text:
Develop a fully functional database in this hands-on Microsoft Access course appropriate for Access versions 2019, 2021 and 365. Master advanced techniques for presenting data, automating common tasks, and building navigation as you work to create a database project from scratch.
Microsoft Access is one of the most widely used information management systems. This course will teach you advanced techniques in this powerful database program, including importing Excel spreadsheets as tables, creating query calculations to crunch numbers, and using Visual Basic to automate common tasks. From building reports to using conditional formatting, this course will teach you how to best present your data. This course is appropriate for Access versions 2019, 2021 and 365.
In this lesson, you'll review Access key concepts and terminology. You'll also learn how to share data between Access and other applications. The objects you import in this lesson will be the basis of a project that you'll work on for the rest of the course.
You'll learn how to set up key fields in tables, plus you'll use action queries to quickly and easily manipulate multiple-table records with one command.
What are table relationships, and what does referential integrity mean? It's time to find out how and why to use these features.
Forms are the user-friendly gateway to Access table data. In this lesson, you'll learn how to create and modify forms and make them easy to use.
In this lesson, you'll learn how to add a subform to a main form without the wizard, and you'll use the Tab control to arrange form data.
You've already learned to put data into your database in an efficient way. In this lesson, you'll learn about query joins and data functions. These tools will help you get timely, high-quality data out of your database, so you see all the data you want and none of the data you don't want.
Suppose your boss tells you, "I want a list of the customers who placed the most orders and a separate list of the customers who spent the most overall." How can you find these answers quickly and accurately? Access comes to your rescue again! In this lesson, you'll explore Access functions, crunch numbers with the best of them, and even design a mathematical formula of your own.
In this lesson, you'll build powerful, fast summary queries that total, count, or average the values in a set of records. You'll also discover the power of the crosstab query, which can not only summarize data but also rearrange it so that it becomes easier to understand. Finally, you'll add query parameters that allow you to change a query's criteria without altering its design.
In this lesson, you'll use the Report Wizard to build a basic report. You'll then fine-tune what you've built and learn some tips and tricks about building Access reports. Finally, you'll learn about a fantastic tool—conditional formatting, which allows you to visually identify key report data. With a few clicks, your report will change from a mass of numbers to a map of trends and changes that affect your business.
Just about every time you run a report, you'll want to limit the data it displays. You might want to see only a certain customer or a particular month and year. In this lesson, you'll build a dialog box that allows the user to run reports based on custom-built criteria.
Visual Basic is a powerful programming language that allows database developers to automate simple and complex tasks. In this lesson, you'll learn a little bit about Visual Basic, using it to make the reports dialog box you built earlier fully functional.
If you're creating a database for others, you must make it easy to use—and as you may remember, Access can look intimidating to a newbie! In this lesson, you'll build a navigation form that directs users to the forms and reports they need. You'll also set up a database for shared use and modify the startup options.
A basic understanding of Microsoft Access objects and their use or completion of Introduction to Microsoft Access is required.
Hardware Requirements:
Software Requirements:
Instructional Material Requirements:
The instructional materials required for this course are included in enrollment and will be available online.
Ken Cook
Ken Cook has managed his own successful computer consulting business since 1990. He began as a trainer, instructing numerous users on a variety of software packages, specializing in Microsoft Office. Currently, his main focus is creating expert Microsoft Office solutions, Microsoft Access database solutions, and Microsoft SQL Server solutions for Fortune 500 and small business clients. He is also co-author of four "Access for Dummies" books.


text:
Madrid, Jul 7 (EFE).- The 42-year-old Santa Maria de Garoña nuclear power plant in the north-central province of Burgos, one of the eight nuclear reactors operating in Spain, has been shut down.
The power plant, which was closed Saturday under an order issued by the Industry and Energy Ministry, continues to be the target of criticism from the opposition and non-governmental organizations, such as Greenpeace.
The nuclear energy facility was closed down for economic and not safety reasons, and the government has not ruled out reactivating the power plant "if it is possible," Deputy Prime Minister Soraya Saenz de Santamaria said on Friday.
The government does not plan to change the regulations covering the nuclear power industry, Saenz de Santamaria said.
Greenpeace, for its part, said the possibility of modifying regulations to reopen the Santa Maria de Garoña plant "is criminal."
Read more at Spain closes controversial nuclear power plant
Related article:

subset: commoncrawl


text:
Join the matchmaking workshop in Indonesia: Smart and climate-friendly city solutions
The National Designated Entity (NDE) of Germany, jointly with the NDE Indonesia (National Council on Climate Change of Indonesia), will be hosting a Matchmaking Workshop on Smart and Climate-Friendly City Solutions in Indonesia. The workshop is scheduled to take place from October 31st to November 1st in Jakarta.
The focus sectors for the workshop will be energy efficient buildings and sustainable mobility. In the framework of the workshop, there will be presented a range of German technology solutions, Indonesian companies and decision makers will meet together with potential German partners and provide political support for technology cooperation and transfer. The goal is to support Indonesia in reaching its climate targets by accelerating the transfer of relevant climate technologies.
Companies, associations, research institutions and representatives of relevant technologies who are interested in participating are welcome to contact the NDE of Germany.
Following the Matchmaking Workshop, there is an opportunity for interested participants to join the 16th Asia Pacific Conference of German Business for further networking. Please follow this link to register.


text:
Better Late than Never!
Say whatever you want to in the comments to this post — random, off topic thoughts, ideas, suggestions, questions, recommendations, criticisms, surveys, introductions if you have never commented before, personal news, self-promotion, requests to be added to the blog roll and so on. If I forget, remind me.
Remember these comments can be directed at all the readers, not just me.
ALSO. You can use this space to re-ask me questions you asked me before that I failed to answer because I was too busy.
AND you can use this space to comment on posts that are old enough that no one is reading the comments threads anymore.
WRITING FOR THIS BLOG. If I see a big free form comment that deserves more attention, I will pull it and make it its own post. I am always looking for reviews of games, tv, movies, music and books. So feel free to contact me if you want to write for The Furnace.


text:
Antibiotics Are a Gift to Be Handled With Care
By PERRI KLASS, M.D."You probably saved her life," I said, and my friend nodded; it was possible. Antibiotics represent a huge gift in the struggle against infant and child mortality, a triumph (or actually, many triumphs) of human ingenuity and science over disease and death, since the antibiotic era began back in the fourth and fifth decades of the 20th century.
But new research is looking at questions about the complex effects of antibiotics — on bacteria, on individual children and on populations — building on a greatly increased awareness of how powerful antibiotics can be, and how important it is to use them judiciously.
Over the past 15 years or so, spurred by new realizations — and new fears — about the risks of breeding resistant strains of bacteria, pediatricians in the United States have, as a group, cut back dramatically on prescribing antibiotics in situations where they may not be necessary. And parents, as a group, have become less likely to demand them.
"It's actually been a remarkable change in practice from the mid-'90s on," said Dr. Jonathan Finkelstein, a pediatrician at Boston Children's Hospitalwho studies antibiotic use and antibiotic resistance, "and we did that by physicians and patients recognizing that antibiotics are quite effective, quite safe, but there's no such thing as a free lunch, and as with any other medical decision, we have to weigh the risks and benefits of every treatment."
No antibiotics are needed for upper respiratory infections — colds, coughs, runny noses — which are caused by viruses. There has been a lot of discussion about whether ear infections should always be treated with antibiotics, or whether in some situations (older child, less ill) "watchful waiting" might be appropriate — but it's also true that many of us have become much more reluctant to diagnose ear infections in borderline cases.
In a study that Dr. Finkelstein and his colleagues published this year, looking at antibiotic use in children in Massachusetts, the rate at which antibiotics were dispensed to the youngest group (3 to 24 months) had decreased 24 percent by 2008-9 from 2000-1. And that drop was largely driven by a declining rate of diagnosis of ear infections.
We always knew there were immediate risks to antibiotics. Children could have allergic reactions. They could get diarrhea. Babies could get unpleasant yeast infections — severe diaper rash, thrush in the mouth. But still, the thinking back when I trained was that after the antibiotics, the body would return to normal.
"When antibiotics were developed, they were miraculous for all the reasons that you know," said Dr. Martin J. Blaser, the chairman of medicine at New York University School of Medicine. "With few exceptions, there was almost no long-term toxicity that was identifiable, and so everybody thought that if you took an antibiotic it could produce some immediate upset — it could produce a rash, loose bowels — and then everything would return to normal, bounce back to normal. But in fact there was no real exploration of that. It just became an article of faith."
Dr. Blaser has devoted himself to a study of what is now called themicrobiome, the bacterial population that lives on us and in us, and the effects of perturbing that population by antibiotic use. He and other researchers are asking questions about whether alterations in the microbiome may be linked to many different patterns of health, growth and disease. It's an area of investigation that is still new, but changing quickly.
And there is the question of a connection between antibiotics and obesity, which arises in part, Dr. Blaser said, because of the practice of feeding antibiotics to livestock to increase weight — though the mechanism by which that works is not understood.
Last summer, Dr. Blaser's group published a study in The International Journal of Obesity in which they analyzed growth data from a large group of British children; those treated with antibiotics when very young (under 6 months) showed increased weight gain by a year of age, and were 22 percent more likely to be overweight at age 3.
"This study, like others, suggests that we need a broader perspective in thinking about childhood obesity," said Dr. Leonardo Trasande, a pediatrician on the faculty of N.Y.U. School of Medicine who was lead author on the study.
The influence of early antibiotics on the lungs has also been examined; several studies in recent years have looked at possible associations between antibiotics in pregnancy, infancy and childhood and the later development of asthma — though a review last year concluded that the additional risk from antibiotics was slight.
And a study in last month's issue of the journal Pediatrics looked epidemiologically at another large population of children, and found an association between childhood antibiotic treatment and the later development of inflammatory bowel disease — and the association was strongest when the treatment was early (before the age of 1).
Every one of these researchers started — as I did at the start of this column — with an antibiotic pledge of allegiance. "We clearly have to use antibiotics and are lucky to have them around," said Dr. Matthew P. Kronman, lead author on the bowel disease study, who is a specialist in pediatric infectious diseases at the Seattle Children's Hospital. "It's just that we are still learning what all of their effects are."
Children who need antibiotics should get them. But new studies challenge us to think about the effects of antibiotics on the bacterial populations that accompany us through life, and to treat the great gift of antibiotics with deeper understanding and respect.


text:
Experience every night in a superior white cloud of warmth with the 1000GSM Duck Feather and Down Pillows and Pure Soft Deluxe 500GSM Duck Feather and Down Quilt Combo, designed by Royal Comfort!
The pillows have a premium 1000GSM, 95% duck feather and 5% duck down fill. It is encased in a silky soft 233 thread count pure 100% cotton cover that is double-stitched to ensure both longevity and additional support.
These luxuriously soft, all-natural pillows have been crafted to suit all style sleepers, and along with its generous 1000 gram fill, these pillows will take your bedroom and your sleep to a whole new level of quality and comfort.
The quilt has a combination fill of 50% premium duck feather and 50% duck down, and the added touch of being encased in a pure soft 233 thread count 100% cotton cover.
The 233-thread count, 100% cotton cover has a wonderful, ultra-soft touch. This, along with its 500GSM weight and luxurious fill, ultimately ensures that this quilt delivers maximum warmth, without the unnecessary weight.
The quilt is finished with premium double-edged stitching, and is encased in a clever baffle-box construction, to ensure the lock in of warmth and ensure there are no cold spots in any area of the quilt.
Duck Pillows Features:
- Brand: Royal Comfort
- Filled with premium 95% duck feather and 5% duck down
- Generous 1000-gram fill
- Silky soft, 233 thread count 100% cotton cover
- Dimensions: 50cm x 75cm each pillow
Duck Quilt Features:
- Brand: Royal Comfort
- Filling: 50% duck feather, 50% duck down
- Pure-soft 233TC 100% cotton cover
- Lofty 500GSM fill
- Baffle box construction (walled design)
- Finished with premium double-edged stitching
Duck Quilt Size and Dimensions:
- Single: 140cm x 210cm
- Double: 180cm x 210cm
- Queen: 210cm x 210cm
- King: 240cm x 210cm
Package Contents:
- 2 x Duck Pillows
- 1 x 500GSM Duck Feather and Down Quilt


text:
Read on for UFC Fight Night main event results...
BOSTON, August 17 - After title fight losses to Anderson Silva (twice) and Jon Jones, it was easy to count Chael Sonnen out of his UFC Fight Night main event against Mauricio "Shogun" Rua Saturday night. Someone didn't tell the "Gangster from West Linn" though, as he dominated and then submitted the former UFC light heavyweight champion in the first round at TD Garden.
Not surprisingly, as soon as the dust settled, he continued to call for a fight with Rua's good friend and former PRIDE champion Wanderlei Silva. And while there will be enough said in the coming days and weeks about that prospective matchup, tonight was all about Sonnen being in top form when he needed to be.
In another non-shocker, Sonnen shot for and got the takedown as soon as the two were waved into action by referee Herb Dean, but Rua wasn't going to stay there for long, as he got right back to his feet and put Sonnen on the seat of his pants. Sonnen effectively escaped, sending Rua to the mat with a quick throw. Shogun tried to hold Sonnen close to force a standup, but Sonnen stayed busy with short, point scoring punches. As the round progressed, Sonnen postured up and tried to put more mustard on his shots, just missing with a couple home run swings. With 30 seconds left, Sonnen began to let Rua up, but only to trap him in a guillotine choke. Seconds later, at the 4:47 mark, the Brazilian tapped, giving Sonnen one of his most impressive wins.
With the win, Sonnen improves to 29-13-1; Rua, who has lost two straight for the first time in his career, falls to 21-8.
Check out Chael Sonnen's post-fight interview
UFC Store
UFC Unfiltered


text:
1. Revelation 2. Belief 3. Knowledge 4. Ablution (Wudu') 5. Bathing (Ghusl) 6. Menstrual Periods 7. Ablution with dust 8. Prayer (Salat) 9. Prayer Hall (Sutra) 10. Times of the Prayer 11. Call to Prayer 12. Characteristics of Prayer
13. Friday Prayer 14. Fear Prayer 15. The Two Festivals (Eids) 16. Witr Prayer 17. Dua' for Rain (Istisqaa) 18. Eclipses 19. Prostration 20. Shortening Prayers 21. Night Prayer (Tahajjud) 22. Actions while Praying 23. Funerals (Al-Janaa'iz) 24. Tax (Zakat) 25. Tax (Zakat ul Fitr) 26. Pilgrimmage (Hajj)
27. Minor Pilgrimmage 28. Pilgrims Prevented 29. Prilgrims Hunting Penalty 30. Virtues of Madinah 31. Fasting 32. Ramadan Prayer 33. Stay in Mosque (I'tikaf) 34. Sales and Trade 35. Paid in Advance 36. Hiring 37. Debt Transfer 38. Business by Proxy 39. Agriculture 40. Distributing Water 41. Loans, Bankruptcy 42. Lost & Found 43. Oppressions 44. Partnership 45. Mortgaging 46. Freeing Slaves 47. Gifts 48. Witnesses 49. Peacemaking 50. Conditions
51. Wills 52. Jihaad 53. One-fifth of Booty 54. Begining of Creation 55. Prophets 56. Merits of Sunnah
57. The Companions 58. Merits of Al-Ansaar 59. Expeditions
60. Prophetic Commentary 61. Virtues of the Qur'an
62. Marriage 63. Divorce 64. Supporting Family 65. Food, Meals 66. Sacrifice on Birth 67. Hunting, Slaughter 68. Al-Adha Sacrifice 69. Drinks 70. Patients 71. Medicine 72. Dress
73. Good Manners 74. Asking Permission 75. Invocations 76. Softening the Heart 77. Divine Will (Qadar) 78. Oaths and Vows 79. Unfulfilled Oaths 80. Inheritance Laws 81. Punishment Laws 82. Disbelievers (war)
83. Blood Money 84. Dealing with Apostates 85. Under Duress 86. Tricks 87. Interpretations of Dreams 88. End of the World 89. Judgments 90. Wishes 91. Truthfull Word 92. Holding Steadfast 93. Oneness of Allah
Allah's Apostle said, 'Allah will not look at the person who drags his garment (behind him) out of conceit.''
The Prophet said Allah will not look, on the Day of Resurrection at the person who drags his garment (behind him) out of conceit. On that Abu Bakr said, "O Allah's Apostle! One side of my Izar hangs low if I do not take care of it." The Prophet said, 'You are not one of those who do that out of conceit."
The solar eclipse occurred while we were sitting with the Prophet He got up dragging his garment (on the ground) hurriedly till he reached the mosque The people turned (to the mosque) and he offered a two-Rak'at prayer whereupon the eclipse was over and he traced us and said, "The sun and the moon are two signs among the signs of Allah, so if you see a thing like this (eclipse) then offer the prayer and invoke Allah till He remove that state."
I saw Bilal bringing an 'Anza (a small spear) and fixing it in the ground, and then he proclaimed the Iqarna of the prayer, and I saw Allah's Apostle coming out, wearing a cloak with its sleeves rolled up. He then offered a two-Rak'at prayer while facing the 'Anza, and I saw the people and animals passing in front of him beyond the 'Anza.
The Prophet said, "The part of an Izar which hangs below the ankles is in the Fire."
Allah's Apostle, "Allah will not look, on the Day of Resurrection, at a person who drags his Izar (behind him) out of pride and arrogance."
The Prophet (or 'Abul Qasim) said, "While a man was walking, clad in a two-piece garment and proud of himself with his hair well-combed, suddenly Allah made him sink into the earth and he will go on sinking into it till the Day of Resurrection.
Allah's Apostle said, "While a man was dragging his Izar on the ground (behind him), suddenly Allah made him sink into the earth and he will go on sinking into it till the Day of Resurrection."
That he heard the Prophet (narrating as above No. 680).
Allah's Apostle said, "Whoever drags his clothes (on the ground) out of pride and arrogance, Allah will not look at him on the Day of Resurrection."
(the wife of the Prophet) The wife of Rifa'a Al-Qurazi came to Allah's Apostle while I was sitting, and Abu Bakr was also there. She said, 'O Allah s Apostle! I was the wife of Rifa'a and he divorced me irrevocably. Then I married AbdurRahman bin Az-Zubair who, by Allah, O Allah's Apostle, has only something like a fringe of a garment, Showing the fringe of her veil. Khalid bin Sa'id, who was standing at the door, for he had not been admitted, heard her statement and said, "O Abu Bakr! Why do you not stop this lady from saying such things openly before Allah's Apostle?" No, by Allah, Allah's Apostle did nothing but smiled. Then he said to the lady, "Perhaps you want to return to Rifa'a? That is impossible unless 'Abdur-Rahman consummates his marriage with you." That became the tradition after him.
The Prophet asked for his Rida, put it on and set out walking. Zaid bin Haritha and I followed him till he reached the house where Harnza (bin 'Abdul Muttalib) was present and asked for permission to enter, and they gave us permission.
A man asked, "O Allah s Apostle What kind of clothes should a Muhrim wear?" The Prophet, said, "A Muhrim should not wear a shirt, trousers a hooded cloak, or Khuffs (leather socks covering the ankles) unless he cannot get sandals, in which case he should cut the part (of the Khuff) that covers the ankles."
The Prophet came to visit Abdullah bin Ubai (bin Salul) after he had been put in his grave. The Prophet ordered that 'Abdullah be taken out. He was taken out and was placed on the knees on the knees of the Prophet, who blew his (blessed) breath on him and dressed the body with his own shirt. And Allah knows better.
When Abdullah bin Ubdi (bin Salul) died, his son came to Allah's Apostle and said ' O Allah's Apostle, give me your shirt so that I may shroud my fathers body in it. And please offer a funeral prayer for him and invoke Allah for his forgiveness." The Prophet gave him his shirt and said to him 'Inform us when you finish (and the funeral procession is ready) call us. When he had finished he told the Prophet and the Prophet proceeded to order his funeral prayers but Umar stopped him and said, "Didn't Allah forbid you to offer the funeral prayer for the hypocrites when He said: "Whether you (O Muhammad) ask forgiveness for them or ask not forgiveness for them: (and even) if you ask forgiveness for them seventy times. Allah will not forgive them." (9.80) Then there was revealed: "And never (O Muhammad) pray for any of them that dies, nor stand at his grave." (9.34) Thenceforth the Prophet did not offer funeral prayers for the hypocrites.
Allah's Apostle has set forth an example for a miser and a charitable person by comparing them to two men wearing two iron cloaks and their hands are raised to their breasts and necks. Whenever the charitable man tries to give a charitable gift, his iron cloak expands till it becomes so wide that it will cover his fingertips and obliterate his tracks And, whenever the miser wants to give a charitable gift, his cloak becomes very tight over him and every ring gets stuck to its place Abu Huraira added; I saw Allah's Apostle putting his finger in the (chest) pocket of his shirt like that If you but saw him trying to widen (the opening of his shirt) but it did not widen.
The Prophet went to answer the call of nature, and when he returned, I met him with water and he performed the ablution while he was wearing a Sham, cloak. He rinsed his mouth, put the water in his nose and blew it out, washed his face and tried to take his hands out of his sleeves, but they were too narrow, so he took out his hands from under his chest and washed them and then passed his wet hands over his head and Khuffs (leather socks).
One night I was with the Prophet on a journey. He asked (me), "Have you got water with you?" I replied, "Yes" So he got down from his she-camel and went away till he disappeared in the darkness of the night. Then he came back and I poured water for him from the pot (for the ablution). He washed his face and hands while he was wearing a woollen cloak (the sleeves of which were narrow), so he could not take his arms out of it. So he took them out from underneath the cloak. Then he washed his forearms and passed his wet hands over his head. Then I tried to take off his Khuffs, but he said, "Leave them, for I have performed ablution before putting them on." And so he passed his wet hands over them.
Allah's Apostle distributed some Qaba's but he did not give anything to Makhrama. Makhrama said (to me), "O my son! Let us go to Allah's Apostle." So I proceeded with him and he said, "Go in and call him 'or me." So I called the Prophet for him The Prophet came out to him, wearing one of those Qaba's and said, (to Makhrama), "I have kept this for you " Makhrama looked at it and said, "Makhrama is satisfied now."
A silken Farruj was presented to Allah's Apostle and he put it on and offered the prayer in it. When he finished the prayer, he took it off violently as if he disliked it and said, "This (garment) does not befit those who fear Allah!"
A man said, "O Allah's Apostle. What type of clothes should a Muhrim wear Allah's Apostle replied, 'Do not wear shirts, turbans trousers hooded cloaks or Khuffs; but if someone cannot get sandals, then he can wear Khuffs after cutting them short below the ankles. Do not wear clothes touched by saffon or wars (two kinds of perfumes)."
The Prophet said, "Whoever cannot get an Izar, can wear trousers, and whoever cannot wear sandals can wear Khuffs."
A man got up and said, O Allah's Apostle! What do you order us to wear when we assume the state of Ihram?" The Prophet replied, "Do not wear shirts, trousers, turbans, hooded cloaks or Khuffs, but if a man has no sandals, he can wear Khuffs after cutting them short below the ankles; and do not wear clothes touched with (perfumes) of saffron or wars."
The Prophet said, "A Muhrim should not wear a shirt, a turban, trousers, hooded cloaks, a garment touched with (perfumes) of saffron or wars, or Khuffs except if one has no sandals in which case he should cut short the Khuffs below the ankles."
Some Muslim men emigrated to Ethiopia whereupon Abu Bakr also prepared himself for the emigration, but the Prophet said (to him), "Wait, for I hope that Allah will allow me also to emigrate." Abu Bakr said, "Let my father and mother be sacrificed for you. Do you hope that (emigration)?" The Prophet said, 'Yes." So Abu Bakr waited to accompany the Prophet and fed two she-camels he had on the leaves of As-Samur tree regularly for four months One day while we were sitting in our house at midday, someone said to Abu Bakr, "Here is Allah's Apostle, coming with his head and a part of his face covered with a cloth-covering at an hour he never used to come to us." Abu Bakr said, "Let my father and mother be sacrificed for you, (O Prophet)! An urgent matter must have brought you here at this hour." The Prophet came and asked the permission to enter, and he was allowed. The Prophet entered and said to Abu Bakr, "Let those who are with you, go out." Abu Bakr replied, "(There is no stranger); they are your family. Let my father be sacrificed for you, O Allah's Apostle!" The Prophet said, "I have been allowed to leave (Mecca)." Abu Bakr said, " I shall accompany you, O Allah's Apostles, Let my father be sacrificed for you!" The Prophet said, "Yes," Abu Bakr said, 'O Allah's Apostles! Let my father be sacrificed for you. Take one of these two she-camels of mine" The Prophet said. I will take it only after paying its price." So we prepared their baggage and put their journey food In a leather bag. And Asma' bint Abu Bakr cut a piece of her girdle and tied the mouth of the leather bag with it. That is why she was called Dhat-an-Nitaqaln. Then the Prophet and Abu Bakr went to a cave in a mountain called Thour and remained there for three nights. 'Abdullah bin Abu Bakr. who was a young intelligent man. used to stay with them at night and leave before dawn so that in the morning, he would he with the Quraish at Mecca as if he had spent the night among them. If he heard of any plot contrived by the Quraish against the Prophet and Abu Bakr, he would understand it and (return to) inform them of it when it became dark. 'Amir bin Fuhaira, the freed slave of Abu Bakr used to graze a flock of milch sheep for them and he used to take those sheep to them when an hour had passed after the 'Isha prayer. They would sleep soundly till 'Amir bin Fuhaira awakened them when it was still dark. He used to do that in each of those three nights.
In the year of the conquest of Mecca the Prophet entered Mecca, wearing a helmet on his head.
Once I was walking with Allah's Apostle and he was wearing a Najram Burd with thick margin. A bedouin followed him and pulled his Burd so violently that I noticed the side of the shoulder of Allah's Apostle affected by the margin of the Burd because of that violent pull. The Bedouin said, "O Muhammad! Give me some of Allah's wealth which is with you." Allah's Apostle turned and looked at him, and smiling, 'he ordered that he be given something.
Shahl bin Sad said, "A lady came with a Burda. Sahl then asked (the people), "Do you know what Burda is?" Somebody said, "Yes. it is a Shamla with a woven border." Sahl added, "The lady said, 'O Allah's Apostle! I have knitted this (Burda) with my own hands for you to wear it." Allah's Apostle took it and he was in need of it. Allah's Apostle came out to us and he was wearing it as an Izar. A man from the people felt it and said, 'O Allah's Apostle! Give it to me to wear.' The Prophet s said, 'Yes.' Then he sat there for some time (and when he went to his house), he folded it and sent it to him. The people said to that man, 'You have not done a right thing. You asked him for it, though you know that he does not put down anybody's request.' The man said, 'By Allah! I have only asked him so that it may be my shroud when I die." Sahl added, "Late it was his shroud."
I heard Allah's Apostle saying "From among my followers, a group (o 70,000) will enter Paradise without being asked for their accounts, Their faces will be shining like the moon." 'Ukasha bin Muhsin Al-Asadi got up, lifting his covering sheet and said, "O Allah's Apostle Invoke Allah for me that He may include me with them." The Prophet said! "O Allah! Make him from them." Then another man from Al-Ansar got up and said, "O Allah's Apostle! Invoke Allah for me that He may include me with them." On that Allah's Apostle said, "'Ukasha has anticipated you."
I asked Anas, "What kind of clothes was most beloved to the Prophet?" He replied, "The Hibra (a kind of Yemenese cloth)."
The most beloved garment to the Prophet to wear was the Hibra (a kind of Yemenese cloth).
(the wife of the Prophet) When Allah's Apostle died, he was covered with a Hibra Burd (green square decorated garment).
When the disease of Allah's Apostle got aggravated, he covered his face with a Khamisa, but when he became short of breath, he would remove it from his face and say, "It is like that! May Allah curse the Jews Christians because they took the graves of their prophets as places of worship." By that he warned his follower of imitating them, by doing that which they did.
Aisha brought out to us a Kisa and an Izar and said, "The Prophet died while wearing these two." (Kisa, a square black piece of woolen cloth. Izar, a sheet cloth garment covering the lower half of the body).
Allah's Apostle offered prayer while he was wearing a Khamisa of his that had printed marks. He looked at its marks and when he finished prayer, he said, "Take this Khamisa of mine to Abu Jahm, for it has just now diverted my attention from my prayer, and bring to me the Anbijania (a plain thick sheet) of Abu Jahm bin Hudhaifa bin Ghanim who belonged to Bani Adi bin Ka'b."
The Prophet had forbidden: (A) the Mulamasa and Munabadha (bargains), (B) the offering of two prayers, one after the morning compulsory prayer till the sun rises, and the others, after the 'Asr prayer till the sun sets (C) He also forbade that one should sit wearing one garment, nothing of which covers his private parts (D) and prevent them from exposure to the sky; (E) he also forbade Ishtimal-as-Samma'.
Allah's Apostle forbade two ways of wearing clothes and two kinds of dealings. (A) He forbade the dealings of the Mulamasa and the Munabadha. In the Mulamasa transaction the buyer just touches the garment he wants to buy at night or by daytime, and that touch would oblige him to buy it. In the Munabadha, one man throws his garment at another and the latter throws his at the former and the barter is complete and valid without examining the two objects or being satisfied with them (B) The two ways of wearing clothes were Ishtimal-as-Samma, i e., to cover one's shoulder with one's garment and leave the other bare: and the other way was to wrap oneself with a garment while one was sitting In such a way that nothing of that garment would cover one's private part.
Allah's Apostle forbade two types of dresses: (A) To sit in an Ihtiba' posture in one garment nothing of which covers his private parts. (B) to cover one side of his body with one garment and leave the other side bare The Prophet also forbade the Mulamasa and Munabadha.
The Prophet forbade Ishtimal-as-Samma' and that a man should sit in an Ihtiba' posture in one garment, nothing of which covers his private parts.
The Prophet was given some clothes including a black Khamisa. The Prophet said, "To whom shall we give this to wear?" The people kept silent whereupon the Prophet said, "Fetch Um Khalid for me." I (Um Khalid) was brought carried (as I was small girl at that time). The Prophet took the Khamisa in his hands and made me wear it and said, "May you live so long that your dress will wear out and you will mend it many times." On the Khamisa there were some green or pale designs (The Prophet saw these designs) and said, "O Um Khalid! This is Sanah." (Sanah in a Ethiopian word meaning beautiful).
When Um Sulaim gave birth to a child. she said to me, "O Anas! Watch this boy carefully and do not give him anything to eat or drink until you have taken him to the Prophet tomorrow morning for the Tahnik." So the next morning I took the child to the Prophet who was sitting in a garden and was wearing a Huraithiya Khamisa and was branding the she-camel on which he had come during the Conquest of Mecca.
Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah's Apostle came, 'Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!" When 'AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him but he is impotent and is as useless to me as this," holding and showing the fringe of her garment, 'Abdur-Rahman said, "By Allah, O Allah's Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa'a." Allah's Apostle said, to her, "If that is your intention, then know that it is unlawful for you to remarry Rifa'a unless Abdur-Rahman has had sexual intercourse with you." Then the Prophet saw two boys with 'Abdur-Rahman and asked (him), "Are these your sons?" On that 'AbdurRahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow."
On the day of the battle of Uhud, on the right and on the left of the Prophet were two men wearing white clothes, and I had neither seen them before, nor did I see them afterwards.
I came to the Prophet while he was wearing white clothes and sleeping. Then I went back to him again after he had got up from his sleep. He said, "Nobody says: 'None has the right to be worshipped but Allah' and then later on he dies while believing in that, except that he will enter Paradise.' I said, "Even It he had committed illegal sexual intercourse and theft." I said. "Even if he had committed illegal sexual intercourse and theft? He said. 'Even If he had committed illegal sexual intercourse and theft," I said, 'Even it he had committed illegal sexual intercourse and thefts.' He said, "Even If he had committed Illegal sexual intercourse and theft, inspite of the Abu Dharrs dislikeness. Abu 'Abdullah said, "This is at the time of death or before it if one repents and regrets and says "None has the right to be worshipped but Allah. He will be forgiven his sins."
While we were with 'Utba bin Farqad at Adharbijan, there came 'Umar's letter indicating that Allah's Apostle had forbidden the use of silk except this much, then he pointed with his index and middle fingers. To our knowledge, by that he meant embroidery.
While we were at Adharbijan, 'Umar wrote to us: 'Allah's Apostle forbade wearing silk except this much. Then the Prophet approximated his two fingers (index and middle fingers) (to illustrate that) to us.' Zuhair (the sub-narrator) raised up his middle and index fingers.
While we were with 'Utba. 'Umar wrote to us: The Prophet said, "There is none who wears silk in this world except that he will wear nothing of it in the Hereafter." ' Abu 'Uthman pointed out with his middle and index fingers.
(as above, 719)
While Hudhaifa was at Al-Madain, he asked for water whereupon the chief of the village brought him water in a silver cup. Hudhaifa threw it at him and said, "I have thrown it only because I have forbidden him to use it, but he does not stop using it. Allah's Apostle said, 'Gold, silver, silk and Dibaj (a kind of silk) are for them (unbelievers) in this world and for you (Muslims) in the hereafter.'
The Prophet said, Whoever wears silk in this world shall not wear it in the Hereafter."
I heard Ibn Az-Zubair delivering a sermon, saying, "Muhammad said, 'Whoever wears silk in this world, shall not wear it in the Hereafter."
I heard 'Umar saying, "The Prophet said, 'Whoever wears silk in this world, shall not wear it in the Hereafter."
Allah's Apostle said, "None wears silk in this world, but he who will have no share in the Hereafter."
The Prophet was given a silk garment as a gift and we started touching it with our hands and admiring it. On that the Prophet said, "Do you wonder at this?" We said, "Yes." He said, "The handkerchiefs of Sad bin Mu'adh in Paradise are better than this."
The Prophet forbade us to drink out of gold and silver vessels, or eat in it, Ann also forbade the wearing of silk and Dibaj or sitting on it.
The Prophet forbade us to use the red Mayathir and to use Al-Qassiy.
The Prophet allowed Az-Zubair and 'Abdur-Rahman to wear silk because they were suffering from an itch.
The Prophet gave me a silk suit. I went out wearing it, but seeing the signs of anger on his face, I tore it and distributed it among my wives.
'Umar saw a silk suit being sold, so he said, "O Allah's Apostle! Why don't you buy it so that you may wear it when delegates come to you, and also on Fridays?" The Prophet said, "This is worn only by him who has no share in the Hereafter." Afterwards the Prophet sent to 'Umar a silk suit suitable for wearing. 'Umar said to the Prophet, "You have given it to me to wear, yet I have heard you saying about it what you said?" The Prophet said, "I sent it to you so that you might either sell it or give it to somebody else to wear."
That he had seen Um Kulthum, the daughter of Allah's Apostle , wearing a red silk garment.
For one year I wanted to ask 'Umar about the two women who helped each other against the Prophet but I was afraid of him. One day he dismounted his riding animal and went among the trees of Arak to answer the call of nature, and when he returned, I asked him and he said, "(They were) 'Aisha and Hafsa." Then he added, "We never used to give significance to ladies in the days of the Pre-lslamic period of ignorance, but when Islam came and Allah mentioned their rights, we used to give them their rights but did not allow them to interfere in our affairs. Once there was some dispute between me and my wife and she answered me back in a loud voice. I said to her, 'Strange! You can retort in this way?' She said, 'Yes. Do you say this to me while your daughter troubles Allah's Apostle?' So I went to Hafsa and said to her, 'I warn you not to disobey Allah and His Apostle.' I first went to Hafsa and then to Um Salama and told her the same. She said to me, 'O 'Umar! It surprises me that you interfere in our affairs so much that you would poke your nose even into the affairs of Allah's Apostle and his wives.' So she rejected my advice. There was an Ansari man; whenever he was absent from Allah's Apostle and I was present there, I used to convey to him what had happened (on that day), and when I was absent and he was present there, he used to convey to me what had happened as regards news from Allah's Apostle . During that time all the rulers of the nearby lands had surrendered to Allah's Apostle except the king of Ghassan in Sham, and we were afraid that he might attack us. All of a sudden the Ansari came and said, 'A great event has happened!' I asked him, 'What is it? Has the Ghassani (king) come?' He said, 'Greater than that! Allah's Apostle has divorced his wives! I went to them and found all of them weeping in their dwellings, and the Prophet had ascended to an upper room of his. At the door of the room there was a slave to whom I went and said, "Ask the permission for me to enter." He admitted me and I entered to see the Prophet lying on a mat that had left its imprint on his side. Under his head there was a leather pillow stuffed with palm fires. Behold! There were some hides hanging there and some grass for tanning. Then I mentioned what I had said to Hafsa and Um Salama and what reply Um Salama had given me. Allah's Apostle smiled and stayed there for twenty nine days and then came down." (See Hadith No. 648, Vol. 3 for details)
One night the Prophet woke up, saying, "None has the right to be worshipped but Allah! How many afflictions have been sent down tonight, and how many treasures have been sent down (disclosed)! Who will go and wake up (for prayers) the lady dwellers of these rooms? Many well dressed soul (people) in this world, will be naked on the Day of Resurrection."
Some clothes were presented to Allah's Apostle as a gift and there was a black Khamisa with it. The Prophet asked (his companions), "To whom do you suggest we give this Khamisa?" The people kept quiet. Then he said, "Bring me Um Khalid," So I was brought to him and he dressed me with it with his own hands and said twice, "May you live so long that you will wear out many garments." He then started looking at the embroidery of that Khamisa and said, "O Um Khalid! This is Sana!" (Sana in Ethiopian language means beautiful.) Ishaq, a sub-narrator, said: A woman of my family had told me that she had seen the Khamisa worn by Um Khalid.
The Prophet forbade men to use saffron.
The Prophet forbade Muhrims to wear clothes dyed with Wars or saffron.
The Prophet was of a modest height. I saw him wearing a red suit, and I did not see anything better than him.
The Prophet ordered us to observe seven things: To visit the sick; follow funeral processions; say 'May Allah bestow His Mercy on you', to the sneezer if he says, 'Praise be to Allah!; He forbade us to wear silk, Dibaj, Qassiy and Istibarq (various kinds of silken clothes); or to use red Mayathir (silk-cushions). (See Hadith No. 253 A, Vol. 8).
I asked Anas (bin Malik), "Did the Prophet use to offer the prayers with his shoes on?" He said, "Yes."
'Ubai bin Juraij said to 'Abdullah Ben 'Umar, "I see you doing four things which are not done by your friends." Ibn 'Umar said, "What are they, O Ibn Juraij?" He said, "I see that you do not touch except the two Yemenite corners of the Ka'ba (while performing the Tawaf): and I see you wearing the Sabtiyya shoes; and I see you dyeing (your hair) with Sufra; and I see that when you are in Mecca, the people assume the state of Ihram on seeing the crescent (on the first day of Dhul-Hijja) while you do not assume the state of Ihram till the Day of Tarwiya (8th Dhul Hijja)." 'Abdullah bin 'Umar said to him, "As for the corners of the Ka'ba, I have not seen Allah's Apostle touching except the two Yemenite corners, As for the Sabtiyya shoes, I saw Allah's Apostle wearing leather shoes that had no hair, and he used to perform the ablution while wearing them. Therefore, I like to wear such shoes. As regards dyeing with Sufra, I saw Allah's Apostle dyeing his hair with it, so I like to dye (my hair) with it. As regards the crescent (of Dhul-Hijja), I have not seen Allah's Apostle assuming the state of Ihram till his she-camel set out (on the 8th of Dhul-Hijja)."
Allah's Apostle forbade that a Muhrim should wear clothes dyed with Saffron or Wars, and said, "Whoever has no shoes can put on Khuffs after cutting it below the ankles."
The Prophet said, "Whoever has no Izar (waist sheet), can wear trousers; and whoever has no sandals, can wear Khuffs." (but cut them short below the ankles)
The Prophet used to like starting from the right in performing ablution, combing his hair and putting on his shoes.
Allah's Apostle said, "None of you should walk, wearing one shoe only; he should either put on both shoes or put on no shoes whatsoever."
Allah's Apostle said, "If you want to put on your shoes, put on the right shoe first; and if you want to take them off, take the left one first. Let the right shoe be the first to be put on and the last to be taken off."
The sandal of the Prophet had two straps.
Anas bin Malik brought out for us, two sandals having two straps. Thabit Al-Banani said, "These were the sandals of the Prophet ."
I came to the Prophet while he was inside a red leather tent, and I saw Bilal taking the remaining water of the ablution of the Prophet, and the people were taking of that water and rubbing it on their faces; and whoever could not get anything of it, would share the moisture of the hand of his companion (and then rub it on his face).
The Prophet called for the Ansar and gathered them in a leather tent.
The Prophet used to construct a loom with a Hasir at night m order to pray therein, and during the day he used to spread it out and sit on it. The people started coming to the Prophet at night to offer the prayer behind him When their number increased, the Prophet faced them and said. O people! Do only those good deeds which you can do, for Allah does not get tired (of giving reward) till you get tired, and the best deeds to Allah are the incessant ones though they were few."
The Prophet forbade us to use seven things: He forbade using gold rings, silk, Istabraq, Dibaj, red Mayathir, Al-Qassiy, and silver utensils. He ordered us to do seven other things. To pay a visit to the sick; to follow funeral processions; to say, "May Allah be merciful to you" to a sneezer if he says "Praise be to Allah"; to return greetings, to accept invitations; to help others to fulfil their oaths and to help the oppressed ones.
The Prophet forbade the wearing of a gold ring.
Allah's Apostle wore a gold or silver .. ring and placed its stone towards the palm of his hand. The people also started wearing gold rings like it, but when the Prophet saw them wearing such rings, he threw away that golden ring and then wore a silver ring.
Allah's Apostle wore a gold ring or a silver ring and placed its stone towards the palm of his hand and had the name 'Muhammad, the Apostle of Allah' engraved on it. The people also started wearing gold rings like it, but when the Prophet saw them wearing such rings, he threw away his own ring and said. "I will never wear it," and then wore a silver ring, whereupon the people too started wearing silver rings. Ibn Umar added: After the Prophet Abu Bakr wore the ring, and then Umar and then 'Uthman wore it till it fell in the Aris well from 'Uthman. bin 'Umar : Allah's Apostle wore a gold ring, then he threw it and said, "I will never wear it." The people also threw their (gold) rings.
That he saw a silver ring on the hand of Allah's Apostle for one day only. Then the people had silver rings made for themselves and wore it. On that, Allah's Apostle threw away their rings as well. (For the details of this Hadith, see Fateh-Al-Bari, Vol. 12, page 438).
Anas was asked, "Did the Prophet wear a ring?" Anas said, "Once he delayed the: 'Isha' prayer till midnight. Then he came, facing us... as if l am now Looking at the glitter of his ring... and said, "The people have offered their prayers and slept but you have been in prayer as you have been waiting for it."
The ring of the Prophet was of silver, and its stone was of silver too.
A woman came to the Prophet and said, "I have come to present myself to you (for marriage)." She kept standing for a long period during which period the Prophet looked at her carefully. When she stayed for a Long period, a man said to the Prophet "If you are not in need of her, then marry her to me." The Prophet said, "Have you got anything to give her (as Mahr)?" The man said, "No." The Prophet said, "Go (to your house) and search for something." The man went and came back to say, "By Allah, I could not find anything." The Prophet said, "Go again and search for something, even if it be an iron ring." He went again and came back saying, "No, by Allah, I could not get even an iron ring." The man had only an Izar and had no Rida' (upper garment). He said, "I will give her my Izar as Mahr." On that the Prophet said, "Your Izar? If she wears it, nothing of it will remain on you, and if you wear it nothing of it will be on her" The man went aside and sat down When the Prophet saw him leaving (after a while), he called back and asked. "How much Qur'an do you know (by heart)? He said, 'I know such and such Suras," naming some Suras. The Prophet said, "I marry her to you for the amount of Qur'an you know (by heart)."
Allah's Apostle wanted to write a letter to a group of people or some non-Arabs. It was said to him, "They do not accept any letter unless it is stamped." So the Prophet had a silver ring made for himself, and on it was engraved: 'Muhammad, the Apostle of Allah'. .. as if I am now looking at the glitter of the ring on the finger (or in the palm) of the Prophet.
Allah's Apostle had a silver ring made for himself and it was worn by him on his hand. Afterwards it was worn by Abu Bakr, and then by 'Umar, and then by 'Uthman till it fell in the Aris well. (On that ring) was engraved: 'Muhammad, the Apostle of Allah."
The Prophet got a ring made for himself and said, "I have got a ring made (for myself) and engraved a certain engraving on it so none of you should get such an engraving on his ring." I saw the glitter of the ring on his little finger.
When the Prophet intended to write to the Byzantines, it was said to him, "Those people do not read your letter unless it is stamped." So the Prophet took a silver ring and got 'Muhammad, the Apostle of Allah' engraved on it... as if I am now looking at its glitter in his hand.
The Prophet had a golden ring made for himself, and when he wore it. he used to turn its stone toward the palm of his! hand. So the people too had gold made for themselves. The Prophet then ascended the pulpit, and after glorifying and praising Allah, he said, "I had it made for me, but now I will never wear it again." He threw it away, and then the people threw away their rings too. (Juwairiya, a sub-narrator, said: I think Anas said that the Prophet was wearing the ring in his right hand.)
Allah's Apostle took a silver ring and had 'Muhammad, the Apostle' of Allah' engraved on it. The Prophet then said (to us), 'I have a silver ring with 'Muhammad, the Apostle of Allah engraved on it, so none of you should have the same engraving on his ring."
That when Abu Bakr became the Caliph, he wrote a letter to him (and stamped it with the Prophet's ring) and the engraving of the ring was in three lines: Muhammad in one line, 'Apostle' in another line, and 'Allah' in a third line. Anas added: 'the ring of the Prophet was in his hand, and after him, in Abu Bakr's hand, and then in 'Umar's hand after Abu Bakr. When Uthman was the Caliph, once he was sitting at the well of Aris. He removed the ring from his hand and while he was trifling with it, dropped into the well. We kept on going to the well with Uthman for three days looking for the ring, and finally the well was drained, but the ring was not found.
I offered the 'Id prayer with the Prophet and he offered prayer before the Khutba (sermon). ibn 'Abbas added: After the prayer the Prophet came towards (the rows of) the women and ordered them to give alms, and the women started putting their big and small rings in the garment of Bilal.
The Prophet came out on the day of 'Id and offered a two-Rak'at prayer, and he did not pray any Rak'a before it, nor after it. Then he went towards the women and ordered them to give alms. The women started donating their earring and necklaces.
A necklace belonging to Asma' was lost, and the Prophet sent men in its search. The time for the prayer became due and they were without ablution and they could not find water; therefore they prayed without ablution, They mentioned that to the Prophet . Then Allah revealed the Verse of Tayammum. ('Aisha added: that she had borrowed (the necklace) from Asma').
"The Prophet offered a two-Rak'at prayer on 'Id day and he did not offer any (Nawafil prayer) before or after it. He then went towards the women, and Bilal was accompanying him, and ordered them to give alms. And so the women started giving their earrings (etc .)."
I was with Allah's Apostle in one of the Markets of Medina. He left (the market) and so did I. Then he asked thrice, "Where is the small (child)?" Then he said, "Call Al-Hasan bin 'Ali." So Al-Hasan bin 'Ali got up and started walking with a necklace (of beads) around his neck. The Prophet stretched his hand out like this, and Al-Hasan did the same. The Prophet embraced him and said, "0 Allah! l love him, so please love him and love those who love him." Since Allah's Apostle said that. nothing has been dearer to me than Al-Hasan.
Allah's Apostle cursed those men who are in the similitude (assume the manners) of women and those women who are in the similitude (assume the manners) of men.
The Prophet cursed effeminate men (those men who are in the similitude (assume the manners of women) and those women who assume the manners of men, and he said, "Turn them out of your houses ." The Prophet turned out such-and-such man, and 'Umar turned out such-and-such woman.
That once the Prophet was in her house, and an effeminate man was there too. The effeminate man said to 'Abdullah, (Um Salama's brother) "0 'Abdullah! If Ta'if should be conquered tomorrow, I recommend you the daughter of Ghailan, for she is so fat that she has four curves in the front (of her belly) and eight at the back." So the Prophet said (to his wives) "These effeminate (men) should not enter upon you (your houses).
The Prophet said, "To get the moustaches cut 'short is characteristic of the Fitra."
Allah's Apostle said, "Five practices are characteristics of the Fitra: circumcision, shaving the pubic region, clipping the nails and cutting the moustaches short."
Allah's Apostle said, "To shave the pubic hair. to clip the nails and to cut the moustaches short, are characteristics of the Fitra."
I heard the Prophet saying. "Five practices are characteristics of the Fitra: circumcision, shaving the pubic hair, cutting the moustaches short, clipping the nails, and depilating the hair of the armpits."
Ibn Umar said, The Prophet said, 'Do the opposite of what the pagans do. Keep the beards and cut the moustaches short.' Whenever Ibn 'Umar performed the Hajj or 'Umra, he used to hold his beard with his hand and cut whatever moustaches. Ibn Umar used to cut his moustache so short that the whiteness of his skin (above the upper lip) was visible, and he used to cut (the hair) between his moustaches and his beard.
Allah's Apostle said, "Cut the moustaches short and leave the beard (as it is)."
I asked Anas, "Did the Prophet dye his hair?" Anas replied, "The Prophet did not have except a few grey hairs."
Anas was asked whether the Prophet used a a hair dye or not. Anas replied, "The Prophet had not enough grey hair to dye. I could even count the white grey hairs oil his beard ill would."
Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet. 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it."
I went to Um Salama and she brought out for us some of the dyed hair of the Prophet . ibn Mauhab also said that Um Salama had shown him the red hair of the Prophet.
The Prophet said, "Jews and Christians do not dye their hair so you should do the opposite of what they do.
The Prophet was neither conspicuously tall, nor short; neither, very white, nor tawny. His hair was neither much curled, nor very straight. Allah sent him (as an Apostle) at the age of forty (and after that) he stayed for ten years in Mecca, and for ten more years in Medina. Allah took him unto Him at the age of sixty, and he scarcely had ten white hairs on his head and in his beard.
I did not see anybody in a red cloak looking more handsome than the Prophet Narrated Malik: The hair of the Prophet used to hang near his shoulders. Narrated Shu'ba: The hair of the Prophet used to hang down to the earlobes.
Allah's Apostle said, "Today I saw myself in a dream near the Ka'ba. I saw a whitish brown man, the handsomest of all brown men you might ever see. He had the most beautiful Limma (hair hanging down to the earlobes) you might ever see. He had combed it and it was dripping water; and he was performing the Tawaf around the Kaba leaning on two men or on the shoulders of two men. l asked, "Who is this?" It was said. "Messiah, the son of Mary." Suddenly I saw a curly-haired man, blind in the right eye which looked like a protruding out grape. I asked, "Who is this?" It was said, "He is Masiah Ad-Dajjal."
The hair of the Prophet used to hang down up to his shoulders.
The head-hair of the Prophet used to hang down to his shoulders.
l asked Anas bin Malik about the hair of Allah's Apostle. He said, "The hair of Allah's Apostle was neither much straight, nor much curly, and it used to hang down till between his shoulders and his earlobes.
The Prophet had big hands, and I have never seen anybody like him after him. The hair of the Prophet was wavy, neither curly nor straight.
The Prophet had big hands and feet, and I have not seen anybody like him, neither before nor after him, and his palms were soft.
The Prophet had big feet and a good-looking face and l have not seen anybody like him after him. Narrated Anas: The Prophet had big feet and hands. Narrated Anas or Jabir bin 'Abdullah The Prophet had big hands and feet and I have not seen anybody like him after him.
We were with Ibn 'Abbas and the people mentioned Ad-Dajjal. Someone said, "The word 'Kafir' (unbeliever) is written in between his (Ad-Dajjal's) eyes." Ibn 'Abbas said, "I have not heard the Prophet saying this, but he said, 'As regards Abraham, he looks like your companion (i.e. the Prophet, Muhammad), and as regards Moses, he is a brown curly haired man riding a camel and reigned with a strong jute rope, as if lam now looking at him getting down in the valley and saying, "Labbaik".'"
I heard 'Umar saying, "Whoever braids his hair should shave it (on finishing lhram). You'd better not do, something like Talbid." Ibn Umar used to say: "I saw Allah's Apostle with his hair stuck together with gum."
I heard Allah's Apostle, while he was in the state of lhram and his hair was stuck together with gum, saying, "Labbaik, Allahumma Labbaik, Labbaik La Shanka laka Labbaik. Inn-al-Hamda Wan-Ni'mata Laka wal-Mulk, La Shanka Lak." He did not add anything to those words. (See Hadith No. 621, Vol. 2)
(the wife of the Prophet) I said, "O Allah's Apostle! Why have the people finished their Ihram after performing the 'Umra while you have not finished your lhram after your 'Umra?" He said, "I have done Talbid (of my hair) and have decorated my Hadis with garlands, so I shall not finish my lhram till l have slaughtered my Hadi (animal for sacrifice)."
The Prophet used to copy the people of the Scriptures in matters in which there was no order from Allah. The people of the Scripture used to let their hair hang down while the pagans used to part their hair. So the Prophet let his hair hang down first, but later on he parted it.
As if I am now looking at the shine of the hair parting of the Prophet while he was in the state of lhram.
Once I stayed overnight in the house of my aunt Maimuna bint Al-Harith and Allah's Apostle was with her as it was her turn. Allah's Apostle got up to offer the night prayer. I stood on his left but he took hold of my two locks of hair and made me stand on his right.
(the above Hadith) but he quoted: Ibn 'Abbas said, (took hold of) my two braids on my head."
That 'Umar bin Nafi' told him that Nafi', Maula 'Abdullah had heard 'Umar saying, "I heard Allah's Apostle forbidding Al-Qaza'." 'Ubaidullah added: I said, "What is Al-Qaza'?" 'Ubaidullah pointed (towards his head) to show us and added, "Nafi' said, 'It is when a boy has his head shaved leaving a tuft of hair here and a tuft of hair there." Ubaidullah pointed towards his forehead and the sides of his head. 'Ubaidullah was asked, "Does this apply to both girls and boys?" He said, "I don't know, but Nafi' said, 'The boy.'" 'Ubaidullah added, "I asked Nafi' again, and he said, 'As for leaving hair on the temples and the back part of the boy's head, there is no harm, but Al-Qaza' is to leave a tuft of hair on his forehead unshaved while there is no hair on the rest of his head, and also to leave hair on either side of his head.'"
Allah's Apostle forbade Al-Qaza' (leaving a tuft of hair here and there after shaving one's head.)
I applied perfume to the Prophet with my own hands when he wanted to assume the state of Ihram, and I also perfumed him at Mina before he departed from there (to perform Tawaf-al-Ifada).
I used to perfume Allah's Apostle with the best scent available till I saw the shine of the scent on his head and shine beard.
A man peeped into the house of the Prophet through a hole while the Prophet was scratching his head with a Midrai (a certain kind of comb). On that the Prophet said (to him), "If I had known you had been looking, then I would have pierced your eye with that instrument, because the asking of permission has been ordained so that one would not see things unlawfully."
I used to comb the hair of Allah's Apostle during my periods.
(As above, (808).
The Prophet used to like to start from the right side as far as possible in combing and in performing ablution.
The Prophet said, "(Allah said), 'Every good deed of Adam's son is for him except fasting; it is for Me. and I shall reward (the fasting person) for it.' Verily, the smell of the mouth of a fasting person is better to Allah than the smell of musk."
Used to perfume the Prophet before his assuming the state of with the best scent available.
Anas never used to refuse (a gift of) scent and used to say that the Prophet never used to refuse (a gift of) scent.
During Hajjat-al-Wada', I perfumed Allah's Apostle with Dharira with my own hands, both on his assuming Ihram and on finishing it.
Allah has cursed those women who practise tattooing and those who get themselves tattooed, and those who remove their face hairs, and those who create a space between their teeth artificially to look beautiful, and such women as change the features created by Allah. Why then should I not curse those whom the Prophet has cursed? And that is in Allah's Book. i.e. His Saying: 'And what the Apostle gives you take it and what he forbids you abstain (from it).' (59.7)
That in the year he performed Hajj. he heard Mu'awiya bin Abi Sufyan, who was on the pulpit and was taking a tuft of hair from one of his guards, saying, "Where are your religious learned men? I heard Allah's Apostle forbidding this (false hair) and saying, 'The children of Israel were destroyed when their women started using this.'" Narrated Abu Huraira: The Prophet said, "Allah has cursed the lady who artificially lengthens (her or someone else's) hair and the one who gets her hair lengthened and the One who tattoos (herself or someone else) and the one who gets herself tattooed"
An Ansari girl was married and she became sick and all her hair fell out intending to provide her with false hair. They asked the Prophet who said, "Allah has cursed the lady who artificially lengthens (her or someone else's) hair and also the one who gets her hair lengthened."
(the daughter of Abu' Bakr) A woman came to Allah's Apostle and said, "I married my daughter to someone, but she became sick and all her hair fell out, and (because of that) her husband does not like her. May I let her use false hair?" On that the Prophet cursed such a lady as artificially lengthening (her or someone else's) hair or got her hair lengthened artificially.
(the daughter of Abu Bakr) Allah's Apostle has cursed such a lady as artificially lengthening (her or someone else's) hair or gets her hair lengthened.
Allah's Apostle said, "Allah has cursed such a lady as lengthens (her or someone else's) hair artificially or gets it lengthened, and also a lady who tattoos (herself or someone else) or gets herself tattooed.
Mu'awiya came to Medina for the last time and delivered a sermon. He took out a tuft of hair and said, "I thought that none used to do this (i.e. use false hair) except Jews. The Prophet labelled such practice, (i.e. the use of false hair), as cheating.
'Abdullah cursed those women who practiced tattooing and those who removed hair from their faces and those who created spaces between their teeth artificially to look beautiful, such ladies as changed what Allah has created. Um Ya'qub said, "What is that?" 'Abdullah said, "Why should I not curse those who were cursed by Allah's Apostle and are referred to in Allah's Book?" She said to him "By Allah, I have read the whole Qur'an but I have not found such a thing. 'Abdullah said, "By Allah, if you had read it (carefully) you would have found it. (Allah says:) 'And what the Apostle gives you take it and what he forbids you abstain (from it).' (59.7)
The Prophet has cursed the lady who lengthens her hair artificially and the one who gets her hair lengthened, and also the lady who tattoos (herself or others) and the one who gets herself tattooed.
A woman asked the Prophet saying, "0 Allah's Apostle! My daughter got measles and her hair fell out. Now that I got her married, may I let her use false hair?" He said (to her), "Allah has cursed the lady who lengthens hair artificially and the one who gets her hair lengthened artificially."
I heard the Prophet saying, (or the Prophet said), "Allah has cursed the lady who practices tattooing and that who gets it done for herself, and also the lady who lengthens hair artificially and that who gets her hair lengthened artificially." The Prophet has cursed such ladies.
Allah has cursed those women who practise tattooing or get it done for themselves, and those who remove hair from their faces, and those who create spaces between their teeth artificially to look beautiful, such ladies as change the features created by Allah. Why then shall I not curse those whom Allah's Apostle has cursed and who are cursed in Allah's Book too?
Allah's Apostle said, "The evil eye is a fact," and he forbade tattooing.
(As above 827).
The Prophet forbade the use of the price of blood and the price of a dog, the one who takes (eats) usury the one who gives usury, the woman who practises tattooing and the woman who gets herself tattooed.
A woman who used to practise tattooing was brought to 'Umar. 'Umar got up and said, "I beseech you by Allah, which of you heard the Prophet saying something about tattooing?" l got up and said, "0 chief of the Believers! l heard something." He said, "What did you hear?" I said, "I heard the Prophet (addressing the ladies), saying, 'Do not practise tattooing and do not get yourselves tattooed.'"
The Prophet has cursed the lady who lengthens hair artificially and that who gets her hair lengthened in such away, and the lady who practises tattooing and that who gets it done for herself.
Allah has cursed those women who practise tattooing and those who get it done for themselves, and those who remove hair from their faces, and those who artificially create spaces between their teeth to look beautiful, such women as alter the features created by Allah. Why should I not then curse those whom Allah's Apostle has cursed and that is in Allah's Book?
The Prophet said, "Angels do not enter a house in which there is a dog or there are pictures."
We were with Masruq at the house of Yasar bin Numair. Masruq saw pictures on his terrace and said, "I heard 'Abdullah saying that he heard the Prophet saying, "The people who will receive the severest punishment from Allah will be the picture makers.'"
Allah's Apostle said, "Those who make these pictures will be punished on the Day of Resurrection, and it will be said to them. 'Make alive what you have created.'"
I never used to leave in the Prophet house anything carrying images or crosses but he obliterated it.
l entered a house in Medina with Abu Huraira, and he saw a man making pictures at the top of the house. Abu Huraira said, "I heard Allah's Apostle saying that Allah said, 'Who would be more unjust than the one who tries to create the like of My creatures? Let them create a grain: let them create a gnat.' "Abu Huraira then asked for a water container and washed his arms up to his armpits. I said, "0 Abu i Huraira! Is this something you have heard I from Allah's Apostle?" He said, "The limit for ablution is up to the place where the ornaments will reach on the Day of Resurrection.'
Allah's Apostle returned from a journey when I had placed a curtain of mine having pictures over (the door of) a chamber of mine. When Allah's Apostle saw it, he tore it and said, "The people who will receive the severest punishment on the Day of Resurrection will be those who try to make the like of Allah's creations." So we turned it (i.e., the curtain) into one or two cushions.
The Prophet returned from a journey when I had hung a thick curtain having pictures (in front of a door). He ordered me to remove it and I removed it. Aisha added: The Prophet and I used to take a bath from one container (of water).
I purchased a cushion with pictures on it. The Prophet (came and) stood at the door but did not enter. I said (to him), "I repent to Allah for what (the guilt) I have done." He said, "What is this cushion?" I said, "It is for you to sit on and recline on." He said, "The makers of these pictures will be punished on the Day of Resurrection and it will be said to them, 'Make alive what you have created.' Moreover, the angels do not enter a house where there are pictures.'"
Allah's Apostle said, "Angels (of mercy) do not enter a house where there are pictures.'" The sub-narrator Busr added: "Then Zaid fell ill and we paid him a visit. Behold! There was, hanging at his door, a curtain decorated with a picture. I said to 'Ubaidullah Al-Khaulani, the step son of Maimuna, the wife of the Prophet , "Didn't Zaid tell us about the picture the day before yesterday?" 'Ubaidullah said, "Didn't you hear him saying: 'except a design in a garment'?"
Aisha had a thick curtain (having pictures on it) and she screened the side of her i house with it. The Prophet said to her, "Remove it from my sight, for its pictures are still coming to my mind in my prayers."
Once Gabriel promised to visit the Prophet but he delayed and the Prophet got worried about that. At last he came out and found Gabriel and complained to him of his grief (for his delay). Gabriel said to him, "We do not enter a place in which there is a picture or a dog."
I bought a cushion having pictures on it. When Allah's Apostle saw it, he stopped at the gate and did not enter. I noticed the signs of hatred (for that) on his face! I said, "O Allah's Apostle! I turn to Allah and His Apostle in repentance! What sin have I committed?" He said, "What about this cushion?" I said, 'I bought it for you to sit on and recline on." Allah's Apostle said, "The makers of these pictures will be punished (severely) on the Day of Resurrection and it will be said to them, 'Make alive what you have created.'" He added, "Angels do not enter a house in which there are pictures."
That he had bought a slave whose profession was cupping. The Prophet forbade taking the price of blood and the price of a dog and the earnings of a prostitute, and cursed the one who took or gave (Riba') usury, and the lady who tattooed others or got herself tattooed, and the picture-maker.
I heard Muhammad saying, "Whoever makes a picture in this world will be asked to put life into it on the Day of Resurrection, but he will not be able to do so."
Allah's Apostle rode a donkey saddled with a saddle covered with a Fadakiyya velvet sheet, and he made me ride behind him.
When the Prophet arrived at Mecca, the children of Bani 'Abdul Muttalib received him. He then mounted one of them in front of him and the other behind him.
The worst of three (persons riding one, animal) was mentioned in 'Ikrima's presence 'Ikrima said, "Ibn 'Abbas said, '(In the year of the conquest of Mecca) the Prophet came and mounted Qutham in front of him and Al-Fadl behind him, or Qutham behind him and Al-Fadl in front of him.' Now which of them was the worst off and which was the best?"
While I was riding behind the Prophet and between me and him and between me and him there was only the back of the saddle, he said, "0 Mu'adh!" I replied, "Labbaik, 0 Allah's Apostle, and Sa'daik!" he said, "Do you know what is Allah's right upon his slave?" I said, "Allah and His Apostle know best" He said "Allah's right upon his slaves is that they should worship Him alone and not worship anything else besides Him." Then he proceeded for a while and then said, "O Muadh bin Jabal!" I replied, "Labbaik, O Allah's Apostle:, Sa'daik!' He said, "Do you know what is the right of the slaves upon Allah if they do that?" I replied, "Allah and His Apostle know best." He said, "The right of the slaves upon Allah is that He will not punish them (if they do that)."
We were coming from Khaibar along with Allah's Apostle while l was riding behind Abu Talha and he was proceeding. While one of the wives of Allah's Apostle was riding behind Allah's Apostle, suddenly the foot of the camel Slipped and I said, "The woman!" and alighted (hurriedly). Allah's Apostle said, "She is your mother." Sol resaddled the she-camel and Allah's Apostle mounted it. When he approached or saw Medina, he said, "Ayibun, ta'ibun, 'abidun, li-Rabbina hami-dun."
I saw the Prophet lying-down in the mosque and placing one leg on the other.


text:
Hair on the buttocks caused by sitting often bumps and pimples that can be painful. This is caused by broken or ingrown hairs. Laser hair removal puts a definitive end to unwanted hair on the buttocks.
Expected result
The laser can effectively and safely remove unwanted hair, provided they are dark and thick enough. After each treatment, the hairs will become less and thinner. Depending on the hair and skin, an average of 8 treatments are needed. Between treatment is 6 to 8 weeks.
It is possible that new hairs develop over the years under the influence of hormones, among other things. You will need a maintenance treatment to get rid of these new hairs.
Buttocks €140,-
Perineum €75,-
We do not recommend epilating, waxing or other depilation methods from six weeks prior to the treatment. Shaving and cutting is allowed. If you start with laser depilation, you may not expose the treatment area to sunbathing or a sunbed from 4 to 6 weeks prior to the treatment. Also do not use a self-tanning product on the treatment area.
During treatment
For laser hair removal, the treatment area must be shaved. This is necessary for a good heat distribution in the hair follicle and to prevent too much heat from forming on the surface of the skin. Afterwards, a gel is applied, and you get protective goggles on. The cooled laser head (Chilltip) is placed on the to be treated skin area. The energy of the laser is accurately sent, by the pigment in the hair, to the hair follicle. This selectively destroys the hair root. Application of the innovative Chilltip, which cools the skin before, during and after each pulse and the short release of heat, protects the skin optimally. During the laser treatment you will feel pinpricks when the hairs are destroyed. The duration of treatment depends on the size of the to be treated area.
After the treatment, the treated skin may be red and warm to the touch. That is why the treated area is cooled down after the treatment. In some cases, blisters may appear on the treated area. These generally disappear within a few hours.
Free intake interview
In a no-obligation intake interview in our clinic, you will receive all information and we will answer all your questions about the treatment. We will then give you an exact quote as well as an estimate of the number of treatments required. This is free of charge and discreet. You can always make an appointment with one of our skin specialists at a time that suits you, also in the evening, on Saturday and / or Sunday.
Free intake interviewHair on the buttocks caused by sitting often bumps and pimples that can be painful. This is caused by broken or ingrown hairs. Laser hair removal puts a definitive end to unwanted hair on the buttocks. Read more
- Safe & effective
- Experienced skin therapists
- High-quality lasers
- Open 7 days a week
- Always the same practitioner


text:
The Emin is an ongoing exploration and endeavour to respond to the summons of the times in which we live and the urgent need we feel, in common with many others, to reclaim our lives to their natural purpose. The Emin has been pioneered and maintained as an open and unfinished philosophy of life and living for over 48 years.
The Emin gives rise to new and original templates for discovery and understanding across many fields of timeless human preoccupation and study. This template pattern offers a variety of frameworks for the personal and spiritual development of the inner and future life and facilitates a natural education in the practical and purposeful arts of living.
There is no organisation or society called 'The Emin'. Individuals, who share the same philosophical foundations, meet together in independent template networks in many countries, as well as internationally, in companionship for the exchange of ideas and discoveries.
Thousands of people have come into contact with the Emin in the years and for many it continues to be of profound assistance to their lives. People become involved to whatever degree they wish and for as long as they find useful.


text:
I have listed a new property at 3307 6TH AVE W in Vancouver.
One of a kind, unique and private 3 level detached coachhouse with an AMAZING 430 sq ft private deck on the second floor. Foundation up is completely brand new and ready to move in. 3 bedrooms, 3 bathrooms with two bedrooms on the 2nd floor + a four piece bathroom & the whole top floor is a large master bedroom + walk-in closet + four piece ensuite. Walking distance to all the shops on West 4th and near Kits Beach. Flexible closing dates.


text:
Members of the Benvenuti family were prominent musicians in Padua, Italy, for many generations. In 1871 Antonio Benvenuti (1820–1896) emigrated to Queensland where he taught violin, opened a music school, and with his three sons formed the Benvenuti Orchestra. Luigi Benvenuti (1859–1934) played the double bass and Italo Benvenuti (1861–1932) played the oboe in the Brisbane Orchestral Society, the Brisbane Musical Union and other groups. Their brother Victor Benvenuti (1864–1921) was a pianist, but was better known as a teacher and orchestral conductor. He composed a number of songs, including Australia's Call to Arms and Duke and Duchess of York's march (1901).
Leo Benvenuti (1900–1975), who was the son of Luigi, was a violinist and a member of various theatre orchestras and the Queensland Symphony Orchestra. He was a well-known figure in Brisbane and was often asked to organise musical events at Government House. Together with other members of his family, he assembled a huge collection of orchestral and chamber music, band arrangements, piano music and songs that they hired out to theatre and cinema orchestras and the Brisbane Symphony Orchestra.
The Benvenuti Collection was donated to the Library in 1998–2000 by Gilda Benvenuti, the daughter of Leo Benvenuti.
Printed Ephemera
The Benvenuti Collection contains 134 items, mostly concert programs, dance programs, dance cards, invitations and menus. They date from 1882 to 1966, but there are only a few items after 1940. Most of the events were held in Brisbane, at such venues as Government House, the Town Hall and the Brisbane Club, but Ipswich, Roma, Beaudesert, Charters Towers and Charleville are also represented. The principal organisations documented are Her Majesty's Theatre, the Brisbane Musical Union, the Brisbane Orchestral Society and the Brisbane Symphony Orchestra.
The collection includes three photographs of members of the Benvenuti family, including one of Antonio Benvenuti and his three sons.
The printed items are kept together as a collection in the Ephemera Collection. They are housed in two boxes at Ephemera Formed 1. They have been catalogued as a collection and an item list is kept with the collection. The photographs are kept in the Pictures Collection at PIC P2170. They have been catalogued individually.
Joan Bain, Music of Early Brisbane (sound recording), 1981, ORAL TRC 4745


text:
The Originals Vol. 26
In this instalment, three songs featured are perhaps well known to some in their original form; one original (Galveston) is pretty obscure; and one song may not immediately ring bells until one hears it (German readers of a certain age will recognise it by another name). There are ten versions of Reason To Believe, one of the greatest songs ever written. I"ve posted Tim Hardin"s original separately and the nine cover versions in one file.
Tim Hardin "" Reason To Believe.mp3
Johnny Cash – Reason To Believe (1974) (reupped)
Bobby Darin – Reason To Believe (1966)
Scott McKenzie – Reason To Believe (1967)
Marianne Faithfull – Reason To Believe (1967)
The Dillards – Reason To Believe (1968)
Glen Campbell – Reason To Believe (1968)
Cher – Reason To Believe (1968)
Carpenters – Reason To Believe (1970)
Rod Stewart – Reason To Believe (1971)
Billy Bragg – Reason To Believe (live) (1989)
The mark of genius in a song resides in its adaptability. As the various covers featured here show, Reason To Believe (not to be confused with Bruce Springsteen"s song of the same title) is the sort of rare song into which artists can project their emotions, making it their own. The 1966 original by Tim Hardin, who wrote it, is suitably affecting, as befits a lyric of betrayal (the line "Knowing that you lied straight-faced while I cried; still I look to find a reason to believe" is heartbreaking). But in my view, the definitive interpretation of the song, one of my all-time favourites, is that by the Southern Californian country band The Dillards (1968), who inspired bands such as the Byrds and Flying Burrito Brothers. It is perfect.
Reason To Believe was not a hit for Hardin. A gifted songwriter, he enjoyed his biggest hit with somebody else"s song, Bobby Darin"s twee Simple Song of Freedom, which Darin wrote in return for Hardin providing his big comeback hit If I Were A Carpenter. Darin, by then in his folk phase, also did a very credible version of Reason To Believe. Hardin"s story is tragic. As a marine in Vietnam in the early 1960s he discovered heroin and became addicted to the drug. Added to that, he suffered from terrible stagefright, which is not helpful when you are an entertainer. He died on 29 December 1980 from a heroin and morphine overdose. He was only 39.
The two best known versions arguably are those by Rod Stewart (1971) and the Carpenters (1970). Stewart is a fine interpreter of songs, and his take of Reason To Believe is entirely likable. Stewart"s take was released as a single a-side; in the event the flip side, Maggie Mae, became the big hit.
EDIT: The Johnny Cash version linked to above comes courtesy of Señor of the WTF? No, Seriously. WTF? blog.
Also recorded by: Bobby Darin (1966), Scott McKenzie (1967), Marianne Faithfull (1967), Nitty Gritty Dirt Band (1967), Rick Nelson (1967), David Hemmings (1967), Cher (1968), The Dillards (1968), The Youngbloods (1968), Glen Campbell (1968), Suzi Jane Hokom (1969), Brainbox (1969), The Wray Brothers Band (1969), Ramblin' Jack Elliott (1970), Andy Williams (1970), The Carpenters (1970), Rod Stewart (1971), Skeeter Davis (1972), Johan Verminnen (as Iemand als jij, 1989), Wilson Phillips (1990), Jackie DeShannon (1993), Don Williams (1995), Paul Weller (1995), Stina Nordenstam (1998), Ron Sexsmith (1999), Rod Stewart (2003), Vonda Shepard (2001) a.o.
Jimmy Driftwood "" The Battle Of New Orleans.mp3
Johnny Horton "" The Battle Of New Orleans.mp3
Les Humphries Singers "" Mexico.mp3
Oh, you probably do know the song. And if you don"t, you should. Originally a traditional folk song known as The 8th of January, it tells the story of a soldier fighting with Andrew Jackson"s army against the British in the 8 January 1815 battle of the title. It was first recorded in 1957 and released the following year by Jimmy Driftwood, a school teacher in Timbo, Arkansas. Born James Morris, he is said to have been one of the nicest guys in the folk music scene (not surprisingly, he was a collaborator with the great Alan Lomax). As a history teacher, Driftwood considered song to be a teaching device, and so in 1936 (or 1945, depending which sources you believe) he set the fiddle-based folk song to lyrics "" there were no definitive words, only snippets of recurring phrases "" to benefit his students. In the 1950s, Driftwood was signed by RCA, and eventually recorded The Battle Of New Orleans, with the label"s session man Chet Atkins on guitar. He later wrote another country classic, Tennessee Stud, which became a hit for Eddy Arnold and Johnny Cash (Tarantino fans will know it from the Jackie Brown soundtrack).
Shortly after Driftwood recorded The Battle Of New Orleans, the doomed country star Johnny Horton did a cover which relied less on manic fiddling and dropped such radio-unfriendly words as "hell" and "damn", and scored a big hit with it (he even changed the lyrics for the English market, turning the enemy "British" into random "rebels). Horton released several "historical records" (most famous among them, perhaps, Sink The Bismarck), though it would be unfair to reduce his influence on country music to that. A close friend of Johnny Cash"s, Horton died in a car crash in 1960, widowing his wife Billy Jean for the second time "" she had been married to Hank Williams when the country legend died. Spookily, both Williams and Horton played their last concerts at the Skyline Club in Austin, Texas.
There is a crazy idea on the Internet that associates Horton with the revolting racist records of a fuckwitted spunkbucket going by the name of Rebel Johnny (such as the charming "I Hate Niggers"). I am at a loss to understand how such a confusion could arise and thereby smear the name of a great country star.
Two other cover versions are notable. Also in 1959, skiffle legend Lonnie Donegan reached the UK #2 "" but received no airplay on Aunty Beeb until he changed the word "ruddy" to "blooming". The song was revived in 1972 by the Les Humphries Singers, a multi-ethnc and multi-national English-language ensemble of hippie demeanour that was very popular in West Germany with its Ed Hawkins Singer meets Hair shtick. Humphries, an Englishman, renamed the song Mexico (not a stretch; that country"s name appears in the original lyrics) and scored a massive hit with his outfit"s joyous rendition. Their performances, in English, captured the era"s exuberant spirit of social and sexual liberation. The trouble is, Humphries credited the song to himself, a brazen act of plagiarism. I have found no evidence that Humphries, who died in 2007 at 67, was ever sued for his blatant rip-off.
Also recorded by: Vaughn Monroe (1959), Eddy Arnold (1963), Harpers Bizarre (1968), Johnny Cash (1972), The Nitty Gritty Dirt Band (1974), Buck Owens (1975), Bob Weir (1976), Bill Haley (1979)
Johnny O'Keefe – Wild One.mp3
Iggy Pop – Real Wild Child (Wild One).mp3
Johnny O'Keefe was Australia"s first rock & roll star, notching up 30 hits in his country. Like Elvis, he was born in January 1935. He died just over a year after Elvis, of barbiturate poisoning. Often referred to by the title of his big hit, released in 1958, O"Keefe was the first Australian rock & roll star to tour the United States. But it was while Buddy Holly & the Crickets were touring Australia that the song came to traverse the Pacific. Crickets drummer Jerry Allison went on to record it under the name Ivan as Real Wild Child, enjoying a minor US hit with it.
It took almost three decades before O"Keefe"s song would reach the higher regions of the charts when Iggy Pop scored a UK Top 10 and US Top 30 hit with his David Bowie-produced track, as Real Wild Child (Wild One), in 1986. It isn"t clear which version inspired Mr Osterberg, but in 1982 Albert Lee recorded it under the same title.
Also recorded by: Jerry Lewis (1958; released in 1974), Jet Harris (1962), Billy Idol (1987), Christopher Otcasek (1989), Joan Jett & the Blackhearts (1993), Lou Reed (1993), Status Quo (2003), Wakefield (2004), Everlife (2006)
Dave Edmunds – Queen Of Hearts.mp3
Juice Newton "" Queen Of Hearts.mp3
Here"s one of those songs that some might know better in its original version, and others as the hit cover. Queen Of Hearts was a UK #11 hit for Dave Edmunds "" previously featured in this series for covering Smiley Lewis" I Hear You Knocking "" in 1979, and two years later a US #2 hit for the unlikely-named Juice Newton. She will return to this series soon when her other big hit of 1981, Angel Of The Morning. Newton earned a Grammy nomination for best country song for her version, and it was her remake that inspired the veteran French singer Sylvie Vartan, who once performed on a bill with the Beatles, to record her French take on the song (retitled Quand tu veux , or When You Want It). A couple of years earlier Newton had tried to have a hit with another British song, but her version of It"s A Heartache lost out in the US to that by Welsh rasper Bonnie Tyler. Later Newton enjoyed a #11 with Brenda Lee"s Break It To Me Gently.
Also recorded by: Rodney Crowell (1980), Sylvie Vartan (as Quand tu veux, 1981), The Shadows (1983), Lawrence Welk (1984), Ramshackle Daddies (2003), Melanie Laine (2005), Valentina (2007)
Don Ho "" Galveston.mp3
Glen Campbell "" Galveston.mp3
Jimmy Webb sat on the beach of Galveston on the hurricane-plagued Gulf of Mexico when he wrote this song, which might appear to be about the Spanish-American war but was just as applicable to the Vietnam War, which in 1966 was starting to heat up ("While I watch the cannons flashing, I clean my gun and dream of Galveston" and "I"m so afraid of dying"). The composer subsequently said it was about the Vietnam War but at other times also denied it. Whatever Webb had in mind, its theme is universal about any soldier who"d rather be home than on the killing fields.
Webb had previously written By The Time I Get To Phoenix (first recorded by Johnny Rivers), which Glen Campbell would have a hit with. He later wrote Wichita Lineman especially for Campbell. Galveston would complete the trinity of Webb hit songs for Campbell, who in 1974 recorded a whole album of Webb numbers. The original of Galveston was recorded by the relatively obscure Don Ho, a Hawaiian lounge singer and TV star who was known for appearing with red shades and died in 2007 aged 76. Campbell later said that, while in Hawaii, Ho turned him to Galveston. Campbell sped it up a bit to create his moving version. Apparently, after "giving" the song to Campbell, Ho would not sing it any more.
Also recorded by: Lawrence Welk (1969), Jim Nabors (1968), The Ventures (1969), Roger Williams (1969), Jimmy Webb (1971), The Lemonheads (1997), Of Montreal (2000), Joel Harrison with David Binney (2004)


text:
Thursday, February 07, 2008
Question from Tanya - Jane Grey on "Wall of Monarchs"
Do and historians know why she was not included on the Wall of Monarachs?
Thank you
11 comments:
- Anonymous said...
It is true that various authorities within the United Kingdom are unsure whether to include Jane Grey Dudley in the list of "official" monarchs. The official website of the British monarchy does list her. More importantly, the National Archives at Kew, which is the repository of all official governmental records, maintains a section for the reign of Queen Jane. So the British government does recognize her as an "official" queen of England, even if her reign was brief. But because it was brief, many historians overlook her and her reign as either "not real" or not important. That she was not crowned is no reason to exclude her from the list at the Tower, however. Edward V and Edward VIII also were not crowned, but both are universally recognized as having been "official" kings of England. I hate to say it, but the officials of the Tower, including the Yeoman Warders ("Beefeaters"), are less interested in presenting meticulously accurate history than in entertaining the public with a watered-down version of history. I have spoken at length with the chief warder about this, and he explains that the warders are former military officers, not historians, and thus they are not experts on the subject. But rest assured that I am pressing the curator of the Tower to add Queen Jane to the list when the exhibit is next re-done. I am hoping that my own forthcoming book, "Quene Jane," (due later this year) will aid in restoring her to the line of monarchs.
- February 07, 2008 12:25 PM
- T Saunders said...
Thank you for your response and information. I will be incredibly pleased to hear that Jane Grey will finally be been added to the exhibit. The sole purpose for my visit to the Tower was to see where Jane Grey had spent her last days and was disappointed not to see her name among the monarchs. I also look forward to reading your forthcoming book and supporting any endeavor to restore her to the line of monarchs. Thanks again.
- February 07, 2008 2:38 PM
- Foose said...
phd historian, congratulations! I am very interested in reading your book and I am sure other posters are too. I hope you will keep us all updated on its progress and let us know where we can buy it when it comes out.
- February 07, 2008 2:58 PM
- Anonymous said...
Thank you both for the good wishes. I plan to add a "count down" page to my own website as soon as my publisher gives me a publication date. Publishers tend to be pretty slow, though, so it will probably be October - December before it comes out. I will keep Lara updated and perhaps she can post a note on this site as well when the book comes out.
- February 07, 2008 8:55 PM
- Lara said...
Oh definitely! Send me any links, press releases, jacket images, etc. and I'll put them on the main blog.
- February 08, 2008 9:45 AM
- San Nakji said...
If that's the case, then are you pressing the curator to add Louis as well? He was proclaimed King of England, but not crowned...
- February 10, 2008 6:36 PM
- Anonymous said...
Jane Grey actually was queen for those nine days, it was not simply proclaimed from a distance. She was in control of the government and London. I think therefore she should be counted.
Forgive my ignorance, but which Louis claimed the title king of England? - February 11, 2008 11:02 AM
- Anonymous said...
Presumably San Nakji means Louis Capet, Dauphin of France and later King Louis VIII of France. In 1216 the barons in revolt against King John offered Louis the English crown. He traveled into England and received the homage of a large portion of the English nobility at a ceremony in St Paul's Cathedral, though he was never crowned. For a brief time, he had effective control over much of the southern half of England. But when the barons reversed themselves and returned to John in 1217, Louis signed the Treaty of Lambeth, recanting his claim to the crown of England. Thus by Louis' own action he removed himself from any legitimate claim to being numbered among the monarchs of England.
- February 11, 2008 9:28 PM
- Anonymous said...
Thanks, phd
- February 12, 2008 10:39 AM
- Alysia said...
phd, do you currently have a webpage that we can go to? I'd love to keep an eye out for you book.
- February 12, 2008 1:51 PM
- Anonymous said...
If Lara will post it, my website is www.somegreymatter.com. Thanks.
- February 13, 2008 12:44 AM