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b better 2 perform actions of worship in such as the 10 days of Dhul al-Hijjah.
الله أكبر الله أكبر لاا إله إلا الله .. الله أكبر الله أكبر و لله الحمد
hope u'll get something that u need here =)
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إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ
نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ
نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ
وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
وَالْعَصْرِ إِنَّ الْإِنسَانَ لَفِي خُسْرٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
.......... ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ
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رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ
رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي ۚ رَبَّنَا وَتَقَبَّلْ دُعَاءِ
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَامٌ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
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_________________________________ #تاملات انت العليم بما في القلب من وجع انت الرحيم بضعف لست اقواه ♥ _________________________________ #islamicposts #islamic #islam #thkrallah #thkr #allah #sbhan_allah #alhmdulillah #laelahaelaallah #allahakbar #repost #تامل #تاملات #حكمه #اعجبتني #راااائعه #♥ #تذكره #ذكرى_للمؤمنين #ذكر_الله_سعه_للقلب #تصاميم_اسلاميه #تصميمي_المتواضع #رايكم_يسعدني #صور_دينيه #صور_اسلاميه #انستقرام #حلالكم #انشرها_لتكسب_اجرها #منشن_شخص_تتمنى_له_الخير ....
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Secrets revealed of the Abode of Chaos (112 pages, adult only) >>>
"999" English version with English subtitles is available >>>
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voir les secrets de la Demeure du Chaos avec 112 pages très étranges (adult only)
999 : visite initiatique au coeur de la Demeure du Chaos insufflée par l'Esprit de la Salamandre
Film HD d'Etienne PERRONE selon un scénario original de thierry Ehrmann.
courtesy of Organ Museum
©2011 www.AbodeofChaos.org
Secrets revealed of the Abode of Chaos (112 pages, adult only) >>>
"999" English version with English subtitles is available >>>
HD movie - scenario thierry Ehrmann - filmed by Etienne Perrone
----------
voir les secrets de la Demeure du Chaos avec 112 pages très étranges (adult only)
999 : visite initiatique au coeur de la Demeure du Chaos insufflée par l'Esprit de la Salamandre
Film HD d'Etienne PERRONE selon un scénario original de thierry Ehrmann.
courtesy of Organ Museum
©2011 www.AbodeofChaos.org
_________________________________ #الحمدلله الحمد لله الذي بنعمته تتم الصالحات ♥ _________________________________ #islamicposts #islam #islamic #thkrallah #thkr #allah #alhmdulillah #laelahaelaallah #allahakbar #sbhan_allah #repost #الحمد_لله_الذي_بنعمته_تتم_الصالحات #اللهم_احسن_عاقبتنا_في_الامور_كلها_واجرنا_من_خزى_الدنيا_وعذاب_الاخره #الحمدلله #اللهم_لك_الحمد_والشكر_كما_ينبغي_لجلال_وجهك_وعظيم_سلطانك #يارب_رحمتك #الحمد_لله #تذكره #ذكرى_للمؤمنين #ذكر_الله_سعه_للقلب #وذكر_فإن_الذكرى_تنفع_المؤمنين #تصاميم_اسلاميه #تصميمي_المتواضع #رايكم_يسعدني#صور_دينيه #صور_اسلاميه #انستقرام #حلالكم #انشرها_لتكسب_اجرها #منشن_شخص_تتمنى_له_الخير ....
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Secrets revealed of the Abode of Chaos (112 pages, adult only) >>>
"999" English version with English subtitles is available >>>
HD movie - scenario thierry Ehrmann - filmed by Etienne Perrone
----------
voir les secrets de la Demeure du Chaos avec 112 pages très étranges (adult only)
999 : visite initiatique au coeur de la Demeure du Chaos insufflée par l'Esprit de la Salamandre
Film HD d'Etienne PERRONE selon un scénario original de thierry Ehrmann.
courtesy of Organ Museum
©2011 www.AbodeofChaos.org
The term Broken Hill was first used by the early British Explorer Charles Sturt in his diaries during his search for an inland sea in 1844. Western plains towns far away from the major rivers, such as Broken Hill, owe their existence to the mineral discoveries made in the decade after 1875, when spectacular deposits of gold, silver, copper, and opal were found.
The township of Broken Hill was developed in the "Broken Hill Paddock" which was part of Mount Gipps Station. George McCulloch, the station manager employed many men; it was in 1883 that three of his workers pegged the first mineral lease on his property, they were Charles Rasp, David James, and James Poole. The Syndicate of Seven was formed, and consisted of: George McCulloch, Charles Rasp, David James, James Poole, George Urquhart, and George Lind. These men pegged out the remaining six mineral leases which are now known as the Line of Lode. It was the seventh member of the Syndicate, Philip Charley, who found the first amount of silver in 1885. A township was soon surveyed and Broken Hill was initially known as a shanty town with an entire suburb named 'Canvas Town' for its temporary buildings.
Cameleering history in Australia and Broken Hill:
Camel drivers led hundreds of camel trains throughout inland Australia in the nineteenth century and by the turn of the twentieth century their camel trains provided transport for almost every major inland development project. The cameleers laboured across the continent, carting produce, water, mail, and equipment at a time when roads and railways were not constructed. The indomitable camels and their equally hardy keepers were crucial to momentous projects such as the construction of the Overland Telegraph, for which they carried supplies and materials used in surveying and construction work. They also accompanied a number of exploration parties into the little-known interior. These early Cameleers contributed greatly to the development of rural and remote Australia.
It is estimated that some 20, 000 camels were brought to Australia during the second half of the nineteenth century from all different parts of the world to work in the vast areas of inland Australia. Accompanying the camels were their drivers; these men came from different countries and provinces such as Kashmir, Sind, Rajastan, Egypt, Persia, Turkey, Punjab, Baluchistan, and former provinces of Afghanistan now known as modern day India and Pakistan. Collectively they were known as "Afghans," although very few were actually of Afghani descent, it is now widely (and subjectively) used to describe the Cameleers.
The forerunners of the camels to enter the Broken Hill district were imported in 1866 by Sir Thomas Elder for use in Northern South Australia. The Afghans, or Ghans as they became known, were well established by the time of Broken Hill's discovery in 1883 and in succeeding years, camel teams and Afghans were a familiar sight in Broken Hill and the West Darling District of New South Wales. Camels were used either to haul heavy wagons, and twelve or more camels were used to pull a ten ton wagon travelling at a rate at 15 miles per day. Once camp was reached the Afghans slept in a temporary corrugated-iron shed or bower of gum branches. They led a nomadic life with few personal possessions. As they were of the Islamic faith, they did not drink alcohol so were a popular choice for carting beer and spirits to the hotels on the goldfields.
Camels and Afghans played a crucial role in exploratory expeditions and scientific survey parties in the outback. Afghans were among the first non-Aboriginals to view such iconic landmarks of central Australia, such as Kata Tjuta and Uluru, and had their own names ascribed along the way to places such as Allanah's Hill and Kamran's Well as the explorers mapped the emerging geography they traversed. Within just six years of the arrival of Elder's first camels, and just a decade after Burke and Wills' first north-south crossing of the continent, the Afghans with their camels had built the overland telegraph from Adelaide through to Darwin that would connect Australia direct to London. The construction of railways was shortly to follow including the Afghan's namesake, the famous Ghan line from Port Augusta to Alice Springs. The Ghan service's name is an abbreviated version of its previous nickname 'the Afghan Express,' which comes from the Afghans that trekked the same route as the overland telegraph, which is said to have been the route taken by John McDouall Stuart during his 1862 crossing of Australia before the advent of the railway.
The Afghans travelled lightly and were always ready to move. The men were typically engaged on limited term contracts that did not allow for women or children to accompany them to Australia. Many, therefore, worked and lived communally as a brotherhood of fellow cameleers, observing strict religious and related halal dietary practices that tended to discourage significant social interaction with others. Theirs was an itinerate mode of dwelling negotiated spatially through movement, camping along the camel trails, resting between journeys in their Ghantowns.
Dost Mahomet was a prominent Afghan camel driver who worked at Broken Hill and arrived with the camels and later travelled part of the distance and assisted the explorers. His grave lies three kilometres from Menindee, on the road to Broken Hill. he is understood to be the first Islamic person to be buried on Australian soil.
Mosques as an element of Muslim culture:
The Afghans generally lived away from white populations, at first in makeshift camel camps, and later in Ghantowns on the edges of existing settlements. For most of the year, they were solitary travellers lacking the camaraderie and powerful sense of community or 'Ummah' that Islam bestows. The Afghans performed their prayers five times daily out in the desert, the empty bushland, or countryside. In Islam, great emphasis is placed on the conduct of prayer. One of the pillars of Islam is to conduct Prayers (Salat) as a way of connecting the individual with the one and Only God who created us to worship Him. Salat can be performed at any clean place ensuring that the worshipper is directed towards the Kaaba in Mecca. Muslims are encouraged to perform their obligatory prayers, Friday prayers, and celebrate key Islamic events, in the Islamic calendar, at a mosque in congregation.
A mosque, which is referred to in Arabic as a 'Masjid,' is a place whereby one can prostrate and pray to the Creator. It is a place to gather for daily prayers and festivals and a place where the community come together for spiritual advancement, through prayers, remembrance, and through religious education. A mosque can also be a reference point for other community activities. A mosque shall remain an Islamic endowment (waqf) which is owned/entrusted by the Muslim community. The Holy Qur'an states: "They are found in houses in which Allah has allowed to be exalted and His name to be remembered therein. Therein do offer praise to Him at morn and evening men whom neither merchandise nor sale divert from remembrance of Allah and firmness in prayer and paying to the poor their due, who fear the day when hearts and eye-balls will be overturned".
The Prophet Mohammad, peace be upon him said: "God, Great and Glorious is He, has said in one of His Books: The Mosques are My houses on My earth. My visitors are those who frequent them, so blessed is he who purifies himself in his own house, then visits Me in Mine. For the host has a duty to entertain his guest".
A mosque represents an Islamic symbol of the presence of Muslim followers dispersed throughout the globe. It is a centre for guidance, fountains Islamic knowledge and its dissemination, a shelter for the homeless, provides charitable distributions, and is a centre for religious celebrations and occasions. It can also encompass diverse activities that include facilities for receiving dignitaries, guests, and other welfare services that reflect the needs of the community. An important celebration of the Islamic religion is Eid ul-Fitr, marking the end of Ramadan (the month of fasting), and Eid ul-Adha, (the Sacrifice of Feast). According to Islam, fasting should not be undertaken while travelling, so the Afghans would cease working during the Holy month and join together to fast and pray. At the end of the 30 days, during which no food, water, or tobacco could pass their lips from sunrise to sunset, the men would enjoy the Eid-ul-Fitr celebration.
If the devotees were not near a mosque for the morning or evening prayers, they would attempt to maintain their religious practices. Many old-timers from Broken Hill recall seeing Afghans in the bush working with their camel trains, stopping midway at a certain time, kneeling on their mats praying.
Broken Hill:
Broken Hill was a central hub at which several important camel trails and stock droving routes of the outback met the railroad and became a prominent place of commercial interaction between Afghans and Europeans. With its high concentration of Afghans, the camp at Broken Hill developed as one of the most established Ghantowns of the outback.
The Ghantown along with the dwellings of the local Aboriginal people were rarely located near the centre of town, which clearly segregated the 'whites' from the 'others'. Essentially, in towns where the Afghans worked there were three groups, a camp for the Afghans, a camp for the local Aboriginal people and in town was where the Europeans lived.
Despite the cameleers' historical and instrumental role in the development of New South Wales, the lack of substantive material and proprietary claims to 'place' on the part of most of these men denied them recognition as a constituent community within the emerging cultural fabric of the new nation. Along with Aboriginal people, the Afghans experienced racial discrimination and both spatial and economic marginalisation in the Australia of the early twentieth century. Labour unions representing the powerful lobby of white teamsters had long orchestrated racist antagonism against the Afghans in an unsuccessful bid to exclude them and their camels from the transport business. But once the teamsters began to replace their horses with motorised vehicles, the competitive advantage of camels was rapidly overcome. By the time of the First World War, there was little place or purpose remaining for the camels and the Afghans within New South Wales.
Out-of-work cameleers were compelled to come in from the bush and shift into other forms of employment wherever they could find it. Many became hawkers and day labourers, eking out a living in the margins of larger urban settlements such as Adelaide and Broken Hill.
Following the war, camel transport was finally eclipsed in Australia. In due course, the Afghan cameleers substantially vanished. Some returned to Afghanistan or resettled in the new Islamic state of Pakistan that emerged. Most Afghans who came to Australia were single or if married left their wives behind as they expected to return wealthy. Many remained single, others married Aboriginal women and few married European women. Those who took wives in Australia were ultimately assimilated, according to the strict segregationist policies of the government, into either the Aboriginal or European communities.
Even the ghantowns - the only material places the Afghans had called home - were gradually abandoned as they lost their economic base.
Broken Hill Mosque:
The first mosque in New South Wales was built in Broken Hill in 1887. This was some 16 years after the first mosque to be built in Australia was constructed in Maree in northern South Australia in 1861.
The Broken Hill Mosque is located on the corner of 703 William Street and 246 Buck Street in north Broken Hill. The Cameleers lived in two camps, one at north Broken Hill, off the end of Chapple Street, and the other camp at west Broken Hill on the corner of Kaolin and Brown Streets. Each camp had its own mosque but the west camp mosque was relocated when the area was redeveloped for housing in 1903 and placed behind the main north camp mosque which survives today as the Broken Hill Mosque.
The land upon which the Broken Hill Mosque sits was first granted in 1891 as part of 'Portion 1940', bought by David (or Daniel) Miller of Broken Hill. In 1903 Miller sold the portion to 'Afzul of Broken Hill, camel driver'. He was also known as Faizullah. The mosque was used for worship by the local Muslim community for more than forty years. It fell to disrepair after the death of Afzul, the last regularly practising Muslim and acting Mullah. His son, Abdul Fazulla of Broken Hill, a truck carrier/labourer inherited the land in 1961. In 1962 'Portion 1940' was transformed from the Old Titles system into the Torrens Title system and renamed Lot 2 DP 205329. In 1966 the lot was subdivided and renamed Lots 1 and 2 DP 520764, with the mosque being located on Lot 2. The Council of the City of Broken Hill acquired Lot 2 DP 520764 in 1967. After renovation by the Broken Hill Historical Society, it was re-dedicated by visiting Muslim officials as a place of worship on the 21st of September 1968.
The Broken Hill Mosque is a modest structure, made from corrugated iron sheeting, which the Afghans themselves regularly transported into the outback. The Broken Hill camp was described in the 'Melbourne Age' in 1955 as:
"Two camps of teamsters on the sandy outskirts of the town, squalid collections of rusty corrugated iron and hessian humpies. They were at most two roomed dwellings...narrow, rutted lines bisected the huts. There was a stone built mosque in a small, sandy square, its low minaret scantily shaded by a dusty pepper tree. They were picturesquely squalid characters, known popularly among us in boyhood years as "hooshtas" from the command they gave the camels... All of them wore turbans and long baggy white cotton trousers..Sunday mornings we visited the "Ghan" camps...Children in large number played in the dust at the doors of the huts...".
The men, particularly the older and more devout Muslims, went to the mosque regularly. Friday being the most popular day, being the equivalent of a Christian Sunday. Some Afghans would not work on a Friday between noon and 2pm. A mosque attendant would call the men to prayer by singing out loudly from the mosque's grounds. Abdul Fazulla, recalled seeing such a person, Mohamed Raffeeg, standing on the cement outside the mosque, putting his hands cupped with palms outward to the side of his face and calling the men to prayer. His voice travelled over the camp to the Ghantown at the north end of Chapple Street. It was well used even when the Ghan community diminished in later years and the few people remaining in Broken Hill continued to use it regularly up till 1940 and then less frequently until the death of the last Mullah in the 1950s.
Footwear must not be worn by any person entering the mosque and the Afghans observed the custom of having their feet washed before entering the building. Upon removing their footwear the Afghans stood beside a concrete channel as water was poured over their feet. They then entered the mosque by walking on two specially constructed stepping stones.
At present, there are few descendants of the early Afghan families in Broken Hill. The mosque was disused for many years from the middle of the twentieth century and was acquired by Broken Hill City Council in 1967. The Broken Hill Historical Society saved the mosque from demolition and continue to be custodians for the site. A small museum has been established in the anteroom of the mosque for display of camel bells, nose pegs, photographs, the stepping stones, camel saddles, traditional female and male headgear from Baluchistan. In a glass showcase is a walking stick that belonged to the last Mullah along with other items associated with the Islamic religion. Broken Hill Council also opens the mosque for worship on request. Travellers of the Islamic faith often stop by to worship at the mosque when travelling through Broken Hill. Members of the New South Wales Afghan Community travel to Broken Hill annually to worship at the mosque as do members of the Islamic Council of New South Wales.
Source: New South Wales Heritage Register.
Secrets revealed of the Abode of Chaos (112 pages, adult only) >>>
"999" English version with English subtitles is available >>>
HD movie - scenario thierry Ehrmann - filmed by Etienne Perrone
----------
voir les secrets de la Demeure du Chaos avec 112 pages très étranges (adult only)
999 : visite initiatique au coeur de la Demeure du Chaos insufflée par l'Esprit de la Salamandre
Film HD d'Etienne PERRONE selon un scénario original de thierry Ehrmann.
courtesy of Organ Museum
©2011 www.AbodeofChaos.org
_________________________________ #تاملات سيجعل الله بعد عسر يسرا ♥ _________________________________ #islam #islamic #thkr #thkrallah #laelahaelaallah #allah #alhmdulillah #allahakbar #sbhan_allah #repost #تامل #تاملات #تدبر_ايه #تذكره #ذكرى_للمؤمنين #ذكر_الله_سعه_للقلب #وذكر_فإن_الذكرى_تنفع_المؤمنين #تذكره #تصاميم_اسلاميه #تصميمي_المتواضع #انستقرام #حلالكم #انشروها #جزاكم_الله_خير #لنكن_دعاة_إلى_الله_عبر_تصاميمنا ....
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_________________________________ #تاملات بعض الارواح كالسحاب صمتهم ظل وكلماتهم قطرات خير ♥ _________________________________ #islam #islamic #islamicposts #thkr #thkrallah #allah #sbhan_allah #alhmdulillah #laelahaelaallah #allahakbar #repost #تامل #تاملات #حكمه #جميله #♥ #اعجبتني #رب_اسعدهم_بالدارين_الدنيا_والاخره❤️ #تصاميم_اسلاميه #تصميمي_المتواضع #رايكم_يسعدني #صور_دينيه #صور_اسلاميه #اسلاميات #انستقرام #حلالكم #انشروها #جزاكم_الله_خير #منشن_شخص_تتمنى_له_الخير ....
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Camel drivers led hundreds of camel trains throughout inland Australia in the nineteenth century and by the turn of the twentieth century, their camel trains provided transport for almost every major inland development project. The cameleers laboured across the continent, carting produce, water, mail, and equipment at a time when roads and railways were not constructed. The indomitable camels and their equally hardy keepers were crucial to momentous projects such as the construction of the Overland Telegraph, for which they carried supplies and materials used in surveying and construction work. They also accompanied a number of exploration parties into the little-known interior. These early Cameleers contributed greatly to the development of rural and remote Australia (Powerhouse Museum, 2008 & National Archives of Australia, 2007).
It is estimated that some 20,000 camels were brought to Australia during the second half of the nineteenth century from all different parts of the world to work in the vast areas of inland Australia. Accompanying the camels were their drivers, these men came from different countries and provinces such as Kashmir, Sind, Rajastan, Egypt, Persia, Turkey, Punjab, Baluchistan, and former provinces of Afghanistan now modern day India and Pakistan. Collectively they were known as "Afghans," although very few were actually of Afghani descent, it is now widely (and subjectively) used to describe the Cameleers (Australian Government: Culture Portal, 2009 & Camilleri 2009).
The forerunners of the camels to enter the Broken Hill district were imported in 1866 by Sir Thomas Elder for use in Northern South Australia. The Afghans, or Ghans as they became known, were well established by the time of Broken Hill's discovery in 1883 and in succeeding years, camel teams and Afghans were a familiar sight in Broken Hill and the West Darling District of NSW. Camels were used either to haul heavy wagons, and twelve or more camels were used to pull a ten ton wagon travelling at a rate at 15 miles per day (Powerhouse Museum, 2008). Once camp was reached the Afghans slept in a temporary corrugated-iron shed or bower of gum branches. They led a nomadic life with few personal possessions. As they were of the Islamic faith, they did not drink alcohol so were a popular choice for carting beer and spirits to the hotels on the goldfields (Scriver, 2004).
Camels and Afghans played a crucial role in exploratory expeditions and scientific survey parties in the outback. Afghans were among the first non-Aboriginals to view such iconic landmarks of central Australia, such as Kata Tjuta and Uluru , and had their own names ascribed along the way to places such as Allanah's Hill and Kamran's Well as the explorers mapped the emerging geography they traversed (Scriver, 2004). Within just six years of the arrival of Elder's first camels, and just a decade after Burke and Wills' first north-south crossing of the continent, the Afghans with their camels had built the overland telegraph from Adelaide through to Darwin that would connect Australia direct to London. The construction of railways was shortly to follow including the Afghan's namesake, the famous'Ghan line from Port Augusta to Alice Springs. The Ghan service's name is an abbreviated version of its previous nickname 'The Afghan Express,' which comes from the Afghans that trekked the same route as the overland telegraph, which is said to have been the to be the route taken by John McDouall Stuart during his 1862 crossing of Australia before the advent of the railway. (Burton, 2006).
The Afghans travelled lightly and were always ready to move. The men were typically engaged on limited term contracts that did not allow for women or children to accompany them to Australia. Many therefore worked and lived communally as a brotherhood of fellow cameleers, observing strict religious and related halal dietary practices that tended to discourage significant social interaction with others. Theirs was an itinerate mode of dwelling negotiated spatially through movement, camping along the camel trails, resting between journeys in their Ghantowns (Scriver, 2004).
Dost Mahomet was a prominent Afghan camel driver who worked at Broken Hill and arrived with the camels and later travelled part of the distance and assisted the explorers. His grave lies three kilometres from Menindee, on the road to Broken Hill. he is understood to be the first Islamic person to be buried on Australian soil (Matthews, 1997).
Mosques as an element of Muslim culture
The Afghans generally lived away from white populations, at first in makeshift camel camps, and later in Ghantowns on the edges of existing settlements (National Archives of Australia, 2007). For most of the year they were solitary travellers lacking the camaraderie and powerful sense of community or 'Ummah' that Islam bestows. The Afghans performed their prayers five times daily out in the desert, the empty bushland, or countryside. In Islam great emphasis is placed on the conduct of prayer. One of the pillars of Islam is to conduct Prayers (Salat) as a way of connecting the individual with the one and Only God who created us to worship Him (Islamic Council of NSW, 2009). Salat can be performed at any clean place ensuring that the worshipper is directed towards the Kaaba in Mecca. Muslims are encouraged to perform their obligatory prayers, Friday prayers and celebrate key Islamic events, in the Islamic calendar, at a mosque in congregation (Islamic Council of NSW, 2009).
A mosque, which is referred to in Arabic as a 'Masjid,' is a place whereby one can prostrate and pray to the Creator. It is a place to gather for daily prayers and festivals, and a place where the community come together for spiritual advancement, through prayers and remembrance and through religious education. A mosque can also be a reference point for other community activities. A mosque shall remain an Islamic endowment (waqf) which is owned/entrusted by the Muslim community (Islamic Council of NSW, 2009). The Holy Qur'an states: "They are found in houses in which Allah has allowed to be exalted and His name to be remembered therein. Therein do offer praise to Him at morn and evening men whom neither merchandise nor sale divert from remembrance of Allah and firmness in prayer and paying to the poor their due, who fear the day when hearts and eye-balls will be overturned" (Chapter 24, verses 36-7) (Islamic Council of NSW, 2009).
The Prophet Mohammad, peace be upon him said: "God, Great and Glorious is He, has said in one of His Books: The Mosques are My houses on My earth. My visitors are those who frequent them, so blessed is he who purifies himself in his own house, then visits Me in Mine. For the host has a duty to entertain his guest" (Islamic Council of NSW, 2009).
A mosque represents an Islamic symbol of the presence of Muslim followers dispersed throughout the globe. It is a centre for guidance, fountains Islamic knowledge and its dissemination, a shelter for the homeless, provides charitable distributions, and is a centre for religious celebrations and occasions. It can also encompass diverse activities that include facilities for receiving dignitaries, guests and other welfare services that reflect the needs of the community (Islamic Council of NSW, 2009). An important celebration of the Islamic religion is Eid ul-Fitr, marking the end of Ramadan (the month of fasting), and Eid ul-Adha, (the Sacrifice of Feast). According to Islam, fasting should not be undertaken while travelling, so the Afghans would cease working during the Holy month and join together to fast and pray. At the end of the 30 days, during which no food, water or tobacco could pass their lips from sunrise to sunset, the men would enjoy the Eid-ul-Fitr celebration.
If the devotees were not near a mosque for the morning or evening prayers, they would attempt to maintain their religious practices. Many old-timers from Broken Hill recall seeing Afghans in the bush working with their camel trains, stopping mid way at a certain time, kneeling on their mats praying (Rajkowski, 1987).
Broken Hill
Broken Hill was a central hub at which several important camel trails and stock droving routes of the outback met the railroad and became a prominent place of commercial interaction between Afghans and Europeans. With its high concentration of Afghans, the camp at Broken Hill developed as one of the most established Ghantowns of the outback (Camilleri, 2009).
The Ghantown along with the dwellings of the local Aboriginal people were rarely located near the centre of town, which clearly segregated the 'whites' from the 'others'. Essentially in towns where the Afghans worked there were three groups, a camp for the Afghans, a camp for the local Aboriginal people and in town was where the Europeans lived.
Despite the cameleers' historical and instrumental role in the development of NSW, the lack of substantive material and proprietary claims to 'place' on the part of most of these men denied them recognition as a constituent community within the emerging cultural fabric of the new nation. Along with Aboriginal people, the Afghans experienced racial discrimination and both spatial and economic marginalisation in the Australia of the early twentieth-century (Scriver, 2004). Labour unions representing the powerful lobby of white teamsters had long orchestrated racist antagonism against the Afghans in an unsuccessful bid to exclude them and their camels from the transport business. But once the teamsters began to replace their horses with motorised vehicles, the competitive advantage of camels was rapidly overcome. By the time of the First World War, there was little place or purpose remaining for the camels and the Afghans within NSW (Scriver, 2004).
Out-of-work cameleers were compelled to come in from the bush and shift into other forms of employment wherever they could find it. Many became hawkers and day labourers, eking out a living in the margins of larger urban settlements such as Adelaide and Broken Hill.
Following the war, camel transport was finally eclipsed in Australia. In due course, the Afghan cameleers substantially vanished. Some returned to Afghanistan or resettled in the new Islamic state of Pakistan that emerged. Most Afghans who came to Australia were single or if married left their wives behind as they expected to return wealthy. Many remained single, others married Aboriginal women, and few married European women. Those who took wives in Australia were ultimately assimilated, according to the strict segregationist policies of the government, into either the Aboriginal or European communities.
Even the ghantowns, the only material places the Afghans had called home, were gradually abandoned as they lost their economic base.
Source: New South Wales Heritage Register.
_________________________________ #تاملات اللهم اني استودعتك اموري كلها فقرب لي كل خير واصرف عني كل شر ♥ _________________________________ # #islamicposts #thkr #thkrallah #islamic #sbhan_allah #alhmdulillah #laelahaelaallah #allahakbar #repost #تاملات #تامل #دعاء #ادعيه_اذكار #ادعوا_لابائكم #ادعوا_الله_كثيرا #توكلت_على_الله #صور_دينيه #صور_اسلاميه #حلالكم #انستقرام #انشرها_لتكسب_اجرها #منشن_شخص_تتمنى_له_الخير #الدال_على_الخير_كفاعله ....
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_________________________________ #صلوا_على_النبي_محمدﷺ اهداك ربي للانام رحيما ونشرت دينا كالجبال قويما يا من قراتم احرفي ومقالتي صلوا عليه وسلموا تسليما _________________________________ #islam #islamic #thkr #thkrallah #allah #sbhan_allah #alhmdulillah #laelahaelaallah #allahakbar #repost #محمد_صلى_الله_عليه_وسلم #صلوا_على_النبي #صلوا_عليه #صلوا_على_الحبيب #اللهم_صلّ_على_نبينا_وحبيبنا_محمد_وعلى_آله_وصحبه_وسلّم_تسليماً_كثيراً #عليه_الصلاة_والسلام#تذكره #ذكرى_للمؤمنين #ذكر_الله_سعه_للقلب #وذكر_فإن_الذكرى_تنفع_المؤمنين #اسلاميات #تصاميم_اسلاميه #تصميمي_المتواضع #رايكم_يسعدني #حلالكم #انشروها #جزاكم_الله_خير #منشن_شخص_تتمنى_له_الخير ....
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تصاویر (عکسهای) تجمع اعتراض آمیز مردم شهر قم از میدان روح الله به سمت منزل آیت الله منتظری و آیت الله صانعی، روز بعد از تشییع جنازه ایت الله حسینعلی منتظری از مراجع شیعه که به خاطر هتک حرمت جنبش سبز در حرم حضرت معصومه صورت گرفت. این تصاویر بدون جانبداری از هیچ جناه یا جنبش خاصی، فقط برای درج و انعکاس این تجمع میباشد. با تشکر. عکاس
Islamic Republic of Iran, Persia, Persien, West Asia, Asien, Middle East, Mittlerer Osten (Fully copyrighted. Not available for free. Ask for conditions. Do not use on your website/print product without written agreement.)
We had two evenings in Petra, both of which were magical, firstly for their sunsets, and secondly for the wonderful sound of the Imams calling evening prayers. It usually seemed to start from the mosque almost in front of here, with the traditional "Alah Akbar", which would then be answered by other mosques up and down the town, from near and far. It was a lovely sound and so suited the surroundings.
I believe one of those peaks in the distance is Jebel Haroun. Haroun is Arabic for Aaron, who was the brother of Moses and is said to have died and been buried there.
_________________________________ _____ #كلام_من_ذهب ومن اتقن الدعاء والصبر الجميل اتاه كل ما كان يظنه مستحيل _____ _________________________________ #mohammad_elolimy #islam #islampage #islamic #thkrallah #thkr #athkar #adea #alhamdulillah #allahakbar #laelahaelaallah #sbhan_allah #wathker #كلام_من_ذهب #كلام_جميل #تامل #تذكره #ذكر #ذكرى_للمؤمنين #وذكر #وذكر_فإن_الذكرى_تنفع_المؤمنين #تصاميم_اسلاميه #تصميمي_رايكم #حلالكم #انشروها #جزاكم_الله_خير ....
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_________________________________ #يارب يارب لك الحمد كما ينبغي لجلال وجهك وعظيم سلطانك ♥ _________________________________ #islam #islamic #thkrallah #thkr #allah #sbhan_allah #alhmdulillah #laelahaelaallah #allahakbar #repost #دعاء #ادعيه_اذكار #ادعيه #ادعوا_الله_كثيرا #ادعوا_الله #يارب_رحمتك #يارب #امين_يارب_العالمين #اللهم_لك_الحمد_والشكر_كما_ينبغي_لجلال_وجهك_وعظيم_سلطانك #تصميمي_المتواضع#انستقرام #تصميمي_رايكم #رايكم_يسعدني #تصاميم_اسلاميه #حلالكم #انشروها #جزاكم_الله_خير #منشن_شخص_تتمنى_له_الخير #لنكن_دعاة_إلى_الله_عبر_تصاميمنا ....
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_________________________________ ____ #دعاء يا مقلب القلوب ثبت قلبي على دينك ____ _________________________________ #mohammad_elolimy #islam #islampage #islamic #allahakbar #allah #alhamdulillah #laelahaelaallah #ادعيه_اذكار #ادعيه #يا_مقلب_القلوب_ثبت_قلبي_على_دينك #لا_اله_الا_انت_سبحانك_اني_كنت_من_الظالمين #لا_تنس_ذكر_الله #وذكر #ذكرى_للمؤمنين #ذكر #تذكره #وذكر_فإن_الذكرى_تنفع_المؤمنين #ادعوا_الله_كثيرا #تصاميم_اسلاميه #تصميمي_رايكم #منشن_احبابك #انشروها #جزاكم_الله_خير #حلالكم ....
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Secrets revealed of the Abode of Chaos (112 pages, adult only) >>>
"999" English version with English subtitles is available >>>
HD movie - scenario thierry Ehrmann - filmed by Etienne Perrone
----------
voir les secrets de la Demeure du Chaos avec 112 pages très étranges (adult only)
999 : visite initiatique au coeur de la Demeure du Chaos insufflée par l'Esprit de la Salamandre
Film HD d'Etienne PERRONE selon un scénario original de thierry Ehrmann.
courtesy of Organ Museum
©2011 www.AbodeofChaos.org
Camel drivers led hundreds of camel trains throughout inland Australia in the nineteenth century and by the turn of the twentieth century, their camel trains provided transport for almost every major inland development project. The cameleers laboured across the continent, carting produce, water, mail, and equipment at a time when roads and railways were not constructed. The indomitable camels and their equally hardy keepers were crucial to momentous projects such as the construction of the Overland Telegraph, for which they carried supplies and materials used in surveying and construction work. They also accompanied a number of exploration parties into the little-known interior. These early Cameleers contributed greatly to the development of rural and remote Australia (Powerhouse Museum, 2008 & National Archives of Australia, 2007).
It is estimated that some 20,000 camels were brought to Australia during the second half of the nineteenth century from all different parts of the world to work in the vast areas of inland Australia. Accompanying the camels were their drivers, these men came from different countries and provinces such as Kashmir, Sind, Rajastan, Egypt, Persia, Turkey, Punjab, Baluchistan, and former provinces of Afghanistan now modern day India and Pakistan. Collectively they were known as "Afghans," although very few were actually of Afghani descent, it is now widely (and subjectively) used to describe the Cameleers (Australian Government: Culture Portal, 2009 & Camilleri 2009).
The forerunners of the camels to enter the Broken Hill district were imported in 1866 by Sir Thomas Elder for use in Northern South Australia. The Afghans, or Ghans as they became known, were well established by the time of Broken Hill's discovery in 1883 and in succeeding years, camel teams and Afghans were a familiar sight in Broken Hill and the West Darling District of NSW. Camels were used either to haul heavy wagons, and twelve or more camels were used to pull a ten ton wagon travelling at a rate at 15 miles per day (Powerhouse Museum, 2008). Once camp was reached the Afghans slept in a temporary corrugated-iron shed or bower of gum branches. They led a nomadic life with few personal possessions. As they were of the Islamic faith, they did not drink alcohol so were a popular choice for carting beer and spirits to the hotels on the goldfields (Scriver, 2004).
Camels and Afghans played a crucial role in exploratory expeditions and scientific survey parties in the outback. Afghans were among the first non-Aboriginals to view such iconic landmarks of central Australia, such as Kata Tjuta and Uluru , and had their own names ascribed along the way to places such as Allanah's Hill and Kamran's Well as the explorers mapped the emerging geography they traversed (Scriver, 2004). Within just six years of the arrival of Elder's first camels, and just a decade after Burke and Wills' first north-south crossing of the continent, the Afghans with their camels had built the overland telegraph from Adelaide through to Darwin that would connect Australia direct to London. The construction of railways was shortly to follow including the Afghan's namesake, the famous'Ghan line from Port Augusta to Alice Springs. The Ghan service's name is an abbreviated version of its previous nickname 'The Afghan Express,' which comes from the Afghans that trekked the same route as the overland telegraph, which is said to have been the to be the route taken by John McDouall Stuart during his 1862 crossing of Australia before the advent of the railway. (Burton, 2006).
The Afghans travelled lightly and were always ready to move. The men were typically engaged on limited term contracts that did not allow for women or children to accompany them to Australia. Many therefore worked and lived communally as a brotherhood of fellow cameleers, observing strict religious and related halal dietary practices that tended to discourage significant social interaction with others. Theirs was an itinerate mode of dwelling negotiated spatially through movement, camping along the camel trails, resting between journeys in their Ghantowns (Scriver, 2004).
Dost Mahomet was a prominent Afghan camel driver who worked at Broken Hill and arrived with the camels and later travelled part of the distance and assisted the explorers. His grave lies three kilometres from Menindee, on the road to Broken Hill. he is understood to be the first Islamic person to be buried on Australian soil (Matthews, 1997).
Mosques as an element of Muslim culture
The Afghans generally lived away from white populations, at first in makeshift camel camps, and later in Ghantowns on the edges of existing settlements (National Archives of Australia, 2007). For most of the year they were solitary travellers lacking the camaraderie and powerful sense of community or 'Ummah' that Islam bestows. The Afghans performed their prayers five times daily out in the desert, the empty bushland, or countryside. In Islam great emphasis is placed on the conduct of prayer. One of the pillars of Islam is to conduct Prayers (Salat) as a way of connecting the individual with the one and Only God who created us to worship Him (Islamic Council of NSW, 2009). Salat can be performed at any clean place ensuring that the worshipper is directed towards the Kaaba in Mecca. Muslims are encouraged to perform their obligatory prayers, Friday prayers and celebrate key Islamic events, in the Islamic calendar, at a mosque in congregation (Islamic Council of NSW, 2009).
A mosque, which is referred to in Arabic as a 'Masjid,' is a place whereby one can prostrate and pray to the Creator. It is a place to gather for daily prayers and festivals, and a place where the community come together for spiritual advancement, through prayers and remembrance and through religious education. A mosque can also be a reference point for other community activities. A mosque shall remain an Islamic endowment (waqf) which is owned/entrusted by the Muslim community (Islamic Council of NSW, 2009). The Holy Qur'an states: "They are found in houses in which Allah has allowed to be exalted and His name to be remembered therein. Therein do offer praise to Him at morn and evening men whom neither merchandise nor sale divert from remembrance of Allah and firmness in prayer and paying to the poor their due, who fear the day when hearts and eye-balls will be overturned" (Chapter 24, verses 36-7) (Islamic Council of NSW, 2009).
The Prophet Mohammad, peace be upon him said: "God, Great and Glorious is He, has said in one of His Books: The Mosques are My houses on My earth. My visitors are those who frequent them, so blessed is he who purifies himself in his own house, then visits Me in Mine. For the host has a duty to entertain his guest" (Islamic Council of NSW, 2009).
A mosque represents an Islamic symbol of the presence of Muslim followers dispersed throughout the globe. It is a centre for guidance, fountains Islamic knowledge and its dissemination, a shelter for the homeless, provides charitable distributions, and is a centre for religious celebrations and occasions. It can also encompass diverse activities that include facilities for receiving dignitaries, guests and other welfare services that reflect the needs of the community (Islamic Council of NSW, 2009). An important celebration of the Islamic religion is Eid ul-Fitr, marking the end of Ramadan (the month of fasting), and Eid ul-Adha, (the Sacrifice of Feast). According to Islam, fasting should not be undertaken while travelling, so the Afghans would cease working during the Holy month and join together to fast and pray. At the end of the 30 days, during which no food, water or tobacco could pass their lips from sunrise to sunset, the men would enjoy the Eid-ul-Fitr celebration.
If the devotees were not near a mosque for the morning or evening prayers, they would attempt to maintain their religious practices. Many old-timers from Broken Hill recall seeing Afghans in the bush working with their camel trains, stopping mid way at a certain time, kneeling on their mats praying (Rajkowski, 1987).
Broken Hill
Broken Hill was a central hub at which several important camel trails and stock droving routes of the outback met the railroad and became a prominent place of commercial interaction between Afghans and Europeans. With its high concentration of Afghans, the camp at Broken Hill developed as one of the most established Ghantowns of the outback (Camilleri, 2009).
The Ghantown along with the dwellings of the local Aboriginal people were rarely located near the centre of town, which clearly segregated the 'whites' from the 'others'. Essentially in towns where the Afghans worked there were three groups, a camp for the Afghans, a camp for the local Aboriginal people and in town was where the Europeans lived.
Despite the cameleers' historical and instrumental role in the development of NSW, the lack of substantive material and proprietary claims to 'place' on the part of most of these men denied them recognition as a constituent community within the emerging cultural fabric of the new nation. Along with Aboriginal people, the Afghans experienced racial discrimination and both spatial and economic marginalisation in the Australia of the early twentieth-century (Scriver, 2004). Labour unions representing the powerful lobby of white teamsters had long orchestrated racist antagonism against the Afghans in an unsuccessful bid to exclude them and their camels from the transport business. But once the teamsters began to replace their horses with motorised vehicles, the competitive advantage of camels was rapidly overcome. By the time of the First World War, there was little place or purpose remaining for the camels and the Afghans within NSW (Scriver, 2004).
Out-of-work cameleers were compelled to come in from the bush and shift into other forms of employment wherever they could find it. Many became hawkers and day labourers, eking out a living in the margins of larger urban settlements such as Adelaide and Broken Hill.
Following the war, camel transport was finally eclipsed in Australia. In due course, the Afghan cameleers substantially vanished. Some returned to Afghanistan or resettled in the new Islamic state of Pakistan that emerged. Most Afghans who came to Australia were single or if married left their wives behind as they expected to return wealthy. Many remained single, others married Aboriginal women, and few married European women. Those who took wives in Australia were ultimately assimilated, according to the strict segregationist policies of the government, into either the Aboriginal or European communities.
Even the ghantowns, the only material places the Afghans had called home, were gradually abandoned as they lost their economic base.
Source: New South Wales Heritage Register.
Islamic Republic of Iran, Persia, Persien, West Asia, Asien, Middle East, Mittlerer Osten (Fully copyrighted. Not available for free. Ask for conditions. Do not use on your website/print product without written agreement.)
عکس های تشییع پیکر آیت الل حسینعلی منتظری از مراجع شیعه در شهر قم ایران.. تصاویر از دوست عزیزم میثم خضری. وبلاگ عکس قم. تصاویر سیاسی خبری. اجتماع مردم. تظاهرات و راهپیمایی و سردادن شعار در تشییع جنازه
تصاویر (عکسهای) تجمع اعتراض آمیز مردم شهر قم از میدان روح الله به سمت منزل آیت الله منتظری و آیت الله صانعی، روز بعد از تشییع جنازه ایت الله حسینعلی منتظری از مراجع شیعه که به خاطر هتک حرمت جنبش سبز در حرم حضرت معصومه صورت گرفت. این تصاویر بدون جانبداری از هیچ جناه یا جنبش خاصی، فقط برای درج و انعکاس این تجمع میباشد. با تشکر. عکاس
عکس های تشییع پیکر آیت الل حسینعلی منتظری از مراجع شیعه در شهر قم ایران.. تصاویر از دوست عزیزم میثم خضری. وبلاگ عکس قم. تصاویر سیاسی خبری. اجتماع مردم. تظاهرات و راهپیمایی و سردادن شعار در تشییع جنازه
تصاویر (عکسهای) تجمع اعتراض آمیز مردم شهر قم از میدان روح الله به سمت منزل آیت الله منتظری و آیت الله صانعی، روز بعد از تشییع جنازه ایت الله حسینعلی منتظری از مراجع شیعه که به خاطر هتک حرمت جنبش سبز در حرم حضرت معصومه صورت گرفت. این تصاویر بدون جانبداری از هیچ جناه یا جنبش خاصی، فقط برای درج و انعکاس این تجمع میباشد. با تشکر. عکاس
تصاویر (عکسهای) تجمع اعتراض آمیز مردم شهر قم از میدان روح الله به سمت منزل آیت الله منتظری و آیت الله صانعی، روز بعد از تشییع جنازه ایت الله حسینعلی منتظری از مراجع شیعه که به خاطر هتک حرمت جنبش سبز در حرم حضرت معصومه صورت گرفت. این تصاویر بدون جانبداری از هیچ جناه یا جنبش خاصی، فقط برای درج و انعکاس این تجمع میباشد. با تشکر. عکاس
Several graves in the Mohammedian section of the Broken Hill Cemetery follow the Muslim custom where the body is buried without a coffin and the deceased faces Mecca - the holiest city in Islam (roughly west-north-west from Broken Hill). Muslims believe that the body should return to the soil naturally and that burials should take place as soon as possible after death.
Broken Hill Cemetery:
This cemetery was dedicated in 1889 and replaced the original cemetery in Lane Street. It is the largest inland cemetery in New South Wales, covering more than 100 acres and containing more than 50, 000 graves.
The epitaphs on many graves reflect the harshness of the pioneering days of Broken Hill: diseases, mining accidents, and child mortality.
The cultural, historical, and religious diversity of the city is also represented by graves from the late nineteenth century up until the present day. The headstone materials range from traditional marble, granite, and timber to local cast iron headstones and grave surrounds.
Interpretive signs in the bus shelter explain the development of the cemetery and guide visitors to individual graves of interest, including Broken Hill artist Pro Hart and international opera singer June Bronhill (Gough). It also locates the graves of the only people killed on Australian soil as a result of World War One (WWI), after an attack on an open wagon train on new Years Day 1915.
One of the most impressive monuments in the cemetery is that of Percival Brookfield, MLA and socialist, who was shot in March 1921.
Source: Visit Broken Hill (www.visitbrokenhill.com/Trails/Silver-Trail/104.-Broken-H...)
The term Broken Hill was first used by the early British Explorer Charles Sturt in his diaries during his search for an inland sea in 1844. Western plains towns far away from the major rivers, such as Broken Hill, owe their existence to the mineral discoveries made in the decade after 1875, when spectacular deposits of gold, silver, copper, and opal were found.
The township of Broken Hill was developed in the "Broken Hill Paddock" which was part of Mount Gipps Station. George McCulloch, the station manager employed many men; it was in 1883 that three of his workers pegged the first mineral lease on his property, they were Charles Rasp, David James, and James Poole. The Syndicate of Seven was formed, and consisted of: George McCulloch, Charles Rasp, David James, James Poole, George Urquhart, and George Lind. These men pegged out the remaining six mineral leases which are now known as the Line of Lode. It was the seventh member of the Syndicate, Philip Charley, who found the first amount of silver in 1885. A township was soon surveyed and Broken Hill was initially known as a shanty town with an entire suburb named 'Canvas Town' for its temporary buildings.
Cameleering history in Australia and Broken Hill:
Camel drivers led hundreds of camel trains throughout inland Australia in the nineteenth century and by the turn of the twentieth century their camel trains provided transport for almost every major inland development project. The cameleers laboured across the continent, carting produce, water, mail, and equipment at a time when roads and railways were not constructed. The indomitable camels and their equally hardy keepers were crucial to momentous projects such as the construction of the Overland Telegraph, for which they carried supplies and materials used in surveying and construction work. They also accompanied a number of exploration parties into the little-known interior. These early Cameleers contributed greatly to the development of rural and remote Australia.
It is estimated that some 20, 000 camels were brought to Australia during the second half of the nineteenth century from all different parts of the world to work in the vast areas of inland Australia. Accompanying the camels were their drivers; these men came from different countries and provinces such as Kashmir, Sind, Rajastan, Egypt, Persia, Turkey, Punjab, Baluchistan, and former provinces of Afghanistan now known as modern day India and Pakistan. Collectively they were known as "Afghans," although very few were actually of Afghani descent, it is now widely (and subjectively) used to describe the Cameleers.
The forerunners of the camels to enter the Broken Hill district were imported in 1866 by Sir Thomas Elder for use in Northern South Australia. The Afghans, or Ghans as they became known, were well established by the time of Broken Hill's discovery in 1883 and in succeeding years, camel teams and Afghans were a familiar sight in Broken Hill and the West Darling District of New South Wales. Camels were used either to haul heavy wagons, and twelve or more camels were used to pull a ten ton wagon travelling at a rate at 15 miles per day. Once camp was reached the Afghans slept in a temporary corrugated-iron shed or bower of gum branches. They led a nomadic life with few personal possessions. As they were of the Islamic faith, they did not drink alcohol so were a popular choice for carting beer and spirits to the hotels on the goldfields.
Camels and Afghans played a crucial role in exploratory expeditions and scientific survey parties in the outback. Afghans were among the first non-Aboriginals to view such iconic landmarks of central Australia, such as Kata Tjuta and Uluru, and had their own names ascribed along the way to places such as Allanah's Hill and Kamran's Well as the explorers mapped the emerging geography they traversed. Within just six years of the arrival of Elder's first camels, and just a decade after Burke and Wills' first north-south crossing of the continent, the Afghans with their camels had built the overland telegraph from Adelaide through to Darwin that would connect Australia direct to London. The construction of railways was shortly to follow including the Afghan's namesake, the famous Ghan line from Port Augusta to Alice Springs. The Ghan service's name is an abbreviated version of its previous nickname 'the Afghan Express,' which comes from the Afghans that trekked the same route as the overland telegraph, which is said to have been the route taken by John McDouall Stuart during his 1862 crossing of Australia before the advent of the railway.
The Afghans travelled lightly and were always ready to move. The men were typically engaged on limited term contracts that did not allow for women or children to accompany them to Australia. Many, therefore, worked and lived communally as a brotherhood of fellow cameleers, observing strict religious and related halal dietary practices that tended to discourage significant social interaction with others. Theirs was an itinerate mode of dwelling negotiated spatially through movement, camping along the camel trails, resting between journeys in their Ghantowns.
Dost Mahomet was a prominent Afghan camel driver who worked at Broken Hill and arrived with the camels and later travelled part of the distance and assisted the explorers. His grave lies three kilometres from Menindee, on the road to Broken Hill. he is understood to be the first Islamic person to be buried on Australian soil.
Mosques as an element of Muslim culture:
The Afghans generally lived away from white populations, at first in makeshift camel camps, and later in Ghantowns on the edges of existing settlements. For most of the year, they were solitary travellers lacking the camaraderie and powerful sense of community or 'Ummah' that Islam bestows. The Afghans performed their prayers five times daily out in the desert, the empty bushland, or countryside. In Islam, great emphasis is placed on the conduct of prayer. One of the pillars of Islam is to conduct Prayers (Salat) as a way of connecting the individual with the one and Only God who created us to worship Him. Salat can be performed at any clean place ensuring that the worshipper is directed towards the Kaaba in Mecca. Muslims are encouraged to perform their obligatory prayers, Friday prayers, and celebrate key Islamic events, in the Islamic calendar, at a mosque in congregation.
A mosque, which is referred to in Arabic as a 'Masjid,' is a place whereby one can prostrate and pray to the Creator. It is a place to gather for daily prayers and festivals and a place where the community come together for spiritual advancement, through prayers, remembrance, and through religious education. A mosque can also be a reference point for other community activities. A mosque shall remain an Islamic endowment (waqf) which is owned/entrusted by the Muslim community. The Holy Qur'an states: "They are found in houses in which Allah has allowed to be exalted and His name to be remembered therein. Therein do offer praise to Him at morn and evening men whom neither merchandise nor sale divert from remembrance of Allah and firmness in prayer and paying to the poor their due, who fear the day when hearts and eye-balls will be overturned".
The Prophet Mohammad, peace be upon him said: "God, Great and Glorious is He, has said in one of His Books: The Mosques are My houses on My earth. My visitors are those who frequent them, so blessed is he who purifies himself in his own house, then visits Me in Mine. For the host has a duty to entertain his guest".
A mosque represents an Islamic symbol of the presence of Muslim followers dispersed throughout the globe. It is a centre for guidance, fountains Islamic knowledge and its dissemination, a shelter for the homeless, provides charitable distributions, and is a centre for religious celebrations and occasions. It can also encompass diverse activities that include facilities for receiving dignitaries, guests, and other welfare services that reflect the needs of the community. An important celebration of the Islamic religion is Eid ul-Fitr, marking the end of Ramadan (the month of fasting), and Eid ul-Adha, (the Sacrifice of Feast). According to Islam, fasting should not be undertaken while travelling, so the Afghans would cease working during the Holy month and join together to fast and pray. At the end of the 30 days, during which no food, water, or tobacco could pass their lips from sunrise to sunset, the men would enjoy the Eid-ul-Fitr celebration.
If the devotees were not near a mosque for the morning or evening prayers, they would attempt to maintain their religious practices. Many old-timers from Broken Hill recall seeing Afghans in the bush working with their camel trains, stopping midway at a certain time, kneeling on their mats praying.
Broken Hill:
Broken Hill was a central hub at which several important camel trails and stock droving routes of the outback met the railroad and became a prominent place of commercial interaction between Afghans and Europeans. With its high concentration of Afghans, the camp at Broken Hill developed as one of the most established Ghantowns of the outback.
The Ghantown along with the dwellings of the local Aboriginal people were rarely located near the centre of town, which clearly segregated the 'whites' from the 'others'. Essentially, in towns where the Afghans worked there were three groups, a camp for the Afghans, a camp for the local Aboriginal people and in town was where the Europeans lived.
Despite the cameleers' historical and instrumental role in the development of New South Wales, the lack of substantive material and proprietary claims to 'place' on the part of most of these men denied them recognition as a constituent community within the emerging cultural fabric of the new nation. Along with Aboriginal people, the Afghans experienced racial discrimination and both spatial and economic marginalisation in the Australia of the early twentieth century. Labour unions representing the powerful lobby of white teamsters had long orchestrated racist antagonism against the Afghans in an unsuccessful bid to exclude them and their camels from the transport business. But once the teamsters began to replace their horses with motorised vehicles, the competitive advantage of camels was rapidly overcome. By the time of the First World War, there was little place or purpose remaining for the camels and the Afghans within New South Wales.
Out-of-work cameleers were compelled to come in from the bush and shift into other forms of employment wherever they could find it. Many became hawkers and day labourers, eking out a living in the margins of larger urban settlements such as Adelaide and Broken Hill.
Following the war, camel transport was finally eclipsed in Australia. In due course, the Afghan cameleers substantially vanished. Some returned to Afghanistan or resettled in the new Islamic state of Pakistan that emerged. Most Afghans who came to Australia were single or if married left their wives behind as they expected to return wealthy. Many remained single, others married Aboriginal women and few married European women. Those who took wives in Australia were ultimately assimilated, according to the strict segregationist policies of the government, into either the Aboriginal or European communities.
Even the ghantowns - the only material places the Afghans had called home - were gradually abandoned as they lost their economic base.
Broken Hill Mosque:
The first mosque in New South Wales was built in Broken Hill in 1887. This was some 16 years after the first mosque to be built in Australia was constructed in Maree in northern South Australia in 1861.
The Broken Hill Mosque is located on the corner of 703 William Street and 246 Buck Street in north Broken Hill. The Cameleers lived in two camps, one at north Broken Hill, off the end of Chapple Street, and the other camp at west Broken Hill on the corner of Kaolin and Brown Streets. Each camp had its own mosque but the west camp mosque was relocated when the area was redeveloped for housing in 1903 and placed behind the main north camp mosque which survives today as the Broken Hill Mosque.
The land upon which the Broken Hill Mosque sits was first granted in 1891 as part of 'Portion 1940', bought by David (or Daniel) Miller of Broken Hill. In 1903 Miller sold the portion to 'Afzul of Broken Hill, camel driver'. He was also known as Faizullah. The mosque was used for worship by the local Muslim community for more than forty years. It fell to disrepair after the death of Afzul, the last regularly practising Muslim and acting Mullah. His son, Abdul Fazulla of Broken Hill, a truck carrier/labourer inherited the land in 1961. In 1962 'Portion 1940' was transformed from the Old Titles system into the Torrens Title system and renamed Lot 2 DP 205329. In 1966 the lot was subdivided and renamed Lots 1 and 2 DP 520764, with the mosque being located on Lot 2. The Council of the City of Broken Hill acquired Lot 2 DP 520764 in 1967. After renovation by the Broken Hill Historical Society, it was re-dedicated by visiting Muslim officials as a place of worship on the 21st of September 1968.
The Broken Hill Mosque is a modest structure, made from corrugated iron sheeting, which the Afghans themselves regularly transported into the outback. The Broken Hill camp was described in the 'Melbourne Age' in 1955 as:
"Two camps of teamsters on the sandy outskirts of the town, squalid collections of rusty corrugated iron and hessian humpies. They were at most two roomed dwellings...narrow, rutted lines bisected the huts. There was a stone built mosque in a small, sandy square, its low minaret scantily shaded by a dusty pepper tree. They were picturesquely squalid characters, known popularly among us in boyhood years as "hooshtas" from the command they gave the camels... All of them wore turbans and long baggy white cotton trousers..Sunday mornings we visited the "Ghan" camps...Children in large number played in the dust at the doors of the huts...".
The men, particularly the older and more devout Muslims, went to the mosque regularly. Friday being the most popular day, being the equivalent of a Christian Sunday. Some Afghans would not work on a Friday between noon and 2pm. A mosque attendant would call the men to prayer by singing out loudly from the mosque's grounds. Abdul Fazulla, recalled seeing such a person, Mohamed Raffeeg, standing on the cement outside the mosque, putting his hands cupped with palms outward to the side of his face and calling the men to prayer. His voice travelled over the camp to the Ghantown at the north end of Chapple Street. It was well used even when the Ghan community diminished in later years and the few people remaining in Broken Hill continued to use it regularly up till 1940 and then less frequently until the death of the last Mullah in the 1950s.
Footwear must not be worn by any person entering the mosque and the Afghans observed the custom of having their feet washed before entering the building. Upon removing their footwear the Afghans stood beside a concrete channel as water was poured over their feet. They then entered the mosque by walking on two specially constructed stepping stones.
At present, there are few descendants of the early Afghan families in Broken Hill. The mosque was disused for many years from the middle of the twentieth century and was acquired by Broken Hill City Council in 1967. The Broken Hill Historical Society saved the mosque from demolition and continue to be custodians for the site. A small museum has been established in the anteroom of the mosque for display of camel bells, nose pegs, photographs, the stepping stones, camel saddles, traditional female and male headgear from Baluchistan. In a glass showcase is a walking stick that belonged to the last Mullah along with other items associated with the Islamic religion. Broken Hill Council also opens the mosque for worship on request. Travellers of the Islamic faith often stop by to worship at the mosque when travelling through Broken Hill. Members of the New South Wales Afghan Community travel to Broken Hill annually to worship at the mosque as do members of the Islamic Council of New South Wales.
Source: New South Wales Heritage Register.
. . . #صلوا_على_الحبيب_محمد_ﷺ اللهم صل وسلم على نبينا محمد " صلى الله عليه وسلم " . . . #islamicposts #islam #islamic #thkr #allah #thkrallah #sbhan_allah #alhmdulillah #laelahaelaallah #allahakbar #صلوات_ربي_عليهﷺ#صلوا_على_النبي #طبت_حيا_وميتا_يارسول_الله #اللهم_صلّ_على_نبينا_وحبيبنا_محمد_وعلى_آله_وصحبه_وسلّم_تسليماً_كثيراً #تصميمي #رايكم_يسعدني #حلالكم #انشرها_لتكسب_اجرها #منشن_شخص_تتمنى_له_الخير #الدال_على_الخير_كفاعله . ....
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إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ
نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ
نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ
وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
وَالْعَصْرِ إِنَّ الْإِنسَانَ لَفِي خُسْرٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
.......... ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ أُولَٰئِكَ أَصْحَابُ الْمَيْمَنَةِ
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رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ
رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي ۚ رَبَّنَا وَتَقَبَّلْ دُعَاءِ
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَامٌ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
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عکس های تشییع پیکر آیت الل حسینعلی منتظری از مراجع شیعه در شهر قم ایران.. تصاویر از دوست عزیزم میثم خضری. وبلاگ عکس قم. تصاویر سیاسی خبری. اجتماع مردم. تظاهرات و راهپیمایی و سردادن شعار در تشییع جنازه
عکس های تشییع پیکر آیت الل حسینعلی منتظری از مراجع شیعه در شهر قم ایران.. تصاویر از دوست عزیزم میثم خضری. وبلاگ عکس قم. تصاویر سیاسی خبری. اجتماع مردم. تظاهرات و راهپیمایی و سردادن شعار در تشییع جنازه
عکس های تشییع پیکر آیت الل حسینعلی منتظری از مراجع شیعه در شهر قم ایران.. تصاویر از دوست عزیزم میثم خضری. وبلاگ عکس قم. تصاویر سیاسی خبری. اجتماع مردم. تظاهرات و راهپیمایی و سردادن شعار در تشییع جنازه
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_________________________________ #اذكروا_الله لا اله الا انت سبحانك اني كنت من الظالمين ♥ _________________________________ #thkr #thkrallah #islamicposts #islam #islamic #sbhan_allah #alhmdulillah #laelahaelaallah #allahakbar #repost #لا_اله_الا_انت_سبحانك_اني_كنت_من_الظالمين #اذكروا_الله #ذكرى_للمؤمنين #ذكر_الله_سعه_للقلب #وذكر_فإن_الذكرى_تنفع_المؤمنين #اذكار_المساء #اذكر_الله_ي_غافل_فأنك_عن_الدنيا_راحل #تصاميم_اسلاميه #تصميمي_المتواضع #رايكم_يسعدني #حلالكم #صور_دينيه #صور_اسلاميه #انشرها_لتكسب_اجرها #منشن_شخص_تتمنى_له_الخير ....
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ALLAH AKBAR by ALLAH AKBAR | en | 9-19-2010 | mouse | 1360 x 602
title: allah akbar
artist: allah akbar
tool: mouse
country: en
date: 9-19-2010
colors: 7
hex color palette: 3e45a9 3f46b5 535353 1f3b44 713032 b03adf c6cc3f
background: f1f1f1
size: 1360 x 602
action: drips.nalindesign.com
artist: allah akbar