘Omar dans la charge du Diwan de Koufa. ‘Omar Ibn al-Khattab (qu’Allah soit satisfait de lui) dit à ses secrétaires et gouverneurs: « Consignez les affaires sans délai et n’ajournez pas la tâche d’aujourd’hui à demain ; car si vous le faites, vous serez submergés par votre travail et vous oublierez lequel vous deviez consigner en premier ». Il fut le premier à établir les registres du Diwan parmi les Arabes dans l’Islam.
Marwan Ibn al-Hakam fut le secrétaire de ‘Uthman Ibn al-‘Affan (qu’Allah soit satisfait de lui). ‘Abdel Malik fut son secrétaire pour le Diwan de Médine, Abou Jabirah al-Ansari le responsable du Diwan de Koufa. Abou Ghatafan Ibn ‘Awf Ibn Sa’d Ibn Dinar, des Banou Douhman Ibn Qays Ibn ‘Aylan, Ahyab et Houmran Ibn Aban ses domestiques furent aussi ses secrétaires.
Sa’id Ibn Nimran al-Hamdani, qui fut responsable plus tard de la magistrature de Koufa pour Ibn az-Zoubayr et ‘Abdallah Ibn Mas’oud, furent les secrétaires de ‘Ali Ibn Abi Talib (qu’Allah soit satisfait de lui). Il a été rapporté que ‘Abdallah Ibn Joubayr et ‘Oubaydallah Ibn Abi Rafi’ le furent aussi mais il y a des désaccords au sujet du nom d’Abou Rafi’. Certains ont dit que c’était Ibrahim, d’autres Aslam, d’autres Sinan, et aussi ‘AbderRahmane.
‘Oubayd Ibn Aws al-Ghassani fut le secrétaire de Mou’awiyah chargé de sa correspondance. Sarjoun Ibn Mansour ar-Roumi, son secrétaire dans la charge du Diwan des impôts (diwan al-kharaj). ‘AbderRahmane Ibn Darraj, un domestique (mawlah) de Mou’awiyah, fut aussi son secrétaire avec ‘Oubaydallah Ibn Nasr Ibn al-Hajjaj Ibn ‘Ala' as-Soulami.
Ar-Rayyan Ibn Mouslim, Sarjoun et Abou az-Zou’ayzi’ah furent les secrétaires de Mou’awiyah Ibn Yazid.
Qabissah Ibn Dou’ayb Ibn Halhalah al-Khouza’i, surnommé Abou Ishhaq, fut le secrétaire de ‘Abdel Malik. Abou az-Zou’ayzi’ah, son Mawlah, fut chargé du bureau de la correspondance (diwan ar-rassa’il).
Al-Qa’qa’ Ibn al-Khalid al- ‘Absi fut secrétaire d’al-Walid. Son secrétaire pour le bureau de l’impôt fut Souleyman Ibn Sa’d al-Khoushani, son Mawlah ash-Shou’ayb al-‘Oumani responsable du département de l’état civil (diwan al-khatam), son Mawlah Janah responsable de la correspondance et son Mawlah Noufay Ibn Dhou’ayb fut le responsable du revenu des propriétés (moustaghallat)[8].
Souleyman Ibn Nou’aym al-Himym fut le secrétaire de Souleyman Ibn ‘Abdel Malik.
Le secrétaire de Maslamah Ibn ‘Abdel Malik fut son Mawlah Sami’ al-Leyth Ibn Abi Rouqayyah. Le Mawlah d’Oumm al-Hakam Bint Abi Soufyan, fut responsable du département de la correspondance, Souleyman Ibn Sa’d al-Khoushani responsable du bureau de l’impôt, Nou’aym Ibn Salamah, un Mawlah des Yéménites de Palestine, responsable du département de bureau de l’état civil. D’autres ont dit que Raja’ Ibn Haywah fut responsable du sceau.
Al-Moughirah Ibn Abi Farwah fut le secrétaire de Yazid Ibn al-Mouhallab.
Al-Leyth Ibn Abi Rouqayyah, le Mawlah d’Oumm al-Hakam Bint Abi Soufyan, Raja’ Ibn Haywah et Isma’il Ibn Abi Hakim, le Mawlah d’az-Zoubayr furent les secrétaires de ‘Omar Ibn ‘Abdel ‘Aziz. Souleyman Ibn Sa’d al-Khoushani le remplaçant de Salih Ibn Joubayr al-Ghassani, d’autres ont dit al-Ghoudani, fut chargé des impôts. ‘Adi Ibn as-Sabah Ibn al-Mouthannah fut aussi un de ses principaux secrétaires.
Avant que Yazid Ibn ‘Abdel Malik ne devienne calife, son secrétaire fut Yazid Ibn ‘Abdallah puis après ce fut Oussama Ibn Zayd as-Salihi.
Sa’id Ibn al-Walid Ibn ‘Amr Ibn Jabalah al-Kalbi surnommé Al Abrash et aussi Abou Moujashi, fut le secrétaire d’Hisham. Nasr Ibn Sayyar fut son responsable des impôts pour le Khorasan et Shou’ayb Ibn Dinar pour Ar-Rassafah.
Boukayr Ibn ash-Shammakh fut le secrétaire d’al-Walid Ibn Yazid. Salim, le Mawlah de Sa’id Ibn ‘Abdel Malik, responsable du département de la correspondance. ‘Abdallah Ibn Abi ‘Amr ou ‘Abdel A’la' Ibn Abi ‘Amr le fut aussi tandis que ‘Amr Ibn ‘Outbah fut responsable de la résidence du califat.
‘Abdallah Ibn Nou’aym fut le secrétaire de Yazid Ibn al-Walid surnommé « le Réducteur (an-Naqis) ». ‘Amr Ibn al-Harith, un Mawlah du Banou Joumah, fut responsable de l’état civil, Thabit Ibn Souleyman Ibn Sa’d al-Khoushani et d‘autres ont dit ar-Rabi’ Ibn ‘Ar’arah al-Khoushani, responsable de la correspondance et an-Nadr Ibn ‘Amr, un Yéménite, fut responsable des impôts et il avait son propre sceau.
Le secrétaire du Diwan en Palestine pour Ibrahim Ibn al-Walid fut Ibn Abi Joum’ah.
Les secrétaires de Marwan Ibn Muhammad furent : ‘Abdel Hamid Ibn Yahya, le Mawlah d’al-‘Ala' Ibn Wahb al-‘Amiri, Mous’ab Ibn ar-Rabi’ al-Khath’ami, Makhlad Ibn Muhammad Ibn al-Harith surnommé Abou Hashim, Mous’ab Ibn ar-Rabi’ al-Khath’ami surnommé Abou Moussa et Ziyad Ibn Abi al-Ward. ‘Uthman Ibn Qays, le Mawlah de Khalid al-Qasri, fut responsable de la correspondance. ‘Abdel Hamid Ibn Yahya fut réputé pour éloquence distinguée.
Le secrétaire d’Abou al-‘Abbas l’Abbasside fut Khalid Ibn Barmak. Salih Ibn al-Haytham, un Mawlah de Bint Raytah Abi al-‘Abbas, fut responsable de la correspondance.
Le secrétaire d’Abou Ja’far al-Mansour fut ‘Abdel Malik Ibn Houmayd, le Mawlah de Hatim Ibn an-Nou’man al-Bahili al-Khorassani. Hashim Ibn Sa’id al-Jou’fi et Abdel A’la' Ibn Abi Talha des Banou Tamim furent ses secrétaires dans Wassit. Il a aussi été rapporté que Souleyman Ibn Makhlad fut aussi le secrétaire d’Abou Ja’far avec ar-Rabi’ et ‘Oumarah Ibn Hamzah qui était parmi les hommes les plus distingués.
Le secrétaire d’al-Mahdi fut Abou ‘Oubaydallah. Aban Ibn Sadaqah fut chargé de la correspondance et Muhammad Ibn Hamid responsable du Diwan militaire (diwan al-jound). Ya’qoub Ibn Daoud fut responsable de ses affaires et son ministre (wazir) qui fut remplacé plus tard par Fayd Ibn Abi Salih qui était un homme généreux.
Les secrétaires de Moussa al-Hadi furent ‘Oubaydallah Ibn Ziyad Ibn Abi Layla et Muhammad Ibn Hamid.
Yahya Ibn Khalid Ibn Barmak fut le ministre d’al-Hadi et son fils, Ja’far Ibn Yahya Ibn Khalid fut le ministre d’ar-Rashid.
La mort de Qoutaybah Ibn Mouslim
Lorsque Souleyman Ibn ‘Abdel Malik devint calife, il désista ‘Uthman Ibn Hayyan al-Mourri le gouverneur oppresseur de Médine et le remplaça par Abi Bakr Ibn Muhammad Ibn ‘Amr Ibn Hazm al-Khazraji al-Ansari.
Il désista Yazid Ibn Abi Mouslim le gouverneur d’Iraq et le remplaça par Yazid Ibn al-Mouhallab avec qui il envoya Salih Ibn ‘AbderRahmane le serviteur des Banou Tamim qu’il chargea de la gestion des revenus (kharaj) et à qui il ordonna de torturer et de tuer la famille d’Abou ‘Aqil, un groupe de gens de la famille d’al-Hajjaj Ibn Youssouf ath-Thaqafi.
Qoutaybah Ibn Mouslim sut que Souleyman Ibn ‘Abdel Malik n’allait pas le laisser en paix du fait qu’il avait donné son accord pour son désistement en faveur du fils d’al-Walid. Alors, comptant sur la force de sa grande armée, il décida de renverser le nouveau calife.
Qoutaybah réunit les gens et leur dit que Souleyman avait désisté ‘Abdel ‘Aziz et lui avait ôté le califat et comme ils avaient porté allégeance à ‘Abdel ‘Aziz Ibn al-Walid, il devait lui porter assistance. Parmi les milliers de soldats sous son commandement pas un seul d’entre eux n’accepta si bien qu’il se fâcha après eux.
Le responsable de ce refus était Waqi’ Ibn Abi Hassan Ibn Abi Soud at-Tamimi que nous avons déjà mentionné lors de la Bataille de Boukhara.
Alors un groupe de gens pénétra dans la tente de Qoutaybah et le tuèrent. Un groupe de personne qui était avec lui essayèrent de le défendre sans succès. Parmi eux se trouvait ses frères ‘AbderRahmane, ‘Abdallah, Salih, ‘Abdel Karim, Houssayn, certains de ses fils et de ses proches. Dirar Ibn Mouslim ne fut pas tué car il fut protégé par ses oncles des Bani Tamim parce que sa mère était Qarrah Bint Dinar Ibn Qa’qa’ Ibn Ma’bad Ibn Zourarah at-Tamimi.
Qoutaybah ne fut pas tué subitement par Waqi’ mais à cause d’un différend qui existait déjà entre eux. Un jour Qoutaybah voulut partir pour un raid (ghazw) à partir de sa garnison de Merv, la capitale du Khorasan, dont il laissa en son absence, le commandement ‘AbdAllah Ibn ‘Abdillah Ibn Ahkam. Ahkam qui était Sinan Ibn Soumayy des Bani Minqar Ibn ‘Oubayd Ibn Mouqaris Ibn ‘Amr Ibn Ka’b Ibn Sa’d Ibn Zayd Ibn al-Manat Ibn Tamim.
Bashir Ibn Safwan Ibn ‘Amr Ibn Ahtam qui était le fils de l’oncle de ‘AbdAllah Ibn ‘Abdillah vint voir Qoutaybah et lui dit :
- « Ne la laisse pas à ta place car il se retournera contre toi ». Mais Qoutaybah ne l’écouta point et lui dit :
- « Tu envie le fils de ton oncle ! »
- « Rappelle-toi simplement ce que je t’ai dit et accepte mon excuse s’il le fait ! Ne viens surtout pas me voir s’il le fait pour me faire des remontrances et me charger de ses fautes car je t’aurais mis en garde ».
Lorsque Qoutaybah sortit pour le combat dans la voie d’Allah Exalté, ‘AbdAllah Ibn ‘Abdillah écrivit à al-Hajjaj. Dans la lettre, il se plaignit de Qoutaybah et demanda à al-Hajjaj de le nommer à sa place.
Qoutaybah fut informé de cela. Il réunit les Bani Tamim et les informa de ce que faisais ‘AbdAllah.
‘AbdAllah Ibn ‘Abdillah informé à son tour sut alors qu’il ne lui restait d’autre choix que de s’enfuir avant son retour. Il partit à Moukran, puis à ‘Oman, puis à La Mecque, puis à Médine où il vécut déguisé pour ne pas être reconnu.
Qoutaybah écrivit à al-Hajjaj pour l’informer que ‘AbdAllah Ibn ‘Abdillah avait vidé le trésor public du Khorasan avant de s’enfuir.
Al-Hajjaj écrivit à al-Walid Ibn ‘Abdel Malik qui envoya à sa recherche des hommes de l’état mais qui furent incapable de le trouver tant il s’appliquait à rester méconnaissable.
Suite à cela, Qoutaybah Ibn Mouslim al-Bahili tua deux enfants de ‘AbdAllah Ibn ‘Abdillah, Bashir Ibn Safwan qui l’avait mis en garde et un de ses enfants, ainsi qu’un groupe de gens qui étaient avec eux.
Puis il écrivit pour demander Waqi’ Ibn Abi Soud et Qourayb Ibn Tahmah al-Moujashi’i at-Tamimi qui passèrent par le marché alors qu’ils se rendaient chez Qoutaybah, ils virent la dépouille de Bashir Ibn Safwan, les mains, les pieds et la tête tranchés, exposée dans le marché.
Lorsqu’il rentra chez Qoutaybah, celui-ci lui dit :
- « O Waqi’, n’as-tu pas vu ce que j’ai fait à Bashir Ibn Safwan ? » Il espérait que Waqi’, et les chefs des Bani Tamim soient pris de crainte pour ne pas lui disputer un jour le pouvoir au Khorasan.
Bashir Ibn Safwan était des Bani Sa’d Ibn Zayd Ibn al-Manat Ibn Tamim et Waqi’ Ibn Hassan était des Bani Ghoudanah Ibn Ya’bour Ibn Handalah Ibn Malik Ibn Zayd Ibn al-Manat Ibn Tamim.
Mais Waqi’ grandement énervé répondit à Qoutaybah :
- « Il y a entre moi et Bashir Ibn Safwan qu’il ne méritait pas d’être châtié autant que je l’ai vu ! »
Qoutaybah Ibn Mouslim, le conquérant renommé faisait aussi partie des tyrans et lorsque Waqi’ Ibn Hassan le quitta, Qoutaybah le suivit du regard jusqu’à ce qu’il disparaisse.
Qouraym Ibn Abi et Tahmah le suivirent et lui dirent :
- « Ne tourne jamais ton dos à un tyran dont le sabre ruisselle de sang et ne lui parle jamais de cette manière, si bien que j’ai crus qu’il allait ordonner de te tuer ! »
Waqi’ Ibn Abi Soud était un homme courageux et il lui répondit :
- « Il ne vaut rien du tout ! Nous l’avons vu le jour de la bataille de Boukhara ! Ne crains pas qu’il me tue, mais moi, par Allah, je le tuerais ».
Qoutaybah Ibn Mouslim désista Waqi’ Ibn Hassan du commandement des Banou Tamim qui était dans son armée au Khorasan et mit à sa place Dirar Ibn Houssayn Ibn Zayd al-Fawaris ad-Dabi.
L’armée de Qoutaybah Ibn Mouslim se chiffrait comme suit :
- Les Banou Tamim, dix-mille combattants.
- Les Azd dix-mille combattants.
- Les gens de ‘Alya de Basra, une alliance entre plusieurs tribus dont les Qoutaysh, Kinan, Bajilah, Afram et l’ensemble des Bani Qays al-‘Ilani, étaient au nombre de neuf-mille combattants.
- Les gens de Koufa sept-mille combattants.
- Les Bani Bakr Ibn Wahil sept-mille combattants.
- Les Bani ‘Abdel Qays quatre-mille combattants.
- Al-Mawali, (les affranchis), au nombre de sept-mille combattants.
Qoutaybah Ibn Mouslim avait une très grande armée. Ces évènements arrivèrent après que Qoutaybah ait décidé de déposer le nouveau calife Souleyman Ibn ‘Abdel Malik.
Et lorsque Waqi’ Ibn Hassan Ibn Abi Soud al-Ghoudami at-Tamim revint dans sa tribu, ils ne firent rien.
C’était bien une nouvelle sédition tribale dont nous a mis en garde le Messager d’Allah (Saluts et Bénédictions d’Allah sur lui) et dont il a dit : « elle est répugnante (moumtinah) ».
Waqi’ était en rage lorsqu’il vit ce qui était arrivé à Bashir Ibn Safwan et nous ne sommes qu’au premier siècle de l’Hégire.
Lorsque Waqi’ arriva dans sa tribu, il ne se leva ni pour prier le Zouhr, le ‘Asr, le Magrib. Les gens prièrent mais il ne se leva pas ! Lorsqu’ils lui demandèrent ô père de Moutarif :
- « Tu ne pries pas ? »
Il leur répondit :
- « Que feras la prière alors que les Bani Ahtam ont été tué. Personne ne se mettra en colère pour eux ni dans les cieux et ni sur la terre ». Et cette parole est de la mécréance !
Et même s’il était irrité de telle parole ne se disent point. Quant à celui qui volontairement ne prie pas son jugement est clair !
Alors la sédition naquit dans le cœur des gens et ils se décidèrent à tuer Qoutaybah, celui qui tua leurs chefs et lorsqu’il les appela pour renverser Souleyman Ibn ‘Abdel Malik, ils refusèrent de le suivre et profitèrent de l’occasion pour le tuer.
Après la mort de Qoutaybah Ibn Mouslim al-Bahili, Waqi’ Ibn Hassan Ibn Abi Soud qui avait manqué plusieurs prières et était un idiot (ahmaqan) prit sa place à la tête de l’armée.
On lui ramena un homme qui avait bu du vin et il ordonna de le tuer. On lui fit remarquer que ce n’était pas la peine légale mais qu’il devait être bâtonné un certain nombre de coup mais il dit :
- « Non. Je ne punis pas avec le bâton mais avec le sabre ! » Et, ils le tuèrent bien qu’il n’y a pas d’obéissance dans la désobéissance à Allah.
Lorsque ces nouvelles parvinrent à Souleyman Ibn ‘Abdel Malik, il crut que Waqi’ et ceux qui étaient avec lui s’étaient rebellés contre lui et il ne cessa d’être en paix jusqu’à ce qu’il fut convaincu que Waqi’ lui obéissait toujours.
En l’an 96 de l’Hégire (715), Souleyman Ibn ‘Abdel Malik désista Khalid Ibn ‘Abdillah al-Qasri et nomma à sa place Talha Ibn Daoud al-Hadrami gouverneur de la Mecque tandis que Yazid Ibn al-Mouhallab commandait l’Iraq.
Waqi’ Ibn Hassan commanda les soldats qui se trouvaient dans le Khorasan dix (ou neuf selon d’autres versions) mois supplémentaires jusqu’en l’an 97 de l’Hégire (716) ou Yazid Ibn al-Mouhallab fut nommé gouverneur du Khorasan.
Cette même année, Maslamah Ibn ‘Abdel Malik captura la forteresse byzantine « de la peur » (hisn al-khawf).
Part of the complete sequence of seven early 14th century windows preserving most of their original glass in the choir clerestorey.
The attractive town of Tewkesbury has been dominated by its superb abbey church since the beginning of the 12th century, and we can be forever grateful to its townspeople for purchasing the monastic church in 1540 for £453 for use as their parish church, saving it from the fate that befell countless similar great churches across the land during the turmoil of the Dissolution. It reminds us both how lucky we are to still marvel at it today, yet also how great a loss to our heritage the period wrought when many more such buildings were so utterly plundered as to have gone without trace (the fate of the monastic buildings here and even the lady chapel of the church whose footings are laid out in the grass at the east end).
Tewkesbury Abbey is thus rightly celebrated as one of our greatest non-cathedral churches, and remarkably much of the original Norman church remains substantially intact, most apparently in the great central tower, a fine example of Romanesque architecture adorned with rows of blind-arcading. The west front is dominated by a massive Norman-arched recess (enclosing the somewhat later west window) and the nave and transepts remain largely as originally built, though this is less clear externally owing to the changes made to the windows, nearly all of which were enlarged in the 14th century in the Decorated Gothic style. This century also saw the complete rebuilding of the eastern limb of the church, of a form less common in England with radiating chapels surrounding the eastern apse of the choir (the central lady chapel sadly missing since 1540).
The interior reveals far more of the Romanesque structure with mighty columns supporting the round Norman arches of the nave arcades giving the building a great sense of solidity. The space is further enlivened by the changes made during the 14th century by the stunning vault over the nave (adorned with a rewarding series of figurative bosses) which sits surprisingly well with the Norman work below. Beyond the apsidal choir beckons, and both this and the space below the tower are enriched with stunningly complex vaulted ceilings (replete with further bosses and gilded metal stars), all ablaze with colour and gilding.
There is much to enjoy in glass here, most remarkably a complete set of 14th century glazing in the clerestorey of the choir, seven windows filled with saints and prophets (and most memorably two groups of knights in the westernmost windows on each side). A few of the figures have fared less well over the centuries but on the whole this is a wonderfully rare and well preserved scheme. There is much glass from the 19th century too, with an extensive scheme in the nave of good quality work by Hardman's, and more recently a pair of rich windows by Tom Denny were added in one of the polygonal chapels around the east end.
Some of the most memorable features are the monuments with many medieval tombs of note, primarily the effigies and chantry chapels of members of the Despenser family around the choir (two of the chantries being miniature architectural gems in their own right with exquisite fan-vaulting). In one of the apsidal chapels is the unusual cenotaph to Abbot Wakeman with his grisly cadaver effigy, a late medieval reminder of earthly mortality.
Tewkesbury Abbey is not to be missed and is every bit as rewarding as many of our cathedrals (superior in fact to all but the best). It is normally kept open and welcoming to visitors on a daily basis. I have also had the privilege of working on this great building several times over the years (as part of the team at the studio I once worked for), and have left my mark in glass in a few discreet places.
1. The spiritual entity Qalb
Prophecy and knowledge relating to this was granted to the Prophet Adam
In the Urdu language the fleshy meat, (the heart) is known as dil, and in Arabic it is called fawad. The spiritual entity that is next to the heart is the Qalb and according to a Prophetic statement the heart and the Qalb are two separate entities.
Our solar system is the physical human sphere. There are other realms and spheres, for example the realm of the angels, the realm of the throne of God, the realm of the soul, the realm of the secrets, the realm of unification and the realm of the essence of God. These spheres and life forms inhabiting these spheres have existed before the eruption of the ball of fire, our Sun, which created our solar system. Ordinary angels were created alongside the creation of the souls when God commanded "Be" but the Archangels and the spiritual entities (which are placed inside the human body at birth) have existed in these realms before the formation of our solar system.
Many planets in our solar system were inhabited but subsequently these life forms became extinct. The remaining planets and their inhabitants are awaiting their destruction. The Archangels and the spiritual entities (of the human body) were created seventy thousand years before the command "Be."
Of these spiritual entities God placed the Qalb in the realm of love. It is with this that a human being is able to become connected with God. The Qalb acts like a telephone operator between God and the human being. A human being receives guidance and inspiration through it. Whereas the worship and the meditation done by the spiritual entities themselves can reach the highest realm, the Throne of God, with the aid of the Qalb. The Qalb itself, however cannot travel beyond the realm of the angels, as its place of origin is the Khuld, the lowest heaven in the realm of the angels.
The Qalb’s meditation is from within and its vibrating rosary is within the human skeleton (the heartbeat). People that failed to achieve this meditation of the Qalb in this lifetime will be regretful, even though they may be in paradise. As God has stated regarding those who will go to paradise, that do they, the inhabitants of paradise think that they will be equal to those who are elevated (reached higher realms by practicing the spiritual disciplines and becoming illuminated). As those that have achieved the meditation of the Qalb, they will enjoy its pleasures even in paradise when their Qalb will be vibrating with the Name of God.
After death physical worship ceases to exist and the people whose Qalb and spiritual entities are not strengthened and illuminated with the light of God are afflicted and distressed in their graves and their spiritual entities waste away. Whereas the illuminated and strengthened spiritual entities will go to the realm where the righteous will wait before the final judgement.
After the day of judgement a second body will be given, the illuminated spiritual entities along with the human soul will enter that body. The people that taught their spiritual entities, meditation, whereby the entities chanted the Name of God Allah in this life time will find that the spiritual entities will continue with this meditation even in the hereafter. Such people will continue to be elevated and exalted in the hereafter.
Those that were “blind of heart” (not illuminated) in this life time will be in darkness in that realm also, as this world was the place of action and effort. Those in the latter category will become quiescent.
Besides the Christians and the Jews the Hindu faith also holds a belief in these spiritual entities. The Hindu faith refers to them as Shaktian and the Muslims know them as Lata’if.
The Qalb is two inches, to the left of the heart. This spiritual entity is yellow in colour. When it is illuminated in a person, that person sees the colour yellow in their eyes. Not only this but there are many practitioners of alternative medicine who use the colours of these spiritual entities to heal people.
Most people regard their heart’s word, “inner feeling” to be truthful. If the hearts of people were indeed truthful, then why are all the people of the heart not united?
The Qalb of an ordinary person is in the sleeping or unconscious state and it does not possess any appreciation or awareness. Due to the dominance of the spirit of the self, the ego, and the Khannas, or due to the individual’s own simple- mindedness the heart can make judgements in error. Placing trust in a sleeping Qalb is foolish.
Only when the Name of God Allah, does vibrate in the heart does an appreciation of right and wrong and wisdom follow. At this stage the Qalb is known as the awakened Qalb. Thereafter due to the increase in the meditation by the Qalb, of the Name of God Allah, it is then known as the God-seeking Qalb. At this stage the heart is capable of preventing the person from doing wrong but it is still incapable of making a right or just decision. Thereafter and only when the Light and the rays of the Grace of God (theophany) start to descend upon that heart, is it known as the purified and illuminated Qalb that stands in the presence of God (witnessing Qalb).
A Prophetic statement:
“The mercy of God descends upon a broken heart and an afflicted grave.”
Thereafter when the heart reaches this stage then one must accept whatever it dictates, quietly without question because due to the rays of the Light and the Grace of God the spirit of the self, (ego) becomes completely illuminated, purified and at peace. God is then closer to that individual than that person’s jugular vein.
God then says, “I become his tongue with which he speaks and I become his hands with which he holds.”
2. The Human Soul
Prophecy and knowledge relating to this was granted to the Prophet Abraham
This is on the right side of the chest. This is awakened and illuminated by the meditation and one-pointed concentration on it. Once it becomes illuminated, a vibration similar to the heartbeat is felt on the right side of the chest. Then the Name of God, Ya Allah is matched with the vibrating pulse. The meditation of the soul is done in this way. At this point, there are now two spiritual entities meditating inside the human body, this is an advancement in rank and status and is better than the Qalb. The soul is a light red in colour and when it is awakened, it is able to travel to the realm of the souls (the station of the Archangel Gabriel). Anger and rage are attached to it that burn and turn into majesty.
3. The spiritual entity Sirri
Prophecy and knowledge relating to this was granted to the Prophet Moses
This spiritual entity is to the left of the centre of the chest. This is also awakened and illuminated by the meditation and one-pointed concentration on it with the Name of God, Ya Hayy, Ya Qayyum. Its colour is white and in the dream state or by spiritual separation from the physical body “transcendental meditation” it can journey to the realm of the secrets. Now there are three spiritual entities meditating within a person and its status is higher than the other two.
4. The spiritual entity Khaffi
Prophecy and knowledge relating to this was granted to the Prophet Jesus
This is to the right of the centre of the chest. It too is taught the Name of God Ya Wahid by meditation. It is green in colour and it can reach the realm of unification. Due to the meditation of four entities one's status is further increased.
5. The spiritual entity Akhfa
Prophecy and knowledge relating to this was granted to the Prophet Mohammed
This is situated at the centre of the chest. It is awakened by meditating on the Name of God, Ya Ahad. It is purple in colour and it too, is connected to that veil in the realm of unification behind which is the throne of God.
The hidden spiritual knowledge relating to these five spiritual entities was granted to the Prophets, one by one and half of the knowledge of every spiritual entity was granted from the Prophets to the Saints of their time. In this way there became ten parts of this knowledge. The Saints in turn passed this knowledge on to the spiritually favoured (Godly) who then had the benefit of the sacred knowledge.
The apparent knowledge of the seen is connected to the physical body, the spoken word, the human realm and the spirit of the self, this is for the ordinary mortals. This knowledge is contained in a book that has thirty parts. Spiritual knowledge was also given to the Prophets by revelation brought by Gabriel and for this reason it is known as the spiritual Holy Scripture.
Many of the verses of the Qur’an would sometimes be abolished, since the Prophet Mohammed would sometimes mention matters relating to this “hidden spiritual knowledge” before ordinary people, which was only meant for the special and Godly. Later this knowledge passed on spiritually from the chest of one Saint to another, and now it has become widespread by its publication in books.
6. The spiritual entity Anna
This spiritual entity is inside the head and is colourless. It is by the meditation on the Name of God Ya Hu that this spiritual entity reaches its pinnacle. It is this spiritual entity that when it becomes illuminated and powerful it can stand in the Presence of God, face to face, and communicate with God unobstructed. Only the extreme lovers of God reach this realm and station. Besides this there are a few and extremely exalted people who are granted additional spiritual entities, for example the spiritual entity Tifl-e-Nuri or a spiritual entity of the Godhead, Jussa-e-Tofiq-e-Ilahi, the spiritual status of such people is beyond understanding.
With the spiritual entity, Anna, God is seen in the dream state.
With the spiritual entity of the Godhead, God is seen in the “physical meditating state” when the spiritual entity itself leaves the human body and transcends to the essence of God.
Those possessing the spiritual entity, the Tifl-e-Nuri, see God whilst they are fully conscious.
It is these people who are the majesty and power of God in the world. They can either occupy the people by prescribing worship and austerities or by their spiritual grace send a person straight to the realm of God’s love. In their sight, concerning dispensing spiritual grace the believers and the non-believers, the dead and the living are all the same. Just as a thief became a Saint, in an instant, by the passing glimpse of the Saint Sheikh Abdul-Qadir al-Jilani, similarly, Abu-Bakr Havari and Manga the thief, became instant Saints by the passing glimpses of such Saints.
The five major Messengers were given knowledge of the five spiritual entities separately and in order of their appearance, as a result of which spirituality continued to prosper. With whichever spiritual entity you practice meditation you will be connected to the corresponding Messenger and become worthy of receiving spiritual grace (from that Messenger).
Whichever spiritual entity receives the rays of the Grace of God (favour), the Sainthood granted to that spiritual entity will be connected to the corresponding Prophet’s spiritual grace.
Access to seven realms and gaining elevated spiritual status in the seven heavens is obtained through these spiritual entities.
The functions of the spiritual entities inside the human body
Akhfa: Due to the spiritual entity, Akhfa a person is able to speak. In its absence a person may have a normal tongue but will be dumb. The difference between human beings and animals lies in the presence or the absence of these spiritual entities. At birth, if the entity, Akhfa was unable to enter the body for whatever reason, then a Prophet appointed for the rectification of this ailment would be called to treat the condition as a result of which the dumb would start to speak.
Sirri: A person is able to see due to the spiritual entity, Sirri. If it does not enter the body the person is blind from birth. An appointed Prophet had the duty to find and place the spiritual entity into the body, as a result of which the blind would start to see again.
Qalb: Without the spiritual entity of the Qalb, in the body, a person is like the animals, unacquainted, far from God, miserable and without purpose. Returning this entity into the body was the task of the Prophets also.
The miracles of the Prophets were also granted to the saints, in the form marvels and mystical wonders as a result of which even the impious and liberal became close to God. When a spiritual entity is returned by any allocated Saint or Prophet, the deaf, dumb and the blind are healed.
Anna: When the spiritual entity, Anna, fails to enter the body, a person is regarded as insane even though the brain may be functioning normally.
Khaffi: In the absence of the spiritual entity, Khafi, a person is deaf, even if the ears are opened wide.
These conditions can be caused by other defects in the body, and can be treated. There is no cure in the case, where the defect is caused by the absence of the associated spiritual entity except where a Prophet or a Saint intervenes and cures the defect.
Nafs, self: As a result of the spiritual entity of the self (ego) a persons mind is occupied with the material world and it is because of the spiritual entity Qalb that a persons direction turns towards God. For more detail visit www.goharshahi.org or visit asipk.com and for videos visit HH rags
Did I tell you that I wrote, and drew, and colored a short for Prophet #26?
Brandon Graham draws his own story in this issue, and he is going to blow you away . He is so good and the book is fucking beautiful.
What Brandon, Simon Roy, Giannis Milonogiannis and Farel Dalrymple are doing in the series is fantastic. You have to check it.
People’ s deeds are exposed [to me] every Monday and Thursday. The deeds of one who seeks forgiveness are forgiven to him, and those of the repentant are pardoned, whilst the deeds of those who harbour rancour are returned to them because of their rancour until they repent for them.
Holy Prophet Muhammad al Mustafā (s.a.w.w.)
al-Targhib wa al-Tarhib, v. 3, p. 458, no. 17; Mizan ul Hikmah, page No. 81
رسولُ اللهِِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): تُعرَضُ الأعمالُ يَومَ الاثنَينِ والخَميسِ ، فمِن مُستَغفِرٍ فيُغفَرُ لَهُ ، ومِن تائبٍ فيُتابُ عَلَيهِ، ويُرَدُّ أهلُ الضَّغائنِ بِضَغائنِهِم حَتّى يَتوبوا
Prophet provides a near-real-time picture of the battlespace through the use of signals intelligence sensors with the capability to detect, identify, and locate selected emitters. It is interoperable on the Global Signals Intelligence Enterprise, delivering collected data to common databases for access by the intelligence community. Prophet’s tactical mobility allows supported units to easily reposition its collection capability on the battlefield to support evolving situations. Prophet is a product of Program Executive Office for Intelligence Electronic Warfare and Sensors.
Read more on page 272 of the 2013 U.S. Army Weapon Systems Handbook armyalt.va.newsmemory.com/wsh.php
Patron, 1897: 'Abbas Hilmi II (ʿAbbās Ḥilmī Pāshā) 1874-1944, great-great grandson of Muhammad 'Ali & son of Tewfik Pasha, Khedive (Ottoman viceroy) of Egypt & Sudan, (r.1892-1914).
This is the last of a series of mosques built on this site around the tomb of Sayyida Nafisa, the great-granddaughter of Hasan, son of 'Ali. She was born in Mecca, raised in Medina & came to Cairo in 809 where she lived in a house on this site. After her death, 'Ubayd Allah Sari built a tomb over her grave and the Fatimid Caliph al-Mustansir turned it into a mashhad in 1089; this was repaired by al-Hafiz in 1138. Sultan Baybars also built in the precinct and a new mosque was raised by al-Nasir Muhammad. Much reconstruction was undertaken in 1760 by 'Abd al-Rahman Katkhuda. In 1892 most of the mosque was burnt in a great fire and 'Abbas Hilmi II ordered a complete rebuilding between 1893-97. Extensions were added in the late 1980s, and again in the late 1990s.
Sayyida Nafisa: al-Sayyidah Nafīsah bint Amīr al-Muʾminīn al-Ḥasan al-Anwar ibn Zayd al-Ablaj ibn al-Hasan ibn ʿAlī ibn Abī Ṭālib al-ʿAlawiyyah al-Ḥasaniyyah c.762-c.830.
Hasan: al-Ḥasan ibn ʿAlī ibn Abī Ṭālib 625-670, the firstborn son of 'Ali and Fatima, and a grandson of the prophet Muhammad.
'Ali: ʿAlī ibn Abī Ṭālib c.600-661, a cousin, son-in-law & companion of the Prophet Muhammad. He was the fourth rightly guided caliph (r.656-661, assassinated).
'Ubayd Allah Sari: d.820, governor of Egypt (r.816 & 817-820) for the Abbasid Caliphate in Baghdad
al-Mustansir Billah: Abū Tamīm Ma‘ad al-Mustanṣir bi-llāh, The Asker of Victory From God 1029-1094, son of al-Zāhir li-iʿzāz Dīn Allāh; Fatimid Caliph (r.1036–1094).
al-Hafiz: al-Ḥāfiẓ li-Dīn Allāh (Abu'l-Maymūn ʿAbd al-Majīd ibn Muḥammad ibn al-Mustanṣir) 1074/5 or 1075/6-1149; Fatimid Caliph (r.1130–1149).
al-Nasir Muhammad: al-Malik al-Nasir Nasir al-Din Muhammad ibn Qalawun or al-Nasir Muhammad or Abu al-Ma'ali, al-Nasir Muhammad, Abu al-Ma'ali, or Ibn Qalawun) 1285-1341, Bahri Mamluk sultan of Egypt & Syria (r.1293–1294, 1299-1309 & 1310-1341).
'Abd al-Rahman Katkhuda:ʿAbd al-Raḥmān Katkhudā ibn Husayn Jawish al-Qardughli c.1715–1776, prominent Ottoman emir & a leading officer of the Cairo Janissaries.
'Abbas Hilmi II (ʿAbbās Ḥilmī Pāshā) 1874-1944, great-great grandson of Muhammad 'Ali & son of Tewfik Pasha, Khedive (Ottoman viceroy) of Egypt & Sudan, (r.1892-1914).
Museum of Islamic Art, Cairo; Inventory #421
Testing my new Nikon nikkor af-s 50mm f/1.4 G.
Taken in our music studio in Elst, the netherlands.
My lovely Sequential circuits Prophet 5.
Muslims stop to offer grettings at the grave of the Prophet Muhammad (peace be upon him) in Medina's Masjid Al-Nabawi.
Part of the surviving section of the lower part of the late 15th / early 16th century rood screen.
St Mary's commands the high ground above the pretty village of Kersey, a delightful landmark seen from afar, beckoning the visitor onwards. The village itself sits in the valley, so to reach the church one must climb beyond it, but it is worth the effort (not the easiest of bike rides, the steep ascent to the church had me back on foot again rather quickly (to the amusement of some visitors) whilst Simon patiently waited for me up top).
St Mary's is a grander edifice than most we had visited that day, asserting its presence with its majestic west tower, its parapet adorned with pretty flushwork as is the impressive south porch. The church itself consists of the 14th century nave and spacious north aisle whilst the chancel beyond was rebuilt in Victorian times. The north aisle's proportions in fact match those of the nave in width, most likely as a result of accommodating the shrine of Our Lady of Kersey prior to the Reformation (it seems likely an equally grand south aisle would have been planned but was never realised).
Within the light interior reveals itself to be a rather complex and unusual one, the nave and aisle being divided equally by a delicate arcade whose moldings are adorned with tiny carvings of lion-heads issuing foliage. The nave itself is otherwise somewhat austere, though originally would have been enlivened by an angel roof. The medieval roof is still there but shorn of its ornamentation, the eight angel figures carved into the hammerbeams have sadly been mutilated by the puritans and reduced to headless draped bodies. The ancient font survives but has also suffered some damage to its carving. The wooden eagle lectern however also appears to be genuine medieval work and in fine condition.
The north aisle is the more inviting space, lighter and full of interest. On the north wall is a large niche which is presumed to have been the site of the ancient shrine and now contains fragments of medieval sculpture. This was originally a very richly adorned space, the east end has remains of heavily mutilated niches that once towered either side of the east window, one of which contains a beautiful fragment of medieval sculpture, a headless figure of St Anne with preserved polychrome. All around the aisle at ceiling level is a carved frieze that must have once been heavily populated with figurative imagery and angels, but it has been so ruthlessly butchered by iconoclasts as to be impossible to read.
More inspiring survivals can however still be enjoyed. The sedilia adjoining the easternmost arch is a delightful piece of mid 14th century work, pierced so as to communicate with the chancel. The niches contain delicate miniature vaults with some interesting carved heads (easily missed) though the work was never entirely finished (likely cut short by the Black Death). Adjoining this is displayed the last remaining section of the lower part of the rood screen with six painted figures in colourful late medieval dress (St Edmund, two kings and three prophets).
This is a church of great interest in an area of great beauty and well worth visiting (I am so glad we came here as this was a last minute addition to our itinerary and a lovely surprise) . The renown of Kersey as one of Suffolk's most attractive villages ensures it remains popular with visitors and thus is normally open and welcoming on a daily basis.
Located in the Plateau of the Muses at an altitude of 2803m, Prophet Elias is the highest ecclesiastical building of the Orthodox Church worldwide.
Saint Dionysius, founder of the Monastery of the Holy Trinity (nowadays known as Monastery Agios Dionysios), also founded the chapel of the Prophet Elias in the 16th century. It was built on the ruins of an ancient structure. Dionysus, who practised an ascetic life, is said to have lived in the church at times.
I replaced all the S&H capacitors in my Prophet 600 but that did not fix the tuning problem. It will need one new CEM3340 chip to do that.
Oscillator 2 of voice 1 of my Prophet 600 is a tad wonky. For the first 30 minutes that oscillator keeps quickly drifting out of tune. The CEM3340 chip (lower left) is the problem, however they all go out until the instrument is warmed up, just not as bad as this one. Luckily they have just started making the CEM3340 again so I will soon get a replacement.
A lovely expressive face: detail of a prophet from the mediaeval rood screen in St Firman's church, North Crawley in Buckinghamshire.
Darksteel armor made by us for dragonspropheteurope.com
Photos by Jesús Clares facebook-com/jesusclares