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Alif, laam raa. (Ini adalah) Kitab yang Kami turunkan kepadamu supaya kamu mengeluarkan manusia dari gelap gulita kepada cahaya terang benderang dengan izin Tuhan mereka, (yaitu) menuju jalan Tuhan Yang Maha Perkasa lagi Maha Terpuji. (14 :1)
Alhamdulillah 100x sebelum sunrise, sebelum sunset (setara sedekah 100 kuda)
10 hari dzulhijjah (puasa tgl 1-9), amalan sunnah terbaik
The ice encasing the branches was so beautiful.
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قال ابن الجوزي رحمه الله
شهر رمضان ليس مثله في سائر الشهور، ولا فضلت به أمة غير هذه الأمة في سائر الدهور
الذنب فيه مغفور والسعي فيه مشكور، والمؤمن فيه محبور، والشيطان مبعد مثبور، والوزر والإثم فيه مهجور
وقلب المؤمن بذكر الله معمور، وقد أناخ بفنائكم هو عن قليل راحل عنكم، شاهد لكم أو شاهد عليكم، مؤذن بشقاوة أو سعادة، أو نقصان أو زيادة، وهو ضيف مسئول من عند رب لا يحول ولا يزول، يخبر عن المحروم منكم والمقبول
You have to take the stairs
~ Author Unknown~
I stopped by Wild Goose Beach this afternoon. The wind made the day chilly but I am happy we had no snow.
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Iftar is the evening meal with which Muslims end their daily Ramadan fast at sunset.
Iftar (Arabic: إفطار رمضان, romanized: Iftar Ramadan), also known as futoor (from فطور, fuṭūr, 'breakfast'), is the evening meal with which Muslims end their daily Ramadan fast at sunset. They break their fast at the time of the call to prayer (adhan) for the evening prayer.
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ইফতার রোজাদারের জন্য বড় আনন্দের। সারাদিন রোজা রেখে ক্লান্ত ও অবসাদগ্রস্ত হয়ে যায় রোজাদার। কিন্তু ইফতার সবকিছু দূর করে মনে অপার্থিব আনন্দ-উচ্ছ্বাস নিয়ে আসে।
I went to the dump late today, not expecting to see any bears. I found 2 bears there. This is a very pregnant bear and the first one I found.
The light was very harsh.
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Lake Superior
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of Lake Superior
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I took a walk at Silver Harbour Conservation Area. Lake Superior was looking beautiful.
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~Hal Borland~
I felt well enough to take a few steps outside. I am going to start my 366 project again.
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A wonderful winter day ends. I am grateful for the opportunity to enjoy the sunset.
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Almost the end of a beautiful day!
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Al-udhhiyah" 'Eed sacrifice is a Sunnah (recommended act) for any Muslim who is able to do it. This is the opinion of the majority of the scholars. It is also one of the good deeds of Islam as 'Aaishah may Allaah be pleased with her narrated from the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) as saying: "Son of Aadam has not done any deed on the Day of Adhha more likable to Allaah than shedding blood (slaughtering the 'Eed sacrifice). So be pleased with it". Most scholars believe that slaughtering the 'Eed sacrifice is better than giving its value in charity.
The sacrificed animal should be from the livestock (cows, camels, sheep, goats). As for the prevailing view in this concern might be that the sheep and goats are the best animals for the sacrifice because the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) never slaughtered on the 'Eed any sacrifices except these kinds of animals. But the camels, the cows and the buffaloes could all be slaughtered as 'Eed sacrifices.
The 'Eed sacrifice should be in a good state and fat enough so that its meat could be eaten as this is a symbol of Allaah. And Allaah Says (what means): (And whosoever honours the symbols of Allaah, then it is truly from the piety of the heart) [Quran 22:32]
The 'Eed sacrifice should be more than six months old if it is a sheep as narrated by Ibn Maajah in a Hadeeth traceable in ascending order to the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) as saying: "Only a Jaza'a of sheep can suffice as 'Eed sacrifice'' and the Jaza'a is the sheep that is at least six months old. As for 'Eed sacrifice from the goats, it should be at least one year old. The cow, if chosen to be 'Eed sacrifice, two years old. But the camel should not be less than five years old".
On the other hand, one should avoid making sacrifice with a defective animal. Al-Baraa' Ibn 'Aazib may Allaah be pleased with him said the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) stood before us and said: "Four (kinds of animals) are not sufficient in the sacrifices: The one-eyed whose loss of one eye is evident, and the sick whose sickness is evident, the limp whose limpness is evident and the skinny one which has no flesh on it". [al-Bukhaari]
The majority of scholars are agreed that the four defects that are mentioned in the previous Hadeeth could be taken as a reference for other kinds of defects. So, any defect that is equal to one of them or worse than it makes the sacrifice invalid like (the blind or one which lacks one foot).
The castrated animal can suffice because the Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) observed 'Eed sacrifice with two castrated rams. Also the sheep that was born without a fat tail or which has at least half of its fat tail can suffice as 'Eed sacrifice. But the sheep whose fat tail was completely cut off does not suffice.
Moreover, one sheep or one goat is sufficient as 'Eed sacrifice for the man as well as his own family. It is also lawful for 7 people to slaughter one cow as 'Eed sacrifice. Jabir Ibn Abdullaah may Allaah be pleased with him said: "In the year of Hudaybiyah, we along with Allaah's Messenger sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) sacrificed a camel for seven persons and a cow for seven persons". [Muslim]
The participant among the seven involves his family with him because the seventh here is the same as a complete sheep or a goat.
The time for slaughtering the sacrifice is after the Adhha prayer and slaughtering it before the prayer does not suffice as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "The first (act) with which we start our day (the day of 'Eed Al-Adhha) is that we offer prayer. We then return and sacrifice the animals and he who does that in fact has adhered to our Sunnah (practice). And he who slaughters the (animal on that day before the 'Eed prayer), for him (the slaughtering of animal is directed to the acquiring of) meat for his family, and there is nothing of the sort of sacrifice in it". He also said: "He who sacrifices (the animal) before offering the ('Eed) prayer, he should offer again in its stead, and he who did not sacrifice the animal should slaughter it by reciting the name of Allaah "
It is likable for one to witness slaughtering his sacrifice or to slaughter it himself and to divide it into three parts. He eats one third with his family, he gives out one third in charity and one third as gifts as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said to his daughter Faatimah may Allaah be pleased with her: "Be present when your 'Eed sacrifice is slaughtered. Allaah forgives you as the first drop of its blood comes out". [al-Bayhaqi ' and Abdul Razzaaq]
He should also say when slaughtering it "Bismillaah, O Allaah! It is from Your favor and for You".
I love the view of the lake when the sky is this blue.
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Lots of snow while I was away.
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I had to stop on the way home to get a shot of the sunset.
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I love how the water from the lake freezes into pretty patterns.
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Devoto en la mezquita de Fatehpur Sikri, India, con la barba teñida con henna (alheña), siguiendo la sunnah dictada por el Profeta.
It was +4C today, I was surprised to see anyone on the ice. I am hoping this is the start of spring weather.
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Took a walk on the beach today. Day dreaming about summer.
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It is nice to be home after work and it isn't dark out. I got to view a beautiful sunset.
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Cooler day with the breeze but still warmer than Winnipeg.
Explore #63
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Salam Maulidur Rasul to all moslems & muslimat. Lets selawat to our great Prophet Muhammad SAW and follow his sunnah everyday.
Omar Ali Saifuddin Mosque Bandar Seri Begawan Brunei - merge from 2 images (Pulse Infrared)
I was surprised to see the sunsetting in a heart shape, no wonder it felt so warm.
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A nice day to enjoy the sun and the lake.
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~Dalai Lama~
52 in 2016 Challenge - #22 Tree(s)
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Thank God it's Friday
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Youngsters out on the ice with their mom.
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Early life
Ziaur Rahman was born in the village of Bagbari in the Bogra District of the province of Bengal (now in northwest Bangladesh), although by some other accounts he was born in the city of Calcutta. His father, Mansur Rahman, was a chemist working for a government department in Kolkata. Zia's childhood was divided between living in the village and the city. He was later enrolled into the Hare School in Kolkata. With the partition of India in 1947, Mansur Rahman opted to join the new Muslim state of Pakistan, moving his family to East Pakistan. The family later moved to Karachi, the national capital located in West Pakistan, where Mansur Rahman had been transferred to work for the Government of Pakistan. Zia was enrolled in the Academy School in Karachi. Zia spent his adolescent years in Karachi and enrolled in the D. J. College there in 1953. In the same year, he entered the Pakistan Military Academy in Kakul as an officer cadet. He was commissioned as a second lieutenant in the Pakistan Army in 1955. After serving for two years in Karachi, he was transferred to the East Bengal Regiment in 1957. From 1959 to 1964 he worked in the department of military intelligence. In 1960, his marriage was arranged to Khaleda Zia, a young Bengali girl from the Dinajpur District who was 15 years old. Khaleda Zia remained with her parents in East Pakistan to complete her studies and joined her husband in Karachi in 1965. During the Indo-Pakistani War of 1965, Zia served in the Khemkaran sector in Punjab as the commander of a company unit of 300–500 soldiers. The sector was the scene of the most intense battles between the rival armies. Zia's unit won one of the highest numbers of gallantry awards for heroic performances. Ziaur Rahman himself won the distinguished and prestigious Hilal-e-Jurat medal , and his unit won 7 Sitara-e-Jurat medals and 12 Tamgha-e-Jurat medals for their brave roles in the 1965 War with India. In 1966, Zia was appointed military instructor at the Pakistan Military Academy, later going on to attend the prestigious Command and Staff College in Quetta, where he completed a course in command and tactical warfare. Advocating that the Pakistan Army make greater efforts to recruit and encourage Bengali military officers, Zia helped raise two Bengali battalions during his stint as instructor. Trained for high-ranking command posts, Zia joined the 2nd East Bengal regiment as its second-in-command at Joydevpur in 1969. Although sectarian tensions between East and West Pakistan were intensifying, Zia travelled to West Germany to receive advanced military and command training with the German Army. Zia returned to Pakistan the following year, and witnessed political turmoil and regional division. East Pakistan had been devastated by the 1970 Bhola cyclone, and the population had been embittered by the slow response of the central government. The political conflict between Sheikh Mujibur Rahman's Awami League, which had won a majority in the 1970 elections, the President Yahya Khan and West Pakistani politician Zulfikar Ali Bhutto had brought sectarian tensions to a climax. Sheikh Mujib laid claim to form a government, but Yahya Khan postponed the convening of the legislature under pressure from West Pakistani politicians. Bengali civil and military officers had alleged institutional discrimination through the 1960s, and now distrust had divided the Pakistani Army. Upon his return, Zia attained the rank of Major and was transferred to the 8th East Bengal regiment stationed in Chittagong to serve as its second-in-command.
Sector Commander of Bangladesh Liberation Forces
Following the failure of last-ditch talks, Yahya Khan declared martial law and ordered the army to crack down on Bengali political activities. Before his arrest, Sheikh Mujib declared the independence of Bangladesh on March 26, 1971 and exhorted the people of East Pakistan to resist the army. One of the highest-ranking Bengali officers, Zia led his unit in mutiny of the Pakistan Army, killing the West Pakistani officers and capturing a radio station in Kalurghat near Chittagong and calling it the Shadhin Bangla Betar Kendro. On March 27, addressing the people via radio, Zia delivered Sheikh Mujib's address and declared independence on his behalf and pronounced himself "Head of the Republic": This is Shadhin Bangla Betar Kendro. I, Major Ziaur Rahman, at the direction of Bangobondhu Sheikh Mujibur Rahman, hereby declare that the independent People's Republic of Bangladesh has been established. At his direction, I have taken command as the temporary Head of the Republic. In the name of Sheikh Mujibur Rahman, I call upon all Bengalis to rise against the attack by the West Pakistani Army. We shall fight to the last to free our Motherland. By the grace of Allah, victory is ours. Joy Bangla Zia was appointed commander of Mukti Bahini (Liberation Army) forces in the Chittagong Hill Tracts, working under General M. A. G. Osmani, the supreme commander. He worked to provide support and resources to the Mukti Bahini guerilla force and coordinate attacks against the West Pakistani army. At a later phase of the war, Zia travelled across the border into India to receive military resources and training for his troops. Zia also helped coordinate the work of Bangladesh's government-in-exile of Mujibnagar. On June 1, 1971 Zia became the commander of the first conventional brigade of the Mukti Bahini, which was named "Z Force," after the first initial of his name. This brigade consisted of 1st, 3rd and 8th East Bengali regiments, enabling Zia to launch major attacks on Pakistani forces. During the war his family was placed under house arrest. The guerrilla war continued until the direct intervention of the Indian Army, which captured Dhaka and forced the surrender of Pakistani forces on December 16, 1971. Upon his release, Sheikh Mujib assumed charge of the new state's government, and the Indian Army transferred control to the newly-formed Bangladesh Army on March 17, 1972. Having earned a reputation for courageous leadership during the war, Zia was awarded the Bir Uttom, the second-highest military honour. He was given command of a brigade stationed in Comilla, and in June he was appointed deputy chief of army staff. He was later promoted to the rank of Major General by the end of 1973. As a high-ranking commander, Zia oversaw the training and development of the army.
Coup of 1975 and its aftermath
By 1975, Sheikh Mujib's assumption of dictatorial powers had disillusioned and angered many Bangladeshis, including army officers. On August 15, 1975 Sheikh Mujib and his family were murdered by a group of military officers. One Sheikh Mujib's cabinet ministers Khondaker Mostaq Ahmad was appointed the president and, subsequently, Major General Ziaur Rahman was appointed as the chief of army staff after removal of Major General Shafiullah. It is not known if Zia had himself helped plot the coup against Sheikh Mujib, but he had now become one of the most powerful men in the nation. However, the coup caused a period of instability and unrest in Bangladesh. Brigadier Khaled Mosharraf and the Dhaka Brigade under Colonel Shafat Jamil made a counter-coup on November 3, 1975, and Ziaur Rahman was forced to resign and was put under house arrest. A third coup was staged under Colonel Abu Taher and a group of socialist military officers and supporters of the left-wing Jatiyo Samajtantrik Dal on November 7, called the Sipoy-Janata Biplob (Soldiers and People's Coup). Brigadier Mosharraf was killed and Colonel Jamil arrested, while Colonel Taher freed Ziaur Rahman and re-appointed him as army chief. Following a major meeting at the army headquarters, an interim government was formed with Justice Abu Sadat Mohammad Sayem as chief martial law administrator and Zia, Air Vice Marshal M. G. Tawab and Rear Admiral M. H. Khan as his deputies. Zia also took on the portfolios of finance, home affairs, industry and information along with becoming the army chief of staff. Fearing that Abu Taher, a well-known socialist, would attempt to organise another revolt, Zia ordered his arrest. Following a secret trial in a military court, Zia authorised the execution of Colonel Taher on July 21, 1976. Zia became the chief martial law administrator (CMLA) following Justice Sayem's elevation to the presidency on November 19, 1976. He tried to integrate the armed forces, giving repatriates a status appropriate to their qualifications and seniority. While this angered some veterans of the Mukti Bahini, who had rapidly reached high positions, Zia defused potential threats from discontented officers by sending them on diplomatic missions abroad.
President of Bangladesh
Major General Ziaur Rahman became the 6th President of Bangladesh on April 21, 1977 following Justice Sayem's resignation on grounds of "ill health," which many believed was simply a pretext for Zia's rise to power with the army's backing. Although Sayem had held the title of president, historians believe it was Zia who exercised real power. Sayem had promised early elections, but Zia postponed the plans. The years of disorder had left most of Bangladesh's state institutions in disarray, with constant threats of military coups amidst strikes and protests. Assuming full control of the state, Zia banned political parties, censored the media, re-imposed martial law and ordered the army to arrest dissidents. Martial law restored order across the country to a large measure, although Zia crushed several attempted uprisings with ruthless measures. In late September 1977, a group of Japanese Red Army terrorists hijacked an airplane and forced it to land in Dhaka. On September 30, while the attention of the government was riveted on this event, a mutiny broke out in Bogra. Although the mutiny was quickly quelled on the night of October 2, a second mutiny occurred in Dhaka. The mutineers unsuccessfully attacked Zia's residence, captured Dhaka Radio for a short time and killed a number of air force officers at Dhaka international airport, where they were gathered for negotiations with the hijackers. The army quickly put down the rebellion, but the government was severely shaken. Government intelligence had failed and Zia promptly dismissed both the military and the civilian intelligence chiefs. Special tribunals dealt harshly with the large groups of bandits, smugglers and guerrilla bands operating across the country. The size of Bangladeshi police forces was doubled and the strength of the army increased from 50,000 to 90,000 soldiers.
Domestic and foreign policies
Zia had taken charge of a nation suffering from severe poverty, chronic unemployment, shortages and economic stagnation. Muting the state's commitment to socialism, Zia announced a "19-point programme" which emphasised self-reliance, rural development, decentralisation and population control. Zia worked energetically and spent much of his time traveling throughout the country, preaching the "politics of hope" by continually urging all Bangladeshis to work harder and to produce more. Zia focused on boosting agricultural and industrial production, especially in food and grains, and to integrate rural development through a variety of programs, of which population planning was the most important. Working with the proposals of international lending agencies, he launched an ambitious rural development program in 1977, which included a highly visible and popular food-for-work program. He promoted private sector development, exports growth and the reversing of the collectivisation of farms. His government reduced quotas and restrictions on agriculture and industrial activities. Zia launched major projects to construct irrigation canals, power stations, dams, roads and other public works. Directing his campaign to mobilise rural support and development, Zia established Gram Sarkar (Village Councils) system of self-government and the "Village Defence Party" system of security and crime prevention. Programmes to promote primary and adult education on a mass scale were initiated and focused mainly across rural Bangladesh. During this period, Bangladesh's economy achieved fast economic and industrial growth. Zia began reorienting Bangladesh's foreign policy, addressing the concerns of nationalists who believed that Bangladesh was reliant on Indian economic and military aid. Zia withdrew from his predecessors' affinity with the Soviet bloc, developing closer relations with the United States and Western Europe. Zia also moved to harmonise ties with Saudi Arabia and the People's Republic of China, who had opposed Bangladesh's creation and had not recognised it till 1975. Zia also dropped the demands of reparations and an official apology demanded by Sheikh Mujib and moved to normalise relations with Pakistan. While distancing Bangladesh from India, Zia sought to improve ties with other Islamic nations. Zia's move towards Islamic state policies improved the nation's standing in the Middle East. Zia also proposed an organisation of the nations of South Asia to bolster economic and political co-operation at a regional level. This proposal materialised in 1985 with the creation of the South Asia Association for Regional Cooperation in Dhaka.
Islam and nationalism
Zia moved to lead the nation in a new direction, significantly different from the ideology and agenda of Sheikh Mujib. He issued a proclamation order amending the constitution, increasing the direct influence and role of Islam on the government. In the preamble, he inserted the salutation "Bismillahir-Rahmaanir-Rahim" (In the name of Allah, the Beneficent, the Merciful). In Article 8(1) and 8(1A) the statement "absolute trust and faith in Almighty Allah" was added, replacing the commitment to secularism. Socialism was redefined as "economic and social justice." Zia further introduced provisions to allow Muslims to practice the social and legal injunctions of the Shariat and Sunnah. In Article 25(2), Zia introduced the principle that "the state shall endeavour to consolidate, preserve and strengthen fraternal relations among Muslim countries based on Islamic solidarity." Zia's edits to the constitution redefined the nature of the republic from the secularism laid out by Sheikh Mujib and his supporters. Islamic religious education was introduced as a compulsory subject in Bangladeshi schools, with provisions for non-Muslim students to learn of their own religions. In public speeches and policies that he formulated, Zia began expounding "Bangladeshi nationalism," as opposed to Mujib's assertion of a Bengali national identity. Zia emphasised the national role of Islam (as practised by the majority of Bangladeshis). Claiming to promote an inclusive national identity, Zia reached out to non-Bengali minorities such as the Santals, Garos, Manipuris and Chakmas, as well as the Urdu-speaking peoples of Bihari origin. However, many of these groups were predominantly Hindu and Buddhist and were alienated by Zia's promotion of political Islam. In an effort to promote cultural assimilation and economic development, Zia appointed a Chittagong Hill Tracts Development Commission in 1976, but resisted holding a political dialogue with the representatives of the hill tribes on the issue of autonomy and cultural self-preservation. On July 2, 1977 Ziaur Rahman organised a tribal convention to promote a dialogue between the government and tribal groups. However, most cultural and political issues would remain unresolved and intermittent incidents of inter-community violence and militancy occurred throughout Zia's rule.
Be careful at the dump!
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I wouldn't mind owning this for Sunday drives.
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Le festività nel mondo islamico sono essenzialmente due ed entrambe sono festività religiose, con un ben preciso significato. Aid al Fitr, o Festa dell'interruzione, si celebra alla fine del mese di Ramadhan, consacrato al digiuno, all'espiazione e alla preghiera. La festa del Fitr e' una festa gioiosa, in cui I Musulmani, dopo I sacrifici del mese di digiuno, rendono grazie a Dio per averli sostenuti nello sforzo e, contemporaneamente, assolvono l'altro pilastro dell'Islam e cioe' la raccolta della zakat, o elemosina legale che spetta ai bisognosi.
L'altra festività e' Aid al Adha, o Festa del Sacrificio, che ricorre alla fine del Dhul Hajj, il mese del pellegrinaggio alla Mecca, ed e' comunemente chiamata "festa grande", per l'importanza che riveste nel mondo islamico. Di norma, la Festa del Sacrificio cade circa settanta giorni dopo la Festa del Fitr.
I musulmani affermano che le due Festività rappresentano una misericordia di Dio verso essi, per cui sono incoraggiati a viverle con gioia, felicità ed unione. Non e' permesso digiunare durante i giorni di festa, anzi, l'Islam invita i credenti e le loro famiglie a festeggiare anche attraverso la preparazione di cibi speciali e dolci da condividere con vicini di casa, amici e bisognosi.
Le feste islamiche hanno un preciso significato spirituale, quindi esse vanno celebrate in primo luogo rendendo culto al Signore, attraverso la preghiera comunitaria che,
solitamente, viene celebrata all'aperto. Tutti i musulmani sono chiamati a partecipare alle feste comunitarie, come testimonianza della loro fede e per confermare il senso d'appartenenza alla famiglia dei credenti, l'umma musulmana. Le feste iniziano quindi con la preghiera e con il ricordo di Dio: il musulmano e la musulmana, vestiti con i loro abiti migliori, s'incontrano, si porgono gli auguri e rendono le feste un'occasione di dawah, avendo l'opportunità' di spiegare, a coloro che fossero interessati, il significato dell'Islam e delle feste che lo caratterizzano.
E' molto importante trascorrere le feste con parenti ed amici, visitando, se e' possibile, anche coloro che sono lontani, poiché ciò aiuta a rinsaldare i vincoli familiari ed affettivi, esigenza sempre molto sentita in ambito islamico. Di solito, durante queste due grandi festività, i musulmani decorano le proprie case con festoni, ghirlande e luci colorate, e fanno regali ai propri bambini. Ogni nazione a maggioranza musulmana ha poi le sue tradizioni specifiche e particolari riguardo ai cibi da preparare ed al tipo di festeggiamento, ferme restando le regole generali della Sunnah del Profeta dell'Islam, secondo le quali le feste sono un'occasione di gioia e di divertimento, ma questi non devono far dimenticare il significato religioso profondo che Dio ha dato loro. Sono quindi incoraggiate le buone azioni, la condivisione, la moderazione.
In Medio Oriente, nell'area siro-palestinese, oltre ai piatti tipici a base di agnello preparati
soprattutto durante la festa dell'Adha, nelle festività si usa mangiare ed offrire agli ospiti dolci tradizionali ripieni di datteri, chiamati per l'appunto ka'ek al Aid.
Le religioni di Abramo
Il Signore disse ad Abram:"Lascia la tua terra, la tua tribù, la famiglia di tuo padre, e và nella terra che io ti indicherò... (Genesi 12,1-5)
(vocazione di Abramo Gen. 17, 1-21)
Ci sono nel mondo tre religioni monoteiste che, pur nella loro diversità, hanno due riferimenti in comune: la storia della rivelazione di Dio ad Abramo e la città santa di Gerusalemme, esse sono, in ordine cronologico: l’ebraismo, il cristianesimo, l’Islam.
La storia della chiamata di Abramo è narrata dalla Bibbia, risale al 1900-1800 a.C. e si colloca in quella zona chiamata “mezzaluna fertile”, estesa dal Mediterraneo orientale fino alla Mesopotamia, in cui sorsero le prime grandi civiltà della nostra cultura (dai Sumeri, agli Assiri, ai Babilonesi, ai Persiani)
Gli Ebrei sono consapevoli che la storia del loro popolo inizia proprio con l’alleanza tra Dio e Abramo, un pastore vissuto in Mesopotamia nel XIX secolo a.C. Abramo lascia la sua casa, la sua terra, Ur di Caldea, per obbedire alla chiamata di Dio che gli promette una terra dove abitare e una discendenza numerosa come le stelle del cielo e la sabbia del mare. Gli Ebrei si considerano discendenti dei figli di Giacobbe, figlio di Isacco, figlio a sua volta, di Abramo e di sua moglie Sara, e quindi discendenti di Abramo stesso.
I Cristiani si riconoscono figli di Abramo perchè Gesù era ebreo e quindi discendente di Abramo come tutto il popolo ebraico.
I musulmani invece, sarebbero discendenti di Ismaele, il figlio che Abramo ebbe dalla schiava egiziana Agar. E quindi riconoscono Abramo come loro padre.
Infine tutte e tre le religioni considerano Abramo loro padre perchè ha creduto in un solo Dio, si è fidato di Lui, della sua chiamata e della sua promessa.
Per tutti questi motivi le tre religioni menzionate sono dette abramitiche, derivate cioè da Abramo.
La Città di Gerusalemme, capitale dello stato d’Israele, è considerata santa da queste tre religioni. Per gli ebrei essa è santa perchè, come è scritto nella Bibbia, è “Dio stesso che l’ha disegnata sulle palme delle sue mani” (Isaia 49,16), per i cristiani Gerusalemme è santa perchè lì sono avvenuti i fatti più importanti della vita di Gesù, per i musulmani è città santa perchè, secondo la tradizione islamica, Maometto è salito al cielo dalla roccia custodita nella moschea di Omar, riconoscibile dalla cupola dorata..
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L'ANGOLO DELLO SPIRITO
MEDJUGORIE -
WEB MULTILINGUAL SITE - www.medjugorje.ws/
L'ULTIMO MESSAGGIO DEL 2 OCTOBER 2013
I would have never thought of bringing a glass for my beer when I went drinking in the woods.
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Shirts sold at Um al Darda'a for charity.
The original shirt says - Smile, its Sunnah.
But to avoid misinterpretation, the girls at the charity event re-designed it to adapt to our society.
I love it!!
Havent done any HDR processing for a while already. Personally, i prefer luminosity masking over HDR everytime. But since i dont have much time, photomatix and some photshop blending makes it a bit faster.
Wandering around Silver Harbour Conservation Area.
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Lake Superior is calm.
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Mother Nature is a fascinating artist. It is worth a little bit of cold weather.
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The Colonies Of The Invisibles - Shadows of Betrayal by Daniel Arrhakis (2021)
Work dedicated to all Afghan women and their struggle for a more dignified and egalitarian life in work and education.
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About this work "The Colonies Of The Invisibles - Shadows of Betrayal "
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The Invisible Colonies - Women subject to silence and personality anonymity, dressed in a religious veil or hijab so as not to be seen or noticed, with access only to a basic education so that they can only read and write their name.
Always there to attend to every whim of men like silent virgins who drown the cries of despair in the tears of generations oppressed by a tyrannical interpretation of the Islamic faith.
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In Islam, knowledge, its acquisition and application is a fundamental requirement for all Muslims (men and women), to enable them to believe, think and act in accordance with the principles of the religion.
Currently, traditional, conservative and patriarchal societies in most Muslim-majority countries tend to ignore women's education, their participation in the workforce and their rights and the apologetic approach to sharia is also inadequate.
Of course, Islamic law has probably had a positive impact on women for many centuries. As noted by Chaudhry (1998) in a review of inheritance principles in Islamic law, "1400 years ago, Islam elevated women to a spiritual and legal status equal to men." As early as the 7th century, sharia granted women a series of protections (including legal personality as well as property and inheritance rights) that did not exist in many other Western societies at that time.
But this does not mean that Islamic law respects human rights as they are understood and implemented in modern societies, for in many Muslim-majority countries women are still unable to exercise some of their fundamental rights.
Unfortunately in our day, references to sharia have been used to promote an ideology that is (often, but not always) opposed to the Western model of civilization.
However, sharia is also (mainly actually) a legal science with components of divine or prophetic origin (the Koran and the Sunnah) as well as elements of jurisprudence (fiqh) accumulated over the centuries.
The notion of an Islamic state is a relatively new construct developed in the mid-1950s.
In classical Islam, sharia, as applied to moral and religious conduct, was clearly distinct from that of siyasa as far as the administration of the state was concerned.
Conventionally speaking, Islam seeks to create a political order defined by Islam, specifically in the form of a state based on Sharia. While institutional Islamists strive to create a Sharia-based state through the existing political system, extremist Islamists try to create such a state by any means necessary, including acts of violence.
In extremist Islamic ideology, traditional gender roles are central, with women encouraged to remain in the private sphere, at home or in secondary, conventional women's roles in the family, support network and as educators of the next generation.
In this way, they greatly reduce the personal and professional aspirations of women, restricting their realization as a person with full rights.
In recent times, largely due to the pressure of anti-women laws being enacted under the guise of "Islamization" in some parts of the Muslim world, women with some degree of education and conscience are beginning to realize that religion is being used more as an instrument of oppression than a means of liberation.
Therefore, Muslim women's right to complete education may, in the future, be a factor in the transformation of Islamic society itself, in which the spiritual and legal status of women may finally be equal to that of men.
(Text based in several articles and other sources by Quentin Wodon, Riffat Hassan, Farahnaz Ispahani, Wikipedia, etc. )
An_Islamic_Perspective.pdf riffathassan.info/wp-content/uploads/2014/03/An_Islamic_P...
Full article: Islamic Law, Women's Rights, and State Law: The Cases of Female Genital Cutting and Child Marriage www.tandfonline.com/doi/full/10.1080/15570274.2015.107576...
Full article: Women and Islamist Extremism: Gender Rights Under the Shadow of Jihad www.tandfonline.com/doi/full/10.1080/15570274.2016.1184445
Sharia - Wikipedia en.wikipedia.org/wiki/Sharia
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Work made with stock images from Pexels and other sources and images of mine.
Salam/ Good day to all my beloved FRIENDS.
So sorry because so long not update my PS and visit your PS.I'm so busy lately..but don't worry, afterwards,I will visit your PS frequently..thanks my friends!
Dari Huzaifah, katanya: “Diajarkan oleh Rasulullah SAW kepada kami dua buah hadis; salah satu dari padanya telah saya lihat kenyataannya; dan sekarang saya sedang menunggu kenyataan hadis yang kedua. Hadis yang pertama, bahawa amanah itu turun lalu masuk ke lubuk hati orang, Kemudian turun Al-Quran lalu menjadi pedomannya, demikian pula sunnah Rasulullah SAW. Hadis yang kedua, tentang pencabutan amanah. Kata Rasulullah SAW: “Seseorang tidur sekejap lalu dicabut amanah dari hatinya dan tinggallah bekasnya seperti titik yang kecil; kemudian ia tidur pula lalu dicabut lagi sisa amanah itu, dan hanya tinggal seperti bengkak kecil di telapak tangan yang timbul setelah mengerjakan sesuatu dengan memakai kapak atau sebagai bengkak di kaki kerana memijak bara, isinya hanya sedikit cairan. Pada masa itu kelak hampir saja tak ada lagi amanah dalam masyarakat sehingga dikatakan: “Oh, di sana ada orang yang amanah; kata orang kepadanya; alangkah sabarnya, alangkah baiknya, alangkah cerdiknya; tetapi sebenarnya batin orang itu kosong dari keimanan, Kata Huzaifah:” Pada masa yang silam, zaman kejujuran itu telah ku alami, sehingga saya biasa berniaga dengan siapa pun; jika dengan orang Muslim ia jujur kerana agamanya, jika dengan orang Nasrani atau Yahudi maka kejujuran itu ada di tangan atasannya.” Adapun zaman sekarang, aku tidak mahu lagi berniaga kecuali dengan si Anu dan si Anu (kerana amanah)”
(Muslim)
People around here love the outdoors no matter whether it is summer or winter. I think this is a little to early to be on the ice. I will stay safely on land.
You can see Thunder Bay in the background.
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Decommissioned Bridge but a beautiful to sit and reflect.
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This is the first time I have bought rubber boots in years. My driveway has turned into a mud pit.
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Islamic society depends on women education. Every child's first school is his mother's cradle. If you want to educate the child then first educate his mother (Modern and Religiously) . According to the teachings of Quran and Sunnah the education of a single woman is of more use to the society than that of thousands of men.