Below are the 20 most recent journal entries recorded in nadimsolo's LiveJournal:

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Thursday, November 16th, 2006
7:47 pm	Moved I've moved my Blog to: http://consilior.blogspot.com (Comment on this)
Wednesday, November 30th, 2005
9:48 pm	Islamic affairs ,Shi"ts sect 2/4 parts Historical baground to what lead to   Shi’ts Islam Part 2   Umar ibnul l-Khattab Arabic: umaru bni l-khattâb (C. 586-644) Second caliph of Islam (634-644).   Umar's reign represents one of the most important stages in the early Muslim expansion. Under him, the Muslims developed from being an Arabian principality, into becoming a world power. His armies conquered Mesopotamia and Syria, and by the time of his death campaigns had been launched against Egypt. Umar was a clever administrator, and made sure that conquered lands came under control of men who respected the caliph and worked according to his guidelines. Considering that Muhammad was mainly involved in establishing Islam as a religion, it would be correct to say that Umar is the real founder of the Islamic state. Yet, it must be clarified, Umar made his decisions based upon the revelations received by Muhammad and upon the example of Muhammad. Umar dealt with his generals in a shrewd manner, and never lost control over them, no matter how much success they might have. He found an important ally in the Ummawiyy clan. In his work for developing the administration, Umar also laid the foundations for a legal system, which would eventually develop into Sharia. Among Umar's regulations was to ban non-Muslims from the land of Arabia, punishment for drunkenness and it is also claimed by some traditions that it is Umar who made adultery punishable by stoning. Umar institutionalized the prayer of the month Ramadan and obligatory pilgrimage, and defined the Hijra calendar system. Umar was a strict Muslim, hard on himself as well as on offenders. He never claimed to be anything than a representative for the only rightful ruler, Muhammad. He was generally highly respected by his contemporaries, as well as by later generations of Sunni Muslims. The Shi'is regards him with suspicion, considering him an opponent of Ali. In c. 586:He was born in Mecca.By c 615: Umar converts to Islam, but according to some traditions, the conversion was as late as 618. In c622:Umar participates in the hijra, the escape to Madina. By this time, he had become one of Muhammad's chief advisors,in 624: Participates at the battle of Badr, but judging from the sources, he is not central.  In c 625: Participates at the battle of Uhud, but is apparently no more central than at Badr. In c 625: Muhammad marries Umar's daughter Hafsa.  Following the death of Muhammad in c 632, Umar propagates for Abu Bakr becoming leader of the Muslim community. Umar and Abu Bakr worked closely together, and according to some traditions, Abu Bakr did nominate him as his successor. It is however clear that there was no form of formal nomination.  Abu Bakr dies,in c 634 and Umar becomes leader of the Muslims. By c 636: he founds Basra as a military station. then in c 638: Jerusalem is conquered, and Umar promises to protect the Christian population in the city. In c 641: Umar takes the title "amiru l-mu'minin", "Prince of the true believers". Umar  dies in Madina  3 November 644 after being assassinated by the Christian Persian slave Abu Lu'lu'a. Umar had not arranged for a successor, but would be succeeded by Uthman, who was appointed by a 6 man strong council.    Uthman Bin Affan   (C. 580-656) Third caliph of Islam 644-656. Uthman is credited for having centralized the administration of the Muslimstate, and it was during his reign that the compilation of the Koran was completed. Uthman was the last caliph who could enjoy unity in the Muslim world, even if there was much displeasure with his regime. This displeasure came from a number of reasons. The most important reason was his policy towards war booty from the many military expeditions. Soldiers and officers felt that Uthman confiscated to large parts of the valuables gained in battles ,for his own administration and his family. He established a system of landed taxes , and distributed many of the provincial governorships to members of his family. The dissatisfaction of his time was no more problematic than what other rulers had to cope with, including his predecessor Umar. As a matter of fact, Uthman's politics were a continuation of Umar's. But Uthman was not a particularly strong leader, and to a large degree controlled by his family. His politics would eventually result in his death. Through his weakness, Uthman became one of the most important men of early Islam, paving for the first schisms split  in the religion, schism that still exist (Sunni, Shiiand Khariji. Another source of discontent was the process of compiling the Koran. The qurra', who were the bearers of the sacred text both in verbal and written form, exercised a power which was openly questioned by contemporary Muslims. The qurra' was suspected of both holding back passages, as well as manipulating other passages.  Uthmanm was born in Mecca ca 580, as member of the powerful Ummawiyy clan. We do not know with any certainty which year he was born, nor where — but Mecca is most likely. Early 7th century: Uthman becomes a wealthy merchant, In 615 Uthman becomes a Muslim. Note that the year of conversion could be later.In Ca. 620: Marries Muhammads daughter Ruqaiya.By 624: His wife Ruqaiya dies while the Battle of Badr, so that Uthman could not participate here. Ca. 625: Marries another daughter of Muhammad, Umm Kulthum.644: Uthman is chosen new caliph. There had been 7 candidates, but the other ones were controversial, Uthman was a compromise candidate, and not chosen because of his own qualities. 650: Rebellions in Iraq and Egypt, protesting against Uthman's policy of distributing wealth and land won in war.656 June: Uthman is besieged in his own home by a group of Egyptian Muslims. It is believed that Muhammad’s favourite wife, Aisha played an central part in the campaign against Uthman.656 June 17: Is assassinated in Madina by Muhammad bni Abi Bakr. Following this death, tensions in the Muslim world become even more problematic than under the last years of his reign. He would be succeeded by Ali as caliph.   To be folled by part 3                           Current Mood: complacent (Comment on this)
Monday, November 28th, 2005
3:25 pm	Islamic affairs ,Shi"ts sect 1/4 parts  Historical baground to what lead to   Shi’ts Islam   Ali Arabic: calî bni abî taleb(Mecca c.600- Kufa 661) 4th Caliph (656- 661), and the last Caliph that both Sunnis and Shi'is agree upon as justifiably elected, yet the Kharijis known as (Khwarij) did not accept him from 658 and onwards. Ali was both Muhammad's cousin, being the son of Abu Talib, as well as his son-in-law by being married to Fatima. In Shi'i Islam, Ali is counted as the first Imam, a position he held from 632 when Muhammad died. There are two dominating versions of Ali, the one of the Sunnis and the other of the Shi'is. Though both versions have a positive view of him, and at least of his legitimacy of the position as Caliph, the Sunnis present him as a relatively weak ruler with many faults. The Shi'is rejects this view, and regards him infallible and the possessor of a divine light passed on from Muhammad to him, and later from him on to the other Imams. Ali is believed to have been either the first or second male to convert to Islam, and he was a very devout Muslim. Ali had several wives, and among them was Fatima, with whom he had several children, but it is Hassan and Husayn that had importance to the development of Islam. With the death of Muhammad in 632, the Muslim community was for a short period without a leader, and without clear indications on how to choose the new leader. Some traditions of this period tell that Muhammad had chosen Ali to be the leader, a choice not unlikely, but this is a question that has been disputed up through history. Anyway, Abu Bakr was chosen the 'deputy of the messenger', in Arabic 'khalifatu r-rasûl' which has become 'Caliph' in English. Ali accepted this choice, but with the death of Abu Bakr and Umar in 634 and 644, he tried again to become Caliph, but there were strong forces worki against him, so he didn't succeed. First after the assassination of the 3rd Caliph, Uthman, it was Ali's turn to become Caliph. All through his governing period, Ali faced strong opposition. First he was opposed by A'isha, Muhammad's favorite wife, but the strongest opposition was represented by Mu'awiyya from the Ummawiyy- family based in Syria. The assassinated Caliph, Uthman, had been the kinsman of Mu'awiyya, and he accused Ali for not having charged his murderers. In 658 Ali gave in to Mu'awiyya's criticism, and put down an investigation committee. This compromise shocked many Muslims, and a group of them broke with Ali. This group soon came to be known as Kharijis, and when Ali was murdered in 661, this was probably the act of a member of the Khariji sect. The murder of Ali represents a division in the understanding of history among not only Shi'is, but also among Sunnis. Ali was the last Caliph coming from the group of Muslims that had converted before the hijra (622), and he was also the last elected Caliph. After Ali the Caliphate became hereditary and without the nominal legitimacy. For most groups of Shi'is, the hope of a just ruling elite inside Islam, i.e. a just Islam on earth, dispersed after this. The Shi'is never accepted Mu'awiyya nor any later Caliphs, and took the name 'ash- shicatu calî', which could be translated into English with 'Ali's Party' or 'Ali's followers'.     Fatima Arabic: fâtimatu z-zahrâ'  (Mecca c.605- Madina 633) Daughter of the messenger of Islam, Muhammad, and Khadija, and married to Ali, and mother of Hassan and Husayn (according to Shi'i traditions, a third son, Muhassin, died as a child), and two daughters. Fatima is therefore the ancestral mother of the Imams of the Shi'i Muslims; as well the ancestral mother of all claiming to be descending from Muhammad, as no other of Muhammad's children brought the seed on. Little is reported from Fatima's life, but she appears to have had bad health all through her life. Her relationship with Muhammad's wife A'isha was one of a lot of hostilities. When Abu Bakr became the first Caliph, her relations with him also became difficult, probably because she had expected her husband to take over after Muhammad, and because Abu Bakr denied her the inheritance of the oasis of Fadak from her father. Most of the other Shi'i stories on her are strongly religious. All Muslims have great respect for her, but it is in Shi'i Islam that she plays the most important part, and here she is ascribed with phenomenal qualities, and is the "noblest ideal of human conception". She is called "the virgin"Al-Batool and "the mother of the two Jesuses", reflecting an important influence from Christianity. In Shi'i Islam, her birthday and her marriage are two dates that are celebrated.   Hassan Arabic  El Hassan (Madina c.625- Madina 669) Second Imam of Shi'i Islam; eldest son of Ali. Hassan is presented as the favourite of the prophet Muhammad, his grandfather, but he did not get along well with his father and brother, Husayn, after the death of his mother, Fatima, in 633. With the death of Ali in 661, Hassan was proclaimed Caliph in Iraq by his followers. These followers were principally interested in ousting Ummawiyy- family based in Syria from its position, and wanted Hassan to start a war between Arabia and Syria. The only result of this was a rupture between Hassan and the Iraqis. Hassan had been in a leading position in Iraq at first, lost this now. As it turned out, Hassan's main interest was to come to an agreement with the Caliph of Syria, Mu'awiyya. A pension was offered for both Hassan and Husayn, and by this Mu'awiyya had both the Alid brothers off his back. While Shi'i texts try to blame Mu'awiyya for the death of Hassan, these represent probably a falsification, as Hassan at the time of his death represented no danger whatsoever for the ruling Mu'awiyya — made passive since 8 years and living far away, but under good control. The most likely conclusion is that Hassan died of consumption, and after his death his brother Husayn became the head of the Alids   Husayn Arabic El-Husayn (Madina c.626- Karbala 680) The central symbolic religious figure of Shi'i Islam; third Imam; second son of Ali. Husayn's historical importance was limited until his martyrdom at Karbala in 680, as he had microscopic chances of ever exercising any power. Husayn had a claim on the position as Caliph, and several traditions tell that he had been promised to take over after Caliph Mu'awiyya,in Syria at his death. But when Mu'awiyya actually died in 680 and his son Yazid was appointed Caliph, Husayn decided to listen to all those voices that had invoked him to take action against the Ummawiyy rulers of Syria. Husayn was at the time stationed in Madina, together with a small group of his followers. He received many letters from inhabitants of Kufa in Iraq, so he sent his cousin Muslim Ibn Aqil to Kufa. He wrote back confirming that there were thousands of supporters for Husayn. But Muslim was soon after captured, and executed by the governor of Iraq, 'Ubaid Allah. 'Ubaid Allah set out posts all along the road from Madina to Kufa. Unknowing that his situation was strongly deteriorating, Husayn himself set out on the journey to Kufa, with a following of 70 men, women and children. Even when he clearly saw that Ummawiyy- troops were checking out every movement of his, he continued, and after 10 days he and his group were halted by 'Ubaid Allah's 4,000 troops at Karbala, less than 50 km from Kufa. What happened right here is the innermost happening to most Shi’is.  Ummawiyy- troops  Rounded in, the group of Husayn and could not move on. What then happened appears not to have been ordered by Caliph Yazid, or according to his will. After Husayn and his group were cut off from water, without bending, a regular battle started, but due to the difference in strength, it quickly turned into a massacre. Husayn was wounded several places on his body, and died slowly with his son in his hands. Even if the majority of traditions appears to present Yazid as treating the rest of the group with much respect, providing for their needs, and bringing them safely back to Madina, Shi'i texts present Yazid as a brutal and degenerated ruler. The happenings at Karbala, as well as the 10 days leading up to it, are remembered in the celebrations of the month of Muharram. The religious texts connected to the martyrdom of Husayn, are believed to be strongly influenced by Christian texts, and bears much resemblance with the passion of Christ. Husayn is given a key to Paradise, and this is to be used on the last day, but only for those that have mourned over Husayn's death during the ceremonies of Muharram.     Khadija   Arabic: khadîja bint khuwalid     (ca. 555-619) First wife of Islam's prophet Muhammad, and the first convert to Islam. While we know little of possible points of influence of Khadija on Muhammad, it is clear that Khadija played a vital role in supporting her husband through the first difficult years of receiving revelations. Khadija was a wealthy woman, either from inheritance or from her first two marriages, or from all sources. She also controlled a trade system in Arabia, reaching as far north as Mesopotamia, which can have helped to spread Islam in its earliest history. Khadija is fondly described by all contemporary sources, and it is clear that Muhammad loved and respected her very much. She had children from her first two marriages, but she bore Muhammad 6 children as well. The most known of these is Fatima, who came to play an important role in the development of Islam. There has always been a dispute over which of Khadija's children were the children of Muhammad. Some historians claim that Zaynab, Ruqaiya and Umm Kulthum were children of Khadija's second husband, while other historians insist that they were the children of Muhammad. Khadija was Born in Mecca in ca 555 as daughter of Khuwalid bin Asad. Her father was a wealthy merchant.  Marries for the first time, to a man of the Makhzumi clan. His name is not known with certainty. We do not know when she married for the second time.. In ca. 595: Khadija asks Muhammad, 15 years her junior, to marry her. He consents. In ca 610: Muhammad receives his first revelation, and it is believed that Khadija converted to Islam soon after this. 619: Dies a natural death in Mecca.   A'isha   (Ca. 614-678) Third wife of Islam's prophet Muhammad, and his favourite wife. When A'isha married Muhammad she brought along her toys, and a close relationship was tied between the two as Muhammad often joined her in her games. Among A'isha's main enemies following the death of Muhammad was Ali, who had been among the ones believing that A'isha had been unfaithful when accused in 628. A'isha can appear as manipulative and cruel at occasions, when she intervened in the politics of the young Muslim state. But A'isha was a part of the political structures of the state, and she was no more manipulative than any of the other strong personalities. A'isha was often consulted in theological matters, and by many contemporaries considered a learned woman. In Sunni Islam she is considered a narrator source of hadith, there are 1,200 traditions reported to have origin in her sayings. Much of her contemporary reputation was due to an assertion that she was in the possession of a special copy of the Koran. Shi'is generally views A'isha as a jealous and spiteful opponent of Ali and his wife Fatima. Some go as far as consider her an enemy of God. Aisha was born Ca. 614: in Mecca as daughter of Abu Bakr and Umm Ruman. A'isha was also called Umm Abdullah after her nephew. In 622: Muhammad marries A'isha, after that her father had come to terms with his initial objections.in 623: The marriage is consummated.in 628: As A'isha is seen together with a young man, she is suspected of adultery. Muhammad consulted Ali on what he should do in this situation, and Ali advised him to renounce A'isha. Other advisors argued for A'isha's innocence, and Muhammad exculpated her clear from alleged fault  following a Koranic revelation stating that nobody can be convicted for adultery unless there are at least 4 witnesses. In 632: Muhammad dies. A'isha is 18 years old. She never remarried.In 656: A'isha is central in the coalition against Caliph Uthman that leads to his assassination. — December: An army backed by A'isha combats an army of Caliph Ali in Mesopotamia, but is defeated. Ali permits A'isha to return to Madina, thereby exhibiting his power. — A'isha tries to ally with Ali, but Ali refuses. 669: Following Hassan's defeat and death in the fight for the caliph throne, A'isha refused to let him be buried next to Muhammad. She claimed that the tomb was her property. 678 July 17: Dies a natural death in Madina, where she was buried.      To be followed part 2 Current Mood: complacent (Comment on this)
Friday, November 11th, 2005
8:46 pm	Sufis and Islam   Sufis Connection to the World   I would like to share with you ,the summaries of some readings that I have been doing to find out about Sufi Islam ,and how it stands among those teachers masters with their poetry ,     A Sufis Connection to the World ,The attributes of the followers of the Sufi tradition a attributes that serve to loosen their connection to the world while bringing them closer to God. if we are to take the modern thinking ,The Sufi masters , they have distinguished them selves from ordinary people. According to Teachings of the Sufis, they are strict followers of a master Imam,he  strive to be humble, and try to live without worldly possessions and desires.   At the core of the practice of Sufism suposedly is reliance on the truth of God. It is very important that this reliance is maintained, otherwise the follower will become distracted by worldly things and ideas.   yet the works of Sufis followers or attributes are of a higher stance of a human value ,such as Halage, Al-Rumi and Sherazi . The Sufi master Abu Ali al-Daqqaq said, The tree that grows by itself without a gardener puts forth leaves, but it does not bear fruit. Similar is the disciple who has no master from whom he can learn his path,? one breath at a time. He remains a worshipper of his own worldly desire and does not attain success. It can be understood by the words that having a master is an integral part of a Sufis path. Without one a Sufi will go astray and lose sight of God as they believe ,like we do when we find the love of God in the works of the makers and slaves of God, and not succeed.   Abu Yazid said, one who has no master has Satan for a leader and that is on the side of the Sunni believers. Those who fail to be humble are those who are concerned with their own desires. Sufis must forsake their desires. Desires lead to sins and sins separate people from God. The Sufi must be able to give up all sins no matter what the size. Because sins hide in things of worldly origin, such attachments must be given up, yet God and the scripts ask us to be bodily clean, yet we have without the order of God to be unconditionally ready and open for his might and mercifulness, when ready for a 5 daily payers.   This is why wealth must be given up!!!!!. Wealth provides worldly attachments. Worldly attachments lead people away from God. Power must be given up as well since it too creates attachments and ideas that will lead people away from God. A good example of what power creates is arrogance, a sin that has been warned against for thousands of years. Giving up these things consequently will lead someone to be humble. Another reason why Sufis must remain humble is that they must always be able to resist any opposition they might feel towards the master.   He must never show any disagreement even if he knows that he is right and the master is wrong. If he is in the company of fakirs he must never oppose others. The only person he should oppose is himself. He should understand that none of the fakirs have an obligation to him, but that they do have an obligatory right over him. The Sufi must take care to never openly contradict the fakirs as well as the master. However, he may contradict them in his heart and his conscience. To be able to maintain that kind of silence and to live under that kind of subordination would take a great deal of humility. A proud person could never deal with that type of rank among a group of people. One of the hardest things a Sufi must be able to do is to deny the body its human cravings. This is because the master of any Sufi could order that Sufi to sleep only when necessary and to eat only very little until that Sufi could withstand even eating. A good Sufi must never satisfy the body more than is necessary. we have Ramadan to do so Sufis must also give up association with common, worldly people. According to the Koran in which God said, do not obey those whose hearts we have made heedless of our remembrance.   Such an association is considered a dangerous poison. These attributes that a good Sufi must have indicate that followers of Sufism lead a challenging life. Anyone who wants to come closer to God following the path of Sufism has to really stay focused. It obviously requires attributes that the majority of people do not possess.     I recommend reading  the Biography and works of ,Sherazi ,al-Hallaj and  Rumi ,hope for you to  enjoy them as much as I do ,as you very well know ,all these poets and poetry  are Sufi Islam ,such is still debated profusely wither it is Muslim  or linked to Islam ,Yet I find it interesting and while expressing sectarian  love to divinity, it  is not less in a marvel of an expression of a secular earthly love . Current Mood: calm (Comment on this)
5:49 pm	Morocco ,The Holy City Of Moulay Idriss Moulay Idriss, the man Moulay Idriss.In 787 arrived as a Shi’i refugee, descendent of the prophet Mohamed, fourth generation through Fatima and Ali, Moulay Idriss starts what becomes a 5 year campaign until his own death 792 by a murdering hand, to establish an infrastructure for an Arab state in central parts of Morocco. Idriss was recognized among Moroccans as Imam, and with him, the line of Moroccan rulers start, first with the Idrissid dynasty. 807: Moulay Idriss 2 takes power, and during his 20 years reign, control is extended to the northern mountains and to the oases south of the Atlas Mountains. Idriss 2 made Fez his capital. 10th century: The Idrisid dynasty falls apart, and Morocco is divided into smaller kingdoms. Moulay Idriss dynasty, had founded the cities of Fez, and the Moulay Idriss city that was called after him. Moulay Idriss the holy city  Even if little is credited to Moulay Idriss himself, without referring to Muhammad and Ali. The tomb and shrine of his are situated in an elevated position between two hills. The city is one big structure around the tomb, and many in the city live of commercial activities that follow in the trails of any large religious activity. Tourism on the other hand, is little welcomed, and non-Muslims are  asked to stay out of the city at night. Overlooking the city is a way of getting around the regulations on not letting anyone outside the Muslim community, into any holy area. You climb up one of the hills (this is not considered as an unfriendly act), but one should seriously consider a guide, as many roads lead into blind alleys. On Saturdays there is a market in Moulay Idriss, and this could help your feelings of being shut out of everything. The market makes the religious touch of social life less pressing. Current Mood: optimistic (Comment on this)
Sunday, October 30th, 2005
3:20 pm	Morocco Grand Cties   Morocco tour for some of the Grand Cities   Rabat ,Fez, Meknes,  Marrakech  and Casablanca   Distance between suggested cities by KM: 1-Casablanca to Rabat 90km Train and Highway 2-Rabat to Marrakech 320km (4 hours by train) and Highway 3-Marrakech to Meekness 450km Regular Road no direct train Train 4-Meekness to Fez 80km by car Highway 5-Fez to Casablanca 300km, by train or car approximately 3 hours Trains are comfortable and Air-conditioned very inexpressive. Roads are High ways.             1-Rabat , (where I am )    Governmental capital of Morocco, on the Atlantic Ocean at the mouth of the Bou Regreg estuary, opposite Salé. The capital of Morocco, modern Rabat is a planned city of wide boulevards and handsome public buildings and gardens. The Moroccan king lives in his palace in Rabat  for greater part of the year. Rabat is situated on the Atlantic coast at the mouth of the river Bou Regreg. A highway and a railroad connect the city with Casablanca about 60 miles (97 kilometers) to the southwest. YearlySilting problems have diminished the city's role as a sea port, yet Rabat is on the shore of the Atlantic. It became a Muslim fortress c.AD 700. Prior to independence (1956), it was capital of the French protectorate of Morocco. Points of interest in Rabat are the old walls and the ruins of a large, unfinished mosque with adjoining tower , these were built during the reign of Yakub (1184-99). The old city functioning and well inhabited with cover souks .   2-Fes,   Fes or Fez  is the third largest city in Morocco, after Casablanca and Rabat, with a population of 940,000. It is one of the four so-called "imperial cities" (the others are Marrakesh, Meknes and Rabat). Fes is separated into three parts, Fes-al-Bali (the old, walled city), Fes-Djedid (new Fes, home of the Mellah), and the Ville Nouvelle (the French-created, newest section of Fes). The Medina of Fes-al-Bali, the larger of the two History of the city was founded by Idris I in 789. In 810 the Kairouyine mosque, one of the oldest and largest in Africa, was built by Idris II, and the associated university was founded in 859. . Many Muslim refugees came to Fes after the reconquest of Spain in 1492. Fez became part of the Moroccan Empire in 1548, and in 1554 the Ottoman Turks briefly captured it.   Fes was the capital of Morocco intermittently in the past, lastly until 1912, when most of Morocco came under French control and Rabat became the capital (which it remained when Morocco became independent in 1956).   3-Meknes, One of the kingdom's imperial cities, Meknes was founded in the 11th century and was chosen by Moulay Ismaïl in 1672 as capital of his empire. The city's unity of style lends it undeniable charm, enhanced still further by the beauty of the surrounding countryside. Moulay Ismaïl's creation was to be much talked of in the East and in Europe, most especially at the French court of King Louis XIV. The period was one of the high points in the city's rich history. As well as its fabulous monuments, such as Dar El Makhzen palace, the Sidi Saïd mosque, Bab El Berdaine, Bab El Khémis, Bab El Mansour, Bab Jemaâ En Nouar, the Moulay Ismaïl Mausoleum and the Kouba El Khayatine, Meknes offers impressive views of the Agdal basin. This is not Islamic ,I don’t advise ,but for your info ,Not far from Meknes, the Roman city of Volubilis is an unforgettable treat for the tourist. The city is surrounded by 2,5 kilomètres of ramparts, entered by six gates. 27 kilomètres from Meknes lies the holy city of Moulay Idriss, harbouring the sanctuary of the founder of the Idrissid dynasty. An historic city whose splendour attracted architects, engineers and artists, Meknes and its surroundings have remained unchanged for centuries. At sunset the Imperial city glows as the ramparts reflect the fading light. You can relax in the coll of its lush gardens. Or you can lose yourself in history at Moulya Idriss, by the tomb of the founder of the first Arab dynasty and among the ruins of the ancient Roman city of Volubilis.     4- Marrakech, Medina sector , Marrakech city/region . Founded in 1070–72 by the Almoravids, Marrakesh remained a political, economic and cultural centre for a long period. Its influence was felt throughout the western Muslim world, from North Africa to Andalusia. It has several impressive monuments dating from that period: the Koutoubiya Mosque, the Kasbah, the battlements, monumental doors, gardens, etc. Later architectural jewels include the Bandiâ Palace, the Ben Youssef Madrasa, the Saadian Tombs, several great residences and Place Jamaâ El Fna, a veritable open-air theatre. Marrakesh became the capital of a vast empire in the reign of Youssef Ben Tachfine-an empire which, under the Almohads, reached as for as the frontiers of Libya. The first Almohad sovereign, Abdelmoumen began the construction of the Koutoubia mosque, which his grandson Yacoub El Mansour adorned with a superb minaret, still standing today. His son Youssef had reservoirs dug and a spreading administrative district constructed -Marrakesh reached the height of its glory. Built in the same epoch as Seville's "la Giralda" and Rabat's "Tour Hassan", the Koutoubia, dating from the 11th century, is a truc masterpiece of hispano-moorish art. Its minaret rises to almost 70 metres. The Badii Palace bas long been regarded as a wonder of the Muslim world. It was the sovereign Ahmed El Mansour Dahbi who undertook construction of the palace following his victory over the Portuguese in the year 986 of the hejira (1578), a victory well-known in the Western World under the name of the Battle of the Three Kings. The major construction work went on for sixteen years. Other marvels to be found in the Red City are the Dar Si Said museum, containing much quintessential Moroccan art and displaying the glittering array of gold and marble ornements collected by Ahmed El Mansour (1578-1603), greatest of Saadian rulers, the Medersa Ben Youssef, a koranic school founded in 1570 by Moulay Abdallah and a truc masterpiece of Merinid architecture, the Agdal gardens, laid out in the 12th century during the reign of Abdelmoumen and the Menara, a magnificent artificiel lake fringed with flowers ...   5-Casablanca   If the Hollywood image of 'Casablanca' is important to you, prepare for a shock from Casablanca. The city is further away from Oriental romanticism than any other in Morocco, and Casablanca is a modern city — and beautiful in its own respect. The centre of Casablanca is fairly impressive. It's brand modern, with big, lively boulevards, high, white, well-kept buildings. Located on Atlantic Ocean; original town was destroyed by Portuguese in 15th cen.; flourished in 18th cen.; occupied by French 1907; was crucial strategic site in WW II; was seat of Anglo-United States summit in 1943; today is economic capital of Morocco. Casablanca is home to the Hassan II Mosque , the second largest in the world (after the Shah Faisal mosque near Islamabad). Its minaret is also the world's tallest at 210m. It was built for former Moroccan King Hassan II's 60th birthday and was finished in 1993.Hassan II Mosque was build to represent a true Islamic architectural ,inaugurated April 2001.it is a must site to visit . Current Mood: happy (Comment on this)
Friday, October 28th, 2005
12:11 pm	Morocco     History of Morocco     Around 15,000 BCE: Paleolithic settlements in the area of today's Morocco. Around 3000 BCE: Simple pastoral and agricultural settlements, which were heavily reduced with the starting growth of Sahara. Around 1100 BCE: Establishment of trading posts by the Phoenicians. These functioned separately from the communities in the interior of the country. Around 200 BCE: Despite the demise of the Phoenician empire, the coastal trading posts get increased growth, due to the influx of refugees from Carthage. Around 0: Establishment of a Berber kingdom centered to northwestern Morocco. 42 CE: The Roman empire imposes direct rule over the Moroccan coastal region. Morocco becomes part of the province called Mauretania Tingitana. The Roman presence is met with hard resistance from the local rulers, resulting in numerous wars. 253: Withdrawal of Roman forces from most Moroccan settlements. 429: Mauretania Tingitana is occupied by the Germanic tribe of Vandals. 533: Byzantine rule is established in coastal areas north and northwest in Morocco.   ARRIVAL OF ISLAM   681: First introduction of Islam, with the arrival of Uqba Ibn Nafi, who is believed to have spread Islam to Morocco with a 5000 km long march around the country. 683: Uqba is defeated by a Berber chieftain, and his Muslim troops leaves the country. 710: The Arab governor Musa Ibn Nasr has taken control over the central regions of Morocco. At this point both Arab culture and Islam starts to gain a strong positions in Morocco. an class="hilite">787:an> A Shi'i refugee, Moulay Idriss starts what becomes a 4 year campaign until his own death to establish an infrastructure for an Arab state in central parts of Morocco. Idriss was recognized among Moroccans as Imam, and with him, the line of Moroccan rulers start, first with the Idrissid dynasty. 807: Moulay Idriss 2 takes power, and during his 20 years reign, control is extended to the northern mountains and to the oases south of the Atlas mountains. Idriss 2 made Fez his capital. 10th century: The Idrisid dynasty falls apart, and Morocco is divided into smaller kingdoms.   TIME OF INTERNATIONAL IMPORTANCE AND STRENGTH   1062: Morocco is once again united, this time under the Berber dynasty of Almoravids, which was to last for 83 years. The Almoravids proved to be highly successful in extending the territory, making it reach as east as today's Libya, north to today's Spain, and as south as deep into Sahara. While the Almoravids are seen as part of the Moroccan nation, their origin was in the south of today's Mauritania, in Koumbi Saleh. 1090: The ruler Yousef takes control over Spain. This lead to an overstraining of his forces, and turned out to be the beginning of the end of the Almoravids. 1145: A new Berber tribe, this time from the High Atlas, had for some time criticized the Almoravids for what they perceived as immoral life styles, like letting women ride horses, playing music and drinking wine, as well as professing an incorrect theology in respect of God's nature. Their founder, Ibn Tumart claimed to be the Mahdi, the final prophet of Islam and built a large following. But it was first after Ibn Tumart's death that his group had become strong enough to tipple the Almoravids from their power in Fez. Led by Abdu l-Mu'min, they became known as Almohads. 1147: Abdu l-Mu'min drives the Almoravids out of Marrakech as well. 1195: The 3rd Almohad sultan Yakubu l-Mansur secures control over southeastern Spain. 1212: The 4th sultan Muhammadu n-Nasr loses in the Battle of Las Navas de Tolosa. Morocco is now out of his focus, and disintegrates and large parts of the country comes under the control of local tribes.   DECLINE AND ISOLATION   1248: One of the local tribes, the Merenids conquers Fez, before they set out to seize Marrakech. This becomes a period of 3 centuries of political decline and disintegration, as well economical and cultural stagnation. 1415: The port of Sebta (now Ceuta) in the north of Morocco falls to the Portuguese. 1465: The Merenids old vizier family, the Wattasids, take over formal control of Morocco. The Wattasids had been effective rulers for 45 years already. 1492: A heavy immigration of about 1 million Jewish and Muslim refugees from Spain brings on a strong economical growth in Morocco. 1554: The Merenids lose to the Saadiens, and Morocco experienced a revival for the next century. They first establish their capital to Taroudannt. 1557: With the death of sultan Muhammadu sh-Shaykh, a 20 year period of unrest over Morocco, starts. 1579: Ahmad 1 Mansur becomes sultan, following the famous Battle of Three Kings. With his rise to power starts what is considered to be the golden age of Morocco, lasting for more than 20 years. He generally refrained from military campaigns; the invasion of Timbuktu is the only, and a profitable, exception. 1603: Sultan Ahmad dies, leaving 3 sons, all rivals to the throne. Morocco falls into civil war, and is divided into smaller sultanates. 1660: The Sharifian (also called Alaouite) dynasty replaces the Saadians. This turned out to be the last dynastic change in Morocco to date, and the Sharifian still rule. 1672: Moulay Ismail becomes sultan, and Morocco enters its last period as a imperial glory. He makes Meknes his capital. His rule is generally considered to be both cruel and just. His rule lasted until 1727, by when most of Morocco was under his control. 1790: With the death of sultan Sidi Mohammad Morocco falls into civil war, where the main fractions came from Fez and Marrakech. The civil war was to last a few years before sultan Moulay Slimane managed to take control over both Fez and Marrakech. Early 19th century: Moulay Slimane proves to be an unwise politician, cutting off relations with Europe (relations where Morocco had been an equal partner to European countries) and banning even Moroccan exports to Europe. This weakened the economy, and left Morocco without any European partners. 1860: Following Morocco's first defeat to any European power in 200 years, Morocco gives up Sidi Ifni to Spain according to the Treaty of Tetouan. 1880: Following the Madrid Conference Morocco is forced to turn Tangier into a zone of international administration. This came after years of Spanish and French interference in Moroccan politics, generally to the benefit of their own citizens. Morocco had protested against this, but Morocco was by now so weak that they had to give up even more than before. 1894: Sultan Moulay Hassan dies, and his son Abdu l-Aziz is only 10 years at the accession. During his reign, Europeans became the main advisors at the court, and local rulers became more and more independent from the sultan's rule.   COLONIALISM BEGINS   1904: Away from any Moroccan influence, French made agreements with United Kingdom and Italy on spheres of influence over Africa, leaving Morocco within the control of France. 1905: An agreement similar to the one of 1904 is forget with the German emperor. 1907: France occupies Oujda near the border to French controlled Algeria. –– French troops even invades Casablanca. –– Abdu l-Aziz is deposed by his brother Moulay Hafiz. He, however, proves not to be more competent to resist the French than his brother. 1909: Spain sends 90,000 troops to Melilla, their own enclave in northeastern Morocco. 1910: Moulay Hafiz is trapped by the French, and forced to conclude agreements with the French. The final conclusion was however still 2 years ahead in time. 1912: The Treaty of Fez is signed. With this France is given the right to defend Morocco. A similar treaty was signed with Spain, who occupied most of the northern coast, and areas in the deep south. 1921: Rebellion in the Rif mountains, as a protest against the Spanish exploitating of their territories, is started by Abdu l-Karim. He was not stopped until 5 years later, then by joint Spanish and French forces of 360,000 troops. 1943: With the French capitulation in the Second World War, the nationalists form the party Istiqlal, which called for total independence for Morocco. 1953: Sultan Muhammad 5 is exiled, after he had joined forces with the nationalists, and also several times rejected to cooperated with the French. The French tried to make the Berber pasha of Marrakech, Thami l-Glaoui, into the new ruler of Morocco, but without much success. Unrest is spreading all over the country. 1955 The French allows the sultan to return, which is a great defeat for the French. this was however not enough to quell the unrest.    INDEPENDENCE   1956 March: France, which is fully engaged in the war against the nationalists of Algeria, gives full independence to Morocco. The sultan, Muhammad 5, takes over a country more united than most of his predecessors did, and with n infrastructure with irrigation, roads and railroads. There were however many unresolved tensions between religious and political groups, as well as between regions and the central administration of Morocco. –– April: Spain follows up the French recognition of Morocco's independence, and hands over most its territories. –– Following independence, sultan (from 1957, king) Muhammad 5 started a wide reform programme, with creation of schools and universities, introduction of regional government, actions of unorthodox Sufi brotherhoods. But there were also actions against the prostitution of Tangier. –– Among the most important issues for the king, was to build alliances to secure his position. While he had worked with the independence movement before, he now focused on the army and the police. In the political landscape, Muhammad turned away from the strong independence party Istiqlal, and lend his support to the moderate Mouvement Populaire. –– Ocotber: The free zone of Tangier is handed over to Morocco. 1958: These were turbulent times, between political orientations and between regional groups. Among the most serious problems for the new independent kingdom, was the rebellion in Rifs this, which was not fought down before the following year. 1961: King Muhammad 5 dies, and his son, Hassan 2, takes over. He faces a challenge in building alliances and allegiances: While his father had rested much of his authority on his successful fight for independence, he was a relatively anonymous figure in comparison. Throughout his entire rule, he was very zealous in his duties as a king who also was a religious leader. 1962 December: A new constitution is approved by a popular referendum. This was designed to secure the position of the king and his power, within the confines of democratic structures.   1963: The first general elections are held. Loyalist parties wins a majority of the seats. –– A plot against King Hassan's life is discovered, and the leaders of the important political party UNFP is charged for implication. Many in the opposition has since considered this as a fabrication to hurt UNFP. 1965 June: King Hassan suspends the parliament, and assumes full executive and legislative powers. He even held the position as prime minister until 1967. 1969 January: Spain hands over Ifni to Morocco. Early 1970's: Serious attempts on king Hassasn 2's life, where he only saves his life with a small margin. 1975 November: The Green March, Al Massira, where Morocco annexes the northern two thirds of Western Sahara. The background for this is was mainly two: Moroccan nationalistic historical claims on areas wider than its present size (extending even further than Western Sahara), as well as Hassan's need to find a uniting cause upon which he could build a base of popularity and authority. But the Al Massira also brought Morocco into war with Polisario, the armed forces of Western Sahara. 1979: Following Mauritania's withdrawal from the southern one third of Western Sahara, Morocco occupies this part as well. Early 1980's: Polisario sees many victories, and manages to paralyze much of the Moroccan-built infrastructure in Western Sahara. Polisarios advances also brings an stop to the mining activities, the only economical reason for Morocco's presence in the region. 1981 June: Heavy protest strikes in Casablanca as a reaction toward freeze in wages and reduced subsidies on foodstuffs. This lead to the death of at least 100 persons. 1983 October: Parliament elections are cancelled, and the king takes all executive and legislative power. The background for this was strong unrest among the political parties, along with the fact that government was close to bankruptcy. The king introduced hard measures to help the economy, but it is believed that the measures would have been even harder had Morocco come under administration of the IMF, the International Monetary Fund (open up the home page of IMF in an external window). 1984: Morocco leaves the Organization of African Unity as a protest against the presence of Polisario.   1989: A ceasefire is agreed with Polisario, where the parties agrees to bring the struggle on to a referendum held between Sahrawis on the future status of the annexed areas. The parties do not, however, manage to agree upon who should be defined as Sahrawis, and allowed to participate. And because of this, the referendum is going to be postponed time after time. The main result of this agreement is to bring an end to the fighting. This gives Morocco room to build an even stronger presence in the region than earlier. 1990 December: Demonstrations in Fez against higher costs of basic products, principally bread, comes as a proof of dissatisfaction and political consciousness in the Moroccan population.   Page 8 of 8 CHANGES TOWARDS PLUARILISM   1990's: This period is one of modernization of social structures, both by increasing the regional governments, as well as allowing for the establishment of non-governmental organizations. 1992: For the first time, the annexed areas (Western Sahara) participates in the local elections. 1993 November: Following legislative elections earlier this year, none of the parties were able to form a government. King Hassan decides to appoint an un-political government of technocrats and independents. Middle of the 1990's: Many changes in internal politics to improve the treatment of prisoners and political dissidents. However, this was only a change from terrible to bad. 1995 February: King Hassan appoints a new government, this time it has members from conservative parties. 1996: Morocco signs the Euro-Mediterranean Partnership with European Union. This agreement was a designed for future free trade between Morocco (and other countries) and the European Union. 1997 April: Legislative elections, where the socialist party becomes the biggest with winning 14% of the seats. 1998: For the first time, Morocco gets a government that is formed by opposition politicians. This is considered as the fruit of a long process of moderate democratization of the country. 1999 July: King Hassan dies, and leaves the throne to his hitherto nearly unknown son, Muhammad 6. This starts a period of continuation. While there were expectations of a change in politics, Muhammad has represented little new. The changes to economical politics has been challenged by active censorship and closure of some medias Current Mood: complacent (Comment on this)
Tuesday, October 18th, 2005
3:43 pm	Islamic affairs   Fatwa As known in Islam, and as practiced to day   Fatwa, known otherwise, in English as (Edict, decree Arabic Tashree3).   A fatwa is a legal pronouncement in Islam, only if issued and pronounced by a religious specialist, Mufti, Sheikh or an official Religious assembly appointed by El-Ejmaah majority of the community, to rule or explain matters not clear or known to ordinary Muslims whom would like to abide by the Muslim lows in matters in which they are not sure of, and wish to be certain and clear in order to avoided in adverbially   committing a sin. On specific issues such as heritage, marriage mostly family and daily life matters etc... . Usually such a fatwa is issued at the request of such individual by a judge to settle questions where ’’fiqh,’’ Islamic jurisprudence, provided it proved that the Kuran did not mention or refer to, or is unclear. Only then it is advisable seeking the knowledge of scholars.   A fatwa is not binding on, and not for all the Muslim different faiths. The only ones who are obliged to obey any specific fatwa are the followers of the mufti who issued it. Because Islam has no centralized priestly hierarchy, (by origin) and practice only later it started to merge, there is no (legal) uniform method to determine who can issue a valid fatwa and who cannot.   Some Islamic  scholars  and many Muslims ,complain that too many self styled people  of faith ,feel qualified to issue fatwas.and we are seeing as a trend ,   commencing to be the norm !!!!!!,and at times even Muslims are becoming confused ,to believe or disbelieve in such  unwanted Fatwa’s  .specially those imported from a different environment  ,or brought in  back from the past of hundreds of years ago ,simply brought in for today’s  practice and application ,   Different Islamic clerics can issue contradictory fatwa’s. The effect depends upon whether or not this takes place, only  in a nation where Islamic law (shariea) is the basis of civil law., in such a case it should be debated  and supported by the reasons and motives derived from the Kuran or Hadith ,or Sauna ,prior to being issued. Thus, in the real utopia world we should not see contradictions in two simpler fatwa’s... If two fatwa’s were contradictory, the ruling bodies (combined civil and religious law) attempt to define a compromise interpretation that will eliminate the resulting ambiguity. Noting Islam like other respected religions, has other and different sects, in such a case if Fatwa ruling acceptable in a Sunni society, it is not the case in a Shiites sect. The overwhelming majority of fatwa’s are on mundane matters, those Jihad Fatwa’s declaring war or pronouncing death sentences are not at all representative of the Fatwa spirit of the system, despite the fact on how wrong they are, we find the attention they draw in the media is only focused on them as an event but seldom discussing the facts of the Islam views over such practice. Such fatwa’s, however, have caught the attention of the western media and become widely renowned, especially among the moderate Muslims   The best known of these was proclaimed in 1989 by the Iranian Ayatollah Rudolph Khomeini, against Selman Rush die’s novel ’’The Satanic verses as a bad example. Fundamentalists in Bangladesh proclaimed a similar fatwa against Talisman Noreen (w in 1993, against a series of newspaper columns in which she was critical of the treatment of women under Islam.   Osama bin Laden in Afghanistan, jointly with  al-Zawahiri, proclaimed a fatwa in 1998 in the name of the World Islamic Front for Jihad Against Jews and Crusaders, declaring, "The ruling to kill the Americans and their allies – civilians and military – is an individual duty for every Muslim who can do it in any country in which it is possible to do it, in order to liberate the al-Aqsa Mosque and the holy mosque  Mecca from their grip, and in order for their armies to move out of all the lands of Islam, defeated and unable to threaten any Muslim. This is in accordance with the words of Almighty God, ‘and fights the pagans all together as they fight you all together, ‘and’ fight them until there is no more violence or oppression and there prevail justice and faith in God.'" Now in the same context, but under different political needs, another Fatwa was passed in contradiction of the first to serve different circumstances.   Spanish Muslims proclaimed a fatwa against Bin Laden in March of 2005 . They said that he had abandoned his religion and they urged other Muslims to make similar proclamations. They were followed in July of 2005 by the Fiqh Council of North America, a ruling council that issued a fatwa against providing support to terrorist groups.   Fatwa in Islam was supposed to have been and still is the optimum base for edict to rule and and explain the viable Quranic realms, but to day we see Fatwaas are being hijacked to serve one propose, ANARCHY .Yet for me to see any of the many  sons or daughters of any Jihadi Muftis I, to take up jihad and die.  But newo Islam is by passing Gods judgments, over issues  mentioned in the Koran , and twist them to serve their purpose .I feel it  hard to understand, such pure sublimation of understanding of the Koran, as a book showing Muslims how to lead a life of Peace ,and someone's  put this magnificent book of peace for killing and destroying.       The fight against terror is not, by taking a stand or a condemnation, the fight our fight against terror starts by diagnosing the terror, to day’s terror is a malignant doctrine”El_Takfeer” tacking and twisting the Islamic teachings by a scheming mullahs or self styled scholars, they abuse the power of “Fatwa” edict, to miss guide and control the minds of the youth, to celebrate and accept suicide as a Jehadi act rewarded by paradise.     I see to day’s terror, as per this equation, A) doctrine: through reactionary (Schools of Islamic thought) old trends of thought .B) manipulators: users self style mullahs, scholars, usually underground .C) the misguided youth, disillusioned, underprivileged.   The needed logistics to combat and discredit such terror, is by a mass counteraction on the same level THROUGH THE MIND, and by in lighting all those who are under the spill of the degraded newo Islamic teachings. By recruiting all resources of academia, reliable religious centers and mass media. And communicate to these who are misguided or about to be a target. Current Mood: calm Current Music: Mendelssohn Violin Conncerto (Comment on this)
Saturday, October 8th, 2005
1:39 pm	One of the Islamic Schools of Thought     Iben Taymiya (1263- 1328)     Isllamic conservative theologian and jurist, representing the first founding father of Wahhabism but it cannot be said to have founded a school in his lifetime. Centuries later, in the 18th century, an Arabian scholar named Muhammad ibn Abd al Wahhab studied Ibn Taymiya's works and revived his teachings. Al-Wahhab acquired a large following thanks to his association with the Saudi Establishment . Ibn Taymiya's works became the basis of the contemporary Wahhabi or Salafi school of thought in Sunni Islam. and to a great degree of the trend of Salafi conservative  Islamism. He is said to have been born 66l H. at Harran. his family fled Mongol invaders and took refuge in Damascus. The elder Taymiya was an Islamic scholar and Ibn Taymiya followed in his father's footsteps. Ibn Taymiya was a controversial scholar during his lifetime. He asserted his right to ijtihad, or independent judgement, and denounced the Islam of his time as given to idolatry (shirk) and innovation (bidah). He opposed many Sufi practices. He is also said to have preached that resistance to the Mongol invaders was jihad, required of all true Muslims, even though the invaders had ostensibly converted to Islam. The Mameluke rulers of Egypt, of which Damascus was a dependency, considered his views heretical and dangerous. Ibn Taymiya was repeatedly imprisoned by the Cairo authorities. His last fifteen years were spent in Damascus, where he had many disciples. He died in prison, in 1328. Teachings of Ibn Taymiy Ibn Taymiya believed that the first three generations of Islam -- Muhammad and his Companions, and the children and grandchildren of the first Muslims -- were the best models for Islamic life. Their sunnah, or practice, together with the Quran, constituted an infallible guide to life. Any deviation from their practice was bidah, or innovation, and should be forbidden. Ibn Taymiya also favored literal interpretation of the Quran. This led to charges of anthropomorphism,( the explanation of what is not human as thoug it were ) that he took metaphorical reference's to God's hand, foot, shin, and face as being literally true -- even though he insisted that God's "hand" was nothing like any earthly hand. He also resolutely denied and opposed Sufism,at his time it was  an immensely popular and influential tradition of Islamic mysticism. Because Sufis engaged in esoteric mysterious secrets rather than literal interpretation of the Quran, and because they countenanced practices such as prayer at tombs, Ibn Taymiya accused Sufis of innovation and idolatry worship of idols.   Iben Taymiya school of thought Ibn Taymiya belonged to the pianistic Hanbali school of Sharia. By using the theological techniques different from other Hanbali theologians, he would come to add a number of clarifications and new definitions to this orientation. Ibn Taymiya used methods like reasoning by analogy, but he rejected related methods like taqlid waelqiass  ( precedent and imitation of a case law) and ijmac (consensus). He claimed to adhere strictly to the content of only the Koran and the Hadiths, and rejected all new inventions (bidea). The most known doctrine of his is the condemnation of the cult of Muslim saints and prophets, very popular in the Muslim world in his time as well as in ours. Other conclusions of Ibn Taymiya were to allow holding an opinion contrary to the ijmac, stating that the payment of non-compulsory taxes frees a man from paying zakat and that divorce stated towards a women while she was in her menstrual period was void. Ibn Taymiya met much resistance from other Islamic scholars because of his statements indicating a corporeal quality of God. While most Islamic orientations propagated the transcendency of God, Ibn Taymiya wrote about God's details of image , as if it was a literal attributes. Mainstream Islam then, before and ever since consider such ideas as heresy, and Ibn Taymiya spent much time in prison for these ideas, but also for ideas that fitted mainstream Islam. Ibn Taymiya's courage was so strong that he publicly stated that several of the most central leaders of early Islam had made mistakes. Among the many he claimed had made numerous mistakes were Ali and Umar, as well as later theologians like al-Ghazzali. Ibn Taymiya also attacked other religions something which is Salafi’s are adopting in their fatwa’s , like Judaism and Christianity, and he propagated strongly against both the building of and the maintenance of churches and synagogues. Moreover, he accused both these religions of having changed the meaning of words and passages in their own sacred God given texts, hence he accused them of heresy, and condemn any Muslim to associate with or lead a style of those religions or the flowers of such religions. Despite his controversial ideas in some fields, Ibn Taymiya was generally admired for his eloquent writing and his enormous factual knowledge. In his time, hardly any Islamic scholar could recall Koranic verses dealing with the subjects he was discussing as fast as him.               BIOGRAPHY 1263 January 22: Born in Harran, Mesopotamia (corresponding to modern Iraq). 1268: Ibn Taymiya's family flees the hardship of the Mongols in Mesopotamia, and takes refuge in Damascus. 1278: Completes his studies. 1282: Upon his father's death, Ibn Taymiya succeeds his father as professor in Hanbali law. 1292: Makes his pilgrimage to Mecca. 1293: Challenges the juridical authorities for their condemnation of a Christian who had insulted the prophet Muhammad. 1298: Is accused of ascribing human characteristics to God. 1306: As part of a campaign against his understanding of Islamic law, Ibn Taymiya is sent to Cairo. 1313: Returns to Damascus, as part of a campaign to aid the city which was under grave threat from the Mongols. He returns to his position as professor. 1318: Is forbidden by the sultan to issue fatwa on the question of repudiation of someone's wife. 1320: Is sentenced to imprisonment for not following the command of the sultan. 1321: After spending 5 months in prison, Ibn Taymiya is released. 1326: Issues a fatwa negative to the popular activity of cult around the tombs of holy men and women. 1328 September 27: Dies in Damascus after 3 weeks of illness. About 200,000 men and 15,000 women attend his funeral.     Current Mood: thoughtful Current Music: Mendelssohn Violin Conncerto (Comment on this)
Saturday, October 1st, 2005
12:30 pm	Arab Affairs How we became Arabs     The term "Arab" or "Arabian" has been used to translate several different but similar sounding words in ancient and classical texts which do not necessarily have the same meaning or origin. The etymology of the term is of course closely linked to that of the place name "Arabia". Although the term mâtu arbâi in Assyrians texts is conventionally translated of Arab land, nothing is known with certainty about the exact location or extent of the land. In fact several different ethnonyms are found in Assyrian texts that are conventionally translated "Arab": Arabi, Arubu, Aribi and Urbi. The presence of Proto-Arabic names amongst those qualified by the terms arguably justifies the translation "Arab" although it is not certain if they all in fact represent the same group. Nabateanss, who spoke Arabic. who brought tribute to King Solomon. The word is typically translated Arabia and is the name for Arabia in Modern Hebrew . The people in question are understood to be the early Nabateanss who do indeed appear to have been a mix of different tribes. The medieval writer Ibn an-Nadimm, in Kitab al-Fihrist, derived the word from a Syriacc pun by Abrahamm on the same root: in his account, Abraham addresses Ishmaell and tells him u`rub, from Syriac `rob, ". It is usually translated "Arabian" or "Arab" and was used in early 20th century Hebrew to mean Arab. One meaning of the word Arab in Arabic is clear; clear as in comprehensible rather than as in pure. Bedouin elders still use this term with the same meaning; those whose speech they comprehend (ie Arabic-speakers) they call Arab, and those whose speech is of unknown meaning to them, they call Ajamm . Another explanation derives the word from an old Semitic stem `.R.B., with a metathetical alternative `.B.R., both meaning travelling around the land, that is, nomadic. From that root, the terms Arab(Arabi) and Hebrew(Ebri), meaning nomads, are derived. By the fourth century AD, the Arab kingdoms of the Lakhmids in southern Iraq and Ghassanids in southern Syria had emerged just south of the Fertile Crescent and, constantly at war, ended up allying respectively with the Sassani and Byzantine Empires. Their courts were responsible for some notable examples of pre-Islamic Arabic poetry, and for some of the few surviving pre-Islamic Arabic inscriptions in the Arabic alphabet. The Lakhmid kingdom was dissolved by the Sassanids in 602, while the Ghassanids would hold out until engulfed by the expansion of Islam. During the 8th and 9th centuries, the Arabs (specifically the Umayyads and later Abbasids forged an empire whose borders touched southern France in the west, China in the east, Asia Minor in the north, and the Sudan in the south. This was one of the largest land empires in history. Throughout much of this area, the Arabs spread the religion of Islam and the Arabic language (the language of the Qur'an through conversion and assimilation. Many groups came to be known as "Arabs" not through descent but through Arabization. Thus, over time, the term Arab came to carry a broader meaning than the original ethnic term. Many Arabs in Sudan, Morocco, Algeria and elsewhere became Arab through cultural diffusion. For further intersting reading you can check this linc:: http://www.brow.on.ca/Articles/ArabsBible.html May be starnge and uncoth ,but it is worth reading Current Mood: calm Current Music: Brahms Piano concerto (Comment on this)
Wednesday, September 14th, 2005
12:56 pm	Composers of Great Music     SHAYKH SAYYID DARWÎSH   (1892-1923)   Sayyid Darwîsh's life is one of those lightning trajectories in the history of music, the memory and the influence of which go much beyond the actual frame of a musical production. He was to die at the dawn of a striking career, almost ignored by the musical milieu in his lifetime and mystified after his death. . Sayyid Darwîsh has become an icon symbolizing Progress. Modernity, and the shift from "Oriental music",  elites music to populous "Egyptian music", the  expression of a people-s soul and their nationalist demands. The true dimension of Sayyid Darwîsh's works, the works of an original and experimental artist.   Sayyid Darwîsh was born in the popular quarter of Kôm ed-dikka in Alexandria. Egypt, and trained in his youth to be a munshid (cantor). He used to work as a bricklayer in order to support his family, and his legend has it that the manager of a theatrical troupe overheard him singing for his fellows and hired him on the spot. While touring in Syria, he had the opportunity to gain a musical education, short of finding success. He returned to Egypt before the outburst of the Great War, and won limited recognition by singing in the cafés and on various stages the  repertoire of the great composers of the 19th Century, to which he added adwâr and muviashshahât of his own. In spite of the cleverness of his compositions, he wasn't to find public consecration, disadvantaged by his mediocre voice in comparison with such stars of his time as Sâlih 'Abd al-Hayy or Zakî Murâd. By 1912 his music and songs were achieving great success, which encouraged him to form a musical troupe of his own, bearing his name and comprising the most celebrated Egyptian musicians of the time.    He then visited Italy where he studied different musical instruments and the rules of western music. 1918 and After  failures in cafés singing , he decided to follow the path of Shaykh Salama Higâzî. the pioneer of Arabic lyrics theater ,. He settled in Cairo and got acquainted with the main companies, particularly Nagîb al-Rîhanî's (1891-1949), for whom he composed seven operettas. This gifted comedian had invented, with the playwright and poet Badî' Khayrî, the laughable character of Kish Kish Bey, a rich provincial mayor squandering his fortune in Cairo with ill-reputed women... The apparition of social matters and the allusions to the political situation of colonial Egypt (the 1919 "revolution") were to boost the success of the trio's operettas, such as "al-'Ashara al-Tayyiba" (The Ten of Diamonds, 1920) a nationalistic adaptation of 'Blubeard". Sayyid Darvîsh also worked for Rihânî's rival troupe, 'Alî al-Kassâr's, and eventually collaborated with the Queen of Stages, singer and actress Munîra al-Mahdiyya (1884-1965), for whom he composed comical operettas such as "Kollaha yomên" (It will just take two days, 1920) and started an opera, "Cleopatra and Mark-Anthony", which was to be played in 1927 with Muhammad 'Abd al-Wahhâb in the leading role. In the early twenties, all the companies used to seek his help. He even decided to start his own company, acting at last on stage in a lead part . His two creations "Shahwazâd' and "al-Barûka", 1921) weren't as successful as planned, and he was forced to compose again for other companies from 1922 until his premature death on September 15th, 1923.   Darwîsh's stage production is often clearly westernized: the traditional takht is replaced by an European ensemble, conducted by il Signore Casio. Darwîsh's maestro. Most of his operetta tunes use musical modes compatible with the piano, even if some vocal sections use other intervals, and the singing techniques employed in those compositions reveal a fascination for Italian opera, naively imitated in a cascade of oriental melismas. The light ditties of the comical plays are, from d modern point of view, much more interesting than the great opera-style arias. A number of those light melodies originally composed for al-Rihânî or al-Kassâr are now part of the Egyptian folklore. Such songs as "Salma ya Salâma'', "Zurûni koll-e sana marra'' or EI helwa di qâmet te'gen" are known by all Middle- Easterners and have been sung by modern singers, as the Lebanese Fayrûz or Syrian Sabâh Fakhrî, in reorchestrated versions. Aside from this light production, Sayyid Darwîsh didn't neglect the learned repertoire, he composed about twenty muwashshahât, often played by modern conservatories and sung by Fayrûz. But his major contribution to the turn-of-the-century learned music is better understood through the ten adwâr (long metric composition in colloquial arabic) he composed until his death. He composed 26 musicals for the stage; the most renowned of which are "Sheherezade", "Al Barouka" and "Al Ashara AI Tayeba". He also composed about 260 songs.   Darwish was an innovator of Arabic music and songs. He dealt with broad and wide-ranging topics in his songs, from the national and the passionate, to the social and the sarcastic.    While his short lived life was full of innovations and creativity ,Darwish lived his life to the fullest . While he liberated Arabic music from its conventional forms. He believed that music depicted and expressed human feelings and aspirations and was not merely for entertainment. His music was like the painting of a brilliant artist ,to date  conveys a vivid and expressive image and sound to the present and for many years to come people will live to enjoy such a rich heritage.             Current Mood: content Current Music: Piano Conecerto La Cair Saint-Sant (Comment on this)
Friday, September 2nd, 2005
9:22 pm	Berbers    End Part Four       The Northern Shilhah of Algeria The Northern Shilha of Algeria and Morocco, known as the "Rif Berbers," are numerous tribes of tough and hardened people eking out an existence on the harsh, uninviting slopes of the Rif Mountains. The land, located in the northwestern portion of Africa, is a combination of deserts, mountains, and rolling fields. It is bordered by two rivers and 145 miles of coastline. The word "Rif" is an Arabic word meaning "the edge of cultivated area." The Rif Berbers are actually made up of 19 tribes: 5 in the west along the Mediterranean coast, 7 in the center, 5 in the east, and 2 in the southeastern desert area. Despite the rugged environment, these people remain bound by strong family traditions. Their farming is done mostly by hand, providing a meager crop at best. Influenced by a Mediterranean climate, the winters are mild and the summers hot and dry. Along the coast, it is humid in the summer months. What are their lives like? In contrast to the Southern and Central Shilha, raising livestock plays only a secondary role in the lives of the Northern Shilha. They grow some sorgo (grain) for feed, but the fig and olive trees that cover the mountain slopes make up their principal resources. Incomes are supplemented through job opportunities in major cities of Europe. In fact, such jobs lure up to one-third of the male population for most of the year. In rural communities the effects of modernization are scarce, despite government projects to aid farm production. The Rifs often reject these efforts as being an intrusion upon their culture and traditions. Rif houses are usually built of stone and have flat roofs. Some of the poorer people live in wood huts plastered with mud. Houses are often placed on ridges or other such locations, at least 300 meters from the nearest neighbor. This proves to be strategic in times of defense. The Shilha women wear colorful long dresses and head scarves. The men wear the traditional djellaba cloak, which is made of wool or cotton with wide sleeves and a hood. They also wear turbans, which are distinctive and unique to each particular tribe. Younger men often wear western style clothing. The Rif Berbers follow a traditional Muslim, male-dominated family structure. When the man dies, each son sets up his own household, and the cycle continues. Education is strictly a male privilege, but it does not have a high priority. If a family has many sons, they may send their third and fourth sons to an Islamic school. Overpopulation and poverty are big problems among the Rifs. Too many children, insufficient crops, and increasing migration of the young men to the European cities are all major concerns.   The Southern Shilha of Algeria     While a majority of the Southern Shilha live in southwestern Morocco, some 752,000 live in neighboring Algeria. In this region, the mountain barrier is the dominant feature. Although it is not very long, this mountain chain is the highest and the most imposing stretch of the vast Atlas range. Between November and May the region is blanketed in snow. On the southern slopes, there is almost no plant life. The Southern Shilha are grouped around this area in villages of all sizes, using the scarce soil and water resources with great care. They build small dams and cultivation terraces on which they grow cereals and other crops. They also raise livestock to supplement their income and resources. Villagers sell their surplus farm and livestock products at the weekly markets in order to buy such vital commodities as sugar and tea. Marrakech, the former capital of Morocco, is a key commercial center for the Southern Shilha. What are their lives like? City men and women often wear western clothing, sometimes accompanied by a long hooded robe called a jellaba. Men wear turbans or skull caps called tagiyas. Rural women are colorfully but modestly dressed, wearing several layers of clothing. They rarely wear veils, but the married women always wear head scarves. Some of the women also have facial tattoos. In the villages, their way of life has remained unchanged over the centuries. Most Shilha villages contain between 50 and 500 people. They typically live in two-story, mud brick homes with flat roofs. In the more rugged mountain areas they live in sturdy goat skin tents. Outside the villages, the steep slopes have been terraced to preserve the soil. On plots that are not regularly irrigated, they plant wheat, barley, and sometimes rye in either autumn or spring. Other plots, situated mainly in the valleys, are irrigated regularly by simple dams. They are able to get two crops per year from these plots. On the lower slopes, herds of sheep and goats graze; but in summer the whole family may accompany the flocks to the high mountain pastures. The Southern Shilha are poor but proud people. They are tough and hardworking, scratching out a meager existence in a part of the world that is physically antagonistic to an agricultural society. They don't really value education because they believe that hard work is of higher value. Only a small number complete more than a few years of public schooling. In rural areas; however, many male children attend Islamic schools where they are taught the Koran. Family ties are very important to the Southern Shilha. A typical family consists of close relatives living under the authority of the male head of the home. A new bride, often as young as 14, will move into the home of the husband's family after marriage. Since the late nineteenth century, many Shilha have left their poor, overpopulated valleys, in hopes of finding new resources in the northern cities of Morocco. Some have become profitable grocers, shopkeepers, or wholesalers. Others have entered the fabric trade. Today, some of the most important businessmen in Casablanca are Shilha. The native Shilha speak Tashilhait, which is divided into three dialects.  And the  Shilha are 99.9%  suni Muslims . Current Mood: accomplished Current Music: Tchaikosvsky Piano Concert Number One (Comment on this)
7:36 pm	Current Issues         Berbers    Part three       The Northern Shilha of Morocco     The Northern Shilha of Algeria and Morocco, known as the "Rif Berbers," are numerous tribes of tough and hardened people eking out an existence on the harsh, uninviting slopes of the Rif Mountains. The land, located in the northwestern portion of Africa, is a combination of deserts, mountains, and rolling fields. It is bordered by two rivers and 145 miles of coastline. The word "Rif" is an Arabic word meaning "the edge of cultivated area." The Rif Berbers are actually made up of 19 tribes: 5 in the west along the Mediterranean coast, 7 in the center, 5 in the east, and 2 in the southeastern desert area. Despite the rugged environment, these people remain bound by strong family traditions. Their farming is done mostly by hand, providing a meager crop at best. Influenced by a Mediterranean climate, the winters are mild and the summers hot and dry. Along the coast, it is humid in the summer months. What are their lives like? In contrast to the Southern and Central Shilha, raising livestock plays only a secondary role in the lives of the Northern Shilha. They grow some sorgo (grain) for feed, but the fig and olive trees that cover the mountain slopes make up their principal resources. Incomes are supplemented through job opportunities in major cities of Europe. In fact, such jobs lure up to one-third of the male population for most of the year. In rural communities, the effects of modernization are scarce, despite government projects to aid farm production. The Rif often reject these efforts as being an intrusion upon their culture and traditions. Rif houses are usually built of stone and have flat roofs. Some of the poorer people live in wood huts plastered with mud. Houses are often placed on ridges or other such locations, at least 300 meters from the nearest neighbor. This proves to be strategic in times of defense. The Shilha women wear long, colorful dresses and head scarves. The men wear the traditional djellaba cloak, which is made of wool or cotton with wide sleeves and a hood. They also wear turbans, which are distinctive and unique to each particular tribe. Younger men often wear western style clothing. The Northern Shilha follow a traditional Muslim, male-dominated family structure. When the man dies, each son sets up his own household, and the cycle continues. Education is strictly a male privilege, but it does not have a high priority. If a family has many sons, they may send their third and fourth sons to an Islamic school. Overpopulation and poverty are big problems among the Rif. Too many children, insufficient crops, and increasing migration of the young men to the European cities are all major concerns. What are their beliefs? The Northern Shilha are 99.6% Muslim; however, their religious practices are based more on traditions and the decisions of the community judges than on the Koran . Their societies are organized around two main systems: Islam and the tribe. However, there are many differences between urban and rural societies. In urban areas, orthodox Islam prevails; whereas, in rural societies, ancient beliefs and customs are intermingled with their Muslim faith. The Northern Shilha have not taken advantage of the educational opportunities available to them, apparently not realizing their importance. Modern farming methods are desperately needed to aid farm production in the mostly arid soil.  The Central Shilha of Morocco     The Central Shilha belong to a much larger group known as the Shilha Berbers. The Shilha are made up of three main groups of Berbers: the Northern (Rif) Berbers, the Southern (Sousi) Berbers, and the Central (Beraber) Berbers. The Central Shilha (better known as the Berabers) live primarily in the beautiful wooded High Atlas Mountains of Central Morocco. They also inhabit the Middle Atlas Mountains along the border of Algeria. All of the Central Shilha speak Tamazight; however, many also speak Arabic. The Central Shilha are semi-nomadic shepherds who primarily raise sheep and goats. In the mountains, raising animals is economically more important than farming. The dominant feature of Beraber life is transhumance. This means that they transfer their livestock from one grazing ground to another, alternating from the highlands to the lowlands, with the changing of seasons. What Are Their Lives Like? The Central Shilha primarily raise sheep and goats, although other domestic animals are also kept. Most have a few mules and donkeys, which are used for transport. Only one tribe, the Zain, raises large herds of cattle. The Central Shilha move their herds to the warm plains during the winter months, then to higher pastures during the spring and summer months. Depending on their locations in the mountains, some of the tribes only have to move their herds during the winter. Others only migrate during the summer. A third group moves the herds during the winter and the summer. Although often on the move, none of the tribes are totally nomadic. All of them maintain permanent villages with fortified, community granaries and surrounding farmlands. The villages are never left unattended. A small number of people stay behind to guard the granaries and to plant crops such as barley, maize, wheat, rye, millet, and vegetables. Many Central Shilha villages are found among the highest hills and are often built partially into the mountainsides. Very few villages have electricity or running water, but most have their own internal means of communication. Among the Central Shilha, it is common for three or four generations to live in the same dwelling. All of the family members acknowledge a common male ancestor. As members of the family, they are entitled to certain rights and privileges concerning the family heritage. The family structure is somewhat of an authoritarian democracy. While the head of the family is responsible for controlling and administering all household matters, he must come to an agreement with the rest of the family. Banishment from the family is considered the ultimate punishment. What Are Their Beliefs? The Central Shilha are 99.7% Muslim; however, their religious practices are based more on traditions and the decisions of the community judges than on the Koran. Their societies are organized around two main systems: Islam and the tribe. However, there are many differences between urban and rural societies. In urban areas, orthodox Islam prevails; whereas, in rural societies, ancient beliefs and customs are intermingled with their Muslim faith. Most of the Central Shilha have continued in their traditional worship of saints. One group of spiritual leaders called marabouts is considered "living saints." They are believed to possess healing abilities and supernatural powers. Each of the villages reveres one or more of these "saints." Southern Shilhah of Morocco  The Southern Shilha (also known as the Sousi Berbers) live in the western High Atlas and the Anti Atlas Mountains of southwestern Morocco. They also live in the plains and valleys which lie between them. Most parts of the mountains are well watered, and between November and May the region is blanketed in snow. Vegetation is almost non-existent along the southern slopes. But wherever they live, a majority of the Shilha raise crops and livestock. (The varieties and breeds depend on local conditions of the climate and soil.) The people live in villages of all sizes, using the limited soil and water resources with care. They build small dams and cultivate terraces where cereals and other crops are grown. The Southern Shilha are a poor but proud people. They are tough and hard working, scratching out a meager existence in a part of the world that is physically antagonistic to an agricultural society. What are their lives like? No other group in Morocco starting from tribal origins has achieved as much as the Southern Shilha. A high degree of unity is the key to their success. This unity extends beyond tribal boundaries to encompass all who speak Tachelhit, their native language. Most of the Shilha are farmers and shepherds. On the plots of ground that are not regularly irrigated, they grow barley and sometimes rye. On the lower slopes, they herd sheep and goats. Surplus farm and animal products are sold at weekly markets. In the villages, the Berber way of life has remained unchanged over the centuries. Most Shilha villages contain between 50 and 500 people. They typically live in two-story, mud brick homes with flat roofs. In the more rugged mountain areas they live in sturdy goat skin tents. Urban men and women wear western clothing, sometimes with long hooded robes, or jellabas, over them. Men wear turbans, or skull caps, called tagiyas, and women wear veils or head scarves. Rural women dress colorfully, but modestly, wearing several layers of clothing. The Shilha don't really value education because they believe that hard work is of higher value. Only a small number complete more than a few years of public schooling. In rural areas; however, many male children attend Islamic schools where they are taught the Koran. A typical family consists of close relatives living under the authority of the male head of the family. A new bride, often as young as 14, will move into the home of the husband's family after marriage. Since the late 19th century, many Shilha have left their poor, overpopulated valleys, in hopes of finding new resources in the northern cities of Morocco. Some have become profitable grocers, shopkeepers, or wholesalers. Others have entered the fabric trade. Today, some of the most important businessmen in Casablanca are Shilha.             Current Mood: curious Current Music: Tchaikovsky Piano Concerto Number one (Comment on this)
Monday, August 29th, 2005
5:26 am	Current Issues                     Berbers     Part Two     The Saharan Berbers of North Africa                        There are about ten million Berbers scattered across the vast regions of Northern Africa. Their tribes stretch from the Siwa Oasis in Egypt to the Atlantic Ocean. It is thought that they once inhabited the entire North African territory, forcing the Negro population to move further southward through the desert. However, the exact origins of the Berbers and how they arrived in North Africa still remains a mystery. The name "Berber" is derived from the Latin word barbari, meaning "barbarians." This term was used by the Romans in the third century A.D. to describe the "people of the Maghrib." (The Maghrib refers to the regions of North Africa that were conquered by Muslims between 670 and 700 A.D. It included Morocco, Algeria, Tunisia, and the western portion of Libya.) Although the Maghrib has been, for the most part, "Arabized" by language and Islamic culture over the centuries, there are still groups of Berbers, like the nine Saharan Berber tribes, who have retained much of their original Berber traditions and characteristics. What are their lives like? Since the Sahara Desert is a harsh environment, most of the Saharan tribes occupy a number of oases. While there are many similarities between all the Berber groups, their particular lifestyles and quality of life vary according to the region in which they live. The native Berber economy rests on a fine balance between farming and breeding cattle. Every tribe, without exception, depends heavily on domestic animals for carrying heavy loads, milk and dairy products, meat, and hides or wool. Similarly, there is not a single tribe that does not also rely on agriculture for survival. Hunting rarely adds to the food supply. The Berbers call themselves the Imazighen, which means "man of noble origin." Their various languages belong to the Hamito-Semitic language family which includes five major groupings as well as a large number of dialects. Although the Berber languages differ greatly from one another sound, they only vary slightly in grammar and vocabulary. The Berbers are often noted for their skills in various crafts. Domestic tasks, such as weaving and pottery, are the main work of the women; whereas the men specialize in woodworking, metalworking, and, more surprisingly, fine needlework. In regard to labor, the men do most of the farming, while the women's responsibilities include milking and gathering. Berber societies can be broken down into three basic units: the community, the district, and the tribe. The community is a political collection of clans; the district is a cluster of communities; and the tribe is a group of districts that are characterized by a common territory, name, and culture. Government at the community level is notably democratic. All authority is vested in an assembly called the jemaa. The jemaa, which is composed of all adult males, usually meets weekly. In nearly every Berber society, each district, and sometimes each community as well, is divided into two opposing factions called sofs. Membership into the sof is hereditary. Among tribes that no longer live in their original environments, the political units are allied with one another in identical divisions of higher levels known as lefs. Bonds of alliance are re-confirmed by traditional forms of hospitality as well as by huge annual feasts to which members invite one another. If warfare occurs, it is almost exclusively between districts of the opposite lef. However, since lefs are primarily defensive rather than offensive alliances, their primary purpose is to preserve peace in a region. What are their beliefs? The majority of Algerians are Muslims  However, other Berber groups such as the Kabyles, Shawiya, Tuareg, and other Saharan Berbers are only nominally Muslim. Their observances of Islamic law is generally lax. The concept of baraka, or holiness, is highly developed in North Africa. The Berbers believe that many people are endowed with baraka, of which the holiest are the shurifa, or the direct descendants of Mohammed. Another class of holy people is known as the marabouts. Among some Berbers, the Tuaregs in particular, the marabouts are considered to be different from ordinary men. They are believed to possess the powers of protection and healing, even after death. In view of the general acceptance of Islam, it is particularly interesting that almost all Berbers prefer monogamous marriages (marriage to only one partner). Even the oasis dwellers and the Tuareg hold this preference. In the few tribes where polygamy (marriage to more than one partner) does exist, it is practiced only by the few wealthy men. Berbers known as Shilha ,Most of the Central Shilha have continued in their traditional worship of saints. One group of spiritual leaders called marabouts is considered "living saints." They are believed to possess healing abilities and supernatural powers. Each of the villages reveres one or more of these "saints." Mazar is a holy shrine ,that people of the area make holy visits ,to the saints ,usually they are the graves of known holy men . --Part three to be followed Current Mood: content Current Music: Berlioz Symphonie Fantastic (Comment on this)
Tuesday, August 23rd, 2005
1:01 pm	Current Issues            Berbers      Part one    The Berbers are the People living in North Africa, from Morocco's west coast to the oasis Siwa in Egypt, from Tunisia's north tip to the oases in mid-Sahara. Berbers are making up a clear majority of the population of North Africa in terms of race and in terms of identity, a considerable minority. The difference between race and identity here is central to understand what being Berber is all about. The influx of Arabs to North Africa, has been far too small up through history to, defend the large numbers of people now claiming to be Arabs. And the influx of other peoples to North Africa has not been of any size since the Vandals in the 5th century. In terms of race, some estimates goes as to claim that  Berbers represent 80% of the population in Morocco and Algeria, more than 60% in Tunisia and Libya and 2% in Egypt, making up more than 50 million people. In addition there are about 4 million Berbers living in Europe, primarily in France. But as the Arabization has swept away the indigenous language from many regions, as well as the Berber identity, many people with Berber forefathers, are now claiming to be Arabs. This segment In terms of identity claim that  Berbers represent 40% of all Moroccans, 30% of all Algerians, 5% of all Tunisians, and 10% of all Libyans and 0,5% of all Egyptians, making up more than 20 million people. An estimated half of the ethnic Berbers living in Europe regard themselves as Berbers, making up 2 million.   Berbers are just as most other peoples in the world, blended with other people. T here are differences between Berbers which have inspired many stories, of European slaves and war captives, bringing blond hair and red hair as well as green and blue eyes into the Berber race. The origin of Berbers is not certain either, some believe they may have come from Europe, but it is safest to consider the Berbers as the original population of North Africa.   The Berber communities are scattered around in the North African countries. They often live in the mountains and in smaller settlements. There are around 300 local dialects among the Berbers. Berbers are Muslims, but there are more popular practices found among Berbers as more Berbers than Arabs live in rural areas, where popular practices are generally found more often. The conversion of Berbers to Islam took centuries and many areas Islam didn't catch on until 16th century. This has, of course, left more traces of former religious practice in the Islam of the Berbers.   Of major cities in North Africa, only Marrakech has a population with a Berber identity. The Berber dominance in the mountains comes from the days of Arab conquest, when the Arabs took control over the cities, but left the countryside to its own (the number of Arabs was too small for a more profound occupation). Berbers in those days had the choice between living in the mountains, resisting Arab dominance, or moving into the Arab community, where Arab language and culture were dominating.   Up until a few years ago being Berber was considered to be secondary (like in many societies in the West: Indians in America, Aboriginals in Australia, Lapps in Norway): in the most modernized society in North Africa, Tunisia, being Berber is synonymous with being an illiterate peasant dressed in traditional garments. As with other indigenous peoples in the world, Berbers are now protesting against the undervaluation of their culture and identity, the absence of a written language and about having little political influence. This has been most clear in Algeria but quite evident in Morocco, too. In Algeria the situation has been so tense, that foreign commentators have speculated in the chances of a civil war and a partition of the country. Algerian Berbers are often unfamiliar with Arabic and use French as second language. Arabs in Algeria and Morocco object very much to the blossoming of Berber identity in their countries, but so far there has been little aggression between the two groups.   Up through history, Berbers have founded several dynasties strong enough to threaten countries in Europe. Numidia in Algeria was so strong in the 2nd century BCE, that Rome feared that it could become a new Carthage. In the 11th and 12th centuries, the Almoravids and later in the 12th and 13th centuries, the Almohads, were Berber dynasties strong enough to control major parts of Northwest-Africa and Spain. At the dawn of colonization, Abdu l-Qadir in the Algerian Kabyles halted French occupation for many years (until 1847).     Berber culture and the cultures of historically rooted North African minority groups (Jewish, Coptic, Turkish, among others) are not common foci of study in higher education. These cultures also remain shadowed in public discourse and in public policy. The same cultures have existed and thrived for a long period of time under the dominance of successive colonial powers in North Africa. Unfortunately, there is still a huge misunderstanding and a knowledge-gap regarding the diversity that constitutes the richness of a large region, situated between the East and the West and between Europe and Africa. Current Mood: cheerful (Comment on this)
Friday, August 12th, 2005
10:35 am	Current Issues                               Tamazight language       Introduction:     Tamazight is the language of the The Berber or Amazigh peoples live in Northern Africa throughout the Mediterranian coast, the Sahara and Sahel. Before the arrival of Arabs, this was a Berber world. The Amazigh territory, this broad homeland, is also referred as Tamazgha. Nowadays, there are great groups in Morocco (as well as in Cetua and Ceuta and Melilla) and Algeria, important communities in Mali, Niger and Lybia, and smaller groups in Tunis, Mauritania, Burkina-Faso and Egypt (Siwa oasis). The Tuareg or Imajaghen of the desert are one branch of the Amazigh. There may be around 20 million speakers of Tamazight or Berber, a broad group of dialects or languages, that can be considered in an unitary way     The Tamazight-speaking minority in Libya, including all of those who speak variations of Tamazight, constitutes about 20 percent of the population. From the Amazigh perspective, however, 80-90 percent of the population remains ethnically Amazigh, although that portion has substantially lost its original Amazigh identity and language. Tamazight speakers survived in remote mountains and desert regions.   In the Amazigh World, groups of Tamazight dialects are found across from Morocco to Egypt. Differences between the dialects can be considerable, due to geographical distances. There are about 300 local dialects in Tamazight language across Tamazgha "North Africa". The largest of Tamazight language in Libya is found in Noufosa Mountains and Zwara in the coast of the Mediterranean Sea as well as in some Libyan Cities and remote sites of the Libyan Desert including Tuareg. Imazighen in Libya lost their ability to write in Tamazight language except in remote desert cities, and the efforts that have been seen in other Parts of Tamazgha, have been gradually implemented to develop the written part of the language. In the vast part of the country, parents and especially women (who never leave their village for work), speak or at least understand Tamazight, while kids are only learning Arabic language.   Dialect of Tamazight language in Libya: In Libya, there are three main Tamazight dialects spoken amongst Imazighen:   "Tawjilit dialect is spoken in the oasis of Awjila and Jalo, in the eastern part of Libya. Tawjilit dialect continues down along the eastern side of the country border all the way to Siwa in Egypt, where Tamazight language is still used.    "Tarquet" which is used by the vast majority of Tuareg people along the Libyan Sahara desert with Niger and Algeria in the south west including the area of "Mghemdas" the city of Ghdhams.     The third dialect in Libya is found in Noufosa Mountains and the coastal city of Zwara, a dialect called "Tanefusit". Here the language is still strong and vibrant. The Tamazight Alphabet and Script: The Amazigh script as it is, is till practiced by the Imucagh (Tuareg). It is considered to be the survivor of the old Amazigh script (referred to as Libyan, from old Libya). Another script has been suggested by S. Chaker (Inalco, Paris). It combines tifinagh and some characters from the old Amazigh script (Libyan) to come up with a set of characters which accommodates the Amazigh language spoken today. For more details checkout the following reference: Salem Chaker: "Pour une notation usuelle á base Tifinagh", Etudes et documents Bérbères, 11, 1994, pp. 31-42. or visit their web site. The second is the standard and the most commonly use: Amazigh Latin script. It contains the latest modifications suggested by Inalco's team. Please visit their web sites for more details.   It is very important to consider the sound of the letters and words (a combination of letters), an equivalent sound in English may be used, see the alphabet list as an example where the sound is used. In addition some verbs and common words are listed below:  Grammar: - Masculine Nouns (some exceptions apply)    All single masculine Nouns in Tamazight starts with one of the three vacuoles, A, I or U. See examples.     Nouns that starts with an "A",  the plural starts with an "I". See examples.     Nouns that starts with an "I", the plural also starts with an "I". See examples.    A noun that starts with "U", the plural is initiated with "U" See examples.   - Feminine Nouns:    All feminine Nouns in Tamazight language start with "T". See examples.    If the letter after "T" is "A", then the plural starts with "TI". See examples..    If the letter is "I" as in "TI", the plural also starts with "TI". See examples.   The same applies for "TU".   Masculine Nouns (Single and Plural) 1) Nouns starting with "A" Noun in Tamazight Noun in English Plural in Tamazight Plural in English Amazigh Argaz Amzwar Azro Abreed Ajroot Aghraow Ajenwi Arjan Ajen’a Azeewai Agleem Adrar Berber person Man The first one Hill Road Frind A tree branch Knife Cave Sky Broom Lether Mountain Imazighen Irgazen Imizuora Izerwen Ibreeden Ijrooten Ighrwen Ijenwen Irjganen Ijen’nawen Izewayn Igleemen Idraren Berbers Men The first ones Hills Roads Friends Branches Knifes Caves Skies Brooms Lethers Mountains Masculine Nouns (Single and Plural)1) Nouns starting with "I" Noun in Tamazight Noun in English Plural in Tamazight Plural in English Immi Itri Idjag Illes Isher Izmer Ikhef Mouth Star Thunder Tongue Nail Ram Head Imawen Itran Idjag Illsawen Isharen Izmaren Ikhfawen Mouths Stars Thunders Tongues Nails Rams Heads 3) Nouns starting with "U" Name in Tamazight Name in English Plural in Tamazight Plural in English Udem Ull Ulli Usman Uzall Face Heart Plow Lightning Steel Udmawen Ullawen Ullian Usman Uzlawen Faces Hearts Plows Lightning Steels _________________________________________________________UP Feminine Nouns (Single and Plural) Noun in Tamazight Noun in English Plural in Tamazight Plural in English Tamazight Taslet Thameghra Tazdayt Tagherma Tabrat Taghenjayt Tadest Tmassa Ttitt Tillilli Tikhsi Timura Tutlayet Ttufft Berber Woman Bride Wedding Date tree Civilization Letter Spoon Stomach Wall Eye Freedom Sheep Country Language Wool Timazigheen Tislateen Thimgharen Tizdayeen Tighermeen Tibrateen Tighenjayeen Tidusa Timaseween Titaween Tillilli Tikhsin Timuraween Tutlayeen Ttufft Berber Women Brides Weddings Date trees Civilizations Letters Spoons Stomaches Walls Eyes Freedoms Sheeps Countries Languages Wool Verbs Tamazight English Tamazight English Teghre Islay Ittes Izrai Ilai Tessi Inttai Reading Listening Sleeping Looking Rising Drinking Tasting Tagura Imjar Tera Innai Utchow Ikhsai Ikaz Walking Harvesting Writing Riding Eating Loving Understanding   Words and Phrases Tamazight English Tamazight English Azul Lemi Mai Chek Ntch Nttat Tafut Tazere Aman Talji Tamedit Tafsuit Anbdo Imera Hello When Where You (Male) I She Sun Moon Water Morning Evening Spring Summer Now Mak/Memak Metta Mant/Mamo Chem Ntta Ntcheen Tamurt Ajen’a Aghroom Tuqzeen Dyet Tagrest Amwal Asfru How What Who You (Female) He We Land Sky Bread Afternoon Night Winter Fall Poetry         Current Mood: complacent Current Music: Vivaldi Four Seasons (Comment on this)
Friday, July 15th, 2005
5:45 pm	Visit to Damascus   The conversion of St Paul at Damascus gates Damascus and the spread of Christianity It is an interesting observation for the visitors of Syria to see the grand old and vast historical background of Syria ,and the roll that each of its major cites played in adding to this historical magnificence , Syria through Damascus played an important historical role through which Damascus engaged in the spread of Christianity. During my recent visit to Damascus where I lived as a young man my best student years from 1948 for 15 years ,Damascus was my first love ,and during my recent visit ,again I discovered that Damascus was my first love for the second time . Further more I discovered something unique, to date you can walk the ancient street called straight, fresh grandeur still to day show that centuries ago contributed to radiance of Damascus . More over you can walk from one destruct of Damascus to another and cross centuries in a stroll. The Street Called Straight (Roman Via Recta): One of the main streets of ancient Damascus. Mentioned in the New Testament in connection with St. Paul's conversion to Christianity, it's believed to be the oldest known street in the world. "So the Lord said to him (Ananias), 'Arise and go to the street called Straight, and inquire at the house of Judas for one called Saul of Tarsus, for behold, he is praying" (Acts 9:11). The Roman street, extending 1500 meters, used to be lined with columns and had gates on both ends, houses and shops on both sides. Today it consists of two main streets in old Damascus; the Avenue of Bab Sharqi and Souk Medhat Pasha, a major Damascus market also known as Souk al Taweel, ends at Bab al-Jabieh, It was renovated and covered with lead shade .in 1878 by Medhat Pasha the Ottoman governor of Damascus, most interesting vestige in this Souk ,is the Arabic style houses in particular the one known as Maktab Anbar.This souk goes parallel to Souk al-Hamidiyeh . Saul of Tarsus and Christ  The man known as Paul, also called the 13th apostle, was originally named Saul. Until he was about 30 years old, Saul was an outspoken critic of the new cult of rebel Jews following the teachings of the Rabbi Yeshua, who we now know of as Jesus. Paul later became the first evangelist. Saul's anti Christian stance was abruptly reversed when on the road to Damascus, he had a vision. The Bible says he lost his sight for three days, and when he recovered, he was a convert.(Acts, chapter 9) In Damascus, Saul began to preach, but the locals drove him out of town. He went to Jerusalem and tried to preach there, but Jesus' followers didn't trust him either. He escaped to his home town, Tarsus, in Cilicia, also known as Cesarea. Tarsus, on the northern side of the Mediterranean, in what is now Turkey, was a bustling seaport, 2000 years old when Saul arrived in about year 40 C.E. This big, cosmopolitan city was a mixture of many cultures, and the ancient religion of the god Mithras was prominent among them. Shrines and images of Mithras abound there and as far west as the Danube River, and though obscure, a few of the concepts of Mithraism are known to us.  Ananias was one of the members of the church at Jerusalem, who conspired with his wife Sapphira to deceive the Christian brothers, and who fell down and immediately died after he had uttered the falsehood (Acts 5:5). The members of the early Christian community agreed to devote their property to the work of furthering the gospel and of assisting the poor and needy. The proceeds of the possessions they sold were placed at the disposal of the apostles (Acts 4:36,37). Ananias might have kept his property had he so chosen; but he professed agreement with the brethren in the common purpose, and had of his own accord devoted it all, as he said, to these sacred ends. Yet, he retained a part of it for his own ends, and thus lied in declaring that he had given it all. "The offense of Ananias and Sapphira showed contempt of God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of divine indignation." Another Ananias was a Christian at Damascus (Acts 9:10). He became Paul's instructor; but when or by what means he himself became a Christian we have no information. He was "a devout man according to the law, having a good report of all the Jews which dwelt" at Damascus (22:12). Ananias was also the name of the high priest before whom Paul was brought in the procurator ship of Felix (Acts 23:2,5, 24). He was so enraged at Paul's noble declaration, "I have lived in all good conscience before God until this day," that he commanded one of his attendants to smite him on the mouth. Smarting under this unprovoked insult, Paul quickly replied, ""God will strike you, you whitewashed wall!" Being reminded that Ananias was the high priest, to whose office all respect was to be paid, he answered, "I did not realize, brothers, that he was high priest; for it is written, 'You shall not speak evil of a leader of your people'" (Acts 23:5, NRSV). This expression has produced some confusion, since it is hard to believe that Paul would have been ignorant Ananias' position. The expression may mean (a) that Paul had at the moment overlooked the honor due to the high priest; or (b), as others think, that Paul spoke ironically, as if he had said, "The high priest breaking the law! God's high priest a tyrant and a lawbreaker! I see a man in white robes, and have heard his voice, but surely it cannot, it ought not to be, the voice of the high priest." (See Dr. Lindsay on Acts, in loco.) (c) Others think that Paul had poor eyesight and could not see that the speaker was the high priest. In all this, however, it may be explained that Paul, with all his Excellency, comes short of the example of his divine Master, who, when he was reviled, reviled not again. Saul of Tarsus Early Life. Saul was born in the city of Tarsus (Acts 21:39,40). His education was completed at the feet of Gamaliel in the city of Jerusalem (Acts 22:1-3). First Appearance in History. The first glimpse we have of Saul is at the martyrdom of Stephen (Acts 7:58-60). Early Character. Saul's life previous to his conversion was distinguished on account of great wickedness. He declared that he was, a persecutor (1 Corinthians 15:9); a blasphemer; an injurer; an unbeliever; the chief of sinners (1 Timothy 1:12-15). In the face of this, he declares that he lived in all good conscience before God (Acts 23:1) for he exercised himself to that end (Acts 24:16). Conversion. Saul was not satisfied with the work of destruction that he had led about Jerusalem, hence he applied to the authorities for letters to Damascus, in order to bind all of the disciples of the Lord in that distant city, and bring them bound to Jerusalem. As he approached the city, a brilliant light from heaven shone around him, and he heard a voice demanding why he persecuted Him. He asked, in reply, who was speaking to him and was told that that it was Jesus. With great trembling and astonishment the prostrated persecutor inquired what to do, and was told to go into the city, with the assurance that he should there receive the desired information. His associates were speechless. They heard the voice but did not comprehend it. They led Saul into the city where, without sight, he prayed for three days. The Lord spoke to the disciple Ananias and told him to go and give the penitent the desired relief, but having heard of Saul he attempted to excuse himself, but He told him to go his way, assuring him that Saul was a chosen vessel to carry His name before Gentiles, kings and the children of Israel. Ananias immediately proceeded to carry out his commission, and entering, laid his hands on Saul, assuring him that Jesus had sent him, and when the blindness caused by the great brightness of the vision, had been relieved, he commanded him to arise and be baptized, which he promptly did (Acts 9:1-18; Acts 22:1-16). Apostle. Saul immediately began to preach with very great power (Acts 9:19-22). His Sacrifices. In order to gain Christ he forsook home, friends, country, the future that his great education had opened for him--yea, he forsook all things earthly (Philippians 3:6-11). His Sufferings. His sufferings were unparalleled. He received from the Jews forty stripes save one on five occasions; he was beaten with rods three times, he was stoned once, he was shipwrecked three times, and spent a night and a day in the deep. In addition to this, he suffered the results of many long journeys, and perils of water, perils of robbers, perils by his own countrymen, perils by the heathen, perils in the cities, perils in the wilderness, perils in the sea, perils among false brethren, in weariness, in hunger and third, in fastings, and in cold and nakedness, and the care of all the churches (2 Corinthians 11:23-28). His Infirmities. Paul's contemporaries declared that his bodily presence was weak and his speech contemptible (2 Corinthians 10:10). He had a thorn in the flesh given him, on account of the abundance of the revelations given (2 Corinthians 12:1-11). He suffered much from the infirmities of the flesh and in his constant conflict with sin (Romans 7:10-25 2 Corinthians 11:30; 2 Corinthians 12:9-11). Sources of His Information. He was inspired of the Lord and did not even have to consult those who were apostles before him (2 Corinthians 11:7 Galatians 1:15-19). His Writings. Paul is the author of a large part of the New testament His Missionary Journeys. Paul and Barnabas were sent from Antioch into Syria; they visited Seleucia, and then sailed to Cyprus. At Salamis they preached the gospel in the synagogues of the Jews. As they passed through the isles unto Paphos they encountered a sorcerer by the name of Barjesus, who was with the deputy of the country, Sergius Paulus. Elymas attempted to turn away the deputy from the faith, and Paul then declared unto him, as was full of subtilty and mischief, a child of the devil, an enemy of all righteousness, and would not cease to pervert the right way of the Lord, he should be stricken with blindness. When the deputy saw this, he believed (Acts 13:1-12). After this they visited Perga in Pamphylia, from which place John, who had accompanied them, departed to Jerusalem (Acts 13:13). After the departure of John, they went to Antioch, in Pisidia, where, on the sabbath day, they entered into a synagogues and sat down. After the reading of the law and prophets, they were invited to address the people. Paul, accepting the invitation, preached to them Jesus as the Savior (Acts 13:14-43). The Gentiles invited them to preach to them the next sabbath, at which time nearly the whole city assembled to hear the word of God, and the Jews, seeing the multitude, spoke against the preaching of Paul, contradicting and blaspheming, Paul and Barnabas then declared that it was necessary to speak the word of the Lord first to them, but in view of their refusal to receive it, thereby judging themselves unworthy of the everlasting life, they would now turn to the Gentiles, for the commission extended to the Gentiles--to all inhabitants of earth (Acts 13:42-47). The Jews stirred up the devout and honorable women and chief men of the city, raised a persecution against Paul and Barnabas and expelled them out of their coasts (Acts 13:50). They next preached in Iconium, making a large number of believers. The Jews raised a persecution against them, and they fled to Lystra and Derbe, cities of Lycaonia, and preached the gospel there and in the surrounding regions (Acts 14:1-7). At Lystra, Paul healed a cripple who had never walked, and when the people saw it, they said the gods had come down to them in human form, and naming Barnabas Jupiter and Paul Mercurius, the priests of Jupiter brought oxen and attempted to offer sacrifice to them, who, when they heard of it, ran in among them, and with the great earnestness, declared they were only men of like passions with themselves, men whose duty it was to persuade them to forsake such things, and worship the living God, who was Creator of heaven and earth and all things; and thus they were only restrained by the earnest protest of the preachers (Acts 14:8-18). After this Paul was stoned at the instigation of certain Jews from Antioch and Iconium, and thinking him dead, they drew him out of the city (2 Corinthians 11:1-6), but while the disciples were standing around him, he arose, and with them entered into the city (Acts 14:19,20). Subsequently they went to Derbe, preached the gospel, ordained elders in every church by prayer, fasting and commending them to the Lord, visited Attalia, and returned to Antioch, from whence they had started out; and so ended Paul's first missionary journey (Acts 14:20-27). Paul proposed to Barnabas to visit the brethren where they had formerly preached, and Barnabas desired to take with them John Mark, but was opposed by Paul, and a contention arose between them which resulted in their separation. Paul chose Silas, and went through Syria and Cilicia (Acts 15:39-41). At Lystra he found a disciple by the name of Timotheus and circumcised him because of the Jews, for they all knew his father was a Greek, and this young man proceeded with them on their journey (Acts 16:1-3).     Current Mood: thoughtful Current Music: Mozart Requim (Comment on this)
Saturday, June 25th, 2005
12:21 pm	A musician close to my heart              Camille Saint-Saens (1835 - 1921)   What fascinated me to know more about Camille Saint-Saens, It was the time I discovered the beauty of listening to his Concerto No.5 the Egyptian, was composed with Egyptian tunes at Laxur wher you debect the Nubian songs, in which you can feel the heart of Egypt combined with romantic Arab themes like an Arabian fantasy, the Mosque Azan and the chimes of the church bills all in a mystique caption of musical notes. I proceeded to learn more about him the man, and his works as an accomplished multitalented musician, my great appreciations for him was in his African Fantasy written in Algiers 1891. When his mother died in 1888, he fell into a very deep depression, even contemplating suicide for a time. In the years that followed he did much travel and he developed an interest in Algeria and Egypt, which eventually inspired him to compose his "Africa Fantasy" in 1891 and his Piano Concerto No.5, the "Egyptian". Winters in Algeria,     Background Camille Saint-Saens was born in Paris in 1835, the son of a clerk in the French government service who died shortly after his birth. He began learning the piano at two and a half and displayed remarkable precocity, memorizing all the Beethoven piano sonatas by age 10. His great friend Hector Berlioz remarked: 'He knows everything, but lacks inexperience.'   The young revolutionary Saint-Saens entered the Paris Conservatoire in 1848, studying organ with Banjoist and composition with Halevy. In his early years, he was a radical who passionately advocated the music of Wagner and Schumann at a time when it was unfashionable to do so. He also revived interest in music by earlier composers such as Handel, Bach, and Gluck. He was hailed by Hector Berlioz as one of the great hopes of French music, and also gained a reputation as a piano and organ virtuoso.   In 1852, he became friends with Liszt, who had a profound effect on his music. The years 1852 and 1855 saw the composition of his first two symphonies. In 1861, he became a piano professor at Ecole Niedermeyer for four years, his pupils including Faure and Messager. His famous Second Piano Concerto was written in just 17 days in 1868.        The middle years In 1871, he was a founding member of the Societe Nationale de Musique, an organization dedicated to propagating French music. He married 19-year-old Marie-Laure Truffot in 1875, a disastrous union which ended abruptly six years later after the death of their two infant sons. The year 1877 saw the composition of Samson and Delila, his most famous opera. Liszt organized the premiere in Weimar, after Paris theatres rejected the work because of its biblical subject. In his later life, he spent much of his time traveling through Europe, Russia, and the USA. His greatest symphony, No. 3 in C minor (the Organ symphony), was premiered in London in 1886.   Grumpy old reactionary? His views on musical politics underwent a sea-change in his old age. In the First World War, he bitterly attacked his former idol Wagner, and called for a ban on all German music. He also fiercely criticized Claude Debussy, mercilessly deriding his innovative Prelude to the Afternoon of a Faun: 'I'd soon lose my voice, if I went round witlessly bawling like a faun celebrating his afternoon'. He wrote that the artist 'who does not feel entirely satisfied with elegant lines, harmonious colors or a fine series of chords, does not understand art'.   But by this time, his conservatism was going out of fashion in France, which was more interested in the impressionistic style of Debussy and Ravel, and the novelties of Les Six. He died in 1921 in Algiers.   In his music, Saint-Saens placed elegance, style, and wit above all other qualities, believing that excessive emotional expression was distasteful. He was a master of orchestration, and although his music may not contain the motivic or harmonic interest of Faure or Franck, there is always distinctive melodic invention and a strong overall sense of proportion and refinement. Despite his conservatism, he managed to introduce many formal innovations, particularly in the piano concertos, and with his Third Symphony he devised a superbly crafted orchestral showpiece that combines emotional depth with his characteristic wit and charm.     Saint-Saens also liked to write poetry, scientific papers, and essays about music. Sometimes he made enemies because he insulted his fellow musicians when he wrote about them.   One of Saint-Saens' most well known compositions The Carnival of the Animals was originally written to make fun of some of his friends. Now, it is enjoyed by children all over the world for the pictures it paints of animals.     Current Mood: touched Current Music: Concerto No.5 The Egyptian (Comment on this)
Thursday, June 23rd, 2005
7:39 pm	Composers of Great Music     Brahms, Johannes   Born: Hamburg, 7 May 1833 Died: Vienna, 3 April 1897   A prominent Romantic composer, famous in his day for looking back to earlier musical styles (such as those of Beethoven, Mozart and Bach) rather than following the trend towards the styles of Wagner and Liszt. This is not a downside in my eyes, but then I am a Brahms connoisseur. The fact that Cambridge University gave Brahms an honorary degree is an indication of his musical status. It has long been an accepted myth that Brahms’s childhood was spent in what was a fairly seedy part of Hamburg, and that at the age of twelve, he was playing the piano in a bar, consorting with the good folk of that area, and generally getting what was probably a fairly untypical education for a composer. However, I believe that this myth has now been thoroughly set straight, and that while Brahms had a relatively poor upbringing he wasn’t quite the piano player in the brothel that legend would like him to have been.   Brahms was good friends with Robert Schumann and his wife Clara. Clara survived her husband by many years, and she and Brahms were very close. I believe most authorities consider this to have been a solely Platonic relationship. In any case, Brahms was apparently a pretty difficult character to get on with. He never married, but managed lots of tiffs with his friends (the Schumann’s and the violinist Joachim for whom, and with whose help, he wrote the violin concerto).   Brahms’s major works include all four of his symphonies, Ein Deutsches Requiem, the two piano concerti, the violin concerto and the clarinet quintet. (This latter apparently so impressed Clara Schumann that she became reconciled with Brahms after having drifted apart over some misunderstanding.)   I among many others , have found Brahms’s music very rewarding. It is perhaps not as easy to listen to and “grasp” as (say) Mozart’s, probably because in the orchestral works the sound tends to be denser, while his chamber music also seems quite complex. His later chamber music, such as the two string quintets and the clarinet quintet, is very beautiful, often conveying a wistful, slightly sad mood.   Further, Brahms’s concerto slow movements are definitely beautiful, and do not necessarily approaches the same density as other examples of his music. I am thinking of the second movement of the violin concerto and the third of the second piano concerto in particular. In both pieces, In the violin concerto, the second movement opens with a beautiful melody played by the oboe. The piano concerto sees the cello take the lovely main tune for quite a period while the pianist is reduced to occasional accompanying trills. Johannes Brahms, the composer of A German Requiem, four symphonies, four concertos, and many songs, piano pieces, and chamber works, was one of the seminal musical figures of the 19th century. Opera was the only major musical medium in which he did not write.     Current Mood: amused Current Music: what else, the second piano concerto (Comment on this)
Wednesday, June 22nd, 2005
6:39 pm	Life of Composers of Great Music Tchaikovsky, Piotr Ilyitch   Born: Votkinsk, 7 May 1840 Died: St. Petersburg, 6 November 1893   Tchaikovsky is probably most famous for ballet music (The Nutcracker Suite, Swan Lake and the like) and the 1812 Overture. However, his works are master pieces definitely among the best works for violin concerto and the Pathétique symphony  and these are both great works. The first piano concerto with its initial roaring chords is also a vibrant concerto.  Tchaikovsky's death still remains a controversial issue. Is there any truth in the theory about his alleged suicide? Or did he simply die from cholera, which is also not quite credible. The discussion was rekindled after the publication of Alexandra Orlova's paper "Tchaikovsky: The Last Chapter" in Music & Letters 62 (1981) 125-145, and flared up again when several studies were published at the occasion of the centenary of his death. Anyone interested in the present state of affairs should consult the following publications, and the literature cited therein Tchaikovsky was born at Votkinsk, second in a family of five sons (two last ones twins, whom he loved as if he had been their father) and one daughter, to whom he was tenderly devoted. Once in his early teens when he was in school at St. Petersburg and his mother started to drive to another city, he had to be held back while she got into the carriage, and the moment he was free ran and tried to hold the wheels. There is an anecdote of Tchaikovsky's earliest years that gives us a clue to the paradox of his personality. Passionately kissing the map of Russia and then, one regrets to state, spitting on the other countries, he was reminded by his nurse that she herself was French. "Yes," he said, accepting her criticism with perfect sweetness and affectionate docility, "I covered France with my hand." The child is father of the man; here we have already Tchaikovsky's strange two-sidedness: on one hand his intense emotionality in all personal matters, his headstrong impetuosity feud between his over-personal heart and his magnanimous mind.   Then came a double crisis, involving two women, one of whom, touching Tchaikovsky on his personal and most vulnerable side, nearly wrecked him, and the other, lending timely aid to the impersonal artist in him, the side of him that was truly great, turned his life to new fruitfulness. Antonina Ivanovana Milyukoff hurled herself at his head, declaring in a letter her love for him. He, though misplaced chivalry, was quixotic enough to marry her, July6, 1877. Within a month he discovered their utter incompatibility and on the 26th wrote that a few more days of such life would have driven him mad. He left her for most of the Summer, but made another attempt in early September to live with her in Moscow. Before the month was out he fled to St. Petersburg, arriving in complete nervous collapse, and was taken to the hotel nearest the station, where he became unconscious for 48 hours and then passed into high fever. Ordered by the doctors to leave Russia, he gradually regained strength at Clarens, a quiet village on Lake Geneva, where he later did some of his best work. Neither partner to this unfortunate marriage had any blame to give the other. Nadejda Fillaretovna von Meck , the widow of a wealthy railway engineer, had fallen under the spell of Tchaikovsky's music the year before, had given him several commissions, and had begun the long correspondence with him that reveals for us so much of his inner life. Nine years older than he and living in a socially different world, rich and apparently some what spoiled and autocratic but at any rate sincere in her love for his music, she had the good sense or the good luck (it was hard to tell which) to stipulate from the first that they should have no personal intercourse. They could not be sure to avoid one or two casual meetings at musical events, but it is said they never spoke to each other-they who wrote so inexhaustibly. Nothing could have been better suited to the odd psychology of Tchaikovsky. Secure from upsetting attacks of his personal privacy, he was provided form 1877 on, not only with an income of 6,000 rouble, which enabled him to give up teaching but with a tireless listener to all his opinions, beliefs, impressions, hopes, despairs, and aspirations.     Almost at once he resumed work on the splendid Fourth Symphony which he had begun before the unfortunate marriage; and early in 1878 finished it, and also his most successful opera, Eugene Onegin. That same year he wrote at Clarens the immensely popular Violin Concerto. Manfred followed in 1885; the Fifth Symphony in 1888; another successful opera, Pique Dame (The Queen of Spades), in 1890; the Casse-Noisette Ballet, from which the delightful Suite is drawn, in 1891. In these prosperous years his fame all over the world was rapidly increasing; he visited most of the European capitals for performances of his works; and there even began to be Tchaikovsky Festivals. Under the genial influence of all this sunshine he partially forgot, or put aside, his shyness, and took up the baton again, at first with many qualms, but gradually with so much assurance that in 1888 he made an international conducting tour, appearing in Leipzig, Hamburg, Prague, Paris, and London. Three years later he even ventured to come across the Atlantic and conduct his own works in New York at the ceremonies of the opening Carnegie Hall, as may be read in his letters in amusing details of his triumph and homesickness. And for the summers there were a series of modest but comfortable country houses in Russia where he could compose in peace, from Maidanova, with which he began to Klin, near Moscow. Only at the end of 1890, three years before his death, came the inevitable rupture with Madame von Meck, and by that time he was financially independent, so the break affected his spirits more than his music. In 1893 he wrote at Klin his most famous work, the "Pathetic" Symphony, and conducted it at St. Petersburg on Oct. 28. It was coolly received, and he did not live to witness its success. Only a few days later he drank a glass of unfiltered water, and died of cholera, Nov. 6, 1893. Current Mood: thankful Current Music: First Piano Concerto (Comment on this)