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By Ibn al-Hussain in Just Another Muslim BloggerFollow on Facebook: https://www.facebook.com/IqraOnlineBlog
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The 11th Imam (a) was able to remain in contact with the general Shī'ī community over a large geographical area through the Wakālah system. The Wakālah system comprised of a large number of agents and representatives who would serve as the point of contact between the Imam and their respective communities. The foundations of this specific system can be traced back to the time of Imam Ṣādiq (a) and its exponential growth can evidently be seen from the time of Imam Kāẓim (a) onwards. After Imam Naqī (a), control of this complex network was transferred over to Imam 'Askarī (a).
There were a number of reasons why this network was developed. Firstly, to tackle the physical distance between the Imams (a) and their followers. Secondly, in cases where the Imams were imprisoned or under house arrest and were permitted to have very little contact with outsiders, it was more convenient to remain in contact with specifically chosen individuals rather than a large number of people – often for the safety of both the followers and the Imams. For example, since 11th Imam was under surveillance by the government, he would have to visit the officials once or twice a week to announce his presence and report on his activities, but some of his followers would try to use this opportunity to stand on both sides of pathway so they could meet him (a). Imam 'Askarī (a) instead asks these followers to not talk to him or even point towards him as it would cause problems.
It has been reported from 'Alī bin Ja'far al-Ḥalabī who said: We gathered at the military compound to observe Abī Muḥammad (a) on the day of his visit. However, his (a) letter reached (us) with the warning: No one should say their greetings to me, no one should point towards me with their hand, and no one should signal (towards me), because your lives are not safe.
Another reason a number of scholars have mentioned is that the Wakālah system foreshadowed what the Shī'ī community would have to deal with in the near future and allowed them to prepare for a smoother transition into the period of occultation of the 12th Imam. In other words, by the time of the occultation, much of the Shī'ī community was very much used to not having direct contact with an Imam, or rather, having contact with them through chosen representatives.
Some of the tasks these agents would perform were the collection and delivery of letters, gifts, khums, zakāt, different types of endowments, and at times even addressing communal issues in their cities. By mid-third century hijrī, the network extended over four large areas: The Arabian Peninsula, Iraq, Iran and Transoxiana – though some reports indicate there were a couple of agents even in some cities in Africa.
Much of the communication between the Imam (a) and the communities was occurring through letters. One of the famous agents, Aḥmad b. Isḥāq had to ask Imam 'Askarī (a) for a sample of his (a) handwriting so that he would be able to recognize it from any possible attempts of forgery by government officials. Aḥmad says:
"Once I went to see Abū Muḥammad (a) and asked him (a) to write for me few lines so that whenever I see his (a) handwriting I can recognize it. The Imam (a) said, 'Yes,' and then said, 'O Aḥmad the writing with a fine pen and with thick pen will look different to you. Do not have doubts." He (a) then asked for a pen and inkpot and began writing.
One of these agents was 'Uthmān b. Sa'īd al-'Amrī who grew up in the house of Imam Jawād (a) from the age of 11, then became a wakīl for Imam Naqī (a) and 'Askarī (a). His significance was such that he also became the first nā'ib of the 12th Imam (a). 'Uthmān b. Sa'īd eventually began residing in Baghdad, disguising himself as an oil seller. If the Shī'a had to deliver that which was obligatory upon them to Imam 'Askarī (a), they would send it to 'Uthmān who would put their money or any other items in containers of clarified butter due to dissimulation and fear and carry it to Imam 'Askarī (a) in Sāmarra.
Another important agent was Aḥmad b. Isḥāq b. Sa'd al-Ash'arī, mentioned earlier. He was a wakīl of Imam Naqī (a) and 'Askarī (a) in Qom and during the occultation he moved from Qom to Baghdad and became a close assistant of the aforementioned 'Uthmān b. Sa'īd. Aḥmad's significance was such that he was also the senior-most scholar in Qom during his time, whose narrations can be found in Shī'ī works of ḥadīth. He trained numerous students and had written a number of works. After Imam 'Askarī (a), Aḥmad was one of the individuals who demonstrated that the brother of the 11th Imam, Ja'far – who at the time was claiming to be the Imam himself – could not have been the Imam and God's authority on Earth.
There is no denying that there was definitely a degree of confusion in the Shī'ī communities after the 11th Imam, but nevertheless, a lot of this confusion was contained and dealt with by these very agents and representatives who had garnered the trust of their communities over the decades. This is true not just in the case of the 12th Imam but as well as when confusion arose amongst some communities after the demise of any one of the previous Imams (a). In a meeting Imam 'Askarī (a) has with Aḥmad b. Isḥāq after the Imamate had transferred to him from the 10th Imam, he (a) asks him about the people of Qom and whether their confusion regarding who the next Imam was had been dispelled. Aḥmad (a) who was also a wakīl for the 10th Imam in the city of Qom before that, responds to the 11th Imam saying, "O my master, when your letter was received, there was not a man or a woman from amongst us, and neither a young child who had reached a level of understanding, except that they confessed to the truth (of the fact that you are indeed the Imam)."
Likewise, when the 12th Imam is born, Imam 'Askarī (a) sends Aḥmad b. Isḥāq a letter in Qom informing him of the birth of his son. Aḥmad says that a letter was sent in the same handwriting of Imam 'Askarī (a) in which all of his previous correspondences and letters would be sent, and it said we have been blessed with a child who will remain hidden from people and that the Imam (a) is only informing the closest of his followers.
Later when Aḥmad visits the 11th Imam (a), the Imam tells him that if Aḥmad was not seen as a noble individual in front of Allah (سُبْحَانَهُ وَ تَعَالَى) and the Imams, he (a) would not have informed him about the birth of his son – who will fill the Earth with justice and equity.
The birth of the Mahdī (a) was kept closely guarded and hence many Muslims at the time never came to believe Imam 'Askari (a) had a son. Few trustworthy individuals – especially from amongst the network of agents – who over the decades had not only gained the trust of the 11th Imam but as well as the trust of their own communities, had been told about the birth and some fortunate enough even had the opportunity to see the 12th Imam. While naturally there was confusion and perplexity in certain segments of the Shī'ī community, this confusion was addressed and dealt with by these agents and as well as Shī'ī scholars over the years. In essence, the Wakālah system and the individual agents themselves paved the path for a smoother transition into the occultation.
By Ibn al-Hussain in Just Another Muslim BloggerExcerpt from: https://www.iqraonline.net/surat-al-inshirah-an-introductory-exegesis-of-the-meanings-and-messages-contained-within
There is a question raised in the Quranic sciences, and the answer to it is a starting point that will distinguish the exegetical methodology that a scholar chooses. This question is whether the Qur'an is only a book of information or also a book of moral training and guidance?
To clarify the first part of the question, let's give an example. Suppose you visited a jurist to ask them for a ruling on a jurisprudential matter that concerns you. A jurist, in so far as he is a jurist, doesn't have a responsibility beyond answering you with a yes or no based on his expert opinion on the matter. The jurist will not usually involve himself in the development of the person and his moral training in order that the person stays away from what is impermissible. Similarly, a mathematician who presents mathematical theories will explain his ideas so that others understand it but is not concerned with anything more than that.
As for the second part of the question, let's also give an example. Suppose you visited a psychiatrist and complained to them of a problem you are suffering from. The psychiatrist will not just suffice themselves with writing a prescription to help cure you. Rather, they will sit you down and have a discussion with you that seeks not to give you information per se, but in order that the very discussion itself acts as a positive help for your situation and improves your psychological state.
After these two examples, let us present the question once again: Does the Qur'an play the same role as a jurist, philosopher, physicist or chemist in presenting ideas purely without thinking about a mechanism of ingraining them ideologically within the person's mind thereby acting as a channel for knowledge that doesn't have a responsibility beyond delivering information to the other person? Or is the Qur'an – in addition to being a channel for knowledge – a book of moral and spiritual training that seeks to convince its listeners of the ideas it presents, and furthermore seeks through various means to develop a person and deepen their ideas, removing unclarity from them, and thus through itself acting as a cause for human reform and to emphasize ideas that they may have previously known?
Undoubtedly, the second option is the correct one. If the Qur'an was merely a book of information, what was the need to bring it down in such disparate stages? It would have been possible for Allah (سُبْحَانَهُ وَ تَعَالَى) to give it all at once to His Prophet (p) and the Prophet can subsequently explain this divine information, whilst comparing all its verses, without the need to bring it down in divided stages.
The Qur'an, however, plays an important role in building and reforming the Islamic society. One is mistaken if he expects answers akin to the jurists and scientists or considers it similar to a book that presents scientific theories in a dry mechanical style. The Qur'an, in addition to being a book with information, is a book of moral guidance and spiritual refinement, through its style, mode of presentation and its artistic way. The Qur'an aims through its eloquence, the arrangement of its words, its musical effect and its psychological impact to affect its listeners and to enter deeply inside their hearts, not merely to present them with some information. It is thus akin to an ethical scholar who seeks not to merely place information in the mind of his students, but rather act as a moral guide and exemplar for the information he has given them. If we restricted the role of an ethical scholar to just giving ethical information, the value of such scholars would be diminished.
Based on this premise, we can address another question: Why does the Qurān repeat itself?
[94:5-6] For indeed, after hardship will be ease. Indeed, after hardship will be ease.
In Sūrah al-Inshirāḥ, Allah (سُبْحَانَهُ وَ تَعَالَى) twice repeats the point: there will be ease after hardship. There are many other places where the Quranic verses are repeated, either congruently in their words, or with very minor differences conveying the exact meaning. What is the reason behind the Qur'an containing multiple verses saying the same thing? Exegetes have been divided in their understanding of the secret behind this repetition:
a) A group of exegetes held the view that there is no repetition of meaning between any two verses, even though the same terms are used. For example, some advocates of this view argue that the basmalah at the start of Sūrah al-Baqara will indicate a different meaning to the basmalah at the start of any other surah. This is because each basmalah is part of a distinct composition that is exclusive to each chapter.
This view is based on the premise that repetition is useless and futile. They went as far as to say that such futility is impossible for a wise being such as God. If the meaning was completed in the first text, what need would the second text be trying to fulfil? This is what caused some contemporary exegetes to refuse the idea of repetition for the purposes of emphasis like in these verses and other verses in the Qur'an. As such, "indeed, with hardship comes ease" in the sixth verse must give a different meaning to the fifth verse "for indeed, with hardship comes ease". This way, the Qur'an is placed – according to them – in its lofty position and we do not attribute pointless repetition to God.
b) In contrast to the first view, the second group of exegetes considered it unnecessary to go to these difficult lengths. Rather, repetition for emphasis amongst Arabs is something acceptable. As such, in the case of Sūrah al-Inshirāḥ for example, the second verse wished to emphasize the principle that ease accompanies hardship. A person who faces a hardship must not be overwhelmed by despondency and anxiety, because the Lord will place ease to accompany this hardship.
This group of exegetes reject there being any issue with the Qur'an repeating itself, whether its stories or other concepts if this repetition represents a way to emphasize the moral training present in the Qur'an and if it increases the importance of these concepts in the mind and soul of the listener. This is akin to you repeating a concept dozens of times in front of your children. Your purpose is not merely that they know the concept; this is achieved with you mentioning it once, but that the concept is emphasized in their minds and so that they consider it a priority. This way, they can act accordingly. This is one of the main differences between books of information and books of moral training, especially those which use various rhetorical means and tools of influence like the Qur'an.
Perhaps for this and other reasons, many narrations state that when a believer reads the Qur'an, he makes himself sad through it and he lives a state of fear, hope and is impacted spiritually and emotionally. This is because the Qur'an is not merely a book of information that has no ability to ability to impact through its content and style. It's a book of knowledge that uses all the means of influence that purposeful and upright media would use.
By Ibn al-Hussain in Just Another Muslim BloggerFollow on FB: https://www.facebook.com/IqraOnlineBlog/
Many Muslim theologians in their discussions on the Problem of Evil have argued that existence in the material realm and the systems that govern it are the best possible systems (al-niẓām al-aḥsan) that could have been created and that they enjoy excessive good (ziyādah al-khayr) as opposed to excessive evil. Thereafter, Allah (سُبْحَانَهُ وَ تَعَالَى) based on His infinite Love and Beneficence certainly [55:3] created man [95:4] in the best of forms, so that He [18:7] may test them to see which of them is best in conduct.
Our lives are a journey where we are meant to improve day by day, working towards nurturing our best possible selves. In order to do so, we must refrain from anything that distances us away from that which is better for us and we ought to remain subservient to the Lordship of Allah (سُبْحَانَهُ وَ تَعَالَى), subscribing to the path He (سُبْحَانَهُ وَ تَعَالَى) has ordained for us – [3:19] Indeed, with Allah religion is submission (Islam). One of the prerequisites for self-improvement is to be able to manage our time and to have discipline. One of the greatest tragedies afflicting us in our lives is the loss of time, particularly when caused by lack of discipline and a failure to organize ourselves. This issue afflicts not just the young, but as well as the elders – males and females.
Imam 'Alī (a) in one of his letters advises his children to fear Allah (سُبْحَانَهُ وَ تَعَالَى) and to keep their affairs in a naẓm. When the beads of a rosary are tied together with a string, this act is called naẓm – you give the beads an order, as you count the beads you expect there to be one bead after another, you know how many there are in total, and you know how many times you are meant to recite any given dhikr. Naẓm is the opposite of being disorderly and all over the place.
The journey towards nurturing our best possible selves requires us to contemplate over our day to day affairs, make changes to our lifestyle, repent and learn from our past sins and mistakes, increase the amount of good we do, decrease our bad behaviour towards others, and so on. This can only be done effectively when we have discipline in our lives and are able to manage our time appropriately. In the limited lifespan we have, failure to make any improvement on a daily basis is nothing but a loss. Imam Ṣādiq (a) has said, one whose two days are equal has been deceived, one who does not see any improvement in themselves during the course of the day is at loss, and one who is at loss then death is better for them than life.
By Ibn al-Hussain in Just Another Muslim BloggerOriginal post: https://www.iqraonline.net/disobedience-of-Allah-(سُبْحَانَهُ وَ تَعَالَى)-is-foolishness/
إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
[4:17] [Acceptance of] repentance upon Allah is only for those who commit evil out of ignorance, then repent promptly. It is such whose repentance Allah will accept, and Allah is all-knowing, all-wise.
Repentance (al-tawbah) is expected from us when we sin and transgress. However, the scenario in which repentance for sin is expected is when we sin while knowing that a certain act is against Allah's (سُبْحَانَهُ وَ تَعَالَى) legislation and commands, yet we engage in it. On the other hand, if a person commits an act without knowledge, it is not technically classified as a sin and therefore one is not expected to repent. This is all the while verse [4:17] cited above says that Allah (سُبْحَانَهُ وَ تَعَالَى) only accepts the repentance of those who commit a sin out of ignorance (jahālah), instead of knowledge ('ilm).
The word jahl in Arabic is homonymous between two meanings: one meaning "absence of knowledge" which is the opposite of 'ilm, and the other meaning can be loosely translated as foolishness or mindlessness, which is the opposite of 'aql. For example, Shaykh Kulaynī in his Uṣūl al-Kāfī has a book titled Kitāb al-'Aql wa al-Jahl, where jahl is used in the opposite of 'aql – not 'ilm – hence translated by some as the Book of the Intellect and Foolishness, rather than the book of knowledge and ignorance. The verse in question also uses the word jahalah as the opposite of 'aql and not as the opposite of 'ilm. In other words, the verse is saying repentance is for a situation where a person commits an act which the sound intellect does not permit one to do or is against one's rational intuitions, yet due to the overpowering of one's desires and lust they engaged in it. Allah (سُبْحَانَهُ وَ تَعَالَى) accepts the repentance of those who commit evil when their sinning is a result of their foolishness, carelessness and mindlessness – while they know it is a sin. This would be in opposition to those who transgress the boundaries laid down by Allah (سُبْحَانَهُ وَ تَعَالَى) while knowing it is a sin, but yet they engage in it due to hypocrisy or disbelief.
Mullā Ṣadrā in his commentary on Uṣul al-Kāfī says that the word jahālah in the verse is either grammatically indicating a state of being – meaning they commit evil deeds while they are mindless, or it is an accusative of specification (tamyīz) – meaning they commit evil deeds which originate from foolishness and mindlessness, because committing a sin itself is foolishness and a feigning of ignorance. Hence some scholars have said, anyone who disobeys Allah (سُبْحَانَهُ وَ تَعَالَى) is jāhil (foolish).
As for the subsequent verse [4:18] But [acceptance of] repentance is not for those who go on committing misdeeds … these are people who have exceeded in their sins and are accustomed to it. Therefore Allah (سُبْحَانَهُ وَ تَعَالَى) rejects the repentance of both those amongst the immoral ones who postpone their repentance till the time of their death and those who die upon disbelief. As such, what is meant by [4:17] those who commit evil (al-sū') are the sinners from amongst the Muslims whose repentance is accepted and [4:18] those who go on committing misdeeds (al-sayyiāt) are the hypocrites whose repentance is not accepted.
Furthermore, [4:17] says that the acceptance of repentance is "upon Allah" – the phrase generally indicating a type of obligation. Is the acceptance of repentance rooted in Allah's (سُبْحَانَهُ وَ تَعَالَى) Justice, or His (سُبْحَانَهُ وَ تَعَالَى) Kindness? If He (سُبْحَانَهُ وَ تَعَالَى) decides not to accept someone's repentance, does that mean He (سُبْحَانَهُ وَ تَعَالَى) has been unjust? The scholarly opinion on the matter is that His (سُبْحَانَهُ وَ تَعَالَى) acceptance of our repentance is rooted in His (سُبْحَانَهُ وَ تَعَالَى) Kindness, not His (سُبْحَانَهُ وَ تَعَالَى) Justice. After Allah (سُبْحَانَهُ وَ تَعَالَى) granted us capacity, knowledge, innumerable blessings, sent forth Prophets (p) and made all the necessary preliminaries available to us, He (سُبْحَانَهُ وَ تَعَالَى) established His (سُبْحَانَهُ وَ تَعَالَى) argument and evidence upon us – leaving us with no excuse. If despite this a person commits a sin and Allah (سُبْحَانَهُ وَ تَعَالَى) does not accept their repentance, then this is not inherently and initially unjust – it is against his Kindness.
Though it can be argued it is also against His (سُبْحَانَهُ وَ تَعَالَى) Justice from one perspective, and that is because Allah (سُبْحَانَهُ وَ تَعَالَى) out of His (سُبْحَانَهُ وَ تَعَالَى) Kindness promised to accept our repentance, then not fulfilling this promise would be an act of injustice. In other words, not accepting one's repentance is not directly against Allah's (سُبْحَانَهُ وَ تَعَالَى) Justice, rather His acceptance is a fulfillment of His (سُبْحَانَهُ وَ تَعَالَى) promise, which if unfulfilled is an act of injustice. The Qurānic verse acceptance of repentance "upon Allah" is also indicative of the fact that it is something He made necessary for Himself – not that His (سُبْحَانَهُ وَ تَعَالَى) initial Justice necessitated it.
By Ibn al-Hussain in Just Another Muslim BloggerOriginally posted here: https://www.iqraonline.net/riya-a-journey-towards-the-self-ikhlas-a-journey-towards-Allah/
When you do an act that falls under the domain of worship ('ibādah), you can either perform this action for Allah (سُبْحَانَهُ وَ تَعَالَى), you can do it for someone or something other than Allah (سُبْحَانَهُ وَ تَعَالَى), or you can do it for both Allah (سُبْحَانَهُ وَ تَعَالَى) and another entity together. The latter two are called riyā' (showing-off and ostentation) and Islam clearly condemns this. Allah (سُبْحَانَهُ وَ تَعَالَى) says:
أَنَا خَيْرُ شَرِيكٍ؛ مَنْ أَشْرَكَ مَعِيَ غَيْرِي فِي عَمَلٍ عَمِلَهُ لَمْ أَقْبَلْهُ إِلا مَا كَانَ لِي خَالِصاً
I am the best of partners. Whoever associates others with Me in a deed that he has done, I will not accept it except that which is done for Me sincerely.
Hence, riyā' is to seek a position and status amongst people through an act of worship. All of us want praise and a reputation in the eyes of others, yet we have to fight and oppose this tendency and make our actions as sincere as possible for Allah (سُبْحَانَهُ وَ تَعَالَى). In a tradition attributed to the Prophet (p), it says:
Verily, the first people to be judged on the Day of Resurrection will be a man who was martyred. He will be brought, the blessings of Allah will be made known and he will acknowledge them. Allah will say: What did you do about them? The man will say: I fought in your cause until I was martyred. Allah will say: You have lied, for you fought only that it would be said you were brave, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire.
Another man studied knowledge, taught others, and recited the Qur'an. He will be brought, the blessings of Allah will be made known and he will acknowledge them. Allah will say: What did you do about them? The man will say: I learned knowledge, taught others, and I recited the Qur'an for your sake. Allah will say: You have lied, for you studied only that it would be said you are a scholar and you recited the Qur'an only that it would be said you are a reciter, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire.
Another man was given an abundance of blessings from Allah and every kind of wealth. He will be brought, the blessings of Allah will be made known and he will acknowledge them. Allah will say: What did you do about them? The man will say: I did not leave any good cause beloved to you but that I spent on it for your sake. Allah will say: You have lied, for you spent only that it would be said you are generous, and thus it was said. Then, Allah will order him to be dragged upon his face until he is cast into Hellfire.
As for riyā' in non-worship acts, such as someone showing off their calligraphy or sports skills, or some other talent they possess, scholars have mentioned some intricate details that are worthy of note, but to put it roughly, riyā' in those acts is not always condemned, in fact at times it is praised and necessary. The problematic riyā' is applicable when an act should be done for Allah (سُبْحَانَهُ وَ تَعَالَى) alone, but instead people become the Qibla and Ka'ba for one's act. Often times, people in influential positions – whether on a large communal level, or even within their own smaller social circles – fall prey to riyā' as all their efforts are in trying to acquire the satisfaction of people or both people and Allah (سُبْحَانَهُ وَ تَعَالَى), as opposed to only Allah (سُبْحَانَهُ وَ تَعَالَى).
Stages of Riyā'
First Stage: The first, most obvious and apparent stage of riyā' is to practically perform an act for the sake of people – this is the only reason why one performs this act. In fact, if there are no people to look at him, or hear him, they will not do the act. There is absolutely no intention to reach proximity to Allah (سُبْحَانَهُ وَ تَعَالَى) in this act.
Second Stage: This is when the first intended audience for the act are people, but at the same time, there is an intention to perform the act for Allah (سُبْحَانَهُ وَ تَعَالَى) as well. Both people and Allah (سُبْحَانَهُ وَ تَعَالَى) are placed on the same horizontal plane. The individual will not perform the act if people do not see him, but at the time same he also expects Allah (سُبْحَانَهُ وَ تَعَالَى) to accept his actions.
In both the aforementioned stages, one's act of worship is legally invalidated and incorrect.
Third Stage: At this point the riyā' becomes more hidden in relation to the previous two stages – though it is still defined as a manifested and conspicuous riyā'. The person intends to do an act of worship for both others and Allah (سُبْحَانَهُ وَ تَعَالَى) and this relationship is equal – both have to be there for one to perform the act. If Allah (سُبْحَانَهُ وَ تَعَالَى) is there, but people are not there, he will say, "Why should I bother doing it?" On the contrary if people are there, but Allah (سُبْحَانَهُ وَ تَعَالَى) is not there, he will say, "Why should I burden myself with worship?" Legally speaking, even in this scenario the worship is invalidated.
Fourth Stage: This is when riyā' is defined as hidden and inconspicuous (khafī). The intention is primarily for Allah (سُبْحَانَهُ وَ تَعَالَى), but people should be there as well. If people are not present, he will perform the act for Allah (سُبْحَانَهُ وَ تَعَالَى), but that excitement and delight that would have existed if people were to see him is not present. This is a sign. When people are not present, they are lazy and not very motivated to do the act, but in front of people the worship is more vibrant, longer and so on.
قال أمير المؤمنين: ثلاث علامات للمرائي: ينشط إذا رأى الناس، ويكسل إذا كان وحده، ويحب أن يحمد في جميع أموره
Imam 'Alī (a) has said: There are three signs of a show-off, he is energetic when he see's people, lazy when he is alone, and loves to be praised in all of his deeds.
In essence, though his purpose is to pray for the sake of Allah (سُبْحَانَهُ وَ تَعَالَى), but what is really important for him is his own excitement and happiness.
Legally speaking, there is no verdict here, perhaps very few jurists have said this also invalidates the action. Nevertheless, it does weaken the worship and there is a discussion on whether it is accepted or not in the eyes of Allah (سُبْحَانَهُ وَ تَعَالَى).
Fifth Stage: During the act of worship, the intention is that it is only being performed for Allah (سُبْحَانَهُ وَ تَعَالَى) and the person is conscious of this. However, after the act is complete, the person brings it up at a later time – even if it happens to be decades later – so that people get to know about it. Satan's whispers to not let him off even after the worship is complete and follow him for a much longer time. There are different ways to convey this as well – for example, someone who prayed Ṣalāt al-Layl, but later wants people to know about it, says, "can you please pass me some water, my throat is really dry today as the recitation of my Ṣalāt al-Layl took really long."
It is here where ḥabṭ (fall of a deed) takes place. The act of worship was done correctly, the angels carry the act to Allah (سُبْحَانَهُ وَ تَعَالَى), but later it is declined and falls back. 'Allāmah Ṭabāṭabā'ī and perhaps other scholars believe that when ḥabṭ occurs, it indicates there was definitely a problem when the action was first done, but it was extremely hidden. This stage is difficult to identify, because sometimes you may want to encourage others around you to worship, but Satan is cunning enough to set up traps for us.
أبي جعفر عليه السلام أنه قال: الابقاء على العمل أشد من العمل قال: وما الابقاء على العمل، قال: يصل الرجل بصلة وينفق نفقة لله وحده لا شريك له، فتكتب له سرا ثم يذكرها فتمحى فتكتب له علانية ثم يذكرها فتمحى وتكتب له رياء
Imam Bāqir (a): Preserving a deed is more difficult than performing the deed itself. A man said: "What does preserving a deed mean?" He (a) said: "It is when a man maintains good relations with relatives or spends something just for the sake of Allah – who has no partners. This will be recorded for him as a good deed performed secretly. He then mentions it to people, and the deed is erased and recorded as a good deed performed publicly. Then he mentions it to people again and it is erased and is recorded as an instance of riyā'."
Sixth Stage: This is when a person does an act for Allah (سُبْحَانَهُ وَ تَعَالَى) and does not mention it himself afterwards either. However, someone else may bring it up and once it is brought up, they feel a sense of happiness and content.
If they are happy because of what they see as Allah's grace in having hidden their deficiencies and having exposed their goodness, using this as an opportunity to strengthen their relationship with Allah (سُبْحَانَهُ وَ تَعَالَى), then they have not only protected their deed, but rather they have further elevated it. This is very difficult to do since it requires for a person be able to see the Act of Allah (سُبْحَانَهُ وَ تَعَالَى).
Satan whispers in many ways causing us to show off. When one learns that showing off and ostentation in one's act of worship causes deficiencies, Satan further uses that as an opportunity to make you think that you might as well abandon the act altogether. Instead of committing to fighting against the whispers of Satan, one ends up abandoning the act completely.
The solution to all of this is developing sincerity (ikhlāṣ), which is nothing but a journey towards Allah (سُبْحَانَهُ وَ تَعَالَى) and it sits in contradiction to riyā', which is a journey towards the self and Satan. In order to develop ikhlāṣ, one needs to see Allah (سُبْحَانَهُ وَ تَعَالَى) as Ever-Living (Al-Ḥayy). There is no room for taking into consideration anyone other than Allah (سُبْحَانَهُ وَ تَعَالَى) in one's act of worship. All other lives are nothing but mere subordinates of Allah (سُبْحَانَهُ وَ تَعَالَى).
هُوَ الْحَيُّ لَا إِلَٰهَ إِلَّا هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ ۗ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
[40:65] He is the Ever-Living; there is no deity except Him, so call upon Him, being sincere to Him in religion. All praise is due to Allah, Lord of the worlds.
By Ibn al-Hussain in Just Another Muslim BloggerOriginally posted here: https://www.iqraonline.net/fasad-and-expectations-for-the-ulu-baqiyatin/
1400 years ago the Umayyads seized complete power of the Muslim world, ruling for 90 years and came to be recognized as one of the most damaging dynasties to take control of the Muslim world. The Umayyads were able to alter and enforce an interpretation of Islam on the newly developing Islamic nation that dictated the fundamentality of tribalism, the superiority of Arabs, harshness, warfare and geographical expansions. In these 90-years, the Umayyads did not have much to do with Islam, rather they primarily saw it as a means to further strengthen their political power. Hence, we do not even see any significant depth in Islamic scholarship being produced during this period, in fact, on the contrary, some traditions indicate that some groups of Muslims were even unaware of rules concerning the Ḥalāl and Ḥarām during parts of Umayyad rule. The remnants of this enforced interpretation can be seen predominantly in certain theological discussions, the ḥadīth, Qurānic exegesis and jurisprudence, as it deeply embedded itself into the minds of the early Muslim community. Even some later Shī'ī traditions where the Imams (a) respond to individual questions can only be understood when one understands certain trends and ideas inherited by the community from the previous Umayyad dynasty.
According to the Umayyad painting of Islam, any movement seeking reform, change and improvement was deemed sectarian and a cause of a split in the Muslim nation – a threat to their power – even if it happened to be one of their own, like the caliph 'Umar b. 'Abd al-'Azīz. Hence, 1380 years ago, Imam Ḥusayn (a) was also seen as a troublemaker. Imam Ḥusayn (a) rightly deemed the Umayyad caliphate – still in its infancy – as a source of corruption (fasād) on Earth and described them as those who obey Shayṭān instead of obeying the Most Gracious. The Imam (a) took a stand against their corruption which continues to be remembered till today:
So, he (a) called to You (سُبْحَانَهُ وَ تَعَالَى) flawlessly, gave advices, and sacrificed his soul for You to save Your servants from ignorance and perplexity of straying off. Yet, those whom were seduced by this worldly life, who sold their share (of reward) with the lowliest and meanest, retailed their Hereafter with the cheapest price, acted haughtily, perished because of following their desires, brought to themselves Your wrath and the wrath of Your Prophet. ~ Ziyārah of Arba'īn
However, the stand of Imam Ḥusayn (a) was not against any petty corruption. At times you have corruption on the micro-level, perhaps between two individuals in a business transaction, or between a couple where one spouse is oppressive to the other. Fighting against this corruption would not have required him (a) to do what he did and say what he (a) did. He (a) could have given allegiance and remained in Medina to fight against such corruption. Other times you have a macro-level and systematic corruption – a type of corruption that is built into the very systems ruling over you. It can even be argued that the former types of corruption ultimately originate in some aspects of the latter.
The Qurān contains examples of both types of corruption. For example:
وَلَا تَنقُصُوا الْمِكْيَالَ وَالْمِيزَانَ ۚ إِنِّي أَرَاكُم بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ
[11:84] Do not diminish the measure or the balance. Indeed I see that you are faring well, but I fear for you the punishment of an all-embracing day.
This verse is referring to corruption that occurs in matters of transactions and business, asking individuals to not cheat one another – such a person would be a fāsid. In order to understand corruption on the macro-level, we should see who the Qurān describes as a mufsid. A few examples:
ثُمَّ بَعَثْنَا مِن بَعْدِهِم مُّوسَىٰ بِآيَاتِنَا إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَظَلَمُوا بِهَا ۖ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ
[7:103] Then after them We sent Moses with Our signs to Pharaoh and his elite, but they wronged them. So observe how was the fate of the agents of corruption!
The verse asks us to go and investigate the fate of the mufsidīn – the very agents of corruption, those who caused corruption on a macro-level. A fāsid causes corruption on a micro-level which impacts him or herself and perhaps a few around them, but a mufsid impacts society at large. The Qurān repeatedly emphasizes the mufsid aspect of Pharaoh instead of his kufr.
إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ ۚ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ
[28:4] Indeed Pharaoh exalted himself over the land, reducing its people to factions, abasing one group of them, slaughtering their sons and sparing their women. Indeed He was one of the agents of corruption.
This verse further implies that it was the power and authority Pharaoh held which allowed him to cause the corruption that he did.
وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ
[2:204] Among the people is he whose talk about worldly life impresses you, and he holds Allah witness to what is in his heart, though he is the staunchest of enemies.
[2:205] And if he were to wield authority, he would try to cause corruption in the land, and to ruin the crop and the stock, and Allah does not like corruption.
These two verses are describing an individual as the staunchest or fiercest of enemies. The staunchest of enemies is someone whose speech and words will impress you, but when they gain power and take over, they cause corruption and destruction over the lands – this is not a micro-level corruption by any means.
It was this type of corruption that the Imam (a) was primarily trying to expose and fight against. Furthermore, not everyone can necessarily fight against this corruption and neither is it expected from everyone and this is for a couple of reasons. Firstly, the Qurān considers this an expectation for the Ūlū Baqīyatin:
فَلَوْلَا كَانَ مِنَ الْقُرُونِ مِن قَبْلِكُمْ أُولُو بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الْأَرْضِ إِلَّا قَلِيلًا مِّمَّنْ أَنجَيْنَا مِنْهُمْ ۗ وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا فِيهِ وَكَانُوا مُجْرِمِينَ
[11:116] Why were there not among the generations before you a remnant [of the wise] who might forbid corruption in the Earth, except a few. Those who were wrongdoers pursued that in which they had been granted affluence, and they were a guilty lot.
وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ
[11:117] Your Lord would never destroy the townships unjustly while their inhabitants were bringing about reform.
As per some works of tafsīr, the Ūlū Baqīyatin have been described as the intellectuals and scholars – in the general sense of the word – of society. They are expected to expose, forbid and fight against this level of corruption. Micro-level corruption can be forbidden by even the laity and in fact they are expected to do so given the right conditions, but macro-level corruption requires more and cannot necessarily be expected from them. It requires knowledge – specialist knowledge of who one is up against, knowledge of the system and how it works – and secondly, it requires purity and righteousness. As the verse implies, only a few special people come forth to forbid this extent of corruption, while the rest themselves are guilty of sins and corruption.
By Ibn al-Hussain in Just Another Muslim BloggerOriginally posted here: https://www.iqraonline.net/repulsing-the-basis-of-moral-vices/
There are numerous ways to encourage one's self to behave ethically. Scholars of all religions and ideologies have debated and offered different analyses on why people should behave ethically and how they can eliminate moral vices from their actions. For example, some argue people should act ethically because society appreciates and praises such behaviour, which eventually leads to worldly benefits. Speaking the truth is good because people will trust you more, it will give you a good reputation in society, it will increase your business sales. If you are known as a liar, not only will society not trust you, you will hurt your reputation and your business will not make any money.
Some others argue one should act ethically and abstain from vices as this will result in benefits in the Hereafter. If you are patient in this world and endure its hardships, you will receive your reward in heaven. If you are generous in this world and spend from your money to help people, you will be given innumerable reward in heaven. This does not necessarily have anything to do with what people will think or say about you or what worldly benefits you will attain by acting ethically.
Despite many other proposed reasons for why one should act ethically, according to 'Allāmah Ṭabāṭabā'ī, the Qurān offers a reason no other book – not even the previous Divine Books – offer. He says, through the Qurān:
"Man is trained in character and knowledge, and the knowledge is used in a way that does not leave room for the very basis of vices. In other words, this system removes the vile characteristics, not by eliminating them, but by repulsing all motives other than Allah."
The Qurān says [10:65] Indeed, honour belongs to Allah entirely; and [2:165] All power belongs to Allah. Why does one do any action for other than Allah (سُبْحَانَهُ وَ تَعَالَى)? It is because man is either seeking honour and power, or they fear someone else's honour and power. Both become a basis from which moral vices emanate. However, if we were to truly understand and act on the meanings of these two verses, there would be no basis, no foundation, from which moral vices could originate.
What would be the source of someone's riyā' (ostentation and showing-off)? Riyā' is when one shows off to gain something for themselves or out of fear of what others might say about them if they do not see them behaving in a certain way. Would there be any basis left for committing this moral vice when one recognizes that all power and honour belongs to Allah (سُبْحَانَهُ وَ تَعَالَى) – who would one fear other than Allah and what honour would one seek through showing-off when all of it belongs to Him alone? Others do not have anything to give to us for us to show off to them in the hopes of receiving something.
What would be the source of stinginess? One is stingy when they do not want to give that which they believe is their own, in a situation where they should be generous. This is because they believe spending from their wealth will cause a dent in their power, authority and honour. Would there be any basis of being stingy when one recognizes all power belongs to Allah (سُبْحَانَهُ وَ تَعَالَى) and He (سُبْحَانَهُ وَ تَعَالَى) is the Owner of all things? One does not own anything in reality for them to believe spending from it will result in a deficiency or loss.
Such is the case with the rest of the moral vices. Essentially this is nothing but a different way of rendering the Tawḥīdī worldview. Thus, the Qurān does not fundamentally tell humans to behave ethically by telling them about the worldly benefits that will be achieved or the rewards of the Hereafter – a method which generally results in the selective elimination of certain vices after one has already attained them. Instead, the Qurān primarily trains humans to repulse away the very basis from where absolutely any moral vice could originate.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَوْ مَاتَ مَنْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ لَمَا اسْتَوْحَشْتُ بَعْدَ أَنْ يَكُونَ الْقُرْآنُ مَعِي
Imam Zayn al-'Ābidīn (a) said: I will have no fear or anxiety even if everyone between the East and West were to die, as long as the Qurān is with me.
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Fred McGavran on WNKU
Fred McGavran gave a great interview on WNKU about his short story collection The Butterfly Collector. You can listen to it by following this link: WNKU: Local Author Releases "The Butterfly Collector" (2010-07-15).
The Butterfly Collector is available from Black Lawrence Press and Amazon.
Tagged: interviews, prize winners, short stories

subset: commoncrawl


text: On May 26, 2012, at 12:00 AM, Joe Hildebrand <jhildebr at cisco.com> wrote: > On 5/26/12 12:40 AM, "Joe Touch" <touch at isi.edu> wrote: >>> >>> I assume the sections are separated by a header, which has a depth >>> associated with it? Everything between headers is in the same section. >> >> But not necessarily the same container. > > You can intuit a container (and add it if need-be) if the sections are > separated. I'd walk through the logic for it, but you haven't been > interested in algorithms to this point. Perhaps you could either care, or > take my word for it? If that's always true (an I don't think so - I gave an example that could need other one list container or two), then you can do this on a file submitted without containers - or even on on output without them too. So you've just proven we don't ever need to put them in. >> You've only given the same reason repeatedly - editing. Support for editing >> was not given for any formats except authoring, which we all seem to agree >> ought to be up to authors. > > No, I've given two. Programmatic editing is one, and information extraction > is the other. The extraction function has nothing to do with editing, since > it does not modify the file. Extraction is editing. And you still haven't shown why extraction needs structure except to copy text in one group without headers - and that is a contrived academic example that you haven't shown the requirement for. Joe


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class registration policies
* Online registration is for CLASSES and EVENTS only – not bodywork or private MELT and Fluid Core sessions.
* For one-time workshops (listed under special events) you must provide a minimum of 24 hours notice to cancel in order to receive a refund.
* For weekly classes you must provide 5 hours notice to cancel in order to receive a refund.
* 10 packs for weekly classes may be purchased on the registration page. There is no deadline in using them. You must still register online for each class even with a 10 pack.
* The only way to confirm a spot in class is to register online. Drop-ins are welcome but availability is not guaranteed.
* Not all techniques are suitable for everyone. Participation in any treatment/exercise program may result in injury. By participating in this class you assume the risk of injury from performing the movements and techniques shown. Consult your physician before doing any self-care exercises, especially if you suffer from an injury or medical condition.


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Good Friday is always a special day to me, this year it was even more special. At the age of 6, at a Good Friday Service, where the church was set uplike a scene in the Garden of Gethsemane, Jonathan went forward during the altar call to accept Christ as his saviour. Over the last few years we've had conversations about accepting Christ and what eternal life means. This past October he had more questions so I directed this scene to explain things again. After repeated times of missing the baptism class, I just went ahead and called the church and they were glad to add Jonathan to the Good Friday Water Baptism list. What a special milestone in his life and mine...my Dad quickly drove four hours to be here for this occassion as well as his other Granparents and all of his siblings. I have no doubt that Jonathan will live up to and honor his name and his Lord.
Praise God!


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From director Dan Mazer (Borat, Ali G) and writer John Phillips (Bad Santa 2), comes DIRTY GRANDPA. Efron and De Niro star alongside Aubrey Plaza, Zoey Deutch, Julianne Hough, Jason Mantzoukas and Adam Pally in the outlandish comedy about a straight-laced lawyer (Efron) duped into driving his foul-mouthed grandfather (De Niro) to Daytona for spring break.
Hit the road for the ultimate bro-trip, rolling into theaters January 22!
[embedyt] http://www.youtube.com/watch?v=q1zlkaPpMsA[/embedyt]
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Closet Straights / Tam Vantage play 2 sets from 8.30pm
Closet Straights are the new incarnation of Alex and The Lashlies. Their trio shows are like the Kiwi bird - quite hard to spot. When you do see one however, it sticks with you a while for it's a potent and effervescent experience!


text: I just love this family and all that they are doing through Reach Haiti Ministries. As soon as this little one receives his passport, they are heading back to Haiti. Please check out their web site and, if God leads you to do so, please donate to this wonderful ministry!


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About Cotecna
Cotecna Services
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Press Release
Indonesia, 17 July, 2012
Cotecna, one of the world's leading international trade inspection, security and certification companies, has been officially appointed by Indonesia's KSO SCISI, to handle the inspection of Non - Hazardous and Non - Toxic (Non-B3) materials from the Asia zone, including the Middle East, to Indonesia.
As a subcontractor of KSO SCISI, Cotecna will carry out verification and surveys of all Non-B3 of Asia zone origin arriving in Indonesia and covered under the below mentioned Decree. This will include administration and field verification to provide information such as country of origin data and the description of the goods, the quality and type, the date of shipment and port of destination.
As part of the country's IVP, KSO Sucofindo-Surveyor Indonesia (KSO SCISI), based in Jakarta, Indonesia, was appointed by the Directorate General of International Trade of the Ministry of Trade of The Republic of Indonesia to manage the verification of the country's Non-B3 imports. KSO SCISI is a Joint Operation between two State owned companies, PT.Sucofindo and PT.Surveyor Indonesia, and acts as an independent surveyor for the verification of many other commodities within the country's import verification program.
For Verification Order established effective 17th of July 2012, based on the Trade Minister's Decree 39/M-DAG/PER/9/2009 of 9 September 2009, importation of all Non-B3 to Indonesia must carry a Survey Report.
Robert Massey, CEO Cotecna said, "Cotecna fully intends to continue developing its import verification service activities in the Asia region and participate actively in the economic growth of Indonesia and the rest of Asia.
All Indonesian Non-B3 importers should contact KSO in Jakarta.
KSO Sucofindo – Surveyor Indonesia
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Jakarata 12950
Tel: 021 8379 3222
Fax: 021 8370 0445
Cotecna Corporate Press
Alison Bourgeois
Vice President Corporate Communications
+41 22 849 78 23
[Reveal email address]
About Cotecna
Founded in Switzerland in 1974, the Cotecna group offers a wide range of Testing, Inspection and Certification (TIC) services. Cotecna is a pioneer in areas such as risk management, destination inspection and scanner integration projects and also offers Customs modernization programmes, Customs valuation assistance, trade security solutions and commercial inspections. For a full description of our services, please visit www.cotecna.com. The Cotecna Group has a combined workforce of about 4,000 employees and agents in close to 100 offices.
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The Beatles, Hippies and Hells Angels
AnimatED SEQUENCES FOR SKY ATLANTIC DOCUMENTARY ABOUT APPLE CORPS.
Animation directed and designed by Fons Schiedon
Animation production United Tricks, inc.
Character animation services Birdo
Character animation services: Birdo
Producers: Luciana Eguti, Paulo Muppet
Line Producer: Christiano Parentoni
Production Coordinator: Raquel Fukuda
Animation supervisor: Paulo Muppet
Animators: Alexandre Tsukamoto, Anderson Lister, Bia Leme, Gabriel Franklin, Gabriel "Gahba" Gomes, Ivanildo Soares, Paola Hiroki, Pedro Mendes, Victor Oliveira, Zé Vaamonde
Additional animation, and compositing Fons Schiedon
Animation Production United Tricks, inc.
Documentary written and directed by Ben Lewis
Produced by Tom Jenner
Production Company NERD.tv
Narrator Peter Coyote
Premiered June 17th 2017 on Sky Arts HD
The fascinating inside story of Apple Corps, The Beatles' very own multimedia corporation that became one of the most colourful, outlandish and chaotic companies that ever existed.
We produced about 8 minutes of sixties-inspired animation.
The video above shows an edit of highlights.


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20 ifs to avoid hearing:
"enty testahly wa7ed a7ssan menny"
So Foo2y lenafsek we et3'ady beeh abl mayet3asha beeky, just don't miss these signs:
1. if he stops calling u like before and when u call him,
he makes excuses (sleeping, in the WC., working, se7leya 3addet 3ala afah) so el7ayah ba2et tas2ee3 w short calls…. Eshta
2. if he's always online for no reason and when u come on, he disappears while his earth-line is still busy and when u ask him, again excuses like (program errors) innocent….huh!
3. if u send him a sweet sms or a nice card on his e-mail, he doesn't reply or even mention it… Alzahaymar be3eed 3anek :)
4. if he suddenly prefers going out with his friends or even his mom than going out with uuuuu... lessa betfakary?!!
5. if u go out to see him taking sa7betek elantee7' with u & u find him totally neglecting u, concentrating on ur ANTEE7' plz don't be impressed thinking that "woooow da zoa2 mot" coz la2 da beytafeshek moooooooot…..
6. if u find him jumping when the check comes, oops he lost his keys somewhere so he goes 2 find them, or it's the pee calling and tab3an he must answer….elsekka dy ya 7abibty, as they say "save ur money for ur honey" efhameeha ba2a….
7. if he asks u to change your look, ya3ny (2ossy sha3rek.. la2 taweleeh awy), change ur style, ur make-up is oldie, and when u do so, he says "elawel kan a7ssan" what r u waiting for?!! SHOOT HIM….
9. if u make a new haircut or color and he gives u the cold eye as if u r his bro with his usual cut…NA3EEMAN, and if u r veiled u find the same reaction whether ur tar7a is red, white, or even black…. color blindness ya 7aram….
10. if suddenly roses vanish, sweet words wel a3'any elly kan bey3'aneeha 3alaiky lail wenhar BA7, ethics have GONE WITH THE WIND, so u find him rushing through doors before u, no more opening car's door for u, pulling chairs to make u sit, instead he may pull it while u r sitting…. oops te3eeshy weta7'dy 3'airha !
11. if he becomes a living hell, always criticizing, asking for ur opinion only to do it's opposite, fighting even when u try to calm him down, beyetlakek, nezam "WE KAMAN BET2OOLY SABA7 EL7'AIR?!!"
12. if u had this fight and although he's the one to blame, he never apologize even if u stayed away for a month….assloh nessy… 3ady bete7sal…
13. if it's his birthday, u buy him the most fabulous addidas watch thinking enoh hayetkawem lamma yeshofha, but when he sees it, enty elly tetkawemy coz a cool dude like him can never wear such a thing so he may ask for a pair of Nike shoes instead, hateeha u r gonna need'em, not for his feet of course! u know what I mean J
15. if he time after time doesn't show up on ur dates so u use ur speed dial, but as if u r ringing to an alien who neither has mobinil nor Vodafone…. Still ringing?!! Rabena yewafa2ek……
16. if he suddenly becomes so selfish and tight after being generosity itself, so now he wants to take anything from u, nezam "elly yeegy menek a7ssan menek" so he may take ur pen, watch, or even ur juice, and nooooooo this isn't obsession, come ooooon the guy is drinking ur juice!!!
17. if u become for unknown reasons "a7'er man ya3lam", so he may get promoted, travel, do anything without telling u, again noooooo the solution isn't a private detective for him, maybe a professional serial killer!
18. if after being that jealous nervous guy, he becomes so cool who may suggest going out with his friend instead of him to help u in doing whatever u want…. Cooooooool
19. if u tell him that finally u told ur mama about him, then u find that snowman becomes suddenly a dynamite that explodes in ur face… 3ando 7a2, it's too early, 5 years so what!!
20. if u want to break the ice so u told him the magic 3 words "I love uuu" but instead of turning into ur charming prince, he turned into that creature with long ears, tail, what do we call him?!! Bezabt, so u may find dreadful silence or answers like a cold "wana Kaman", "merci" or "ENTY TESTAHLY WA7ED A7SSAN MENNY"…….


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Leili Pritschet's family descends from Iranian royalty. As a young girl, Leili learned to dance. Her training took her abroad, but she returned home to teach classical Iranian dance to the children of foreigners, principally Americans, living in the country. Then came the Islamic Revolution in 1979. Also in this episode, a grandmother tests her granddaughter's lunch box for lead, and listener Linda Powell.
Matthew Moore grew up farming outside of Phoenix, Arizona. One summer when he came home from art school, he noticed developers had chopped down an old grove of citrus trees that had been there for as long as he could remember. The trees had blocked his view of the city. Suddenly, Matt could see hundreds of new neighbors. The suburbs were much closer than he had realized.
Since then, Matt has taken over the farm full time to learn as much as he can before it's sold. And he continues to make art. For his most well-known piece, Rotations: Moore Estates, Matt planted crops that would grow to make an exact replica of the suburbs being constructed next door.
A few years back, writer Lee Montgomery wrote an essay about her loopy, alcoholic mother.
The essay ended up being published. To Lee's horror, her mother just happened to read the essay. All she said to Lee was, "You write very well."
Wafaa Bilal began creating political abstract art as a student in Baghdad during Saddam Hussein's rule. When he began to fear for his life, Wafaa fled his homeland and ended up in a refugee camp in Saudia Arabia. Rather than losing hope, Wafaa continued painting, turning tents into canvases and paying drivers for supplies.
Beverly McIver is an award-winning artist. Her paintings are exhibited in collections across the country. Many of them draw on the discomfort she felt growing up black in North Carolina and living through the Greensboro Massacre.
Beverly also grew up resenting her mentally-disabled sister, Renee, who commanded much of her mother's attention. When Beverly later created portraits of Renee, she found herself scratching Renee's face out with her brush.Years later, when Beverly's mother was dying in a hospital, she painted the scene complete with tubes and monitors.
Stuart Bloom was on the verge of his big break as an actor in New York City. He'd already had his photo in the New York Times, and was slated to tour with a Hal Prince production.
Then he got a phone call from his mother in Minnesota. His father had stomach cancer. Shortly afterwards, Stuart came to a decision about his life.
I said [to my wife]: 'You know what? I think I should be an oncologist.' She said : 'I think you'd be a great oncologist.'-Dr. Stuart Bloom
Iraq is the most dangerous country in the world to work as a journalist. Over 100 journalists have died there since the start of the war in 2003, according to the Committee to Protect Journalists. Of those killed, 79 were Iraqis.
"Mohammed" has wanted to be a journalist ever since he was a teenager. It was impossible for him to work under the heavy restrictions of Saddam Hussein. Then the U.S. invaded, and Mohammed's dream came true: for the last 3 years, Mohammed has been working as a journalist outside Baghdad.
Ebrahim Moosa was educated in a madrasa, and has spent the past year visiting madrasas around the world. He feels that the word "madrasa" has become demonized in the west, yet he admits that the world of the madrasa is not without its problems. Also in this episode, one woman's chance meeting with Ralph Fiennes.
This past weekend, 20-year-old Latina violinist Elena Urioste won first prize in The Sphinx Competition, a national contest designed to showcase the talent of minority classical musicians. It's the second win for Elena, and it's made a difference. She has performed with symphony orchestras in Atlanta, Cleveland and Boston. Elena's achievement is precisely what Aaron Dworkin had in mind when he founded the Sphinx Organization.
Vincent Mantsoe is a dancer and choreographer who performs all over the world. Growing up in the townships of South Africa, Vincent was exposed to the rhythms of dance early in life: his mother was a sangoma, or traditional healer.
American Public Media's online services are supported by users like you. Contribute now…


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Fleetwood RV Inc. on Wednesday announced a $7.4 million investment in its Decatur motorhome-production facilities. It will also be adding 300 jobs.
An unexpectedly strong market and a smoother-than-expected transition out of bankruptcy have Fleetwood RV Inc. saying it likely will add 300 workers to its Decatur operations within the next three months, according to the Fort Wayne Journal-Gazette.
The company also plans to invest $7.4 million in its facilities, company and state officials announced.
"We think that 2010 is going to be a better year," Fleetwood President and COO John Draheim told RVBUSINESS.COM. "We are not looking for major growth, but we think there will be stability. The credit market will start to come back to us."
Draheim based his prediction on the fact that inventory reductions are starting to turn around.
"We saw at the beginning of the year an inordinate amount of inventory, both new and used," he said. "We had dealer failures occurring across the country and a high amount of repossessed inventory occurring so the market was flooded.
"What we are seeing in the last 60 days, the number of units running through auction has decreased (and) new inventory is significantly lower than it was six months ago. We are probably not quite done with (inventory reductions) yet, but we are real close. We can see it from here."
Fleetwood RV was formed in July when American Industrial Partners Capital Fund IV (AIP) bought the motorhome assets and the Fleetwood brand from bankrupt Fleetwood Enterprises Inc.
The new owners expect staffing to reach about 600 workers by the end of the year, said Paul Bamatter, an AIP executive, in the the first public comments by an AIP executive since the courtship with Fleetwood Enterprises began in the spring.
"Fleetwood is the best brand in the market," Bamatter told RVBUSINESS.COM. "We invest in companies where we have the best management (and) work force. The RV industry is going to recover and Fleetwood is going to lead the recovery."
Fleetwood RV will make weekly additions to a work force that on Monday numbered 630, CEO Chuck Wilkinson said.Wilkinson stipulated that while Fleetwood is increasing production, hiccups in the supply chain could slow plans to add jobs. As it hires workers, Fleetwood plans to restart a production line making luxury motorhomes in mid-September.
"There are signs of (industry recovery)," Wilkinson told RVBUSINESS.COM. "A challenge for all industries right now is accessing credit."
He pointed out that the RV industry downturn has been more severe than even the automobile industry, which has been the focus of federal government recovery efforts.
"Theirs wasn't as bad," he said, noting that several years ago Class A manufacturers sold 60,000 units while this year, that number will be closer to 10,000. "(The RV industry) took a much deeper dive."
Bamatter, Draheim, Wilkinson, Indiana Gov. Mitch Daniels and other officials attended a ribbon-cutting ceremony Wednesday at Fleetwood RV's Class A motorhome plant on U.S. 224 east of Decatur, according to the Journal-Gazette.
"It really feels good to be working again, doesn't it?" Wilkinson asked a crowd of a few hundred workers who had assembled for the ceremony in the plant's paint room.
Daniels said AIP's decision to buy the Fleetwood Enterprises' motorhome assets – and to move Fleetwood RV's headquarters to Decatur from Riverside, Calif. – had much to do with the city and its residents.
Another reason AIP chose the Decatur facilities was an incentive package worth up to $9.1 million from the Indiana Economic Development Corp., Bamatter said.
Wilkinson said that for competitive reasons he wouldn't go into detail about the improvements being made to the Fleetwood RV facilities.
But, as an example, he cited paint ovens that were part of equipment worth $8 million AIP bought from a Fleetwood Enterprises plant in California. The company is considering installing the ovens in the Fleetwood RV Class C motorhome plant on Winchester Road so units made there don't have to be taken across town to be painted, Wilkinson said.
Fleetwood employed more than 1,300 in Decatur before the economy started to spiral downward in December 2007. The 600 who remained on the payroll in 2009 worked sporadically until AIP bought the motorhome assets, the Journal-Gazette reported.
Then in July, they all had to reapply for their jobs. They all took a 10% pay cut and lost accrued vacation, according to Draheim.
Workers were disappointed to lose the pay and vacation but are starting to feel more secure about their jobs, said a Fleetwood worker who declined to give his name because the company didn't give him permission to speak to the media.
Adams County unemployment was 14.8% in June, but the good news at Fleetwood RV might lead the way for the rest of the area, Decatur Mayor John Schultz said.
"This is a giant leap for us on the way back to recovery," Schultz said.
Shown below at the Fleetwood ceremony are (from left) Jorge Amador, AIP executive; Chuck Wilkinson, Fleetwood RV CEO; Paul Bamatter, AIP executive; John Becker, AIP executive; Indiana Gov. Mitch Daniels; Dino Cusumano, AIP executive; John Schultz, Decatur mayor; and John Draheim, president and COO of Fleetwood RV.


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Replacement windows: the investment and the return in Greenfield, MA
No matter if you're moving in to a home that needs replacement windows or are merely doing a bit of research in the likelihood that you'll require replacement windows in the relatively near future, one of the first things homeowners search for is the cost. And rightfully so. When it comes to upgrading your home, you want to make sure you're getting the most for every dollar you invest. There are a lot of factors that can play in to the price of your replacement windows, but there are also a few commonalities to consider when getting replacement windows.
- The importance
of quality. There's an old adage that you get what you
pay for. Replacement windows are one of those occasions.
It's not uncommon for one of the experts
from Pella Windows and Doors to show up at an in-home
consultation and see windows that haven't been in homes long but are already in need of replacing. Investing in higher quality windows from
the beginning can leave you with dependable,
gorgeous windows without worrying about replacing them in a few years.
- Setting a
budget. Knowing what you can afford when it
comes time to get replacement windows can
help you know what features you can get now, and
which ones may need to be taken care of later. Pella® has a financing
program prepared that can help you remain
within your budget and still allow you to buy the
replacement windows you've always wanted.
- Impact on your resell value. Replacement windows are one of the top ways to upgrade your home prior to selling. Between improved curb appeal and the added functional beauty that replacement windows offer, you can easily impact your home's resell value.
Of course these three things aren't the only pieces that effect the cost of replacement windows, but they do play a big role when it's all said and done. Replacement windows bring a great deal to your home's atmosphere so you want to make certain that you're making the right decision when the time comes. If you have any questions about the replacement windows available from Pella Windows and Doors, feel free to drop by the Greenfield showroom, give us a call at (413) 829-0299 or schedule an appointment with us online through our online scheduler.


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The White House has announced US President Donald Trump will hold his second summit with North Korean leader Kim Jong-un in late February. The Trump administration said it would announce a location at a later date.
No signal has come from either side yet that they have narrowed the gap between their demands -- the North's implementation of denuclearization and the US' relief of sanctions against the North.
Experts in the US are very skeptical that North Korea will give up its nuclear weapons program. Nonetheless, Washington agreed to hold its second summit with Pyongyang. This causes concern that the Trump administration may have stepped back from its existing position in order to hold dialogue.
Formally the White House has reaffirmed the principle of its negotiations with Pyongyang that denuclearization must precede sanctions relief. But recent remarks from Washington that put priority on the safety of American people causes worries that the US government's objective in its negotiations with the North may have changed.
Trump pledged to protect America from any enemy missile on Thursday when Kim Yong-chol, Kim Jong-un's right-hand man and North Korea's lead negotiator with the US, arrived in Washington to meet US Secretary of State Mike Pompeo. North Korea was deemed "extraordinary threat" in the 2019 Missile Defense Review. Trump announced plans for a huge expansion of US missile defense.
Brad Sherman, incoming head of the US House Subcommittee on Asia and the Pacific, said on the Voice of America on Friday that rather than seeking North Korea's denuclearization, it would be more realistic to freeze the North's missile-related programs and allow Pyongyang to possess a limited amount of nuclear weapons on the condition of being subject to close surveillance.
Pompeo told Fox News on Jan. 11 that the final objective of US-North Korea negotiations is "the security of the American people."
Bruce Klinger, senior research fellow of Northeast Asia at the Heritage Foundation, said that Pompeo's remark raised concerns that the US might be willing to accept an agreement that only addresses the North Korean missile threat to the US.
Cheong Wa Dae said the South Korean government will cooperate with related countries on the basis of close US-Korea cooperation.
However, it is questionable if the US-Korea cooperation is as close as ever.
The Moon Jae-in administration gives the impression that it puts top priority on the inter-Korean relationship.
The failure to agree on a new cost-sharing deal for US service members stationed in South Korea has raised fears that Trump may threaten to draw down forces here, according to Stars & Stripes.
Trump announced the suspension of joint military exercises on the peninsula without consulting with South Korea and his own aides after his first summit with Kim Jong-un in Singapore on June 12.
There is no assurance that he will not make unilateral announcements in the second summit as he did in the first one.
The Moon administration does not appear to be on good terms with the Japanese government over the South Korean Supreme Court's ruling for those Koreans forced into labor at Japanese companies during World War II and Japan's claims that a South Korean ship's radar locked onto a Japanese patrol plane.
The Moon administration must make diplomatic efforts to strengthen the trilateral cooperation.
In the second summit with the US, North Korea is expected to show a bargaining card far short of complete denuclearization, for example, demolition of Yongbyon nuclear facilities and dismantling of intercontinental ballistic missiles, and demand big concessions from the US.
The US may well regard its own security as the most important goal, but for South Koreans, the denuclearization of North Korea is a matter of survival, and much more important than the dismantlement of ICBMs.
A Trump-Kim deal to dismantle North Korean ICBMs but acknowledge its existing nuclear arsenal will be the worst scenario for South Koreans.
If the second US-North Korea summit ends up this way, denuclearization will likely be off the table.
The principle of complete denuclearization of North Korea must not be shaken in any eventuality.


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Who would benefit from the National Sport Academy Baseball Program?
The National Sport Academy Baseball program caters to student athletes who are striving to play baseball at the next level. For many of our grade 10's this might be Midget AAA or a Canada Cup Team. For our grade 11's and 12's the next level often stems from aspirations of playing at the college / university level. Regardless of the next goal, all of our players have to be passionate about learning to lead the lifestyle of a student athlete in order to get the most from this program.
What is the application process?
There are four parts to the application process. The first part is the completion of the National Sport Academy Application Package by the student athlete and parents. Once this application package is received by the National Sport Academy, we will contact you to coordinate a skill assessment and to set up an in person meeting. The meeting consists of a 1-on-1 interview with the student athlete and a meeting with the parents to ensure all questions are answered about the National Sport Academy experience. When these parts of the application process are completed, the Admissions Committee, consisting of National Sport Academy and Central Memorial High School representatives, review the application and determine if the applicant will be accepted into the program.
Step 1: Submit Application Package
Step 2: Skill Assessment
Step 3: In-person Meeting and Student Athlete Interview
Step 4: Review of Application by Admissions Commitee
Is every applicant accepted?
Is there a limit on the number of student athletes who are accepted?
Does CMHS have to be my designated school to participate in the NSA program?
How does the National Sport Academy training impact the student athlete's academic classes?
When does the National Sport Academy training take place during the day?
Are there games scheduled with the National Sport Academy schedule?
Do the National Sport Academy student athletes take their academic classes as one group of students?
How does transportation work for National Sport Academy sessions?
What training facilities are used for National Sport Academy Baseball essions?
Do student athletes have to apply and have a skills assessment each year?
How do the student athletes get from Central Memorial High School to Glenmore Athletic Park?
How many training hours do the student athletes have throughout the year?
What type of training experiences are the student athletes exposed to in the National Sport Academy?
How do we receive feedback on our student athlete's progress in the National Sport Academy?
Can NSA student athletes play school sports?
Are there information meetings I can attend to get more information about the National Sport Academy and Central Memorial High School?
Who do I contact for more information?
No, not all applicants are successful. An unsuccessful application may be the result of a student athlete's skill level, academic standing, character and work ethic, or a combination of all three areas.
There is no limit on the number of student athletes that are accepted each year. The National Sport Academy would look at the possibility of adding an additional training group in period 3 when numbers necessitate this expansion.
To ensure the best quality of instruction our ideal numbers are around 16 student athletes per training group.
No it doesn't. Over the years, many students have attended the National Sport Academy that do not have Central Memorial High School or the Calgary Board of Education as their designated school / school board. Student athletes have come from private, charter and Catholic schools as well as Rockyview and Foothills School District.
National Sport Academy (NSA) student athletes are regular students in Central Memorial High School that have their NSA training during one of their four periods during the school day. They will take three other core classes or options in each of the first and second semester. During their NSA training and through our liaison at Central the NSA student athletes use their NSA training as well as their club training to achieve the Phys Ed 10, 20 and 30 learning outcomes. NSA coaches contribute to the grading of each student athlete for their final Phys Ed mark.
The timetable / bell schedule allows time for National Sport Academy training without any impact on core academic classes.
The National Sport Academy Baseball Program trains during the school day in period 4 (see the highlighted timetable above).
In order to maximize our training time, our sessions finish later than the regular school day on Monday, Wednesday, and Friday. We are also able to use the lunch hour on Tuesday's and Thursday's to accommodate pre- and post-session needs such as changing, showering and having lunch. Through the winter (Thanksgiving to approximately April 15th) the NSA Baseball program has strength & conditioning sessions on Tuesday and Thursday morning at Central Memorial High School.
No, there are currently no games scheduled as part of the NSA Baseball program. There are so many playing options in Calgary that our main focus is developing confident baseball players who leave our program with superior skills that will help them to be successful with their club teams.
The National Sport Academy student athletes are integrated into the general population at Central Memorial High School and only come together for their National Sport Academy training.
When student athletes start their day with a National Sport Academy training session (Tuesday, Thursday morning workouts through the winter), parents are responsible for dropping their student athlete off at Central Memorial High School.
When student athletes end their day at a National Sport Academy training facility (Monday, Wednesday, Friday) parents are responsible for their student athlete's transportation home from the training facility.
When student athletes train within the school timetable, transportation is provided if the training facility is not within walking distance (Tuesday, Thursday).
Glenmore Athletic Park - Fall & Spring outdoor sessions
Glenmore Track - Fall & Spring outdoor sessions
As scheduled
Diamondawgs Training Centre - Winter indoor skill sessions and strength & conditioning
Four days per week
CMHS Weight Room - Winter strength & conditioning session
Tuesday & Thursday mornings
CMHS Classroom - Winter classroom sessions
Coyote Den Training Centre - Winter indoor skill sessions
One day per week
No, student athletes do not have to complete a skills assessment each year. During the first year in the program, we will obviously get to know the student athlete very well. If we have any issues or concerns, we will have a conversation with the student athlete and contact the student athlete's parents. There is a re-application that is sent out in late January or early February for families to confirm they will be returning to the National Sport Academy and to provide us with any new contact information and emergency contact information.
Glenmore Athletic Park is located three short blocks east of Central Memorial High School so student athletes can easily walk to the diamond.
We target approximately 60 hours of on-field time during the fall and spring, but recognize that the weather can be a limiting factor in addition to school field trips etc. that may result in cancelling some on-field sessions.
We spend approximately 150 hours training indoors from Thanksgiving until April 15th. When you add our Tuesday and Thursday strength & conditioning sessions, outdoor speed work on the track, and classroom sessions, the number of training hours throughout the school year approaches 330 total hours.
The National Sport Academy Baseball program continues to train through the January exam break and NSA student athletes also have access to optional weekend training times through the winter. Weekend training is popular when students miss sessions due to CBE PD days.
Sport Specific Training Session
The student athlete experiences a variety of learning environments including 1-on-1 instruction and small group work. These sessions take place either on the field (Sept-Thanksgiving & April 15th-end of school) or indoors (Thanksgiving to April 15th). We teach position specific details as well as discuss, in depth, all team systems. While indoors, players have the opportunity to make significant adjustments to their mechanics and see exponential improvements when combined with quality repetitions and work in the weight room.
Develop a player's knowledge of the defensive tactics used and the situations where they should be employed. Defensive alignments are taught in the classroom and a players instincts are refined during training sessions.
Video Analysis
The structure and size of our training sessions allow for consistent feedback using video analysis. Players are an active part of the analysis and implementation of adjustments.
Coaching & Leadership
To develop the complete student athlete, the requirements are more than just the sport specific training. Below are some of the topics that are included in the 3 year National Sport Academy Coaching & Leadership curriculum.
Besides the detail of our instruction and our classroom sessions, the NSA strength & conditioning program is what sets us apart from any other baseball program in this area. Our head strength coach, Thomas Scarr, is a former college player with his Kinesiology degree from the University of Calgary and he has in depth knowledge of baseball mechanics and how to improve those skills through specific strength in the weight room.
The National Sport Academy strength and conditioning program is individualized and designed to maximize on-field baseball performance by focusing on injury prevention, strength, power, agility and running speed.
The National Sport Academy coaches are available to meet throughout the year when they are not leading training sessions with student athletes. In addition, there will be times throughout the year when we have scheduled individual coach / parent meetings that we hope you will attend. We know these dates and times won't work for everyone so we can't stress enough that we can meet at any time the coaches are not working with student athletes.
Yes. In fact, Central Memorial High School and the NSA baseball coaches encourage such participation. In 2017-18 NSA baseball players participated in the following school sports:
Cross Country
Track & Field
In late November and early February Central Memorial High School has an Open House that the public is encouraged to attend to learn more about the benefits to students attending Central Memorial High School and training with the National Sport Academy. Parents and student athletes are also able to request a tour of the school by contacting Central Memorial High School. As each student athlete's circumstances may be unique to that student athlete, the National Sport Academy prefers to have one on one meetings with the family and student athlete interested in the National Sport Academy training.
Miki Kawahara is the Head Coach of the National Sport Academy Baseball Program. There are many components to the National Sport Academy Baseball Program and a conversation over the telephone or a meeting in person may be helpful. Contact Miki at 403-540-8797 or by email at email@example.com


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This is not a Groundwork Sponsored Event; however, a worth while one if you can attend.
Join the Trinity River Conservation Corps for a Corporate Day of Service in support of Dallas' Trinity River Corridor. Along with other corporate citizens, spend the morning picking up trash, planting seeds and discovering the beauty of green space in the heart of the city.
What to wear:
Long Pants
Boots (Water proof if possible)
Long sleeve shirt
Other clothing depending on weather
Items provided:
Canoes, paddles, life vest
Trash bags
Rubber gloves
Trash Grabbers
Sign up:


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Commissioned by TBWA\Paris to create artwork for Infiniti & Red Bull Racing - Formula 1 Global Campaign 2012. I created a total of 5 illustrations for the Australian Grand Prix, European Grand Prix, Belgian Grand Prix, Japanese Grand Prix and Abu Dhabi Grand Prix.
For Infiniti, performance is about more than statistics, it's about how their cars make the driver feel. So for this campaign, we took performance data from a range of Infiniti cars and visualised it in a way that showed more colour, more depth and more feeling. For each poster, a car was selected based on how well its standard features matched the demands of each track. As an extra touch, and to emphasise the global reach of the campaign, the colour scheme for each poster was based on that of each host country's flag.
Abu Dhabi


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15th October 2010
Call for papers: "Screening Cultural Diversity"
This volume which will be published in the Anglo-amerikanische Studien - Anglo-American studies (eds. Ahrens Rüdiger and Kevin Cope), Peter Lang, proposes to explore how cultural diversity has been represented on the small and large screen in both colonial and post-colonial contexts and to reflect on the reasons for the editorial choices that have been made. The wide range of possible subjects include, for instance, discussions of traditional adaptations and post-colonial interpretations of literary classics, examinations of film and television productions dealing with major events in the (non-)avowed history of (de)colonisation and analyses of films, programmes and series in which questions of integration, diversity and national and cultural identity are main or significant themes.
Contact: Renée Dickason (firstname.lastname@example.com) Please send an abstract (300 words) along with a short biography (200 words).
Deadline for abstracts: 15th July 2010
Deadline for submission of peer-reviewed articles: 15th October 2010


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Consultation event on new trail guide needs your views
Residents can have their say on a new trail guide for the Teme Valley when it goes on show during a special exhibition.
The guide has been jointly produced by students and staff from Worcester University and Malvern Hills District Council, and features activities including family friendly walking and cycling routes with different ability ratings to choose from and a leisurely tour by car.
The consultation event takes place at Tenbury Library for one week starting on Saturday 30 July where visitors will be able to view the new draft guide as well as information outlining the development of the project. The guide will also soon be available to download on mobile phones and iPads.
The new guide offers the chance to discover the area's stunning scenery, traditional market towns and idyllic hamlets and villages and people are encouraged to offer their feedback prior to the final launch date on Thursday 18 August.
The project has been made possible by funding from Malvern Hills AONB Sustainable Development Fund, Malvern Hills District Council and the University of Worcester Graphic Design team led by Senior Lecturer in Graphic Design Andy Stevenson.
Cllr Phil Grove, Leader of Malvern Hills District Council said: "The project has been a positive example of partnership working and it is a great opportunity for people to come along and give us any feedback and information on what we could do to improve the guide.
"We look forward to residents and visitors being able to enjoy the guide and all that the wonderful Teme Valley area has to offer."


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Generation 2012: the new creative scene
Time Out Mexico's first edition featured us as part of the "Generation 2012: the new creative scene" article. We feel honored to be included among film makers, visual artists, architects, graphic designers, photographers, and many other young talented creatives. You can read all about it here.


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St Helena gives the traveler a wonderfully rich range of both natural and built heritage sites such as the Consulate Hotel St Helena Island. With so much to do on the island of St Helena, it leaves the traveler with little not to do. From the islander's friendliness to the culture, this is one for those who are avid-historians.
Based on the main road of Jamestown, The Consulate Hotel St Helena Island is wonderfully situated about 5 minutes from the beach and is near to a Museum, Diving centre, Castle, a Yacht club, Archives, pubs and restaurants, Arts and Crafts Centre, Tourist Office, and Jacob's Ladder.
The Hotel at a Glance
Enquiry Form
Why wait? Send us your reservation enquiry now.


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Our Treatments
Customized Treatment Plan
Your treatment is always customized to your specific needs, we will use a variety of techniques to best meet your goals. We often combine therapeutic techniques with relaxation to produce the most satisfying effects. All you need to do is tell us what results you are hoping to achieve through your massage treatment and we will compose the most relevant treatment plan for you.
Melt the Tension Away
Our treatments are enhanced with specialized moist heat packs. We offer our clients this therapeutic booster during treatment to initiate the relaxation process by melting the tension away from your muscles.
Reduce Inflammation
Depending on your specific needs, we may use an ice pack during your treatment to decrease inflammation or cool down an area as needed.
Sweet Orange Oil Boost
We offer a complimentary upgrade to your treatment with our signature Sweet Orange Gel. This custom massage oil is packed with Vitamin C and other beneficial antioxidants to nourish your skin and provide a subtle citrus aroma.
Refresh with Mint
We may use mint oil for spot treatment on your body to aid in reliving muscle pain and headaches. The cooling effects of the mint oil penetrates deep into your skin and sinuses, leaving you feeling refreshed.
Superior Cushioning
Your body may need alternative positioning for your treatment (for instance during pregnancy or post surgery) for which we use the professional positioning cushions to ensure your safety and comfort.
Finish with a Soak
Your treatment comes with a complimentary single-use bag of epsom salt to use at home in a bath which will help you maximize the benefits of your massage.


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On-Call appointments can be made with our staff between 1:00 pm – 4:00 pm on Monday through Friday for families and on Monday, Wednesday and Friday for single adults. Please call 703-352-5090 to schedule an appointment. FACETS provides various services and programs for individuals in need of help including:
-Referrals to area food pantries, clothing closets
-Use of FACETS' phone and computer station
-Information and referral for medical needs, parenting, ESL, budgeting, job search, shelter or other housing resources, holiday assistance, etc.
Please click here to view a list of area resources for people in need of assistance.
If you are facing a basic needs crisis, we strong suggest calling Fairfax County Coordinated Services Planning (CSP) for an assessment at (703) 222-0880.
CSP supports basic needs, financial assistance, health care services, and offers initial intake for other human services agencies. CSP assesses individual and family situations, develops an integrated service plan, and coordinates the connection to available programs and services to assist residents in addressing their immediate and long-term needs. CSP staff explores prevention and early intervention strategies with residents and public and private human services agencies, to address residents' underlying needs in an effort to assist indiv¬iduals and families achieve economic independence and social stability. Coordinated Services Planning provides information, referral, and linkage to public and private human services available to Fairfax County residents. To access services, residents may call the Coordinated Services Planning call center to speak with a Social Worker. If you are a family, with a minor child, and are experiencing a housing crisis; Coordinator Services Planning will conduct an assessment to refer you to Fairfax County Homeless Services. Services are available in multiple languages through the use of interpreter services. Coordinated Services Planning multilingual staff are available to assist callers in the following languages: Arabic, Bangla, Creole, Farsi, French, Hindi, Korean, Punjabi, Somali, Spanish, Urdu, and Vietnamese.


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Following are the basic fundamental principles of Accounting:
Monetary Unit
Accounting needs all values to be recorded in terms of a single monetary unit. It cannot account for goods like the barter system. Assigning values to goods and items therefore becomes a problem since it is subjective. However, accounting has prescribed rules to deal with the same.
Going Concern
A company is said to have an eternal existence. Once it is formed, the only way to end it is by dissolution. It does not die a natural death like humans do. Hence, accountants assume the going concern principle. This principle implies that the firm will continue to do its business as usual till the end of the next accounting period and that there is no information to the contrary. Because of the going concern principle, organizations can function on credit, account for accounts receivables and payables which intend to receive or pay in the future and charge depreciation assuming that the machine will be used for many years.
In case, the management has information that the operations will be suspended in the near future, normal accounting ceases. A special type of accounting meant for dissolution purpose is used.
Principle Of Conservatism
Accountants are said to be very conservative by nature. They want to hope for the best and be prepared for the worst. This is displayed in the rules that they have created for their profession. One of the central tenets of accounting is the principle of conservatism. According to this principle, when there is doubt about the amount of expected inflows and outflows, the organization must state the lowest possible revenue and the highest possible costs.
This can be seen in the fact that accountants value inventory at lower of cost or market price. However, such conservatism helps the company be prepared for any forthcoming financial crises.
Cost Principle
Closely related to the principle of conservatism is the cost principle. The cost principle advocates that companies should list everything on the financial statements at the cost price. Usually assets like land and building, gold, etc appreciate. However, the accountants will not allow this appreciation to be reflected on the financial statements of the company till it is realized.
Accountants believe that the market value of anything is just an opinion. Accountants cannot account on the basis of opinions because there are many of them. The selling price of something is a fact since someone has paid for it and the same can be verified. Hence accounting works on cost principle and therefore on facts.