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Islamic theology
- See Islamic schools and branches for sectarian divisions; see Aqidah for the concept of the different "creeds" in Islam; see Ilm al-Kalam for the concept of theological discourse.
It has been suggested that this article be split into articles titled Aqidah and Ilm al-Kalam, accessible from a disambiguation page. (January 2015) |
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In Islam, theology is divided into various schools or branches. The main Sunna vs. Sh'ia split was political more than theological, but over time theological differences have developed. Still, differences in "creed" or aqidah occur as divisions orthogonal to the main divisions in Islam along political or legalistic lines, such that a Mu'tazili might, for example, have belong to the Jafari, Zaidi or even Hanafi school of jurisprudence.
One of the earliest systematic theological school to develop, in the mid 8th-century, was Mu'tazila. It emphasized reason and rational thought, positing that the injunctions of God are accessible to rational thought and inquiry and that the Qur'an, albeit the word of God, was created rather than uncreated, which would develop into one of the most contentious questions in Islamic theology.
In the 10th century, the Ash'ari school developed as a response to Mu'tazila, leading to the latter's decline. Ash'ari still taught the use of reason in understanding the Qur'an, but denied the possibility to deduce moral truths by reasoning. This was opposed by the school of Maturidi, which taught that certain moral truths may be found by the use of reason without the aid of revelation.
Another point of contention was the relative position of iman ("faith") vs. taqwa ("piety"). Such schools of theology are summarized under Ilm al-Kalam, or "science of discourse", as opposed to mystical schools who deny that any theological truth may be discovered by means of discourse or reason.
Sunni Islam[edit]
Beliefs |
Five Pillars |
Rightly-Guided Caliphs |
Schools of Law |
Extinct |
Schools of theology |
Movements |
Holy sites |
Hadith collections |
Sunni Muslims are the largest denomination of Islam and are known as Ahl as-Sunnah wa'l-Jamā'h or simply as Ahl as-Sunnah. The word Sunni comes from the word sunnah, which means the teachings and actions or examples of the Islamic prophet Muhammad. Therefore, the term "Sunni" refers to those who follow or maintain the sunnah of the prophet Muhammad.
The Sunnis believe that Muhammad did not specifically appoint a successor to lead the Muslim ummah (community) before his death, and after an initial period of confusion, a group of his most prominent companions gathered and elected Abu Bakr Siddique, Muhammad's close friend and a father-in-law, as the first caliph of Islam. Sunni Muslims regard the first four caliphs (Abu Bakr, `Umar ibn al-Khattāb, Uthman Ibn Affan and Ali ibn Abu Talib) as "al-Khulafā'ur-Rāshidūn" or "The Rightly Guided Caliphs." Sunnis also believe that the position of caliph may be attained democratically, on gaining majority votes, but after the Rashidun, the position turned into a hereditary right and the caliphs belonged to various dynasties and more like monarchs rather than religious figures.
Schools of theology[edit]
Aqidah is an Islamic term meaning "creed" or "belief". Any religious belief system, or creed, can be considered an example of aqidah. However this term has taken a significant technical usage in Muslim history and theology, denoting those matters over which Muslims hold conviction. The term is usually translated as "theology". Such traditions are divisions orthogonal to sectarian divisions of Islam, and a Mu'tazili may for example, belong to Jafari, Zaidi or even Hanafi school of jurisprudence.
Textualist approach[edit]
The Athari school derives its name from the Arabic word Athar, meaning "narrations." The Athari creed is to avoid delving into extensive theological speculation. They use the Qur'an, the Sunnah, and sayings of the Sahaba - seeing this as the middle path where the attributes of Allah are accepted without questioning 'how' they are. Ahmad bin Hanbal is regarded as the leader of the Athari school of creed. Athari is generally synonymous with Salafi. The central aspect of Athari theology is its definition of Tawhid, meaning literally unification or asserting the oneness of Allah.[1][2][3][4]
Kalām is the Islamic philosophy of seeking theological principles through dialectic. In Arabic, the word literally means "speech/words". A scholar of kalām is referred to as a mutakallim (Muslim theologian; plural mutakallimūn). There are many schools of Kalam, the main ones being the Ash'ari and Maturidi schools in Sunni Islam.
Ash'ari is a school of early Islamic philosophy founded in the 10th century by Abu al-Hasan al-Ash'ari. It was instrumental in drastically changing the direction of Islam.[citation needed] The Asharite view was that comprehension of the unique nature and characteristics of God were beyond human capability.
A Maturidi is one who follows Abu Mansur Al Maturidi's theology, which is a close variant of the Ash'ari school. Points which differ are the nature of belief and the place of human reason. The Maturidis state that belief (iman) does not increase nor decrease but remains static; it is piety (taqwa) which increases and decreases. The Ash'aris say that belief does in fact increase and decrease. The Maturidis say that the unaided human mind is able to find out that some of the more major sins such as alcohol or murder are evil without the help of revelation. The Ash'aris say that the unaided human mind is unable to know if something is good or evil, lawful or unlawful, without divine revelation.
Murji'ah (Arabic: المرجئة) is an early Islamic school whose followers are known in English as "Murjites" or "Murji'ites" (المرجئون). During the early centuries of Islam, Muslim thought encountered a multitude of influences from various ethnic and philosophical groups that it absorbed. Murji'ah emerged as a theological school that was opposed to the Kharijites on questions related to early controversies regarding sin and definitions of what is a true Muslim.
They advocated the idea of "delayed judgement". Only God can judge who is a true Muslim and who is not, and no one else can judge another as an infidel (kafir). Therefore, all Muslims should consider all other Muslims as true and faithful believers, and look to Allah to judge everyone during the last judgment. This theology promoted tolerance of Umayyads and converts to Islam who appeared half-hearted in their obedience. The Murjite opinion would eventually dominate that of the Kharijites.
The Murjites exited the way of the Sunnis when they declared that no Muslim would enter the Jahannam no matter what their sins. This contradicts the traditional Sunni belief that some Muslims will enter the Jahannam temporarily. Therefore the Murjites are classified as Ahlul Bid'ah or "People of Innovation" by Sunnis, particularly Salafis.
Mu'tazili theology originated in the 8th century in al-Basrah when Wasil ibn Ata left the teaching lessons of Hasan al-Basri after a theological dispute. He and his followers expanded on the logic and rationalism of Greek philosophy, seeking to combine them with Islamic doctrines and show that the two were inherently compatible. The Mu'tazili debated philosophical questions such as whether the Qur'an was created or eternal, whether evil was created by God, the issue of predestination versus free will, whether God's attributes in the Qur'an were to be interpreted allegorically or literally, and whether sinning believers would have eternal punishment in Jahannam.
Shia Islam[edit]
Beliefs and practices |
Holy days |
History |
Current Branches of Shi'ism |
Ahl al-Kisa |
Holy Women |
This article may require cleanup to meet Wikipedia's quality standards. The specific problem is: article should be in WP:SS style outlining theological differences in a coherent manner, rather than a giant tree structure giving random detail on each sect. Avoid WP:CFORK with Islamic schools and branches. Organize by theological concept rather than by sect. Avoid detail on jurisprudecence, because there already is the full article Islamic jurisprudence. Focus on differences in theology or creed.. (January 2015) |
Shia Islam (شيعة Shia, sometimes Shi'a; adjective Shi'ite), is the second-largest denomination of Islam, comprising 11-12%[5][6] of the total Muslim population in the world. Shia Muslims, though a minority in the Muslim world, constitute the majority of the populations in Azerbaijan, Bahrain, Iran, and Iraq, as well as a plurality in Lebanon and Yemen.
In addition to believing in the authority of the Qur'an and teachings of Muhammad, Shia believe that his family, the Ahl al-Bayt (the "People of the House"), including his descendants known as Imams, have special spiritual and political rule over the community[7] and believe that Ali ibn Abi Talib, Muhammad's cousin and son-in-law, was the first of these Imams and was the rightful successor to Muhammad, and thus reject the legitimacy of the first three Rashidun caliphs.[8]
The Shia Islamic faith is broad and includes many different groups. There are various Shia theological beliefs, schools of jurisprudence, philosophical beliefs, and spiritual movements. The Shia identity emerged soon after the martyrdom of Hussain son of Ali (the grandson of the prophet Muhammad) and Shia theology was formulated in the second century[9] and the first Shia governments and societies were established by the end of the ninth century.
Shia Islam is divided into three branches. The largest and best known are the Twelver (اثنا عشرية iṯnāʿašariyya), named after their adherence to the Twelve Imams. They form a majority of the population in Iran, Azerbaijan, Bahrain and Iraq. Other smaller branches include the Ismaili and Zaidi, who dispute the Twelver lineage of Imams and beliefs.[10]
The Twelver Shia faith is predominantly found in Iran (90%), Azerbaijan (85%), Bahrain (70%), Iraq (65%), Lebanon (40%),[11] Kuwait (25%), Albania (20%), Pakistan (25%), Afghanistan (20%).
The Zaidi dispute the succession of the fifth Twelver Imam, Muhammad al-Baqir, because he did not stage a revolution against the corrupt government, unlike Zaid ibn Ali. They do not believe in a normal lineage, but rather that any descendant of Hasan ibn Ali or Husayn ibn Ali who stages a revolution against a corrupt government is an imam. The Zaidi are mainly found in Yemen.
The Ismaili dispute the succession of the seventh Twelver Imam, Musa al-Kadhim, believing his older brother Isma'il ibn Jafar actually succeeded their father Ja'far al-Sadiq, and did not predecease him like Twelver Shia believe. Ismaili form small communities in Afghanistan, Pakistan, Uzbekistan, Tajikistan, India, Syria, United Kingdom, Canada, Uganda, Portugal, Yemen, mainland China, Bangladesh and Saudi Arabia[12] and have several subbranches.
The Fourteen Infallible |
Twelvers believe in twelve Imams. The twelfth Imam is believed to be in occultation, and will appear again just before the Qiyamah (Islamic view of the Last Judgment). The Shia hadiths include the sayings of the Imams. Many Muslims criticise the Shia for certain beliefs and practices, including practices such as the Mourning of Muharram (Mätam). They are the largest Shia school of thought (93%), predominant in Azerbaijan, Iran, Iraq, Lebanon and Bahrain and have a significant population in Pakistan, India, Afghanistan Kuwait and the Eastern province of Saudi Arabia. The Twelver Shia are followers of either the Jaf'ari or Batiniyyah madh'habs.
Ja'fari jurisprudence[edit]
The Fourteen Infallibles | |||
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Followers of the Jaf'ari madh'hab are divided into the following sub-divisions, although these are not considered different sects:
The Usuli form the overwhelming majority within the Twelver Shia denomination. They follow a Marja-i Taqlid on the subject of taqlid and fiqh. They are concentrated in Iran, Pakistan, Azerbaijan, India, Iraq, and Lebanon.
Akhbari, similar to Usulis, however reject ijtihad in favor of hadith. Concentrated in Bahrain.
Shaykhism is an Islamic religious movement founded by Shaykh Ahmad in the early 19th century Qajar dynasty, Iran, now retaining a minority following in Iran and Iraq. It began from a combination of Sufi and Shia and Akhbari doctrines. In the mid 19th-century many Shaykhis converted to the Bábí and Bahá'í religions, which regard Shaykh Ahmad highly.
Batini jurisprudence[edit]
On the other hand, the followers of the Batiniyyah madh'hab consist of Alevis and Nusayris, who developed their own fiqh system and do not pursue the Ja'fari jurisprudence. Their combined population is nearly around 1% of World overall Muslim population.[13]
Alevis are sometimes categorized as part of Twelver Shia Islam, and sometimes as its own religious tradition, as it has markedly different philosophy, customs, and rituals. They have many Tasawwufī characteristics and express belief in the Qur'an and The Twelve Imams, but reject polygamy and accept religious traditions predating Islam, like Turkish shamanism. They are significant in East-Central Turkey. They are sometimes considered a Sufi sect, and have an untraditional form of religious leadership that is not scholarship oriented like other Sunni and Shia groups. Seven to Eleven Million Alevi people including the other denominations of Twelver Shi'ites live in Anatolia.[13]
Alevi Islamic School of Theology (Madh'hab)[edit]
In Turkey, Shia Muslim people belong to the Ja'fari jurisprudence Madhhab, which tracks back to the sixth Shia Imam Ja'far al-Sadiq (also known as Imam Jafar-i Sadiq), are called as the Ja'faris, who belong to Twelver Shia. Although the Alevi Turks are being considered as a part of Twelver Shia Islam, their belief is different from the Ja'fari jurisprudence in conviction.
- "The Alevi-Turks" has a unique and perplex conviction tracing back to Kaysanites Shia and Khurramites which are considered as Ghulat Shia. According to Turkish scholar Abdülbaki Gölpinarli, the Qizilbash ("Red-Heads") of the 16th century - a religious and political movement in Azerbaijan that helped to establish the Safavid dynasty - were "spiritual descendants of the Khurramites".[14]
- Among the members of the "Qizilbash-Tariqah" who are considered as a sub-sect of the Alevis, two figures firstly Abu Muslim Khorasani who assisted Abbasid Caliphate to beat Umayyad Caliphate, but later eliminated and murdered by Caliph Al-Mansur, and secondly Babak Khorramdin who incited a rebellion against the Abbasid Caliphate and consequently was killed by Caliph al-Mu'tasim are highly respected. This belief provides strong clues about their Kaysanites Shia and Khurramites origins. In addition, the "Safaviyya Tariqah" leader Ismail I is a highly regarded individual in the belief of "Alevi-Qizilbash-Tariqah" associating them with the Imamah (Shia Twelver doctrine) conviction of the "Twelver Shi'a Islam".
- Their aqidah (theological conviction) is based upon a syncretic fiqh system called as "Batiniyya-Sufism"[15] which incorporates some Qarmatian sentiments, originally introduced by "Abu'l-Khāttāb Muhammad ibn Abu Zaynab al-Asadī",[16][17] and later developed by "Maymun al-Qāddāh" and his son "ʿAbd Allāh ibn Maymun",[18] and "Mu'tazila" with a strong belief in The Twelve Imams.
- Not all of the members believe that the fasting in Ramadan is obligatory although some Alevi-Turks performs their fasting duties partially in Ramadan.
- Some beliefs of Shamanism still are common amongst the Qizilbash Alevi-Turkish people in villages.
- On the other hand, the members of Bektashi Order have a conviction of "Batiniyya Isma'ilism"[15] and "Hurufism" with a strong belief in the The Twelve Imams.
- In conclusion, Qizilbash-Alevis are not a part of Ja'fari jurisprudence fiqh, even though they can be considered as members of different Tariqa of Shia Islam all looks like sub-classes of Twelver. Their conviction includes "Batiniyya-Hurufism" and "Sevener-Qarmatians-Ismailism" sentiments.[15][19]
- They all may be considered as special groups not following the Ja'fari jurisprudence, like Alawites who are in the class of Ghulat Twelver Shia Islam, but a special Batiniyya belief somewhat similar to Isma'ilism in their conviction.
- In conclusion, Twelver branch of Shia Islam Muslim population of Turkey is composed of Mu'tazila aqidah of Ja'fari jurisprudence madhhab, Batiniyya-Sufism aqidah of Maymūn'al-Qāddāhī fiqh of the Alevīs, and Cillī aqidah of Maymūn ibn Abu'l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh of the Alawites,[20][21] who altogether constitutes nearly one third of the whole population of the country. (An estimate for the Turkish Alevi population varies between Seven and Eleven Million.[22][23] Over 85% of the population, on the other hand, overwhelmingly constitute Maturidi aqidah of the Hanafi fiqh and Ash'ari aqidah of the Shafi'i fiqh of the Sunni followers.)
Alevi ʿaqīdah of the Presidency of Alevi-Islam Religion Services[edit]
" | Alevilik nedir, Aleviliğin İslam anlayışı nedir, nasıl doğdu, nasıl gelişti? Bu soruların yanıtı ki, çok kişinin bildiğinin tersine, Aleviliğin doğuş yeri Anadolu değildir. Bu büyük bir cehalet örneğidir, yani Aleviliğin Anadolu da çıktığını söylemek. Anadolu'da bu işin kaynağını aramak bilgisizlikten kaynaklanıyor. Çünkü Anadolu bugün üzerinden yaşadığımız topraklarda belli bir tarihten önce bir tek Müslüman, bir tane de Türk yoktur. Orta Asya kökenli insanların göçebe kavimlerin oradaki kuraklık ve moğol istilası nedeniyle orada tutunamayıp yeni bir yurt arama kaygılarının sonucudur. Maveraünnehir dediğimiz, yani Siriderya ve Amuderya nehirleri arasındaki topraklarda yaşayan ve yaşamlarının tarım ve hayvancılıklar geçiren kavimlerin 100-150 sene süren göç macerasından sonra, yani Türklerin Anadolu'ya gelmeleri, Anadolu'da Türk köyü kurmaya başlamaları. Anadolu'ya gelen Türklerde beraberlerinde inançlarını ve İslamiyet'i getirdiler. Gelenler İslam'dı, bunların kendi anlayışlarını Anadolu'ya getirmeleri 10 - 11. asırda gerçekleyen bir olaydır. Ondan önce ismine Anadolu dediğimiz coğrafyada herhangi bir Türk ve herhangi bir Müslüman'a rastlamak mümkün değildir. Anadolu o zamanlar Hıristiyan'dır.[24] | " |
What's Alevism, what's the understanding of Islam in Alevism? The answers to these questions, instead of the opposite of what's known by many people is that the birthplace of Alevism was never in Anatolia. This is an example of great ignorance, that is, to tell that the Alevism was emerged in Anatolia. Searching the source of Alevism in Anatolia arises from unawareness. Because there was not even one single Muslim or Turk in Anatolia before a specific date. The roots of Alevism stem from Turkestan - Central Asia. Islam was brought to Anatolia by Turks in 10th and 11th centuries by a result of migration for a period of 100 - 150 years. Before this event took place, there were no Muslim and Turks in Anatolia. Anatolia was then entirely Christian. We Turks brought Islam to Anatolia from Turkestan. - Professor İzzettin Doğan, The President
- Some of the differences that mark Alevis from Shi'a Islam are the non-observance of the five daily prayers and prostrations (they only bow twice in the presence of their spiritual leader), Ramadan, and the Hajj (they consider the pilgrimage to Mecca an external pretense, the real pilgrimage being internal in one's heart); and non-attendance of mosques.[25]
- Some of their members (or sub-groups) claim that God takes abode in the bodies of the human-beings (ḥulūl), believe in metempsychosis (tanāsukh), and consider Islamic law to be not obligatory (ibāḥa), similar to antinomianism.[26]
- Some of the Alevis criticizes the course of Islam as it is being practiced overwhelmingly by more than 99% of Sunni and Shia population.
- They believe that major additions had been implemented during the time of Ummayads, and easily refuse some basic principles on the grounds that they believe it contradicts with the holy book of Islam, namely the Qu'ran.
- Regular daily salat and fasting in the holy month of Ramadan are officially not accepted by some members of Alevism.
- Some of their sub-groups like Ishikists and Bektashis, who portrayed themselves as Alevis, neither comprehend the essence of the regular daily salat (prayers) and fasting in the holy month of Ramadan that is frequently accentuated at many times in Quran, nor admits that these principles constitute the ineluctable foundations of the Dīn of Islam as they had been laid down by Allah and they had been practised in an uninterruptible manner during the period of Prophet Muhammad.
- Furthermore, during the period of Ottoman Empire, Alevis were forbidden to proselytise, and Alevism regenerated itself internally by paternal descent. To prevent penetration by hostile outsiders, the Alevis insisted on strict endogamy which eventually made them into a quasi-ethnic group. Alevi taboos limited interaction with the dominant Sunni political-religious centre. Excommunication was the ultimate punishment threatening those who married outsiders, cooperated with outsiders economically, or ate with outsiders. It was also forbidden to use the state (Sunni) courts.[25]
Baktāshism (Bektaşilik)[edit]
Baktāshi Islamic School of Theology (Madh'hab)[edit]
The Bektashiyyah is a Shia Sufi order founded in the 13th century by Haji Bektash Veli, a dervish who escaped Central Asia and found refuge with the Seljuks in Anatolia at the time of the Mongol invasions (1219–23). This order gained a great following in rural areas and it later developed in two branches: the Çelebi clan, who claimed to be physical descendants of Haji Bektash Veli, were called "Bel evladları" (children of the loins), and became the hereditary spiritual leaders of the rural Alevis; and the Babağan, those faithful to the path "Yol evladları" (children of the way), who dominated the official Bektashi Sufi order with its elected leadership.[25]
Bektashism places much emphasis on the concept of Wahdat-ul-Wujood وحدة الوجود, the "Unity of Being" that was formulated by Ibn Arabi. This has often been labeled as pantheism, although it is a concept closer to panentheism. Bektashism is also heavily permeated with Shiite concepts, such as the marked veneration of Ali, The Twelve Imams, and the ritual commemoration of Ashurah marking the Battle of Karbala. The old Persian holiday of Nowruz is celebrated by Bektashis as Imam Ali's birthday.
In keeping with the central belief of Wahdat-ul-Wujood the Bektashi see reality contained in Haqq-Muhammad-Ali, a single unified entity. Bektashi do not consider this a form of trinity. There are many other practices and ceremonies that share similarity with other faiths, such as a ritual meal (muhabbet) and yearly confession of sins to a baba (magfirat-i zunub مغفرة الذنوب). Bektashis base their practices and rituals on their non-orthodox and mystical interpretation and understanding of the Qur'an and the prophetic practice (Sunnah). They have no written doctrine specific to them, thus rules and rituals may differ depending on under whose influence one has been taught. Bektashis generally revere Sufi mystics outside of their own order, such as Ibn Arabi, Al-Ghazali and Jelalludin Rumi who are close in spirit to them.
The Baktāshi ʿaqīdah[edit]
The Bektashi Order is a Sufi order and shares much in common with other Islamic mystical movements, such as the need for an experienced spiritual guide — called a baba in Bektashi parlance — as well as the doctrine of "the four gates that must be traversed": the "Sharia" (religious law), "Tariqah" (the spiritual path), "Haqiqah" (truth), and "Marifa" (true knowledge).
Bektashis hold that the Qur'an has two levels of meaning: an outer (Zāher ظاهر) and an inner (bāṭen باطن).[27] They hold the latter to be superior and eternal and this is reflected in their understanding of both the universe and humanity, which is a view that can also be found in Ismailism and Batiniyya.[28]
Bektashism is also initiatic and members must traverse various levels or ranks as they progress along the spiritual path to the Reality. First level members are called aşıks عاشق. They are those who, while not having taken initiation into the order, are nevertheless drawn to it. Following initiation (called nasip) one becomes a mühip محب. After some time as a mühip, one can take further vows and become a dervish. The next level above dervish is that of baba. The baba (lit. father) is considered to be the head of a tekke and qualified to give spiritual guidance (irshad إرشاد). Above the baba is the rank of halife-baba (or dede, grandfather). Traditionally there were twelve of these, the most senior being the dedebaba (great-grandfather). The dedebaba was considered to be the highest ranking authority in the Bektashi Order. Traditionally the residence of the dedebaba was the Pir Evi (The Saint's Home) which was located in the shrine of Hajji Bektash Wali in the central Anatolian town of Hacıbektaş (Solucakarahüyük).
Ghulāt imami jurisprudence[edit]
Alawites are also called Nusayris, Nusairis, Namiriya or Ansariyya. Their madhhab is established by Ibn Nusayr, and their aqidah is developed by Al-Khaṣībī. They follow Cillī aqidah of "Maymūn ibn Abu'l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh" of the 'Alawis.[20][29] One million three hundred and fifty thousand of them lived in Syria and Lebanon in 1970. It is estimated they are 10-12% of the population of Syria of 23 millions in 2013. a[30]
'Alawite Islamic School of Theology (Madh'hab)[edit]
Alawites consider themselves to be Muslims, although some Sunnis dispute that they are.[31] Alawite doctrine incorporates Gnostic, neo-Platonic, Islamic, Christian and other elements and has, therefore, been described as syncretistic.[32][33] Their theology is based on a divine triad,[31][34][35] or trinity, which is the core of Alawite belief.[36] The triad comprises three emanations of the one God: the supreme aspect or entity called the "Essence"[36] or the "Meaning"[35] (both being translations of ma'na), together with two lesser emanations known as his "Name" (ism), or "Veil" (hijab), and his "Gate" (bab).[34][35][36][37] These emanations have manifested themselves in different human forms over several cycles in history, the last cycle of which was as Ali (the Essence/Meaning), Muhammad (the Name) and Salman the Persian (the Gate).[34][36][37][38] Alawite belief is summarised in the formula: "I turn to the Gate; I bow before the Name; I adore the Meaning".[31] The claim that Alawites believe Ali is a deity has been contested by some scholars as a misrepresentation on the basis that Ali is, in fact, considered an "essence or form", not a human being, by which believers can "grasp God".[39] Alawites also hold that they were originally stars or divine lights that were cast out of heaven through disobedience and must undergo repeated reincarnation (or metempsychosis[36]) before returning to heaven.[31][37] They can be reincarnated as Christians or others through sin and as animals if they become infidels.[31][40]
Alawite beliefs have never been confirmed by their modern religious authorities.[41] Alawites tend to conceal their beliefs (taqiyya) due to historical persecution.[42] Some tenets of the faith are secret, known only to a select few;[43][44] therefore, they have been described as a mystical sect.[45] In addition to Islamic festivals, the Alawites have been reported to celebrate or honor certain Christian festivals such as the birth of Jesus and Palm Sunday.[46][47] Their most-important feast is Eid al-Ghadeer.
The 'Alawite ʿaqīdah[edit]
Alawites have always described themselves as being Twelver Shi'ite Muslims and have been recognized as such by the prominent Lebanese Shi'ite cleric Musa al-Sadr.[48] The Sunni Grand Mufti of Jerusalem Haj Amin al-Husseini issued a fatwa recognising them as part of the Muslim community in the interest of Arab nationalism.[49][50] However, Athari Sunni (modern day Salafis) scholars such as Ibn Kathir (a disciple of Ibn Taymiyya) have categorised Alawites as pagans in their writings.[43][51][52]
Barry Rubin has suggested that Syrian leader Hafiz al-Assad and his son and successor Bashar al-Assad pressed their fellow Alawites "to behave like regular Muslims, shedding (or at least concealing) their distinctive aspects".[53] During the early 1970s a booklet, al-`Alawiyyun Shi'atu Ahl al-Bait ("The Alawites are Followers of the Household of the Prophet") was published, which was "signed by numerous 'Alawi' men of religion", described the doctrines of the Imami Shia as Alawite.[54] Additionally, there has been a recent movement to unite Alawism and the other branches of Twelver Islam through educational exchange programs in Syria and Qom.[55]
Some sources have discussed the "Sunnification" of Alawites under the al-Assad regime.[56] Joshua Landis, director of the Center for Middle East Studies, writes that Hafiz al-Assad "tried to turn Alawites into 'good' (read Sunnified) Muslims in exchange for preserving a modicum of secularism and tolerance in society". On the other hand, Al-Assad "declared the Alawites to be nothing but Twelver Shiites".[56] In a paper, "Islamic Education in Syria", Landis wrote that "no mention" is made in Syrian textbooks (controlled by the Al-Assad regime) of Alawites, Druze, Ismailis or Shia Islam; Islam was presented as a monolithic religion.[57] Ali Sulayman al-Ahmad, chief judge of the Baathist Syrian state, has said:
" | We are 'Alawi Muslims. Our book is the Qur'an. Our prophet is Muhammad. The Ka`ba is our qibla, and our Dīn (religion) is Islam.[41] | " |
The Qizilbash ʿaqīdah[edit]
Qizilbash and Bektashi tariqah shared common religious beliefs and practices becoming intermingled as Alevis in spite of many local variations. Isolated from both the Sunni Ottomans and the Twelver Shi`a Safavids, Qizilbash and Bektashi developed traditions, practices, and doctrines by the early 17th century which marked them as a closed autonomous religious community. As a result of the immense pressures to conform to Sunni Islam, all members of Alevism developed a tradition of opposition (ibāḥa) to all forms of external religion.[25]
The doctrine of Qizilbashism is well explained in the following poem written by the Shaykh of Safaviyya tariqah Ismail I:
من داها نسنه بيلمه زه م / Men daha nesne bilmezem, (I don't know any other object)
آللاه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)
اؤزوم غوربتده سالمازام / Özüm gurbette salmazam, (I can't let out my own essence to places far from my homeland)
آللاه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)
اونلار بيردير، بير اولوبدور / Onlar birdir, bir oluştur, (They are unique, a single one, i.e. Haqq-Muhammad-Ali)
يئردن گؤيه نور اولوبدور / Yerden göğe nûr oluştur, (It's a nūr from Earth to Sky)
دؤرد گوشه ده سيرر اولوبدور، / Dört guşede sır oluştur, (It's a mysterious occult secret in every corner of the square)
آللاه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)
ختايى بو يولدا سردير / Khatai bu yolda sırdır, (Khatai in this tariqah is a mysterious occult secret)
سرين وئره نلر ده اردير / Sırın verenler de erdir, (Those reveal their own secret are private as well)
آيدا سيردير، گونده نوردور / Ayda sırdır, günde nûrdur, (Secret on Moon, nūr on day)
آللاه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)
The lines of poetry above may easily be judged as an act of "Shirk" (polytheism) by the Sunni Ulama, but they have a bāṭenī[58] taʾwīl (inner explanation) in Qizilbashism.
The Ismailis and Twelvers both accept the same initial Imams from the descendants of Muhammad through his daughter Fatima Zahra and therefore share much of their early history. However, a dispute arose on the succession of the Sixth Imam, Ja'far al-Sadiq. The Ismailis are those who accepted Ja'far's eldest son Ismā'īl as the next Imam, whereas the Twelvers accepted a younger son, Musa al-Kazim. Today, Ismā'īlīs are concentrated in Pakistan and other parts of South Asia. The Nizārī Ismā'īlīs, however, are also concentrated in Badakhshan (mainly, Gorno-Badakhshan Autonomous Region of Tajikistan)[59][60]- Central Asia, Russia, China, New Zealand, Afghanistan, Papua New Guinea, Syria, Australia, North America (including Canada), the United Kingdom, Bangladesh and in Africa as well. Their total population is around Thirteen to Sixteen Million excluding the Druze population, nearly 1% of the overall World Muslim population, and gets closer to a total of Twenty Million Ismā'īlī population with the inclusion of Druzes.
- Nizārī – The Nīzār'īyyah are the largest branch (95%) of Ismā'īlī, they are the only Shia group to be have their absolute temporal leader in the rank of Imamate, which is currently invested in Aga Khan IV. Their present living Imam is Mawlānā Shah Karim Al-Husayni who is the 49th Imam. Nizārī Ismā'īlīs believe that the successor-Imām to the Fatimid caliph Ma'ad al-Mustansir Billah was his elder son al-Nizār. While Nizārī belong to the "Imami jurisprudence" or Ja'fāriyya Madhab (school of Jurisprudence), believed by Shias to be founded by Imam Ja'far as-Sadiq they adhere to sumpremacy of "Kalam", in the interpretation of scripture, and believe in the temporal relativism of understanding, as opposed to fiqh (traditional legalism), which adheres to an absolutism approach to revelation.
Tāiyebī Mustā'līyyah[edit]
- Mustaali – The Mustaali group of Ismaili Muslims differ from the Nizāriyya in that they believe that the successor-Imām to the Fatimid caliph, al-Mustansir, was his younger son al-Mustaʻlī, who was made Caliph by the Fatimad Regent Al-Afdal Shahanshah. In contrast to the Nizaris, they accept the younger brother al-Mustaʻlī over Nizār as their Imam. The Bohras are an offshoot of the Taiyabi, which itself was an offshoot of the Mustaali. The Taiyabi, supporting another offshoot of the Mustaali, the Hafizi branch, split with the Mustaali Fatimid, who recognized Al-Amir as their last Imam. The split was due to the Taiyabi believing that At-Tayyib Abi l-Qasim was the next rightful Imam after Al-Amir. The Hafizi themselves however considered Al-Hafiz as the next rightful Imam after Al-Amir. The Bohras believe that their 21st Imam, Taiyab abi al-Qasim, went into seclusion and established the offices of the Da'i al-Mutlaq (الداعي المطلق), Ma'zoon (مأذون) and Mukasir (مكاسر). The Bohras are the only surviving branch of the Mustaali and themselves have split into the Dawoodi Bohra, Sulaimani Bohra, and Alavi Bohra.
- Dawoodi Bohra – The Dawoodi Bohras are a denomination of the Bohras. After offshooting from the Taiyabi the Bohras split into two, the Dawoodi Bohra and the Sulaimani Bohra, over who would be the correct dai of the community. Concentrated mainly in Pakistan and India.
- Sulaimani Bohra – The Sulaimani Bohra named after their 27th Da'i al-Mutlaq, Sulayman ibn Hassan, are a denomination of the Bohras. After offshooting from the Taiyabi the Bohras split into two, the Sulaimani Bohra and the Dawoodi Bohra, over who would be the correct dai of the community. Concentrated mainly in Yemen.
- Alavi Bohra – Split from the Dawoodi Bohra over who would be the correct dai of the community. The smallest branch of the Bohras.
- Hebtiahs Bohra – The Hebtiahs Bohra are a branch of Mustaali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 39th Da'i al-Mutlaq in 1754.[citation needed]
- Atba-i-Malak – The Abta-i Malak jamaat (community) are a branch of Mustaali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 46th Da'i al-Mutlaq, under the leadership of Abdul Hussain Jivaji. They have further split into two more branches, the Atba-i-Malak Badra and Atba-i-Malak Vakil.[61]
- Druze – The Druze are a small distinct traditional religion that developed in the 11th century. It began as an offshoot of the Ismaili sect of Islam, but is unique in its incorporation of Gnostic, neo-Platonic and other philosophies. Druze are considered heretical and non-Muslims by most other Muslims because they are believed to address prayers to the Fatimid caliph Al-Hakim bi-Amr Allah, the third Fatimid caliph of Egypt, whom they regard as "a manifestation of God in His unity." The Druze believe that he had been hidden away by God and will return as the Mahdi on Judgement Day. Like Alawis, most Druze keep the tenets of their Faith secret, and very few details are known. They neither accept converts nor recognize conversion from their religion to another. They are located primarily in the Levant. Druze in different states can have radically different lifestyles. Some claim to be Muslim, some do not, though the Druze faith itself abides by Islamic principles.[citation needed]
Zaidiyyahs historically come from the followers of Zayd ibn Ali, the great-Grandson of 'Ali b. Abi Talib. They follow any knowledgeable and upright descendant of al-Hasan and al-Husayn, and are less esoteric in focus than Twelvers and Ismailis. Zaidis are the most akin sect to Sunni Islam amongst the Shi'ite madh'habs. A great majority of them, more than Seven Million people who constitutes less than 1% of the World overall Muslim population, lives in Yemen.[62]
Kharijite Islam[edit]
This article appears to contradict the article Ibadi. (June 2011) |
Kharijite (literally, "those who seceded") is a general term embracing a variety of Muslim sects which, while originally supporting the Caliphate of Ali, later rejected him. While there are few remaining Kharijite or Kharijite-related groups, the term is sometimes used to denote Muslims who refuse to compromise with those with whom they disagree.
The only surviving Kharijite sect is the Ibadi. The sect developed out of the 7th century Islamic sect of the Kharijites. Nonetheless, Ibadis see themselves as quite different from the Kharijites. Believed to be one of the earliest schools, it is said to have been founded less than 50 years after the death of Muhammad.
It is the dominant form of Islam in Oman, but small numbers of Ibadi followers may also be found in countries in Northern and Eastern Africa. The early medieval Rustamid dynasty in Algeria was Ibadi.
Ibadis usually consider non-Ibadi Muslims as unbelievers, though nowadays this attitude has highly relaxed.[citation needed] They approve of the caliphates of Abū Bakr and Umar ibn al-Khattab, whom they regard as the "Two Rightly Guided Caliphs". Specific beliefs include: walāyah, friendship and unity with the practicing true believers and the Ibadi Imams; barā'ah, dissociation and hostility towards unbelievers and sinners; and wuqūf, reservation towards those whose status is unclear. While Ibadi Muslims maintain most of the beliefs of the original Kharijites, they have rejected the more aggressive methods.[citation needed]
Extinct groups[edit]
The Sufris (Arabic: سفريين) were a sect of Islam in the 7th and 8th centuries, and a part of the Kharijites. They believe Sura 12 (Yusuf) of the Qur'an is not an authentic Sura.
The Harūrīs (Arabic: الحرورية) were an early Muslim sect from the period of the Four Rightly-Guided Caliphs (632-661 CE), named for their first leader, Habīb ibn-Yazīd al-Harūrī.
See also[edit]
- List of extinct Shia sects
- Islamic studies
- Succession to Muhammad
- Shia–Sunni relations
- Shi'ite Crescent
- ^ Ibn Qayyim al-Jawziyah, Muhammad ibn Abi Bakr Ibn Qayyim al-Jawziyah (1991). Tariq al-hijratayn wa-bab al-sa'adatayn. Dar al-Hadith (1991). p. 30.
- ^ al-Hanafi, Imam Ibn Abil-'Izz. Sharh At Tahawiyya. p. 76.
- ^ al-Safarayni, Muhamad bin Ahmad. Lawami' al-anwar al-Bahiyah. Dar al-Kutub al-Ilmiyah. p. 1/128.
- ^ Abd al-Wahhab, ibn Abd Allah, Ibn, Sulayman (1999). Taysir al-'Aziz al-Hamid fi sharh kitab al-Tawhid. 'Alam al-Kutub. pp. 17–19.
- ^ https://www.cia.gov/library/publications/the-world-factbook/fields/2122.html
- ^ "Shīʿite". Encyclopædia Britannica Online. 2010. Retrieved 2010-08-25.
- ^ Corbin (1993), pp. 45–51
- ^ Tabatabaei (1979), pp. 41–44.
- ^ Dakake (2008), pp.1 and 2
- ^ Tabatabae (1979), p. 76
- ^ The Revenge of the Shia
- ^ International Crisis Group. The Shiite Question in Saudi Arabia, Middle East Report N°45, 19 September 2005
- ^ a b "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population". Pew Research Center. October 7, 2009. Retrieved 2010-08-24.
Of the total Muslim population, 11-12% are Shia Muslims and 87-88% are Sunni Muslims. Seven to Eleven Million Alevis and Three to Four Million Alawis constitute nearly 10% of Shi'ites.
- ^ Roger M. Savory (ref. Abdülbaki Gölpinarli), Encyclopaedia of Islam, "Kizil-Bash", Online Edition 2005
- ^ a b c Encyclopædia Iranica, "BĀṬENĪYA"
- ^ Encyclopædia Iranica, "ABU'L-ḴAṬṬĀB ASADĪ"
- ^ Encyclopædia Iranica, "ḴAṬṬĀBIYA"
- ^ Encyclopædia Iranica, "ʿABDALLĀH B. MAYMŪN AL-QADDĀḤ"
- ^ Öztürk, Yaşar Nuri, En-el Hak İsyanı (The Anal Haq Rebellion) – Hallâc-ı Mansûr (Darağacında Miraç - Miraç on Gallows), Vol 1 and 2, Yeni Boyut, 2011.
- ^ a b "Muhammad ibn Āliyy'ūl Cillī aqidah" of "Maymūn ibn Abu'l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh" (Sūlaiman Affandy, Al-Bākūrat'ūs Sūlaiman'īyyah - Family tree of the Nusayri Tariqat, pp. 14-15, Beirut, 1873.)
- ^ Both Muhammad ibn Āliyy'ūl Cillī and Maymūn ibn Abu'l-Qāsim'at-Tabarānī were the murids of "Al-Khaṣībī," the founder of the Nusayri tariqa.
- ^ "Religions". CIA World Factbook.
- ^ "Mapping the Global Muslim Population". Pew Research Center. 7 October 2009.
- ^ Alevi-Islam Religious Services - The message of İzzettin Doğan, Zafer Mah. Ahmet Yesevi Cad. No: 290, Yenibosna / Istanbul, Turkey.
- ^ a b c d "The Alevi of Anatolia". angelfire.com. Retrieved 27 June 2014.
- ^ Halm, Heinz (2004-07-21). Shi'ism. Edinburgh University Press. p. 154. ISBN 978-0-7486-1888-0.
- ^ Radtke, B. "BĀṬEN". Encyclopedia Iranica. Retrieved 20 August 2014.
- ^ Halm, H. "BĀṬENĪYA". Encyclopedia Iranica. Retrieved 4 August 2014.
- ^ Both Muhammad ibn Āliyy'ūl Cillī and Maymūn ibn Abu'l-Qāsim'at-Tabarānī were the murids of "Al-Khaṣībī," the founder of the Nusayri tariqat.
- ^ Alawi Islam
- ^ a b c d e "Alawi Islam". Globalsecurity.org
- ^ Prochazka-Eisl, Gisela; Prochazka, Stephan (2010). The Plain of Saints and Prophets: The Nusayri-Alawi Community of Cilicia. p. 81. ISBN 3447061782.
- ^ Friedman, Yaron (2010). The Nuṣayrī-ʻAlawīs: An Introduction to the Religion, History, and Identity of the Leading Minority in Syria. p. 67. ISBN 9004178929.
- ^ a b c Böwering, Gerhard et al. (eds.) (2012). The Princeton Encyclopedia of Islamic Political Thought. p. 29. ISBN 0691134847.
- ^ a b c Friedman, Yaron (2010). The Nuṣayrī-ʻAlawīs: An Introduction to the Religion, History, and Identity of the Leading Minority in Syria. p. 77. ISBN 9004178929.
- ^ a b c d e Prochazka-Eisl, Gisela; Prochazka, Stephan (2010). The Plain of Saints and Prophets: The Nusayri-'Alawi Community of Cilicia. p. 82. ISBN 3447061782.
- ^ a b c Peters, F.E. (2009). The Monotheists: Jews, Christians, and Muslims in Conflict and Competition, Volume II. p. 321. ISBN 1400825717.
- ^ Friedman, Yaron (2010). The Nuṣayrī-ʻAlawīs: An Introduction to the Religion, History, and Identity of the Leading Minority in Syria. pp. 80, 93–94. ISBN 9004178929.
- ^ "The 'secretive sect' in charge of Syria". BBC. 17 May 2012. Retrieved 25 December 2012.
- ^ Alawis, Countrystudies.us, U.S. Library of Congress.
- ^ a b 'Abd al‑Latif al‑Yunis, Mudhakkirat al‑Duktur 'Abd al‑Latif al‑Yunis, Damascus: Dar al‑`Ilm, 1992, p. 63.
- ^ Secretive sect of the rulers of Syria, The Telegraph, 05 Aug 2011
- ^ a b "Alawi Islam". Globalsecurity.org.
- ^ The Nuaayri-Alawis (2009) Yaron Friedman
- ^ Lebanon: current issues and background, John C. Rolland (2003). Nova. 1 August 2003. ISBN 9781590338711. Retrieved 25 December 2012.
- ^ Kaplan, Robert (February 1993). "Syria: Identity Crisis". The Atlantic.
- ^ Glasse, Cyril (2001). New Encyclopedia of Islam (Revised Edition ed.). Rowman & Littlefield Publishers. p. 105.
- ^ Kramer, Martin. "Syria's ''Alawis and Shi'ism".
In their mountainous corner of Syria, the 'Alawī claim to represent the furthest extension of Twelver Shi'ism.
- ^ Talhamy, Y. (2010). "The Fatwas and the Nusayri/Alawis of Syria". Middle Eastern Studies 46 (2): 175–194. doi:10.1080/00263200902940251.
- ^ Me'ir Mikha'el Bar-Asher; Gauke de Kootstra; Arieh Kofsky (2002). The Nuṣayr−i-ʻalaw−i Religion: An Enquiry Into Its Theology and Liturgy. BRILL. p. 1. ISBN 978-90-04-12552-0. Retrieved 18 March 2011.
- ^ Syria crisis: Deadly shooting at Damascus funeral
- ^ Abd-Allah, Umar F., Islamic Struggle in Syria, Berkeley : Mizan Press, c1983, pp. 43–48
- ^ Rubin, Barry (2007). The Truth about Syria. New York: Palgrave Macmillan. p. 49. ISBN 9781403982735.
- ^ Abd-Allah, Umar F. (1983). Islamic Struggle in Syria. Berkeley: Mizan Press. pp. 43–48. ISBN 0933782101.
- ^ Esther, Pan (18 July 2006). "Syria, Iran, and the Mideast Conflict". Backgrounder. Council on Foreign Relations. Archived from the original on 23 May 2011. Retrieved 30 April 2011.
- ^ a b Syrian comment. Asad's Alawi dilemma, 8 October 2004
- ^ "Islamic Education in Syria: Undoing Secularism". OU. Retrieved 25 December 2012.
- ^ Radtke, B. "BĀṬEN". Encyclopedia Iranica. Retrieved 9 July 2014.
- ^ Template:Web kaynağı
- ^ http://tajikistan.orexca.com/gorno_badakhshan_region.shtml
- ^ Islamic Voice
- ^ "Library of Congress - Federal Research Division, Country Profile: Yemen, August 2008". Approximately 30 percent belong to the Zaydi sect of Shia Islam, and about 70 percent follow the Shafii school of Sunni Islam.
External links[edit]
Wikisource has the text of a 1905 New International Encyclopedia article about Islamic schools and branches. |
- Online Fatwa Site - Islam Question and Answer
- The Four Sunni Schools of Thought
- Ask Imam - Islam Q&A
- Online Islamic Learning
- Sufism - Islamic Science of Spirituality


text:
Abigail Borin
this wiki
Special Agent Abigail Borin is a member of the CGIS- Coast Guard Investigative Service who in terms of personality and attitude is considered to be the female opposite of former Gunnery Sergeant turned NCIS Special Agent Leroy Jethro Gibbs.
Originally from a unnamed small town in Ohio and an only child, Borin served a tour of duty in Iraq as a Sergeant. During her time in Iraq, she lost her significant other which left her devastated and later caused her to retire from the Marines for good with an unidentified rank.
Some point after that, she joined CGIS where she later rose through the ranks, eventually getting the opportunity to lead her own team.
NCIS Season 7
In March 2010, while investigating the house of a suspect during the Season 7 episode, Jurisdiction (episode), Borin and her partner, CGIS agent Kyle Omagi met NCIS Special Agents Leroy Jethro Gibbs and Anthony DiNozzo and after some disagreements, the two teams began to work together whenever they met each other, a trait that has continued to this day.
NCIS Season 8
Borin reappeared in the Season 8 episode, Ships in the Night (episode).
NCIS Season 9
NCIS Season 10
Borin appeared in the episode Lost at Sea (episode).
NCIS Season 11
In the Season 11 episode, Oil and Water (episode), after helping Gibbs and the team solve an oil rig bombing, Borin hinted that she would like to apply to NCIS sometime in the future
NCIS Season 12
Borin appeared in the Season 12 episode, The San Dominick (episode).
Borin is the exact same as Gibbs and like Gibbs, she too runs her team, often headslapping her colleagues. She also displays gut feelings and doesn't believe in any kind of coincidence whatsoever.
She also loves coffee and like Gibbs, has her own set of rules.
- Diane Neal, the actress who plays Borin, also plays a prominent role in Law and Order Special Victims Unit, as Assistant District Attorney Casey Novak.

subset: commoncrawl


text:
A Firefox Launcher for Android
Someone else is wanting to get mindshare of the Android audience via the home screen. Mozilla has announced there will be a Firefox Launcher for Android, although details are still sketchy at this time.
The Mozilla blog post in question says:
Firefox Launcher for Android makes it easy to discover the content you want in any moment and is optimized for the way you use your phone. The app integrates the contextual adaptive app search from EverythingMe with the Firefox for Android Web browser to offer users a personalized and customizable Web experience that is fun and intuitive.
More updates are promised by Mozilla when development is finished and they are ready for beta testing.
[Via Engadget]


text:
Tattoos are growing in popularity and social acceptance. In all walks of life people—nurses included—are using their bodies as canvases for ink. If you are precepting a nurse in their twenties, it is likely that they have one or more tattoos.
With a wide gap of generations in the workplace, we must be willing to objectively discuss our thoughts on nursing and tattoos. And first, we should understand why people are getting them.
Basic Reasons For and Against Tattoos
Even according to tattoo artists, these reasons are not based on common sense.
Considerations for Healthcare Professionals
Beyond the basic reasons to get or not get a tattoo, there are several other points to consider. The anthropology argument conveys the idea that humans have always decorated themselves for attention. According to Kuwahara (2005), reasons might include:
The bottom line is the need to be noticed. Prior to permanently broadcasting these things on your body, you might first do some soul searching. For example, you definitely won't be happy with a tattoo you got just to annoy your parents.
In nursing, the arguments about tattoos become broader. Many healthcare organizations have appearance policies that restrict tattoos from being visible or "excessive." Leadership defines "excessive" and they may not be interested in why someone chose to tattoo themselves. They will be interested in protecting the professional image of their organization, which is well within their right.
As nurses, we must be aware that many of our patients are of a generation that sees tattooing as taboo and an uneducated practice. This may make them initially question the nurse's competence and judgment.
Finally, there is the argument that the professional image of nursing is at stake. Although healthcare is changing and becoming more open to this societal trend, a heavily tattooed individual will have difficulty being considered for the CNO position in most organizations. The definition of "professional image" does not appear to be changing anytime soon.
Here are three things to keep in mind if you are in a healthcare field:
If you are working with young nurses who have tattoos, be supportive and realize there are many reasons for getting tattoos.
If you choose to get a tattoo, consider placement and size carefully. That way, your art does not violate an appearance standard where you work or is unpractical to cover if you are on duty. Consider the professional image you are portraying to the public and your current or future employers.
Tattoos are forever. If you do get one, make sure it is not one you will regret.
Ten years from now, our resumes will have improved and become more marketable. Whatever our individual thoughts on tattoos and nursing, we all can agree that we want our appearance to keep up with our success.
Kuwahara, M. (2005). Tattoo: An anthropology. Berg Publishers.
What are your thoughts on nurses getting tattoos?
I am 44 years old. I do not have a tatoo but know many nurses with sleeves as well as hidden tatoos. Nursing is about treating the whole person. I am not supposed to judge those with ideals, religions, or any other things that are different from my own thoughts, ideals, etc. Why are we judging our tattooed colleagues. All people need to grow and change as we age, based on our ecxperiences and our changing cultures. This is growing and it continues until we die. So those patients that don't like tattoes need to grow a little and meet some tatooed people so they can see that they are just real people like those of us who don't have a tattoo. "Being a generation who didn't do this" doesn't give anyone the right to devalue another based on appearance and that's all there is to it!
I love the 50's attitude. More pressing needs and issues than whether a tattoo is a taboo or a trend. I'm a 58 y.o nurse with legs and arms tatted. Been a nurse(male) for 14 years in Surgery and GI lab. Not one of my bosses ever felt I was not qualified because of that. Poor nurses are those that close their minds to people that are different than themselves. Would you provide substandard care for a patient with tats vs. without. What's the difference? It's not a judgement call, unless you make it. Many nurses have no desire to be a CNO; I was a middle manager in another career field prior to becoming a nurse. Not for me. I love nursing and hate hearing about issues like this that don't have any basis for determining whether you are a good nurse or not. There are a lot more important issues a person makes in life that lead to becoming a good nurse and tats are not one of those. My $.02
My employer has mandated attendence for Cultural Diversity classes. It doesn't seem fair minded that as employees we be exempt from this consideration! Yet we are.
I think it's unfair that people are being judged simply for having tattoos. Soon it will be difficult to find a person that doesn't have a tattoo. But I understand that the people we care for may be from a different generation. The problem for me was I got my tattoos when I was 18. At that age you tend to live in the moment and don't really consider how they might affect your future employment options. Luckily for me, only one of my tattoos is visible. The hospital I work for has a no visible tattoo policy so I do have to cover it for work. Thankfully there are some great product's on the market for professionals with tattoos. For those that have ink and are looking for an easy cover-up solution besides makeup, check out tattoo cover sleeves sold by tat2x – they are really comfortable and even sell them in Pink just for us nurses. They look great under your scrubs.


text:
The Zombie Supreme have cracked the seal on their Project PEGASUS prison and are ready for dinner. Our heroes, with their new ally JACK OF HEARTS, would die to stop them, but not all the Squadron members will return to the grave. The goriest chapter of Marvel Zombies yet concludes, but the threat may still be on the loose…
Preview: Marvel Zombies Supreme #5
Thu, June 23rd, 2011 at 8:58pm PDT
- Story by
- Frank Marrafino
- Art by
- Fernando Blanco
- Colors by
- Chris Chuckry
- Cover by
- Michael Komarck
- Publisher
- Marvel Comics
- Cover Price:
- $3.99
- Release Date
- Jun 29th, 2011
- Browse for similar previews
<< The Iron Age #1 | Previews Archive | Marvel Universe vs. Wolverine #1 >>


text: I'm trying to install findutils-4.1 on my LFS system but I get the error below when I'm compiling it. I can compile it successfully when I compile it on my regular slack install (when I'm not chrooted to the LFS install directory) when I'm logged in as my user, but I get the same error when I compile as root. I have tried compiling both with root and a user on my LFS install, but I get the same error. Any ideas? make[1]: Entering directory `/usr/src/findutils-4.1/lib' gcc -c -DHAVE_CONFIG_H -I.. -I. -g -O savedir.c savedir.c: In function `savedir': savedir.c:79: `DIR' undeclared (first use in this function) savedir.c:79: (Each undeclared identifier is reported only once savedir.c:79: for each function it appears in.) savedir.c:79: `dirp' undeclared (first use in this function) savedir.c:80: parse error before `struct' savedir.c:88: `name_space' undeclared (first use in this function) savedir.c:94: `namep' undeclared (first use in this function) savedir.c:96: `dp' undeclared (first use in this function) make[1]: *** [savedir.o] Error 1 Nils Magnus Eide Englund -- Unsubscribe: send email to listar at linuxfromscratch.org and put 'unsubscribe lfs-support' in the subject header of the message


text:
Production under Uncertainty and Choice under Uncertainty in the Emergence of Generalized Expected Utility Theory
- John Quiggin
- … show all 1 hide
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This paper presents a personal view of the interaction between the analysis of choice under uncertainty and the analysis of production under uncertainty. Interest in the foundations of the theory of choice under uncertainty was stimulated by applications of expected utility theory such as the Sandmo model of production under uncertainty. This interest led to the development of generalized models including rank-dependent expected utility theory. In turn, the development of generalized expected utility models raised the question of whether such models could be used in the analysis of applied problems such as those involving production under uncertainty. Finally, the revival of the state-contingent approach led to the recognition of a fundamental duality between choice problems and production problems.
- Allais, M. (1953), Le comportement de l'homme rationnel devant le risque: critique des axioms et postulats de l'école Americaine, Econometrica 21, 503-46. CrossRef
- Allais, M. (1987), The general theory of random choices in relation to the invariant cardinal utility function and the specific probability function: The (U, θ) model-a general overview, Centre National de la Recherche Scientifique, Paris.
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- Quiggin, J. (1991), Comparative statics for Rank-Dependent Expected Utility theory, Journal of Risk and Uncertainty 4, 339-50. CrossRef
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- Quiggin, J. and Chambers, R.G. (2001), The firm under uncertainty with general risk-averse preferences: a state-contingent approach, Journal of Risk and Uncertainty 22, 5-20. CrossRef
- Quiggin, J. and Wakker, P. (1994), The axiomatic basis of anticipated utility: A clarification, Journal of Economic Theory 64(2), 486-99. CrossRef
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- Sandmo, A. (1971), On the theory of the competitive firm under price uncertainty, American Economic Review 61, 65-73.
- Savage, L. (1954), Foundations of Statistics. Wiley, New York.
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- Title
- Production under Uncertainty and Choice under Uncertainty in the Emergence of Generalized Expected Utility Theory
- Journal
Theory and Decision
Volume 51, Issue 2-4 , pp 125-144
- Cover Date
- 2001-12-01
- Print ISSN
- 0040-5833
- Online ISSN
- 1573-7187
- Publisher
- Kluwer Academic Publishers
- Additional Links
- Topics
- Keywords
- Uncertainty
- Generalized Expected Utility
- Production Theory
- Choice Theory
- Industry Sectors
- Authors
- John Quiggin (1)
- Author Affiliations
- 1. School of Economics, Faculty of Economics and Commerce, Australian National University, Canberra, ACT, 0200, Australia


text:
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With the pending NRA Board Vote, AR15.Com is endorsing Joseph DeBergalis for re-election. From "Black Powder to the Black Rifle" he's been fighting for us all. For those who have had the time to meet and speak with Joe, you know that he is well focused and constantly doing amazing work on our behalf. He has also functioned as this site's contact to everything happening with the NRA and ensuring your voice is heard. Joe has served as the Chairman of the NRA's Education & Training Committee, Vice-Chairman of Action Shooting and member of the Executive, Finance, Legislative Affairs, Law Enforcement and Sport Shooting committees. Joe is also an NRA-ILA's Jay Littlefield "Volunteer of the Year," Inaugural inductee of the NRA-ILA's Election Volunteer Coordinator Hall of Fame, and a Staunch Defender of the Second Amendment throughout our nation. Ballots are currently shipping in the February edition of your NRA magazine of choice for any Life member, or five year or more consecutive Annual NRA member. If you have not yet received your issue, it should be arriving any day. Make sure to take the time and review all the candidates and vote! Author: GoatBoy
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- dotTech - http://dottech.org -
Update, uninstall, and manage Java on your computer with JavaRa [Windows]
Posted By Locutus On September 8, 2012 @ 1:57 AM In Windows | 4 Comments
[1]Are you slightly afraid of having Java on your computer now that it's been the subject to not just one [2], but two [3] zero-day exploits of your computer's security? JavaRa is the tool for you, allowing you to manually update, uninstall, or remove Java from startup.
Java is really annoying. It automatically adds itself to Windows' startup sequence, always bugging you that there's a new security update available. JavaRa's main functions are updating or uninstalling the JRE (Java Runtime Environment), both of which make this go away. Choosing to update will prompt you to either open the built-in Java updater, go to the Java website, or simply download the latest version without checking for an update. Removing it is even better: run the built-in Java uninstaller, come back, and finish the job. It's like Revo Uninstaller, but the people who programmed it made it specifically for Java.
There are also a few other odd jobs JavaRa can do, including downloading new Uninstall definitions and removing Java from Firefox. It's actually a very nice program, especially if you are attempting to uninstall Java, as its specialized registry and file deletions remove every last trace of Java there is.
Price: Free!
Version discovered: v2.0
Supported OS: Windows unknown
Download size: 132KB
VirusTotal malware scan results: 0/31 [4]
Portability: Entirely portable
JavaRa homepage [5]
[via Ghacks [6]]
Article printed from dotTech: http://dottech.org
URL to article: http://dottech.org/79383/update-uninstall-and-manage-java-on-your-computer-with-javara-windows/
URLs in this post:
[1] Image: http://dottech.org/wp-content/uploads/2012/09/JavaRa-2.0.png
[2] not just one: http://dottech.org/windows/77807/new-java-7-exploit-allows-hackers-to-install-malware-on-windows-mac-os-x-and-linux-only-fix-currently-is-to-disable-java/
[3] but two: http://dottech.org/windows/78077/new-vulnerability-is-found-in-latest-java-7u7-your-computer-can-be-remotely-hijacked-again/
[4] 0/31: https://www.virustotal.com/file/9f53302c49247e651dc33b64e4e656dc1bc482b9582a7012cbb7bb2f7db639e2/analysis/
[5] JavaRa homepage: http://singularlabs.com/software/javara/
[6] Ghacks: http://www.ghacks.net/2012/09/07/javara-2-0-manage-java-on-your-pc/
Click here to print.
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The child's wheelbarrow is based on a toy that Gerrit Rietveld made in 1923 for the son of J. J. P. Oud, the owner of the armchair also disp...
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A work-at-home mom defends Yahoo's MayerBy Amanda Enayati, CNN ContributorUpdated 10:04 AM ET, Thu February 28, 2013While telecommuiting can be a boon to working parents, that doesn't mean it's best for productivity, experts say.Story highlightsParents are especially miffed at Yahoo's new anti-telecommuting policyCritics accuse the CEO of being shortsighted and not empathetic to fellow parentsAmanda Enayati says CEO Marissa Mayer's first mandate is to increase productivityMayer's motherhood shouldn't trump her goal to turn around Yahoo, says another motherFolks are really mad at Marissa Mayer. The Yahoo CEO has revoked the company's long-time work-from-home policy, a ban that will take effect beginning in June. When I asked how my tech-industry-heavy social network felt about the policy reversal, the responses from both men and women were overwhelmingly negative. One man said the decision felt arbitrary and like a throwback to less-connected days before real-time video hangouts and collaborative docs. "Short-sighted and against the tide of where things are heading," he observed. "Going backwards" and "epic fail," wrote others. Google Mayer's name and you will find that the media and blogosphere are equally riled up. The move, some say, is particularly disappointing coming from a new mother, who presumably should know better about the difficult position that many parents are in. Amanda EnayatiOpinion: Allow Yahoo workers to work at homeAnd who are we kidding? By "parents" we mean mostly moms, because whether we have solid childcare, family support or neither, many of us are performing real-life acrobatics worthy of Cirque du Soleil.Yahoo's new policy pushes my buttons, as well. Had it not been for workplace flexibility and the ability to work from home, I -- and scores of my friends and colleagues -- probably would not be in the game at this point. I telecommuted long before I had children, back in the days when almost no one I knew worked from home. The joke then was that when I showed up at the office, it was because I was getting lonely and wanted to hang out. Just WatchedYahoo CEO: Work in the office or quitreplayMore Videos ...Yahoo CEO: Work in the office or quit 02:15PLAY VIDEOJust WatchedYahoo to staff: No more working in PJsreplayMore Videos ...Yahoo to staff: No more working in PJs 02:31PLAY VIDEOJust WatchedDoes telecommuting hurt companies?replayMore Videos ...Does telecommuting hurt companies? 03:24PLAY VIDEOJust WatchedWhy the interest in Yahoo CEO? replayMore Videos ...Why the interest in Yahoo CEO? 03:31PLAY VIDEOHaving kids completely flipped the script, and telecommuting suddenly went from luxury to necessity. My husband continued working full-time, and I started juggling. You won't ever truly understand the meaning of "hustle" until you've tried to do anything while taking care of children at the same time. CEO right: Yahoo workers must show upBut here's the thing: Being stuck between the rock of workplace imperatives and the hard place of home mandates is not new to any of us working mothers, and we all know that the trade-offs you have to make in that position are almost never easy or simple. The difference is that Mayer's experience is far more public and high-stakes, and half the world is second-guessing her. Mayer is running a public company, with more than 11,000 employees. Is it possible that as Yahoo's chief, she is privy to a fact or two that you and I might not know and understand about the larger predicament Yahoo finds itself in? Absolutely. Mayer did not take over a healthy company and disrupt an effective culture that has been working well. Yahoo is in trouble and has been for a long time. (Full disclosure: I very briefly wrote a column for Yahoo last year.)And as much as we all swear up and down that we are happier and more productive working from home, this is not necessarily (and objectively) so. Tech execs question Yahoo's work-from-the-office edictLast summer while on assignment at the Aspen Ideas Festival, I interviewed Ben Waber, an MIT research scientist and CEO of Sociometric Solutions. Waber and his colleagues at MIT and Harvard have been engaged in a process called "reality mining" -- analyzing the constant trail of data that we leave behind about ourselves via e-mail, instant messaging patterns, phone logs and meeting information -- to come up with insights about work productivity and satisfaction. He helps companies translate these insights into concrete ways to enhance people's experience at work, as well as to increase productivity. Testing those insights across dozens of companies in different industries, Waber has found that face-to-face communication, friendships and social interaction at work make people more productive and happier. "Obviously there's a big difference between working from home every day of the year and telecommuting occasionally," Waber told me yesterday. "There are pros and cons to both arguments, but when you look at the data alone, there is compelling evidence that individuals coming in to work physically at Yahoo may benefit the company." As he writes in his forthcoming book, "People Analytics," "A large, robust body of research indicates that companies need to figure out some way to get employees together face to face, because remote work tools just aren't cutting it. ... When making the decision to work from home, employees must weigh personal needs against the negative impact it will have on their colleagues and on them as an individual." "It's easy for us to armchair quarterback," observes Leisa McNeese, "but Marissa Mayer is in it, and at this point I'm assuming she's making the best decisions with the information she has." The mother of two young children, McNeese is the former co-president and current emeritus board member of the Parents' Club of Palo Alto and Menlo Park, a nonprofit to which many Silicon Valley parents belong. Like me, McNeese would have been completely out of the paid workforce without the ability to work from home when her children were born. For almost a decade now, she has worked as a consultant, as well as for a nonprofit tech startup that was completely virtual. Yahoo work-from-home policy riles workers everywhereMcNeese is willing to give Mayer the benefit of doubt for now, but she observes that "like most things, workplace flexibility is not something that is an either/or issue." McNeese believes that while Yahoo's strategy may make sense in the short-term as a reboot or in a crisis situation, it is unlikely to be sustainable in the long run. Given the culture of Silicon Valley, where so many highly successful companies offer a good amount of flexibility when it comes to working from home, an employer that sets rigid and immutable standards on this issue risks shutting out a large segment of potential talent and making itself undesirable to others. What about the charge that the impact of Mayer's decision is sure to be felt disproportionately by the working mothers at Yahoo? Shouldn't Mayer "get it" because she is a new mom? "That's essentialist nonsense in my feminist book," McNeese says. "We all experience motherhood and fatherhood in different ways. If we wouldn't be asking this same question about a male CEO who just had a baby, then I'm just not interested in going there with a female one."As much as Mayer's decision strikes a nerve for working moms, some of us are feeling a troubling sense of déjà vu about the damned if she does, damned if she doesn't scenario she finds herself in. And at least for now, we are willing to reserve judgment. Find yourself at CNN LivingHow we live, love and relateCNN Living reflects your life. From advice for modern parents to the freshest news in food: It's all here.Eatocracy: Try this unique syrupTravis and Joyce Miller started producing hickory syrup as an experiment. Demand for the unique flavor has turned into a full-time business.Relate: Summer lovin'These happy couples kept the campfire flames burning, and turned summer flings into lifetime commitments.Parents: Bad mom or criminal?Shanesha Taylor says a moment of "desperation" led her to leave her children in a car during a job interview.Style: The appeal of the one-pieceBikinis might dominate the beaches, but style editors and trend forecasters say the one-piece is the "fashion-forward" choice this season.Decor: When to wash your sheetsAre you ready for this? These guidelines tell you when to wash everything, from sheets and cars to bras and hair.Identity: Society vs. facial tattoos"I am a canvas of my experiences, my story is etched in lines and shading," says tattoo artist Kat Von D. Is this a good thing?More from livingTouching video shows how 'love has no labels'Lions, octopi and quokkas: Nature is having a momentWhy women are medicating away their moodinessPowered by Livefyre
How we live, love and relateCNN Living reflects your life. From advice for modern parents to the freshest news in food: It's all here.
Eatocracy: Try this unique syrupTravis and Joyce Miller started producing hickory syrup as an experiment. Demand for the unique flavor has turned into a full-time business.
Relate: Summer lovin'These happy couples kept the campfire flames burning, and turned summer flings into lifetime commitments.
Parents: Bad mom or criminal?Shanesha Taylor says a moment of "desperation" led her to leave her children in a car during a job interview.
Style: The appeal of the one-pieceBikinis might dominate the beaches, but style editors and trend forecasters say the one-piece is the "fashion-forward" choice this season.
Decor: When to wash your sheetsAre you ready for this? These guidelines tell you when to wash everything, from sheets and cars to bras and hair.
Identity: Society vs. facial tattoos"I am a canvas of my experiences, my story is etched in lines and shading," says tattoo artist Kat Von D. Is this a good thing?


text: Cedar Oaks Tree Farm is located on FM 362 just 4 miles south of Highway 290. Coming from Houston on Highway 290 take the FM 362 exit and turn left on FM 362. Coming from Austin take the FM 362 exit and turn right onto FM 362. For a map from Houston, TX and surrounding areas, see our About Us page.Check out Cedar Oaks Tree Farm other Live Oak Tree Internet SpecialsThe Live Oak (quercus virginiana) tree is probably the most popular oak tree in the Houston, Texas area. They are the trees that you see lining Rice and Sunset Boulevard in Houston, Texas. The live oak tree branches make a shaded arch drive. Live Oak Trees have a moderate growth rate which can be accelerated with plenty of water. Extremely long-lived, the Live Oak Tree is a desirable tree, which is planted throughout the Deep South, including Texas and the Houston TX area. Because of their relatively low spreading growth habit, live oak trees can be planted where utility lines pose a problem.


text:
We all know that only the "learning organizations" have a bright future ahead. Knowledge is the key predictor of success. So why aren't we eager to share our knowledge? Why often people working for the same organization don't cooperate?
Nowadays, with the development of IT industry companies give their employees the variety of tools to make their work more productive and efficient. But it requires a lot of time to adopt them and adapt to new working patterns. Often the managers first have to break down people's resistance to change and innovation.
The question is- are all these tools a help or a hindrance? Do they actually stimulate collaboration? Read the full article →


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Help with loft bed construction
Hopefully, this is the right forum. I'm planning to build what you might call a triple-loft bed. I've included a drawing. The loft would fit into 2 corners of my kids' bedroom. The plan is to use:
- 2x6 doug fir, attached to the walls (studs) where possible
- 4x4's for the ladder, notched to support the 2x6's
- 2x2's + 1x6 slats + 3/4" plywood for mattress support
Obviously, I still need to work on the railings.
My questions are:
- how should I attached the 2x6's along the walls (into studs)? Lag bolts? What size? Will these FastenMasters work - http://www.fastenmaster.com/product....tID=8&prodID=9
- How should I attach the 2x6's where they meet? Lags through one 2x6 into the end of another? How about angle brackets on the inside?
- Will 2x6 doug fir comfortably span the 78 3/16" shown? Should I use 2x8's instead?
- Is the cantilivered corner OK? - the distance to the 4x4 post is 19"
- Is the mattress support OK?
I'm also interested in any other suggestions/advice anyone might have. Thanks.
First, using construction lumber means LOTS of splinters. And knots. And cuts/gouges/nicks.
Second, the link info does not work.
Third, I hope there is a wall(the darker area on the right) since there is no way a 6'6" span will stay up unsupported on the right end. Unless it is fastened to a wall.
Fourth, construction lumber cannot be fastened long term to a wall unless you use huge washers and 3/8" or larger lag bolts. The wood is just too soft.
Lag bolts should be fine for attaching these to the walls. I agree w/HM that you'll need 3/8" lags and large washers. The drywall won't support any significant amount of weight, so the lags need to be rigid (i.e. thick) enough to not bend under the load. 4" long is probably good. When lagging the frames to the walls, you'll almost certainly find that either the walls, the frames or both are not straight, so they won't mate cleanly. The bolts may be strong enough to pull them together, but doing so will distort the frames and could stress other joints. You'll probably be better off if you use shims to make up the differences instead.
Corners could be either LONG screws from the outside (because screws going into end grain are inherently weak) or pocked-screwed from the inside. Angle brackets suck.
2X6 is plenty.
19" cantilever should be fine. It's not clear how you're supporting the far end of the 78" side.
Mattress support is not clear enough to critique.
Thanks handymac and John. The right side is a wall; the color just didn't show up right. With the 11" or so of open area near the wall I plan to put some shelves.
I'll go with 4" lags and large washers then. For the connections into end grain, I'd like to get the strongest connection possible. I'm just not sure what that is. How about one of the hardware options show in the link below?
Here is a link that might be useful: Bed hardware at Rockler
Doug fir? You should get Clear Vertical Grain, Kiln Dried. Expect to pay about $7 a foot for the 2x6.
As an experienced woodworker and carpenter I wouldn't even attempt to make the project out of ordinary construction lumber. Sap, knots, defects, and shrinkage will be your first adversaries. Then how do you give it a good looking finish?
Your design looks good. I think the location of the 4x4 posts for the ladder are ideal to support the weight of the beds.
For the corners, I would face screw from the outside with long screws. If the assembly is permanent, use wood glue, counterbore the screw heads and install wood plugs to fill the holes. CVG fir has a straight grain pattern that make it easy to hide wood plugs by lining up the grain. Cut the plugs flush, sand and finish the bed frame after it's installed.
For the matress suppport, it's all in the plywood you select. 3/4" ply supported entirely around the edges with a cleat is fine for a single mattress. Use rated plywood if you want to make it extra strong; 3/4" subfloor, MDO, platform grade, or baltic birch would be a reasonable overkill. (Baltic Birch if you want to go with a nice stained and finished underside)
No offense but I would reconsider the whole design. The vertical ladder is an accident waiting to happen and if that is the only window in the room, aside from being "illegal" in many municipalities, it is also dangerous to block it such a way. Your choice of material is a bit of overkill too. What are the dimensions of the room? Ceiling heights, window and door sizes and locations? Any photos? Your kids are going to be getting older and bigger too and the design doesn't seem to take that into consideration. Judging from the pictures there is no room for a teenager to sit up in bed.
IMHO, even disregarding the window, the whole thing would collapse shortly. You need four posts for the double bed. Why is the single bed up high?
Also, putting lag bolts into your 2x4 studs would not be a good idea. You would need to go into the wall and put a wide cross bracing between the studs. If you want to put a closet or something under the single bed, make that part of the support system. I believe a free standing system would be better.
Of course, as usual, I may be wrong.
The beds are supported by walls on 3 sides.
Only one post is needed; the one on the left side of the ladder is located ideally for support.
Depending on how goofy your kids are and if they are going to hurt themselves, well I guess that is up for debate.
The requirements for bedroom emergency egress are minimum 20" wide and 24" tall, unobstructed opening to the outside. The sill can be no higher than 44" to the floor. The total clear area must be at least 821 sq inches. Therefore a 20" x 24" opening will not pass. 20" x 41.5" is the narrowest opening allowed and 34.5" x 24" is the shortest allowed to meet the minimum area of 821 sq inches.
Thanks for the input everyone.
aidan - I was planning on using construction lumber, but I could be talked out of it, especially if the alternative is stronger. I was planning on sanding, using a round-over bit on exposed edges, and just applying a coat of poly.
As for the mattress support, I was thinking of using a cleat and some 1x slats across. Do you think I could skip the slats with 1â plywood?
Long screws - the weakest point to me is the intersection of 2x6âÂÂs on the right (not in the corner). What type of long screw should I use and should I use 2 or 3 into the endgrain of the other 2x6. And again, if there is anything else to strengthen that connection (e.g., angle bracket on the inside), IâÂÂm all for it.
jey - the window you see is not the only window in the room. My drawing didnâÂÂt show the other 2 windows. Here is an updated drawing from a slightly different angle. Though, I have been thinking whether I should put a railing (or something else) in front of the window near the bed for safety reasons. IâÂÂm allowing for about 30â from mattress top to ceiling, which is a little tight, but I wanted more room below.
handymac - thanks for the info on the bed hardware. Makes sense.
someone - would the ledger boards (3 sides) really not be that strong if lag bolted into the 2x4âÂÂs behind the walls? I was planning on 2 lags at each stud. Seems like it would be stronger than a freestanding bed with posts and cross-bracing, but IâÂÂve never done this before. IâÂÂll have railings for the beds, but I havenâÂÂt designed them yet.
An old violin maker once told me; "You have 100 makers make a violin. They will make it 100 different ways and all will say their way is right." With that in mind, I will tell you how I would start out. I would cut out a strip of drywall for each bed, the width and length of the bed frame. Then I would nail bracing to the studs, making bracing plumb and level to eliminate most shimming when the bed frame is nailed or screwed to it. That's if I were using your design.
For sure I would not build the single bed across the window
Having kids, I can envision your son and three of his friends sitting on the edge of the bed. Will it hold up?
Perusing the internet I saw a video on Youtube/bunk bed/DIY that shows how to make a bunkbed with posts. The tools used were a chop saw, a circular saw, a chisel, a drill and screwdriver. The wood was pine. These beds could be attached to your wall easily and would be sturdy. If you wanted to get a little fancy you could join the rails with double through, wedged mortises or something like that. To save money you could make the 4x4 posts out of 2x4's glued and screwed together.
I don't have time at the moment to discuss all the issues here, but our daughter slept on an elevated platform bed till she was ten and the platform did play duty for a while after that.
Ours was attached to the wall on three sides, but the supports were only 2x4 and they were ample (over drywall), attached with #12 screws perhaps 3 inches, 3 and a half inches, long. I am not sure there is an advantage to using 2x6s because it's a shear force that's involved. When I took the whole thing down after 12-14 years, there had been no shifting of those boards.
We had a plywood platform with the front supported with yet another 2x4 across. This was screwed into the ends of the wall 2x4s if I recall correctly. Total length was 8 and a half feet, and it required a post to avoid sagging (at least to avoid creaking, and it's an old rickety house - didn't want to stress it too much). Screwing the plywood to the wall supports is actually what holds the bed to the wall, I think. There is your force downward, and your force outward.
The problem was never with children up there sleeping. It was when three friends came over, all heavier than my own kids, and all decided to go up there, boisterously.
Your right angle portion is a bit challenging. Weight considerations aside, I foresee many heads (especially adult heads) being bumped on that protruding corner, maybe with corresponding shin bumps below. Me, I'd put a post there just to avoid the risk to my head when I'm making the beds.
Another thing to realize is that your front edge support on the long portion can go all the way across; it need not end at the corner. This may give you another construction option.
Your foot boards on the ladder look narrow, ouch. Plus, a slanted ladder may be better. So maybe separate the functions of support post and ladder.