#rever

[yamasakiko---ji]

After the move I was free from the agony of riding the bus...

[tattoorever]

Many artists in Tashkent continue to use traditional Uzbek techniques, such as miniature painting, ceramics, and textile arts, which are deeply rooted in the country's cultural heritage. These skills are passed down through generations and remain integral to Uzbekistan's artistic identity.

For example, the Museum of Applied Arts of Uzbekistan in Tashkent showcases over 7,000 pieces of traditional folk art, including ceramics, hand embroidery, and woodcarving. This museum not only preserves these crafts but also promotes their modern adaptations, allowing contemporary artists to innovate while respecting ancient methods.

Another notable example is the revival of block printing (chitgarlik), an age-old technique used to create patterns on textiles. Artisans like Yuriy Pak in Tashkent have worked to keep this craft alive by combining traditional methods with modern designs. Using natural dyes and hand-carved stamps, Pak produces unique silk scarves that reflect Uzbekistan's rich artistic traditions

[basicsofislam]

ISLAM 101: MISFORTUNES AND DISASTERS: Part 4

The Quran and hadiths are a test from beginning to end. From this point of view, it is not appropriate to limit test within certain borders. For, the life itself, its creation and its end with death are all tests:

“He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving.” (al-Mulk, 67/2)

That is, everything that interests living in the world and the hereafter is a test and trial.

However, there are words used directly in the sense of testing and trying. The most important two words among them are bala and fitnah. We will try to answer based on those two words. We advise you to look at the interpretations of the verses in question and the explanations of the hadiths.

Bala, Ibtila

The word bala is used in the sense of “to wear off, to try, to test, grief, misfortune, hardship and trouble” in the Quran.

The horrible tortures Pharaoh inflicted upon Sons of Israel are described as - “tremendous trial” (balaun azim, al-Baqara 2/49; al-A‘raf 7/141; Ibrahim 14/6) and - “manifest trial” (balaun mubin, ad-Dukhan 44/33).

Hazrat Ibrahim’s attempt to sacrifice his son Ismail is also called “obviously a trial” (al-balaul-mubin) (as-Saaffat 37/106).

The success of the slave in this test in which Allah tried him is described as a “gracious trial” (balaun hasan). In this context, the Battle of Badr and the victory at the end of it is described as “balaun hasan”, that is, a successful test. (see al-Anfal 8/17)

The religious responsibilities are expressed with the word bala (ibtila) in verse 155 of the chapter of al-Baqara and in verse 31 of the chapter of Muhammad

Allah’s giving fear and hunger, decreasing goods, lives or fruits are also expressed as bala. (see al-Baqara 2/155)

In fact, the world is a place of bala (test) where who will do the best deeds will be seen; death and life were created for this according to the Quran. (see al-Mulk 67/2)

The Prophet (pbuh) was sent to be tested and to test. (see Muslim, Jannah, 63)

Allah tests everybody, first and foremost, the prophets. According to a hadith, the sufists lay emphasis on a lot, the people that are tried the hardest are the prophets and then those who resemble them. (see Tirmidhi, Zuhd, 56; Ibn Majah, Fitan, 23; Darimi, Raqaiq, 67; Bukhari, Marḍa, 3)

It is inevitable for man to confront problems and misfortunes. For, the real personality of man is revealed as a result of testing. As leather is tanned so is a man tried; gold is tried by fire and man is tried by misfortunes.

Being hit by misfortunes causes a person to be purified of his sins and to be elevated spiritually. There are some sins that can be forgiven only when a person shows patience in the face of misfortunes. Hz. Aisha states that she has never seen anyone who suffered more severe pains than the Prophet (pbuh). (see Tirmidhi, Zuhd, 56)

The sins of a believer who suffers from an illness are forgiven.  (al-Muwattaʾ, ʿAyn, 8; Musnad, VI, 157)

The word bala is also used it the sense of afiyah, which means peace. According to a hadith, when the people who lived in peace in the world see the plenitude of the rewards given to the people who were tried (in the world) on the Day of Judgement, they will say, “We wish our skins had been cut off with scissors in the world”; and they will envy their state in the hereafter. (Tirmidhi, Zuhd, 58)

However, it is necessary to wish afiyah (health) from Allah. (Tirmidhi, Daʿawat, 91; Musnad, V, 231, 235)

Therefore, it is necessary to show mercy to those who are tried by misfortunes and it is necessary for those who are in peace to praise and thank Allah. (Muwattaʾ, Kalam, 8)

The Prophet (pbuh) said, - “Do not be abased by exposing yourself to problems that you cannot cope with.” (Tirmidhi, Fitan, 67; Ibn Majah, Fitan, 31) He always took refuge in Allah from unbearable misfortunes. (Bukhari, Daʿawat, 23)

Fitnah

The word fitnah is derived from fatn (futun), which lexically means “to melt precious metals like gold and silver in the fire to determine their purity”.

The meaning of fitnah is given as follows in classical dictionaries: “testing, trying by material and spiritual problem, sorrow, hardship, and misfortune”

A woman who places love of fire in man’s heart or prevents him from thinking logically is called fattan. The same word is also used for Satan, who confuses man, perverts him and causes him to be punished, and for a thief since he causes harm.

Gold and silver, which stimulate man’s ambition and cause him to commit sins, are called “two fattans”; Munkar and Nakir, who exposes man to a hard test, are called  “two fattans of the grave”. (Raghib al-Isfahani, al-Mufradat, “ftn” item; Lisanul-ʿArab, “ftn” item; Tajul-ʿArus, “ftn” item; Musnad, II, 173; III, 346)

The use of the word fitan in the sense of “severe torture inflicted due to one’s faith” is also common. (for instance, see Jahiz, p. 29, 30, 32, 40)

Fitnah might not express a situation that always causes bad results especially when it is used in the last sense. It can be regarded as a way of positive test and trial that contributes to man’s or community’s religious and ethical development since it strengthens the will of believing, provides ethical purification, enables man to prove his resoluteness in his belief and meritorious lifestyle.

The word fitnah is mentioned in thirty-four verses and the words derived from it are mentioned in twenty-six verses in the Quran.

It is seen that the word fitnah is used in the following senses in the Quran when the resources, especially Tabari’s tafsir book called Jami’ul-Bayan, which is known as the most important resource related to determining the meanings of fitnah based on its usage in the Quran and which became the subject of some special research regarding the issue:  

- Test (ibtila), trial (ikhtibar) and examination (imtihan) (al-Baqara 2/102; Taha 20/40, 85, 90, 131); - shirk (polytheism), kufr (unbelief), pressures applied by the polytheists aiming to force Muslims to return to polytheism (al-Baqara 2/191, 193, 217; an-Nisa 4/91); - deviate, make deviate, lead into temptation (al-Maida 5/41, 49; as-Saaffat 37/162); - penalty, torture, throwing into the fire (al-Ankabut 29/10; adh-Dhariyat 51/13, 14; Buruj 85/10); - attack of the enemy (an-Nisa 4/101); - Allah’s giving different means to His slaves and revealing their intentions and attitudes toward one another (al-An‘am 6/53; al-Furqan 25/20; see Tabari, VII, 206-207; XVIII, 193-194); - sin (at-Tawba 9/49); - seduction and trap of Satan (al-A‘raf 7/27); - suggestions are thrown in by Satan to those in whose hearts is a disease (al-Hajj 22/53); - temptation (al-Hadid 57/14; see Tabari, XXVII, 226); - madness (al-Qalam 68/6)

Tabari reminds that the real meaning of fitnah in Arabic is “testing and trial” and points out that the other uses are basically related to this meaning.

Trial and testing can be related to the risky things that are regarded as boons like wealth, property, children and health as well as problems like poverty, illness, misfortune, attack of Satan or enemy. (Jamiʿul-Bayan, I, 461-462; XVI, 162, 196-197, 200, 235)

This issue is clearly stated in the following verse in particular: “…and We test you by evil and by good by way of trial…” (al-Anbiya 21/35).

“…If good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces…” (al-Hajj 22/11) It is seen that fitnah is used as the opposite of good in the verse above. According to Tabari, the word fitnah in the verse above expresses hardships like financial difficulty, misfortune, and torture. (ibid, XVII, 122)

Various forms of testing and trial expressed by the concept fitnah are indicated in the Quran.

Fitnah can be a test applied by Allah on His slaves.

- Allah tests people by evil and by good so that they will prove their sincerity in belief and ethics. (al-Anbiya 21/35)

- People are tested through the splendor of the life of this world. (Taha 20/131)

- Possessions and children are a means of trial. (al-Anfal 8/28; at-Taghabun 64/15)

- Ample sustenance or boons, in general, are also a means of trial. (az-Zumar 39/49; al-Jinn 72/17)

- People are also tested through grief (Taha 20/40) and various troubles (at-Tawba 9/126; al-Hajj 22/11).

Fitnah can be in question-related to the relationship between people.

The negative attitudes of deniers toward Muslims are also regarded as fitnah for Muslims because their patience and adherence to Islam are tested therewith. (al-Furqan 25/20)

On the other hand, any trouble to which Muslims are exposed can be a fitnah from which unbelievers will deduce wrong conclusions. As a matter of fact, tafsir scholars explained the verse “Our Lord! Make us not a (test and) trial for the Unbelievers…” (al Mumtahina 60/5) as follows: “Do not make us undergo hardship and trouble through them or in another way; otherwise, unbelievers will say about us, ‘If they were on the right path, they would not undergo such hardships’; thus, they will have wrong thoughts about us.” (Shawkani, V, 246)

According to the Quran, man can be a fitnah for himself due to his wrong beliefs like denial and hypocrisy or due to his bad deeds. (al-Hadid 57/14; see Shawkani, V, 198)

Besides, things like the following are expressed by the word fitnah in the Quran:

- seduction and trap of Satan (al-A‘raf 7/27), - suggestions thrown in by Satan to hearts (al-Hajj 22/53), - Pharaoh’s torturing his nation in order to prevent them from entering the religion of Musa (Yunus 10/83), - enemy’s attacking Muslims, killing or enslaving them (an-Nisa 4/101; see Tabari, V, 243), - Jews Trying to beguile the Prophet from worshipping and making him accept their vain desires (al-Maida 5/49; see ibid, VI, 274).

The aim of those in whose hearts is perversity following the part of the Quran that is allegorical is to cause fitnah (Aal-i Imran 3/7), that is, to form doubts and hesitations in the minds of the believers (ibid, III, 180). The believers called “ashabul-uhdud” were tortured by the deniers by being thrown into the fire and thus were exposed to fitnah. (al-Buruj 85/10)

In some verses, the subversive activities of the polytheists to make the Muslims give up their religion and return to polytheism and the different methods applied by the hypocrites to do the same thing (at-Tawba 9/47-48; see ibid, X, 145-147) are expressed with the concept fitnah. They even tried to expose the Messenger of Allah to a fitnah with the same purpose in Makkah. (al-Isra 17/73; see ibid, XV, 129-130)

Those activities of fitnah, which were applied with intense pressure in Makkah, continued after the Migration against the Muslim tribes outside in Madinah in particular; they caused some of them to return to polytheism. (an-Nisa 4/91; ibid, V, 201-202)

[deadsquidstudios]

This is Rever. Or...uh, was, Rever.

He is- he WAS-Err and Korg's father.

He didn't live long enough to see his son hatch. His ultimate fate is unknown, but he either was caught in the crossfire of the war or was captured by Titanians and sent to Titan to be worked to death.

He's dead now, either way.

[domquixotedospobresblog]

Sei que devemos viver sem pensar no amanhã,mas também sabemos que a vida de todos terminará em morte, esse pode ser meu último ano,pode ser o seu também e de qualquer um que conhecemos e amamos,faz quanto tempo que não fala com eles ,que não dá um abraço,que não se despede com saudades de já querer revê-los,a vida é curta demais para deixar de visitar certas pessoas que esquecemos o ano todo,quem sabe até a vida toda os amando e nunca ter dito uma única vez

Jonas R Cezar

[boom-boom-bail-bail-sound-prom]

https://www.facebook.com/profile.php?id=100083540262294

[melodydrifts]

mark and papang mark and papang markandpapang MARK AND PAPANG

[dialoogid]

Various Artists - Soft Selection 84 (1983)

[23holoholo]

White world.

A walk along the shore of Lake Baldeneysee, Essen, Germany, 2023 - by Nina Papiorek (1979), German

[toriniwa]

🌙✨

[tattoorever]

[basicsofislam]

ECONOMIC SYSTEM IN ISLAM: Part 1

Balance in Society

Islam avoids extremes in order to maintain social balance and order. Therefore, monopoly and cut-throat competition are disapproved. Islam’s essence is justice for all, which enables people to lead a good and happy life while, at the same time, strengthens the bonds of human brotherhood and the social fabric.

The social framework prevalent today in most Muslim countries is not Islamic. Many places are characterized by monstrous and oppressive conditions for the poor, rampant corruption, poverty, and need. A few people have acquired substantial wealth and thus enjoy the numerous amenities and luxuries of life, whereas the majority do not even receive two square meals a day. An Islamic social order stresses simple and austere efforts that are free from ostentation. The Messenger strove to bridge the gap between the rich and the poor, the high and the low. He advocated a society in which one sector would not exploit another, for Islam seeks a balanced life that represents the equilibrium of social forces.

The fullest development of humanity’s potential can be achieved through the implementation of Islamic principles. The optimum level of civilization, which embodies the maximum well-being, can never be possible without spiritual and moral development. All Islamic principles, which descend from Divinity, are perfect and absolute. The Islamic approach is therefore just, natural, humane, and perfectly balanced and rational. Abu’l-Fazl Ezzati outlines the Islamic economic system as follows:

Islam represents a complete way of life. There is no compartmentalization of human activity in Islam. Its economic policy is, therefore, an integral part of the religion of Islam.

Islamic economic system is based on equality, justice, moderation, and collective self-sufficiency.

Man’s spiritual development is fundamental but his physical welfare is instrumental.

Islam is based on faith in God, Who has given man the capability to choose between good and evil and assume full responsibility for his conduct. “Man has only that for which he makes effort, and this effort will be seen.” (53:39-40)

Islam is a universal system embodying eternal values that safeguard man’s rights while constantly reminding him of his obligation to himself and society.

Islam forbids exploitation and monopoly in all forms and strictly prohibits unearned interest such as usury, gambling, betting, etc.

Islam honors labor and contracts, enjoins work and toil, encourages man to earn his own living by honest means and to spread his earnings.

Islam encourages mutual helping and never likes “wealth to circulate among the rich only” (59:7). Every member of the Muslim community feels obliged to help his poor brother while he is equally entitled to live a private life and to own property.36

[dimetrodone]

Fascinated by the number of dog people who hate wild canines and flat up think they are evil. You would think way more people would love coyotes and African wild dogs and (not actual canines but certainly dog like) hyenas.

[dieckster]

[marina-greneau-decoration]

▪️ "Le matin tu peux rester couché pour poursuivre ton rêve ou te lever pour le réaliser." 💭

J'ai choisi de me lever ! 💪 Et vous ? 🤔 De toute façon, comme on dit, on a rien sans rien ! 💪

----- Je suis Marina Greneau, Créatrice de coups de cœurs. Ensemble, créons le vôtre ! 👩‍💻🎨

Un projet ? envoyez moi un message, nous pourrons en discuter ensemble ! 💬

EI Marina Greneau Décoration 👩‍💻 Décoratrice d'intérieur et Événementielle 📧 marinagreneaudecoration@gmail.com -----