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Injustice: Gods Among Us will contain Deathstroke as a playable character
Another playable character for Injustice: Gods Among Us has been announced by NetherRealm via a new trailer posted on Gamespot. It's Deathstroke the Terminator, aka Slade Wilson, a mercenary and one of the main antagonists of the Titans. Simply known as Deathstroke now to the comic masses, he is considered a favorite villain by many DC Comics fans. Injustice: Gods Among Us is slated for a release on PS3, Wii U and Xbox 360 in April 2013.

subset: commoncrawl


text: Nov 19, 2015 - Reuven Aviram, 51, of Ramle was killed in a stabbing attack during afternoon prayers in the Panorama building - a commercial center in southern Tel Aviv. The attack took place on Thursday afternoon in the Panorama office building at an entrance to a room used for prayer services next to the parking lot. In the middle of the afternoon prayers, a man fell wounded at the entrance to the synagogue. Behind him was aman with a knife trying to get inside. As some of the worshipers tried to assist the injured man, the rest quickly closed the doors to the room. Two people were killed in the attack: Reuven Aviram and Rabbi Aharon Yesayev. Reuven Aviram was born in Uzbekistan and immigrated to Israel in 1990. He worked as a diamond polisher and jeweler at a jewelry factory in Tel Aviv. According to his son Uriel, "Dad was the anchor of the family - a happy man, endlessly giving, a man of letters with wide knowledge." Reuven Aviram was buried in Ramle. He is survived by his wife, Ira, his son, Uriel (26), and his brother Alex.


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Статья 142: Запретным является накопление средств без их использования, даже если за них заплачен закат.
Article 142: Hoarding of wealth is prohibited, even if Zakah is paid upon it.
Its evidence is the words of Allah (swt):
(( وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ (34) ))
"And those who hoard gold and silver and spend it not in the way of Allah - give them tidings of a painful punishment." (TMQ 9:34), which is an evidence for the unrestricted forbiddance of hoarding wealth. Though this verse was revealed to do with the People of the Book, its words are general, and we are addressed by them as is clear from the beginning of the verse which says:
(( يَا أَيُّهَا الَّذِينَ آَمَنُوا إِنَّ كَثِيرًا مِنَ الْأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ ))
"O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert [them] from the way of Allah. And those who hoard gold and silver." (TMQ 9:34).
The evidence that the verse forbade the hoarding of gold and silver in a general, unrestricted way irrespective of whether the Zakah had been paid upon it or not is as follows:
First: the generality of this verse. The text of the verse, from both its wording and understanding, are evidence that the prohibition of hoarding wealth from gold and silver is a comprehensive prohibition. So, the opinion of permitting hoarding after the payment of Zakah is departure from the ruling of the verse whose indication is definite. This cannot be accredited except with evidence which would change the meaning of the verse or abrogate it, and there is no authentic text which takes it from its original meaning, and it is not possible that there could be evidence which takes it from its original meaning since it has a definite indication. So nothing remains except that there could be evidence which abrogates it, and there is no evidence which abrogates it. Therefore, its ruling remains confirmed, which is the forbiddance of hoarding wealth, even if Zakah was paid upon it; in other words, the unrestricted forbiddance of hoarding.
Second: Ahmad reported with an authentic chain from Abu Umamah who said:
«تُوُفِّيَ رَجُلٌ مِنْ أَهْلِ الصُّفَّةِ، فَوُجِدَ فِي مِئْزَرِهِ دِينَارٌ، فَقَالَ رَسُولُ اللَّهِ كَيَّةٌ، قَالَ: ثُمَّ تُوُفِّيَ آخَرُ فَوُجِدَ فِي مِئْزَرِهِ دِينَارَانِ، فَقَالَ رَسُولُ اللَّهِ : كَيَّتَانِ»
"A man from the Ahl Al-Suffah died, and a Dinar was found in his garments (waist-wrap); the Messenger of Allah said: "he will be burnt", then another died and two Dinars were found on him, and the Messenger of Allah said: "he will be burnt twice"", and this means that it is completely forbidden to hoard gold and silver, even if it was only two or even just one Dinar, as long as it is being hoarded, in other words, the storage of wealth without a need that it would be spent on. And the Messenger said that in respect to these two men because they were from those who used to live on charity and yet they had gold on them, and so he said: "he will be burnt" and: "he will be burnt twice", alluding to His (swt) words:
(( يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ ))
"The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs." (TMQ 9:35), which is part of the verses of hoarding; in other words, he was alluding to the verses regarding hoarding. This is an evidence for the complete, comprehensive forbiddance of hoarding irrespective of whether it amounted to the value which Zakah should be paid upon or not, and irrespective of whether Zakah was paid upon it or not; so any hoarding is prohibited.
Third: The conjunction in His (swt) words:
(( وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ ))
"And spend it not in the way of Allah." (TMQ 9:34)contrasts with His (swt) words:
(( وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ ))
"And those who hoard gold and silver." (TMQ 9:34) and thus indicating accordingly that the verse covers two rules: the first being the hoarding of wealth and the second the lack of spending in the path of Allah (swt). The text of the verse indicates the threat of a severe punishment connected to these two issues - in other words, for those who hoard gold and silver and those who do not spend them in the path of Allah (swt), then announce to them a severe punishment. Therefore, it becomes clear that he who does not hoard, but does not spend in the path of Allah (swt), is encompassed by the threat, and likewise the one who spends in the path of Allah (swt) and yet he hoards wealth is also encompassed by the threat. Al-Qurtubi said: "Whoever does not hoard, and withholds spending in the path of Allah, must also be the same". The intention of the words:
(( فِي سَبِيلِ اللَّهِ ))
"in the way of Allah" in the verse is Jihad, since it is mentioned alongside spending. When the words: "in the way of Allah" are connected to spending, then their meaning is Jihad, unless there is an indication found which takes it away from that meaning. Accordingly, the words:
(( وَلَا يُنْفِقُونَهَا ))
"and spend it not" are not suitable as an evidence that if they hoard wealth and spend from it in the path of Allah (swt) they are not included in the punishment, since the meaning of the verse is not, and whoever hoards wealth in that they do not spend it in the path of Allah (swt) then announce to them a severe punishment, with the conjunction being explanatory and so, therefore, if the hoarded wealth was spent in the path of Allah (swt), the hoarder would not be punished. Rather, the meaning of the verse is that whoever hoards then announce to them a punishment and whoever does not spend in the path of Allah (swt) then announce to them a punishment. The conjunction is a conjunction of dissimilarity and not explanatory. Therefore, the forbiddance of hoarding is unrestricted, irrespective of whether some of it was spent in the path of Allah (swt) or not, and the issue of the forbiddance of hoarding is a different issue than the forbiddance of not spending in the path of Allah (swt). Accordingly, it is clearly seen that the verse forbids hoarding wealth even if Zakah had been paid upon it and even if some had been spent in the path of Allah (swt).
Fourth: Bukhari reported from Zayd b. Wahb who said: "I passed by Abu Dharr in Al-Rabtha, so I asked him: What brought you to this place? He replied: We were in Ash-Sham where I had a dispute with Mu'awiyah over:
(( وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ ))
"And those who hoard gold and silver and spend it not in the way of Allah." (TMQ 9:34) and so Mu'awiyah said: "This was revealed concerning the People of the Book" so I said: "It was revealed concerning them and us", and this was the issue between us. So he wrote to Uthman complaining about me, and so Uthman wrote to me telling me to come to Madinah. I went there and the people gathered around me as though they had never seen me before. I mentioned this to Uthman, and he said: "If you wish, you can stay close". This is what led me to this place, and if an Abyssinian presided over me, I would listen and obey". Therefore, the difference between Abu Dharr and Mu'awiyah was regarding who the verse was revealed about, and not its meaning, and if Mu'awiyah or 'Uthman (ra) had an authentic narration which mentioned that if Zakah was paid from a wealth it would not be considered a hoard, Mu'awiyah would have used it against Abu Dharr's opinion and Abu Dharr would have been silenced or 'Uthman (ra) would have used it to silence him. This indicates that the generality of the verse and its unrestricted nature was not the cause of difference between Mu'awiyah and Abu Dharr, and between Mu'awiyah and 'Uthman (ra), and it is not confirmed that they had a narration which opposed that.
Accordingly it is clear that the verse is general covering all gold and silver, irrespective of whether some of it was used in Jihad, and whether Zakah had been paid upon it, and whether it reached the amount required for Zakah to become obligatory or not. Therefore, all hoarding is forbidden (Haram).
Those who permit hoarding if Zakah had been paid upon it have no authentic evidence and all of their evidences are not considered valid due to their weakness and the poor chains of narrations. Even though Bukhari wrote a section entitled: "Chapter – It is not a hoard when Zakah has been paid upon it", he did not produce a single narration which indicates the heading, since not even a single one was authentic to him. All the narrations used as evidence for the permissibility of hoarding once Zakah had been paid upon it are not authentic except for a single one of them. This narration is the narration regarding jewellery which was reported by Umm Salamah, and all of the other narrations which were reported in this issue are considered as lies, and have been criticised from both the angle of the chain and text of the narration.
With respect to the narration of Umm Salamah that they use as an evidence to prove the permissibility of hoarding gold and silver if Zakah is paid upon it, it is as follows: Abu Dawud reported from the chain of Thabit b. Ajlan from Ataa from Umm Salamah who said:
«كُنْتُ أَلْبَسُ أَوْضَاحًا مِنْ ذَهَبٍ فَقُلْتُ: يَا رَسُولَ اللهِ، أَكَنْزٌ هُوَ؟ فَقَالَ: مَا بَلَغَ أَنْ تُؤَدَّى زَكَاتُهُ فَزُكِّيَ فَلَيْسَ بِكَنْزٍ»
"I used to wear gold ornaments. I asked: Is that a treasure (Kanz), Messenger of Allah? He replied: whatever reaches a quantity on which Zakah is payable is not a treasure (Kanz) when the Zakah is paid". The word used in the narration is Al-Awdhah, which is a type of jewellery. It is mentioned in the dictionary of Al-Muhit: "Al-Wadeh…and it is silver jewellery and its plural is Awdhah". This narration is weak because Thabit b. Ajlan is controversial when he is the single narrator in a narration. Al-Dhahabi said regarding Thabit in his biography: From the narrations which are refuted from Thabit is the narration of 'Attab from 'Ata' from Umm Salamah". Despite that, even if it was authentic, it is limited to the jewellery which women wear, and is not considered to be a hoard if its value reaches the Nisab, and subsequently the Zakah on it had been paid. This is the evidence for the payment of Zakah upon jewellery and it being made an exception from the generality of hoarding. This narration is not suitable to be used as an evidence for the permissibility of hoarding if Zakah had been paid upon it, from two angles:
Firstly: This narration came as an answer to a question, and every text which is an answer to a question, or came regarding a specific subject, is necessarily limited to what the question was about, and to that specific subject, and it is not considered general for everything since the words are connected to the question, or in other words, to the specific subject, and so they are specific and limited to that question and subject and do not apply beyond them. Accordingly, the narration is specific to jewellery, and so if Zakah is paid upon jewellery it is permitted to hoard it and anything else is not permitted. It cannot be argued that the Shari'ah rule is: "the consideration is given to the generality of the words and not to the specification of the cause" and the words here are general and so they are not specific to jewellery and rather they encompass jewellery and anything else. This cannot be argued because this rule is for the cause, and not for the reply to a question or a specific subject. It is a correct rule and its text indicates that it is a rule for the cause and nothing else, since it says: "not to the specification of the cause", and there is a difference between the cause and the specified subject, and between the cause and the reply to a question.
The cause is when an issue happens and then a Shari'ah rule is revealed regarding it, such as the case for the revelation of the verse:
(( وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ))
"It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair." (TMQ 33:36). The cause for the revelation of this verse was that the Messenger engaged his niece Zaynab to his servant Zayd, then her brother 'Abd Allah b. Jahsh refused, and so Allah (swt) revealed this verse. Therefore, this is the cause of the revelation, and the rule: "the consideration is given to the generality of the words and not to the specification of the cause" applies to it. Another example is the cause for the revelation of the verse regarding inheritance; the Messenger visited Jabir b. Abd Allah while he was ill and asked the Messenger of Allah : "How should I deal with my property? What should I do with my property?", and the Messenger did not reply until the verse of inheritance was revealed (agreed upon narration from Jabir) and so this was the cause of the revelation.
In the same way, all the causes of revelation are of this type, and it is upon this that the mentioned rule applies, which is different to the reply to a question, and to a specific subject. Since the specific subject is the issue that was being talked about, and the issue that was being sought when the rule came regarding it, and the rule did not originate by itself, so, therefore, it is limited to that subject. In the same manner the words of the Messenger can be connected to a specific question, and so the words used in a reply to a question are limited to that question.
For example, what Al-Bukhari mentioned from Abu Hurayrah who said:
«بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ النَّبِيِّ إِذْ جَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللَّهِ، هَلَكْتُ، قَالَ: مَا لَكَ؟ قَالَ: وَقَعْتُ عَلَى امْرَأَتِي وَأَنَا صَائِمٌ، فَقَالَ رَسُولُ اللَّهِ : هَلْ تَجِدُ رَقَبَةً تُعْتِقُهَا؟ قَالَ: لا، قَالَ: فَهَلْ تَسْتَطِيعُ أَنْ تَصُومَ شَهْرَيْنِ مُتَتَابِعَيْنِ؟ قَالَ: لا، فَقَالَ: فَهَلْ تَجِدُ إِطْعَامَ سِتِّينَ مِسْكِينًا؟ قَالَ: لا، قَالَ: فَمَكَثَ النَّبِيُّ فَبَيْنَا نَحْنُ عَلَى ذَلِكَ أُتِيَ النَّبِيُّ بِعَرَقٍ فِيهَا تَمْرٌ وَالْعَرَقُ الْمِكْتَلُ، قَالَ: أَيْنَ السَّائِلُ؟ فَقَالَ: أَنَا، قَالَ: خُذْهَا فَتَصَدَّقْ بِهِ، فَقَالَ الرَّجُلُ: أَعَلَى أَفْقَرَ مِنِّي يَا رَسُولَ اللَّهِ؟ فَوَاللَّهِ مَا بَيْنَ لابَتَيْهَا، يُرِيدُ الْحَرَّتَيْنِ، أَهْلُ بَيْتٍ أَفْقَرُ مِنْ أَهْلِ بَيْتِي، فَضَحِكَ النَّبِيُّ حَتَّى بَدَتْ أَنْيَابُهُ ثُمَّ قَالَ: أَطْعِمْهُ أَهْلَكَ»
"While we were sitting with the Prophet a man came and said, "O Allah's Prophet! I have been ruined." Allah's Prophet asked what was the matter with him. He replied "I had sexual intercourse with my wife while I was fasting." Allah's Prophet asked him, "Can you afford to manumit a slave?" He replied in the negative. Allah's Prophet asked him, "Can you fast for two successive months?" He replied in the negative. The Prophet asked him, "Can you afford to feed sixty poor persons?" He replied in the negative. The Prophet kept silent and while we were in that state, a big basket full of dates was brought to the Prophet. He asked, "Where is the questioner?" He replied, "I (am here)." The Prophet said (to him), "Take this (basket of dates) and give it in charity." The man said, "Should I give it to a person poorer than I? By Allah; there is no family between its (i.e. Medina's) two mountains who are poorer than I." The Prophet smiled till his premolar teeth became visible and then said, 'Feed your family with it." when we were sitting down with the Prophet, a man came and said O Messenger of Allah I am destroyed. And so the Prophet asked him what did you do? He said I deliberately had intercourse with my wife during Ramadan. And so he said to him: "Do you have a slave you can free? He said no. So he asked him: Are you able to fast two consecutive months? He said no. So he said: Could you feed sixty poor people? He said no. So the Prophet waited, and in the meantime someone brought him a branch with a date and so he said: Where is the questioner? The man replied: Here. So he said: Take this and give it in charity. The man said: Upon someone poorer than me O Messenger of Allah ? I swear by Allah! There is no household poorer than me around. And so the Prophet laughed until his teeth could be seen and then said: Feed your family with it".
The answer of the Messenger is specific to the question asked, and so the words: "free a slave" are connected to the question of the Bedouin. Another example is the report that when he was asked about the permissibility of selling dates if they get dried, and so the Prophet asked:
«أَيَنْقُصُ الرُّطَبُ إِذَا يَبِسَ؟ فَقَالُوا: نَعَمْ، فَقَالَ: فَلاَ إِذاً»
"Will the fresh dates shrink when they are dry?"They said yes, so he forbade that?"and they replied yes, and so he said: "so he forbade that" reported by Abu Ya'la with this wording from Sa'd b. Abi Waqqas, and Al-Hakim and Ibn Hibban authenticated it. So, the answer of the Messenger is specific to what he has been asked, in other words, selling ripe dates for dried ones, and so his words: "so he forbade that" are connected to the question. This is not a cause for the rule, rather it is a reply to a question, and there is a big difference between both. Accordingly, the general wording which comes as a reply to a question is not a cause for the rule, it is only an explanation for the matter in question, and if general wording came as legislating a new rule for an issue that happened, then the legislation of the rule would be general, and the occurrence of the issue was the cause for the legislation of the rule. So the wide difference between the cause and the answer to a question becomes apparent. Therefore, the general rule encompasses its cause and anything else, whereas the answer to a question is specific to the question, since the words of the Messenger are connected to it.
As for the question to the Messenger regarding the sea water and his answer:
«هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ»
"Its water is purifying and its dead (animals) are lawful (to eat)" (reported by Al-Tirmidhi from Abu Hurayrah and Abu 'Isa said the narration is Hasan Sahih), it is also specific to what was asked about, which was the sea water, but the Messenger explained more than he was asked about to the questioner. It still remains as the answer of the Messenger specific to what he was asked about, which was sea water, and it is limited to that. In the same manner when he was asked about the: "Budha'ah", well water, and he said:
«إِنَّ الْمَاءَ طَهُورٌ»
"water is pure" (reported by Al-Tirmidhi from Abu Sa'id Al-Khudri, and he said it is Hasan and Ahmad authenticated it), which is also connected to the question, and so he replied to the question about the well water but his reply to the questioner encompassed more than what he was asked about, yet it still remains as the answer of the Messenger connected to the question. So he was asked about ablution from sea water, and his answer was general encompassing ablution, Ghusl (ablution from major impurities) and more. In the book Al-Imam Sharh Al-Ilmam it is written: "why did he not answer then with yes when they said: "can we make ablution with it?". We say – because it would have been restricted to the situation of necessity, and this is not the case. Also, it would be understood from the restriction of the answer to: "yes" that only ablution could be made from it, and the remainder of impurities and dirt could not be purified by it".
Therefore, the answer of the Messenger regarding the sea water and well water is limited to what he was asked about, and not general to everything. However, he answered the questioner with more than what he asked, but still in the subject of his question, and the discussion is not about the conformity of the answer to the question, such that it could be said that the answer of the Messenger was more general than the question of the questioner. Rather the discussion is that the answer was limited to the subject matter of the question, and was limited to that without going beyond it to another subject, and not about the conformity of the answer to the question. Shawkani mentioned in Nayl Al-Awtar: "and from the benefits of the narration is the legitimacy of giving extra in the answer to the question, in order to limit the benefit (from a direct answer) and the lack of necessity to be restricted". Bukhari wrote a chapter on the issue entitled: "Chapter – who answers the questioner with more than what he asked". And he mentioned the narration of Ibn Umar that:
«أَنَّ رَجُلاً سَأَلَ النَّبِيَّ مَا يَلْبَسُ الْمُحْرِمُ؟ فَقَالَ: لا يَلْبَسُ الْقَمِيصَ وَلاَ الْعِمَامَةَ وَلاَ السَّرَاوِيلَ وَلاَ الْبُرْنُسَ وَلاَ ثَوْبًا مَسَّهُ الْوَرْسُ أَوْ الزَّعْفَرَانُ، فَإِنْ لَمْ يَجِدْ النَّعْلَيْنِ فَلْيَلْبَسْ الْخُفَّيْنِ وَلْيَقْطَعْهُمَا حَتَّى يَكُونَا تَحْتَ الْكَعْبَيْنِ»
"A man asked the Prophet: "What (kinds of clothes) should a Muhrim (a Muslim intending to perform `Umra or Hajj) wear? He replied, "He should not wear a shirt, a turban, trousers, a head cloak or garment scented with saffron or Wars (kinds of perfumes). And if he has no slippers, then he can use Khuffs (socks made from thick fabric or leather) but the socks should be cut short so as to make the ankles bare.", so it was though he was asked about a situation of choice and so he answered it, and then he gave extra information about a situation of exigency, which is not unusual to the question since a travel may lead to that". This all indicates that the reply is limited by the question; notice his words: "not unusual to the question", irrespective of whether the reply was in conformity with what the questioner asked or was more than he asked, the answer is specific to the question. For this reason the question of Umm Salamah was regarding jewellery and so the answer of the Messenger is specific to jewellery, and is limited to it, and does not apply to anything beyond it, because it is an answer to a question and not a cause for the revelation of a rule. Accordingly, the use of this narration as an evidence to prove the permissibility of hoarding if Zakah had been paid upon it has been shown to be invalid, since the narration is specific to jewellery.
The second of the two reasons: the verse of Zakah is general for every hoard, and the narration of Umm Salamah is specific to jewellery, and so the narration would be a specification for the generality of the verse. Therefore, the hoarding that is forbidden is the hoarding of anything other than jewellery, whereas it is not prohibited to hoard jewellery if the Zakah on it is paid. It is not possible from any angle for the narration to be general to every type of hoard, and the simplest evidence that it is not general is that if it was then it would be an abrogation of the verse, since the verse would be general as would the narration and so it would be an abrogation for the verse. And the narration is an Ahad (singular) narration and so it is inconclusive whereas the verse is definite, and the narrations cannot abrogate the Quran even if they were Mutawatir (multiple chains of narrations such that the narration becomes definitely confirmed). This is because the Quran is definitely confirmed by words and meaning, and we worship Allah (swt) by its words and meaning, whereas the Mutawatir narration is definitely confirmed from its meaning and not its words, and we do not worship Allah (swt) with its words, and so it cannot abrogate the Quran. If this is the case for the Mutawatir narration, then what about the singular one? And so accordingly the use of this narration to prove the permissibility of hoarding if Zakah is paid upon it has been proven invalid, due to the impermissibility of Quran being abrogated by a narration.
Those who permit the hoarding of gold and silver if Zakah has been paid upon it, claim that the evidence for its permissibility is that the verse forbidding hoarding is abrogated by the verses which made Zakah obligatory, and that those verses abrogated the verse of hoarding by obligating Sadaqah, in other words, Zakah, upon it. The reply to this is that Zakah was made obligatory upon the Muslims in the second year after Hijrah, whereas the verse of hoarding was revealed in the ninth year after Hijrah, and what is revealed earlier does not abrogate what is revealed later. On top of that, it is imperative that there is an evidence which indicates that this verse is an abrogation for the other verse in order for it to be abrogation, and if there is no evidence found which indicates that abrogation, then it is not considered to be an abrogation. Abrogation is the cancellation and lifting of the rule derived from a previous text by a subsequent text, and the cancellation of the previous rule by a subsequent text is conditional upon the subsequent text mentioning that it is an abrogation for the previous rule, such as his words:
«نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُورِ فَزُورُوهَا»
"(In the past) I forbade you from visiting graves, but visit them now." (reported by Muslim from Buraydah)and His (swt) words:
(( يَا أَيُّهَا الَّذِينَ آَمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً ذَلِكَ خَيْرٌ لَكُمْ وَأَطْهَرُ فَإِنْ لَمْ تَجِدُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (12) ))
"O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allah is Forgiving and Merciful." (TMQ 58:12). This verse enjoins spending charity when coming for consultation if possible, and then another verse comes and abrogates it:
(( أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ وَآَتُوا الزَّكَاةَ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ ))
"Have you feared to present before your consultation charities? Then when you do not and Allah has forgiven you, then [at least] establish prayer and give Zakah and obey Allah and His Messenger." (TMQ 58:13). This verse, therefore, lifts the injunction to pay charity when coming for private consultation. The narration explains explicitly within its text that it is an abrogation, and the verse explains it is an abrogation through indication by His (swt) words:
(( أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ ))
"Have you feared to present before your consultation charities?", and so it is imperative that the text includes something that indicates that it is an abrogation from the previous text, either explicitly or through implicit indication. It is not sufficient for abrogation that there is an apparent conflict between the two texts, because there is no conflict between verses of Quran. As for what some Scholars have said, that these verses suggest conflict between them and claim that they are abrogated, the text of those verses themselves are explicit in the absence of any conflict and reconciliation between the texts is clear and there is nothing in the verses which indicates abrogation. Therefore, it is imperative that the subsequent text which is claimed to be an abrogation for a previous one includes something, either explicitly or by indication, that proves it is an abrogation. There is nothing in the verses of Zakah which indicate from near or far that they are an abrogation for the verse regarding hoarding, whether explicit or by an indication, and so they are not an abrogation for it. Even those who say that conflict between a subsequent and previous text makes the subsequent text an abrogation for the previous one, do not say that the verses of Zakah abrogate the verse regarding hoarding because there is nothing that suggests a conflict between the two, since the verses of Zakah are an address to pay Zakah, and the verse regarding hoarding is an address to call for the absence of hoarding. There is no conflict between these two issues, since there could be payment of Zakah and hoarding, and there could be the absence of payment of Zakah and the absence of hoarding. This is an additional reason why there is no abrogation even according to this opinion, and so from what angle is this abrogation claimed? Accordingly, the fact that the Zakah was legislated in the second year after hijrah and the verse regarding hoarding was revealed in the ninth year after hijrah, in other words, seven years after Zakah had been obligated, and the fact that the verses of Zakah do not encompass, explicitly or through indication, what is necessary to indicate that they are an abrogation for the verse regarding hoarding, and above and beyond that there is no conflict between them, in other words, there is no conflict between the verses of Zakah and the verse regarding hoarding, therefore, the claim that the verse regarding hoarding is abrogated is a false claim, and so it is rejected.
Those who claim that it is permitted to hoard gold and silver if Zakah has been paid upon them say that the evidence for its permissibility is what has been reported in Bukhari: "from Ibn Umar who said that a Bedouin asked him about the verse:
(( وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ ))
"And those who hoard gold and silver" (TMQ 9:34) : Whoever hoards it, and not pay its Zakah, so woe unto them; that was before the revelation of the verse of Zakah, and so when that was revealed Allah made it as a purification for the wealth". It cannot be argued that this narration from Ibn Umar is a specification for the Quran by the Sunnah, or an abrogation of the Quran by the Sunnah. Rather this narration is an authentic information regarding that abrogation, and so it is from the category of abrogation of Quran by Quran, since what abrogated the Quran in this case was the Quran because Zakah was made obligatory by the Quran and not the Sunnah, and so it is obligatory to accept it since it is an authentic narration which reports that the verse is abrogated by another verse, and so the forbiddance of hoarding is abrogated. Therefore, whatever has had Zakah paid upon it can be hoarded.
The answer to this is from four angles:
First: This is an Ahad narration which claims that the verse has been abrogated, and so as it is Ahad it is indefinite like any other Ahad narration, whereas the verse itself is definite, and what is definite is preferred to what is indefinite and so the verse is preferred due to the absence of anything abrogating it, and so it is acted upon due to the absence of abrogation because it is preferred and the claim of abrogation is rejected.
Second: The informing about the abrogation of a verse is like a reported narration which included a rule which abrogates another rule that was found in a verse of the Quran, so in the same manner that the narration cannot abrogate the verse even if it includes what indicates its abrogation, in the same way the information from Ibn Umar is not an abrogation for a verse of Quran simply by his statement that it is abrogated.
Third: Ibn Umar did not inform that the verse was abrogated as information from the Messenger ; in other words, he did not report that the Messenger said that the verse is abrogated. Rather he was giving his opinion that the verse has been abrogated, since when the Bedouin asked him about the verse he replied that it has been abrogated and he did not relate that the Messenger had informed him that it had been abrogated, and so it is the opinion of Ibn Umar that the verse was abrogated by Zakah. In other words, it was Ibn Umar's understanding that Zakah abrogated this verse, and it was not a narration from the Messenger , and the opinion of Ibn Umar is not considered to be a Shari'ah evidence since the opinion of a companion is not considered to be a Shari'ah evidence for a Shari'ah rule, let alone as an abrogation of Quran.
Fourth: Zakah was obligated in the second year after Hijrah, and the verse which forbade hoarding was revealed in the ninth year after Hijrah, and so how can the earlier rule of Zakah abrogate a verse which was revealed seven years later? And therefore this narration is rejected from its text (Dirayyatan).
These four angles are without a doubt sufficient to show that using this narration as evidence is invalid, and to invalidate the claim that the verse is abrogated, and accordingly this narration is not suitable to be used as a proof that it is permissible to hoard if Zakah had been paid upon it.
And those who permit hoarding if the Zakah is paid upon it say that the evidence is that the Muslim is not accountable financially beyond Zakah, and the evidences for this are many, such as the agreed upon narration of the Messenger to the Bedoiun:
«... فَإِذَا هُوَ يَسْأَلُ عَنْ الإِسْلامِ ... إلى أن قال: وَذَكَرَ لَهُ رَسُولُ اللَّهِ الزَّكَاةَ، قَالَ: هَلْ عَلَيَّ غَيْرُهَا؟ قَالَ: لا، إِلا أَنْ تَطَوَّعَ»
"he was asking about Islam…till he said: And the Messenger of Allah (saw) told him about the Zakah (obligatory charity). The inquirer asked: "Am I obliged to pay anything besides this?" The Messenger of Allah (saw) said, "No, but whatever you pay voluntarily out of your own free will." and what the Messenger said:
«لَيْسَ فِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ»
"There is nothing due on wealth other then Zakah." (reported by Ibn Maja from Fatimah Bint Qays), and the narration in Tirmidhi that he considered Hasan from Abu Hurayrah that the Prophet said:
«إِذَا أَدَّيْتَ زَكَاةَ مَالِكَ فَقَدْ قَضَيْتَ مَا عَلَيْكَ»
"When you pay the Zakah you have fulfilled what is required of you". These narrations indicate that there is nothing upon a Muslim's wealth except for Zakah, so the words of the Messenger :
«لَيْسَ عَلَيْكَ»
"Nothing else is upon you" and:
«لَيْسَ فِي الْمَالِ حَقٌّ»
"there is nothing due on wealth" and:
«فَقَدْ قَضَيْتَ مَا عَلَيْكَ»
"you have fulfilled what is required of you" are general and so they encompass anything obligated from wealth. And this, therefore, indicates the permissibility of hoarding as long as the Zakah that is obligatory upon the Muslim is paid.
The answer to this is that the forbiddance of hoarding is an issue independent from Zakah, and the information mentioned prevents the obligating of any other rights in addition to Zakah, which does not prevent the presence of additional rules connected to wealth. Hoarding is from the rules relating to wealth and not from the obligatory rights upon the wealth. So Allah (swt) did not impose any right other than Zakah over the wealth owned by the Muslim from the angle of it being wealth, but He (swt) legislated other rules for wealth which are not from the rules of Zakah, such as the rules of interest in gold and silver, and those relating to exchange of gold and silver, and those relating to gold and silver found buried, which are all from the rules regarding wealth. The rules regarding wealth found in the ground are from the financial rules like the rest of the rules, and they are not from the obligatory rights upon the wealth, and so accordingly these narrations have nothing to do with the hoarding of wealth, and consequently these narrations do not indicate the absence of the forbiddance of hoarding wealth if the Zakah on it had been paid, and, therefore, the use of these narrations as evidence has been invalidated.
This is with the knowledge that the two last narrations are disputed over as Al-Hafiz considered them both weak in Al-Talkhis, and especially the narration from Ibn Maja, since it is weak with a text that is conflicting.
Ibn Maja reported in his Sunan: Ali Bin Muhammad told us from Yahya Bin Adam from Sharik from Abu Hamza from Al-Sha'bi from Fatimah Bint Qays that she heard the Messenger say:
«لَيْسَ فِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ»
"There is nothing due on wealth other than Zakah".
But Al-Tirmidhi reported it in his Sunan: Muhammad b. Ahmad Bin Muddawiya from Al-Aswad Bin Amir from Sharik from Abu Hamza from Al-Sha'bi from Fatimah Bint Qays who said I asked, or the Prophet was asked, about Zakah, and so he said:
«إِنَّ فِي الْمَالِ لَحَقًّا سِوَى الزَّكَاةِ»
"Indeed there is a duty on wealth aside from Zakah".
Its chain confirming, and rejecting the right except for Zakah is weak, and the weakness from Sharik though he is trustworthy but he had a bad memory, and from Abu Hamza who is agreed to be considered weak due to his contradictions and bad memory, and for this reason he mentioned the narration once confirming and once rejecting.
These are all the evidences of those who say that hoarding is permitted as long as Zakah has been paid upon it, in other words, all the evidences from which it is possible to find a semblance of an evidence that indicates the permissibility of hoarding if Zakah had been paid upon it, and they are flimsy evidences, and what is apparent is the effort to catch any way of using them as evidence, and it may be possible to say that there is nothing which justifies their use as evidence. The evidence that the verse regarding hoarding was revealed seven years after the obligation of Zakah is enough to explain the invalidity of using these evidences as proof. Therefore, it is clear that the verse is explicit that hoarding is comprehensively forbidden (Haram) even if Zakah had been paid upon it.
One issue remains which is: what is intended by the words hoarding (Al-Kanz) in the verse? The answer is that what is meant by hoarding is collecting wealth on top of wealth without a need. Hoarding linguistically means to collect wealth on top of wealth and to preserve it, and wealth is hoarded in other words, collected, and the hoard is anything which has been collected together, under or over ground. It is mentioned in the Al-Muheet dictionary: "Al-Kanz: the buried wealth, and it is hoarded and gold and silver and whatever is used to protect wealth". Imam Abu Ja'far Al-Tabari said: "Al-Kanz: Everything that is collected together, irrespective if it was held under or over ground", and the one who wrote Al-'ain said: "and it was stored". This is the meaning of Al-Kanz (the hoard) linguistically, and the Quran is explained by the linguistic meaning alone, unless the Shari'ah related a Shari'ah meaning for something, in which case it is explained by its Shari'ah meaning. And the word Al-Kanz has no authentic Shari'ah meaning related for it, and so it must be explained by its linguistic meaning alone, which is that simply collecting wealth on top of wealth without a need, for its own sake, is considered to be the blameworthy hoarding for which Allah (swt) promised a painful punishment for the one who carried it out. Therefore, burying wealth means to keep it preserved needlessly, and to store the wealth in other words, not having a need for it, since if wealth is for spending it is not needed to be buried or stored. Accordingly the intention behind the words hoarding of wealth in the verse is to store it without a need for which it is spent, and so it applies to every type of storing of gold and silver without a need.


text:
Line introduced in 2019
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text:
1For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water, 2the mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient, 3the captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator. 4And I will give children to be their princes, and babes shall rule over them. 5And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable. 6When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand: 7in that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people.
8For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory. 9The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves. 10Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. 11Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him. 12As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths. 13The LORD standeth up to plead, and standeth to judge the people. 14The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses. 15What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.
16Moreover the LORD saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: 17therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts. 18In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, 19the chains, and the bracelets, and the mufflers, 20the bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, 21the rings, and nose jewels, 22the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, 23the glasses, and the fine linen, and the hoods, and the vails. 24And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty. 25Thy men shall fall by the sword, and thy mighty in the war. 26And her gates shall lament and mourn; and she being desolate shall sit upon the ground.


text:
Lawyers for Trump's former national security adviser, Michael Flynn, asked a judge Tuesday to spare him prison time, saying he had devoted his career to his country and taken responsibility for an "uncharacteristic error in judgment.''
The arguments to the judge echoed those of special counsel Robert Mueller's office, which last week said that Flynn's cooperation — including 19 meetings with investigators — was so extensive that he was entitled to avoid prison when he is sentenced next week.
Flynn, who pleaded guilty of lying to the FBI about conversations during the presidential transition period with the then-Russian ambassador to the United States, will become the first White House official punished in the special counsel's probe into whether the Trump campaign coordinated with Russia during the 2016 presidential election.
In court papers Tuesday, he requested probation and community service for his false statements.
The filing came as lawyers for former Trump campaign chairman Paul Manafort said they were still deciding whether to dispute allegations that he lied to investigators and breached his plea agreement. A judge gave Manafort until Jan. 7 to respond to prosecutors' claims that he misled them about his interactions with an associate who they say has ties to Russian intelligence and with Trump administration officials.
The defendants, their fortunes sliding in opposite directions, represent starkly different paths in Mueller's investigation — a model cooperator on one end and, prosecutors say, a dishonest and resistant witness on the other. Even as prosecutors recommend no prison time for Flynn, they've left open the possibility they may seek additional charges against Manafort, who is already facing years in prison.
Threats to Trump
Given both men's extensive conversations with prosecutors, and their involvement in key episodes under scrutiny, the pair could pose a threat to Trump, who in addition to Mueller's investigation is entangled in a separate probe by prosecutors in New York into hush-money payments paid during the campaign to two women who say they had affairs with the president.
Since his guilty plea a year ago, Flynn has stayed largely out of the public eye and refrained from discussing the Russia investigation despite encouragement from his supporters to take an aggressive stance.
Flynn, a retired Army lieutenant general, spent three decades in the military, including five years in combat. In a public statement after his plea, Flynn has said he cooperated with prosecutors because it was in "the best interests of my family and our country.''
In Manafort's case, prosecutors have accused him of repeatedly lying to them even after he agreed to cooperate. They say Manafort lied about his interactions with a longtime associate they say has ties to Russian intelligence, his contacts with Trump administration officials and other matters under investigation by the Justice Department.
Manafort pleaded guilty to conspiracy charges in Washington in September and faces sentencing in a separate case in Virginia, where he was convicted of eight felony counts related to his efforts to hide from the Internal Revenue Service millions of dollars he received for Ukrainian political consulting.


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Don't All Religions Lead to God?
We live in a context of spiritual longing. Many people are searching for that which will satisfy an inner craving for meaning and significance. As the artist Damian Hirst said:
Why do I feel so important when I'm not? Nothing is important and everything is important. I do not know why I am here but I am glad that I am. I'd rather be here than not. I am going to die and I want to live forever, I can't escape that fact, and I can't let go of that desire.
But longing does not always translate into finding any sort of spiritual meaning and significance. There is a dizzying array of options when it comes to religion, and the culture around us says that they are all equally valid. It seems absolutely bizarre to people that someone would say, "This one way is the truth and the only truth." The poet Steve Turner describes brilliantly what many think when it comes to religion:
Jesus was a good man just like Buddha,
Mohammed, and ourselves.
He was a good moral teacher
although we think
his good morals were bad.We believe that all religions are basically the same,
at least the one we read was.
They all believe in love and goodness.
They only differ on matters of
creation sin heaven hell God and salvation.
How could Christians be so arrogant as to say that all the other religions are wrong?
In my experience, there are usually two motivations for dismissing the idea that Christ is the only way to God, and we need to examine them both. The first objection is that it is arrogant to say that Jesus is the only way. How could Christians possibly be so arrogant as to say that all the other religions are wrong and Jesus is the only path to God? Often the parable of the elephant is used to illustrate the sheer arrogance of Christianity. It goes something like this:
Three blind scribes are touching different parts of an elephant. The one who is holding the tail says, "This is a rope." Another holding the elephant's leg says, "This is not a rope; you are wrong. It is a tree." Still another who is holding the trunk of the elephant says, "You are both wrong. It is a snake!"
The moral of the story is that all religions are like these men. They each touch a different part of ultimate reality and therefore any one of them is arrogant to say they have the whole truth.
But take a step back and think about what is being said here. Do you see the breathtaking claim that is being made? Jesus, Buddha, Krishna, Moses, and Muhammad are all blind, but in fact, I can see! These leaders all had a small perspective, but I am the one who sees the full picture. Now who is being arrogant? It is just as arrogant to say that Buddha, Muhammad, and Jesus were all wrong in their exclusive claims as it is to say that Jesus is the only way. The issue is not about who is arrogant, but what is actually true and real.
The issue is not about who is arrogant, but what is actually true
and real
The second motivation in dismissing Christ is often a question of exclusion. How can you exclude all of these religions? Jesus may have said he was the way to the Father, but how can I follow him and become an intolerant person who excludes others? Again, we need to think carefully about this view because the reality is that whatever position we hold will exclude something. Even the person who believes that all ways lead to God excludes the view that only some ways lead to God or that only one way leads to God. Every view excludes something. Again, the issue is not about who is excluding people, but what is actually true and real.
Jesus said, "I am the way, the truth, and the life, no one comes to the Father except by me" (John 14:6). There are a number of possibilities here for why he might have said this, and exploring these possibilities is crucial. First, perhaps he was genuinely a good person but he was deluded. He was sincere, but he was wrong; he believed that he was the Son of God, but he wasn't. In other words, he was mentally imbalanced. Or second, perhaps Jesus knew he wasn't God but went around telling people that he was the only way to God regardless. In other words, he was a sinister character purposely telling lies. Or finally, perhaps Jesus was who he said he was. Perhaps he made these radical statements because they were true and real. In other words, he is indeed the way to God.


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As a mother and a health coach, one of the things you hear and read over and over is about how important breastfeeding your baby is to offer them the best nutrition possible to grow. The more I studied the subject, I learned "not all mother's milk is created equal". If you are eating a lot of "junk" or pesticide-filled foods, this will pass on to your child, as the quality of your milk won't be as good. I remember when nursing our two babies, trying to eat my best for my babes! Well, the same goes for our cows. Obviously we believe grass-fed is best for cows. It is their natural diet, and it contains the healthiest fats. When it comes to milk, organic is best as well since you don't want the toxins from chemicals and pesticides stored in its fats. We get really excited to see how grass fed, organic milk affects our herd. It really becomes apparent in the wintertime, shown in the health of our calves. These little guys and gals are chubby, growing well, active and playful, even with the cold weather we have. The milk supplies their mothers produce give them optimal health. While at some farms calves are weaned much earlier, at our farm, the calves happily nurse off their mothers for as long as nine months. This is a healthy win/win for the calf, the cow, and the consumer. We always say in our farming…. it all starts with the soil. And the best milk comes from the best grasses, which come from healthy soil. Each year we get better and better at making hay for winter-feeding from our high quality summer grasses. This quality shows up in the mother's' milk, and on our meat. Just like in human life milk- this humble drink- is the foundation of our health, so it is for cows. It's the most important food we receive to begin life, and we are proud of our momma cows' milk and our very healthy calves! This blog post was a collaboration from Marisa, the health coach and mama, and Paul the farmer. |
AuthorMarisa usually writes about nutrition, grass fed beef, organic agriculture, as well as sharing delicious recipes; Paul writes about farm work- sharing his stories and experiences, and most times... we both collaborate on the stories! Archives
March 2024


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<XimpleWare/> |
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A little about our technology A Demo (Java Applet) Introduce VTD (Virtual Token Descriptor) To download our Java API (licensed under GPL), please go to http://vtd-xml.sf.net/ API Document (We are continuously making improvements) Some preliminary benchmark results: 1 2 3 4 (Some info is subject to change) Our position paper (for W3C workshop on binary XML 09/2003) We would like to know your thoughts. All licenses to any parties in litigation with XimpleWare have been expressly terminated. No new license, and no renewal of any revoked license, is granted to those parties as a result of re-downloading software from this or any other website We will re-launch our website soon! |


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Bain, George


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US Banks enjoyed more or less steadily climbing, or rather soaring, deposits by Russian institutions and individuals, having tripled in just two years to $21.6 billion by February, according to the US Treasury.
It may seem a bit counterintuitive that in times of ZIRP anyone would put any money in any US banks, and it may seem even more counterintuitive that Russians who have other opportunities with their money would voluntarily subject themselves to the Fed's financial repression.
But from the Russian point of view, earning near-zero interest on their deposits in the US and losing money slowly to inflation must have seemed preferable to what they thought might happen to their money in Mother Russia. Money that isn't nailed down has been fleeing Russia for years, even if it ends up in places like Cyprus where much of it sank into the cesspool of corruption that were the Cypriot banks, which finally collapsed and took that Russian money down with them. By comparison, the US must have seemed like a decent place to stash some liquid billions.
But in March, the Ukrainian debacle burst into the foreground with Russia's annexation of Crimea, which wasn't very well received in the West. The US and European governments rallied to the cause, and after vociferously clamoring for a sanction spiral, they actually imposed some sanctions, ineffectual or not, that included blacklisting some Russian oligarchs and their moolah.
So in March, without waiting for the sanction spiral to kick in, Russians yanked their moolah out of US banks. Deposits by Russians in US banks suddenly plunged from $21.6 billion to $8.4 billion. They yanked out 61% of their deposits in just one month! They'd learned their lesson in Cyprus the hard way: get your money out while you still can before it gets confiscated.
They certainly didn't wait long to move the bulk of their money to other jurisdictions, those they believe perhaps erroneously to be beyond the reach of the long and sinewy arm of the US government.
Will Russians bring their deposits in US banks to zero? The Treasury will publish the April numbers in a few weeks, but zero seems unlikely because they'll need some pocket money to operate in the US.
Is this Russian run on American banks going to cause the collapse of the US financial system? Or at least of a bank? Or at the very least make that bank shudder at its foundations? Um…. These $21.6 billion in deposits represent about 1% of the nearly $2 trillion in foreign non-negotiable deposits at US banks and an even more minuscule share of domestic deposits, some of which end up parked at the Fed as excess reserves. Heck, the Fed, in its infinite wisdom, printed $4 trillion over the last five years, so that measly $21.6 billion isn't even a rounding error on that scale.
Not that these sanctions are working all that well. Despite moves by the West to isolate Russia, ExxonMobil, BP, Total, and other oil majors are doubling down in Russia; they just signed mega-contracts with state-owned Russian oil companies – sanctions be damned. Read…. Exxon, BP Defy Obama; Extend Partnership with Russia
TLB recommends you visit Testosterone Pit for more great articles and pertinent information.


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Meet the Wright Brothers by Kate Reuther
Today when most people think of "The Wright Brothers," they picture the intelligent, successful, inventors of the first powered airplane. So you might be surprised to find out that Orville and Wilbur Wright were once mischievous students who never graduated from high school. Orville and Wilbur grew up in a large family in Dayton, Ohio. Their father, who was a newspaper editor as well as a church bishop, encouraged his sons to pursue their own intellectual interests, and from an early age, Orville and Wilbur Wright were fascinated by mechanics and flying. Once when caught by his teacher working on a toy helicopter in class, Orville explained that one day he planned to build a machine big enough to fly carrying them both.
In 1889, when he was only 18 years old, Orville left high school and started a printing business, using a press that he had made himself. Wilbur joined the business, and they did very well. In 1893, when bicycling had become popular, the enterprising Wright brothers decided to open a bicycle repair shop across the street. Eventually they were building and selling custom-made bicycles as well as repairing them.
With two successful businesses, the brothers could afford to spend time on their other interests. They read everything they could get their hands on concerning aviation and aeronautics. Orville and Wilbur were especially interested in the experiments of other flight inventors, such as Octave Chanute in the United States and Otto Lilienthal in Germany. The Wright brothers were devastated when Lilienthal was killed by an unexpected gust of wind in a glider accident in 1890. Wilbur spent days in the library studying Lilienthal's designs and concluded that the trick to successful flight would be inventing a plane you could control and power. The Wright brothers would spend the next thirteen years of their lives pursuing that dream. They achieved powered flight on December 17, 1903 (see article).
Considering their enormous accomplishment, Orville and Wilbur were surprised when only two newspapers reported on their first flight. Many people suspected the Wright brothers were lying or had faked flight somehow. The Wright brothers also were suffering from money problems. Building airplanes is a very expensive hobby, and the Wright brothers needed a patent for their airplane design if they expected to ever earn any money from it. Otherwise other people could just copy and sell their planes. Orville and Wilbur continued to improve their plane designs and also took to doing flight demonstrations in America and eventually also in Europe. Most people, it seemed, didn't believe in airplanes until they saw one with their own eyes. Finally, in 1909, President Theodore Roosevelt contacted the Wright brothers and signed a deal with them to build airplanes for the US army. They continued to design and manufacture planes until 1912, when Wilbur died of typhoid fever. Even though the Wright Plane Company continued to exist after Wilbur's death, Orville sold his shares and retired. He continued to act as a consultant to other scientists, but Orville would not invent again without his brother.


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Too hot makes for better reliability than too cold, brand new disks should be kept away from disks already in production and three other tips that may surprise you.
But that doesn't mean you can't do anything to minimize hard drive failure. Google's landmark research document, "Failure Trends in a Large Disk Drive Population," published in 2007, provided a huge amount of information about consumer-grade SATA and PATA drives used in the company's servers. Much of this remains relevant when formulating disk drive failure reduction strategies today. That's because although many servers use faster enterprise-grade drives, the fundamental spinning disk technology in all hard drive systems is the same.
Here are five things you can do to help ensure the drives in your organization keep running smoothly:
1. Put your drives in a nursery before you use them
Hard drives suffer from high rates of what has been termed "infant mortality." Essentially this means new drives — particularly ones subject to high utilization — are especially prone to failing in the first few months of usage. This may be because of manufacturing defects not immediately obvious that quickly manifest themselves once the drive is put to work.
Whatever the reason, disks that survive the first few months of use without failing are likely to remain healthy for a number of years.
The implication of this is that you should avoid putting brand new drives into your servers. A far more sensible approach is to break them in by running them in "kindergarten" machines for perhaps three months. This will weed out the sickly disks, ensuring the ones put into production servers are the fitter, healthier ones.
2. Spot surface defects before you put a drive to work
Virtually all disk drives suffer from surface defects on the magnetic media that actually stores data inside the drive assembly. Data stored on a sector with a surface defect can be hard to read, and in some cases the data may not be readable at all. When a drive detects a defective sector because it has difficulty reading from it, it moves the data if it can and stops using the sector to prevent data loss in the future.
The problem with this approach is that it detects bad sectors only after they have been used, and only because of difficulties reading back the data they store. A much better approach is to find and mark as bad all sectors with surface defects before the disk starts storing data.
Perhaps the most effective utility for doing this is a program called SpinRite. The program makes the drive write very weak magnetic patterns onto the disk surface and tests to see if it can then read them back. If it can't read the patterns back from any area of the disk, SprinRite interprets this as an unreliable sector with a surface defect, and it stimulates the drive to mark it as bad.
Running SpinRite on every disk before it is put into use — a process that can take several hours — will therefore help prevent defective sectors from ever being used to store data, reducing the chance of data ever becoming unreadable in the future.
3. Choose your disk drives carefully
Google's research and anecdotal evidence indicate that the reliability of hard drives varies enormously according to their make and model. Although a given disk drive model from a particular manufacturer may prove to be very reliable, there is no guarantee a different model from a different manufacturer — or even the same one — won't prove to be highly unreliable.
This means it's worth keeping a close eye on all your disk drives to spot which models are unreliable. It may be prudent to remove from service all the drives of a particular model that you are running if you establish they are unreliable — although there is no guarantee that the drives you replace them with will not also turn out to be unreliable.
An obvious strategy — particularly for RAID systems — is to use a range of different drive models from different manufacturers. Thus, if a particular model proves to be unreliable, it is unlikely to affect more than one drive in an particular array.
4. Better too hot than too cool
Google's research found that temperature doesn't affect the reliability of hard drives very much, and certainly not in the way many people expect. In the first two years of a drive's life, it is more likely to fail if it is kept running at an average temperature of 35 degrees C or less than if it was running at over 45 degrees C. That's surprising, and it suggests that spending too much time worrying about air conditioning systems may be counterproductive — a warmer environment actually suits disk drives better.
From year three onward, disks running above 40 degrees C had a higher failure rate than cooler running drives, but could it be possible their higher temperatures were a symptom of their impending failure? It's not clear that that is the case, with Google concluding that "at moderate temperature ranges it is likely that there are other effects which affect failure rates much more strongly than temperatures do."
5. Don't hang on to your drives for too long
It's impossible to predict when exactly when an individual hard drive will fail, but once the drive is two or three years old it is significantly more likely to fail than one that is just a year old. If it's one of a type you've already established to be unreliable, it's likely the risk of failure is even more extreme. To reduce the chances of disk failures in general, keep the average age of your disk fleet young.
It's also worth monitoring SMART data or any other systems that monitor a disk's inner workings to spot individual disks at high risk of failing. Once a disk starts misbehaving — for example reporting scan errors or reallocating one or more sectors and marking the old ones as bad — it is much more likely to fail in a short period of time.
Ultimately, reducing the incidence of hard drive failure must be an economic balancing act. Replacing drives before they fail has a cost, but so too do drives that fail or necessitate work that can more efficiently be carried out during planned maintenance periods or, in the worst case, lead to service downtime or data loss.
Paul Rubens is a journalist based in Marlow on Thames, England. He has been programming, tinkering and generally sitting in front of computer screens since his first encounter with a DEC PDP-11 in 1979.


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The thousands of years historical connections between the People of Cyprus and the Jewish People have assumed a new modern fraternity since the establishment of the State of Israel. At the same time, new relationships of mutual respect have developed between Christian and Jewish communities.
We, the Chief Rabbi of Israel, Yona Metzger and the Archbishop of Cyprus Chrysostomos, give thanks to God for the blessed increase of this mutual respect and affirm our commitment to advancing these excellent relations between Cyprus and Israel.
We acknowledge with regret that such relations were not always the case everywhere in the past, and we thus condemn all acts of disrespect towards any other religious community, its integrity and its Holy sites.
We should note, however, that the Church and the People of Cyprus were not party to the systematic negation of Jewry nor of accusations of collective guilt of deicide and we accordingly affirm the repudiation of such prejudice as incompatible with the teaching of the Holy Scriptures. We should further note that the People of Israel have never committed acts of aggression against the People of Cyprus and have demonstrated their continued support for the latter.
Furthermore, we judge that any attempts to undermine the religious identity and attachments of the other, are incompatible with the spirit of mutual respect and thus we deplore all proselytising activity irrespectively from where and by whom it is exercised.
Above all, we affirm our respective religions' teachings regarding the sanctity of life and dignity of the human person - each one created in the Divine Image; and accordingly we condemn all acts that desecrate this sanctity, in particular violence and terror against innocents and especially when this involves the abuse of the name of God and religion.
We pledge to work together for promoting peace and reconciliation between all peoples and call on all religious leaders as well as all men and women of goodwill to join us in this pledge.
We affirm that we continue the bilateral contact for furthering and deepening our good relations for the profit of our respective peoples.


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Fostering a baby's self-awareness
See Elsa Chahin's video on Fostering a baby's self-awareness...
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Elsa ChahinMom and Infant & Toddler Consultant
Elsa Chahin was born in Mexico City and grew up in both the United States and Mexico, feeling at home with both cultures. She is a RIE (Resources for Infant Educarers) Associate, and PITC (Program for Infant Toddler Care) Trainer, working with professionals and parents of babies zero to three. She is a UCLA Certified Lactation Educator; as a Certified Interpreter-Translator, she collaborated in the translation into Spanish of Magda Gerber's book Your Self Confident Baby and translated and narrated Magda Gerber's videos "See How They Move" and "Seeing Infant With New Eyes", and the audio guide for caregivers. Elsa is a Certified Teacher of English as a Second Language, passing her Proficiency in English exams at Cambridge and Oxford Universities. She studied In Budapest, Hungary under the tutelage of Anna Tardos, Dr. Emmi Pikler's daughter. She has authored several articles and speaks nationally and internationally on the topic of caring for babies with respect. She serves on the Board of Directors of the Pikler/Loczy Fund USA. Before embarking in her career in infant development, she was a professional ballerina who continues to teach dance to little ones. Above of all, she is a joyous mom!


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Intermodal South America 2016: a great opportunity to introduce MSC's new logistics solutions
The Intermodal South America fair attracts over 48,000 qualified professionals from logistics, cargo transportation and foreign trade industries in Sao Paulo. In 2016, MSC participated as exhibitor for the ninth year in a row, with a stand of over 140sqm. We were pleased to welcome over 500 visitors each day on our stand to enjoy a drink on the lounge area and meet the team in one of the private rooms.
MSC experts from Brazil but also from European and Latin American offices were present at the fair to discuss our logistics solutions, trade services as well as ongoing projects with customers and suppliers, making this a truly international event.
"MSC is a market leader to and from Brazil, providing 10 weekly services to over 600 destinations, 10 trade lines and a fantastic intermodal service. Today, we are pleased to promote continued expansion of our intermodal service offering in Brazil: barges in Porto Velho, reefer containers transportation in the semi-arid-region, rail and road services in the South East region. We are striving to provide the best possible global service from door to door" says Elmer Justo, Logistics Director at MSC Brazil.
For more information, please contact your local MSC office.


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Forex trading is really exciting for much people who love trading and speculation games but what may be the main goal of every trader and investor? Profit, what similar? Surely it may be the goal but to me profit isn't enough. Perhaps it is the same with regard to you too. Even novice traders can occasionally make profit in forex trade. The harder challenge is how to generate profit always.
Define your fears. While you think about forcing money trading foreign currencies online, you might want to imagine the worst-case predicament. Sometimes, though, you can eliminate fears merely by using a well-known automated forex investments software or robot. Some of your dream destroying friends may even increase your fears with stories of their own failures and of others without a person the truth forex robot about why they never make make the most the first place. Do not listen all of them. Make your own research and consider the right steps to ensure you succeed.
If auto capable of taking risks then swing Trading probably will not be a choice for a person. It is true that low reward safe trading will be very safe process. But in the swing Trading with increased risk you will get good winning prize. The basic decision a swing trader should take constantly about when you should enter and quit the market for making earn. For this they cannot have an exact method or scientific way.
The options market rrs incredibly complex. Trading options without a system is actually building realestate without a blueprint. Volatility, time and stock movement can all affect your profitability. Components to be cognizant 1 of these variables. Involved with easy to be swayed by emotion once the market is moving. Using a system helps control your reaction individuals very natural and normal emotions. Usually have you sat and watched a trade throw money away the instant your buy order stacked? Or, have you ever watched an average skyrocket in price a person are pondering over with certainty if to buy it? Having an arranged plan in place is vital make sound and objective Trading decisions. By creating and following a quality system, utilized hone your trading executions to be as emotionless and automatic as your working personal computer.
Honestly, Forex trading, within other trading approaches, have brought pain and measures of poverty into many peoples' lifestyle. At a first glance, trading seems helpful and for many, ends up being threatening. From a first glance, trading looks promising but for many, ends up painful. In the beginning glance, it seems like to turned into a get-rich-quick phenomena but for many, manifests as a get-poor-quick catastrophe.
A software system is your blue print to accomplishments. It is what will pull you from point A to point out B. If i live in New York and want to get to Mexico City, I better a few directions. That is a 2,500+ mile drive with no shortage of opportunities to get lost. We would like a plan or I'm planning to fail. For people with a map, and help to make a wrong turn, truly a big cope. You can look at the map, see where you are and get back on course. For those who have no map, you can discover yourself flailing, and panicking aimlessly in dangerous terre.
One other important factor here that's worth noting is your Guru's an unique character. Some are brash and brazen even on the point of mocking their subscribers, some are associated with the cheerleading type providing you many whoop-whooop-s and Boooooooom's throughout the day, other people still can be extremely direct and professional in their approach. Be sure to get one that matches your qualities. And above all, remember, the actual marketplace should be treated with respect almost all times. It is not the lotto and it takes time, effort and resolve for learn. But who knows, with position online trading Guru, only have might shave years amazing learning blackberry curve.


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Jazz Gala Concert
Jazz Standards delivered by the greats of Nat Adderley, Gerry Mulligan, Van Morrison, Chick Corea plus two Herbolzheimer compositions on this album. You ill find the Who is Who on the credit list here. In the studio were heroes and legends like the famous Stan Getz, Grady Tate plus Harmonica god Toots Thielemans from Belgium, Art Farmer, Slide Hampton plus German sidekicks Volker Kriegel and Wolfgang Dauner.


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Shannon McNeeley, North Central Climate Science Center/Colorado State University Research Scientist, Adaptation Lead Scientist, and Tribal Engagement
Dr. Shannon McNeeley received her doctoral degree in Environmental Change and Sustainability Science (ecological anthropology, ecology, climatology) from the University of Alaska Fairbanks (UAF) in the interdisciplinary Resilience and Adaptation Program as an NSF IGERT Fellow then as an NSF Graduate Research Fellow. Her doctoral research focused on climate variability and change impacts, vulnerabilities, and adaptive capacity of indigenous people (Athabascan Indians) in the remote, rural Interior region of Alaska. This was in close collaboration with tribes, state, and federal agency partners. She first began working for the National Center for Atmospheric Research (NCAR) in 2000 as an associate scientist before starting her doctoral degree in the fall of 2004. Her work is interdisciplinary and cross-cultural incorporating the social and natural sciences in order to understand human-environment relationships and how people are impacted by and respond to environmental change. She has been involved in climate change education and research for over 16 years. Most recently, as a postdoctoral fellow at NCAR, her research focused on water scarcity and sustainability in the context of climate variability and change and the Yampa/White Basins region of northwest Colorado. Then as a research fellow at the School of Natural Resources and Environment the University of Michigan, Dr. McNeeley co-wrote the Adaptation chapter of the upcoming U.S. National Climate Assessment and led research on climate adaptation actions implemented across the globe through the Global Environmental Facility financing mechanisms for developing and Least Developed Countries. She is currently a postdoctoral fellow at the DOI-sponsored North Central Climate Science Center at Colorado State University. In addition to continuing research on vulnerability and adaptation in water resource management, this will also entail working to build the capacity of the NCCSC to conduct and support regional assessment on climate change adaptive capacity and decision making.
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The E-Myth Mastery – Kindle
Read The E-Myth Mastery on Kindle™ provided by Amazon™.
E-Myth Mastery is a business development program that helps you turn your company into a world-class operation…into a turn-key money machine!
Product details (Kindle)
- File Size: 19062 KB
- Print Length: 476 pages
- Publisher: HarperCollins e-books; Reprint edition (October 13, 2009)
- Publication Date: October 13, 2009
- Sold by: HarperCollins Publishers
- Language: English
- Text-to-Speech: Enabled
- X-Ray:
Read The E-Myth Mastery on Kindle™ provided by Amazon™. The best-selling author of phenomenally successful and continually vital The E-Myth Revisited presents the next big step in entrepreneurial management and leadership with E-Myth Mastery.
A practical, real-world program that is implemented real-time into your business, Gerber begins by engaging the reader in understanding why the entrepreneur is so critical to the success of any enterprise, no matter how small or large it may be, and why the mindset of an entrepreneur is so integral to the operating reality of the organization, of the small business, and the enterprise. He then covers seven essential skills:
- Leadership
- Marketing
- Money
- Management
- Lead Conversion
- Lead Generation
- Client Fulfillment
Each of these seven skills is presented through a specific training module with corresponding tests and exercises that explain the content and principles to be learned, provide case studies and examples, as well as worksheets for applying those ideas to the business. Gerber ties it all together by helping readers put the pieces together in an E-Myth Practice, an E-Myth Business and an E-Myth Enterprise.
This is the book that will show you the difference between being an entrepreneur versus doing a job, how to get money when the bank won't give it to you, how to expand your customer base when big business moves in down the street, how to develop the best people when you can't afford to pay them competitive wages, how to increase the predictability of what your business is able to promise, and then how to keep that promise, every single time, no matter where you are or what you're doing.
E-Myth Mastery is a business development program that helps you turn your company into a world-class operation…into a turn-key money machine!
Additional information
Type | Paperback, Audio CD |