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It is so important that the individual who becomes a nurse has a passion and commitment to the job.
As a working RN, Diana Forst has a passion for delivering quality healthcare in the state of Florida. This lead her to seek a volunteer position on the Florida Board of Nursing, where she currently serves as Vice Chair of the Board and Chair of the Board's Education Committee. In her full-time job, as well as her volunteer positions, Forst uses her skills and expertise to improve conditions for nurses and patients. Read on to learn more about how she got started, why the Florida Board of Nursing is important for nurses, and what advice she'd give to nursing students.
Please state your full name, location, organization, and position title.
I am Diana Forst from Palm City, Florida. I am a Board Member of the Florida Board of Nursing (FBON) (appointed by the Governor for a four year term) and currently the Vice Chair of the Board (elected by the Board members) and Chair of the Board's Education Committee. I also work a full-time schedule as a registered nurse at our community hospital.
What is your career background? How did you end up in your position?
Prior to becoming a registered nurse, I was educated and employed in the science field. I studied and received a bachelor's degree in Biology and minor in Chemistry, and then spent five years working at the Georgetown University Lombardi Cancer Center. Oncology nurses that I encountered in that job inspired me to do a career change for which to this date I am very happy I did. Since graduating from nursing school about twenty-three years ago, I have had the opportunity to work in many areas of skilled nursing within the hospital setting and outpatient. To this day, I continue to work in the acute areas of oncology, critical care, medical surgical, and the emergency room. Many responsibilities, skills and competencies are required to work in a variety of nursing settings. To that end, I have maintained different board certifications. I very much enjoy my job as a nurse and I diligently work to deliver good nursing care and be an effective team player. I became interested in the work that the FBON does and I am very grateful that I was appointed in June 2014 to be a Board Member, a volunteer job for which I effectively use my nursing knowledge and experience. I am also involved with the National Council of State Boards of Nursing (NCSBN) and have served on a committee that deals with the national nurse licensing exam.
Tell us about the Florida Board of Nursing and how they help nurses.
The FBON helps nurses by the very nature of the work they do. The FBON achieves its mission of protecting the public's health and welfare by making sure that safe and competent nursing care is provided by licensed nurses. This is achieved by the standards for safe nursing care and issuing the license to practice nursing. The FBON job continues by monitoring licensees' compliance. The FBON is a regulatory board which also oversees compliance for nursing schools. The FBON "licenses, monitors, disciplines, educates and when appropriate, rehabilitates its licensees to assure their fitness and competence in providing health care services for the people of Florida. The sole legislative purpose in enacting the Nurse Practice Act is to ensure that every nurse practicing in Florida meets minimum requirements for safe practice. It is a legislative intent that nurses who fall below minimum competency or who otherwise present a danger to the public shall be prohibited from practicing in the State of Florida."
What kind of tasks do you perform day-to-day?
The tasks that a Florida Board Member performs from day to day are not the same as the staff that works for the Board of Nursing. The Board Members meet every other month for meetings and state hearings and they are also assigned to a committee or panels that meet at different times of the year. Prior to each meeting, Board Members receive material related to items to be dealt with the Board's two committees and the Board meeting as a whole. It is everyone's responsibility to be prepared and attend all meetings of the Board.
There is no other profession that has the opportunity to make a strong difference on the lives of people with health issues and to make a difference in the improvement of the healthcare industry.
What are some issues or topics facing nurses today that need to be addressed?
Some of the issues or topics facing nurses today that are being addressed and discussed in the nursing field and the workforce include staff shortages, long working hours, workplace hazards and violence, meeting patient expectations, appropriate salary compensation, discrimination, nursing portability and motility and so many other issues in ethics in the work environment like communication challenges in nursing report and workplace bullying.
In your opinion, what makes a good nurse?
In my opinion, the question of what makes a good nurse has both an objective and a subjective answer. There is no other profession that has the opportunity to make a strong difference on the lives of people with health issues and to make a difference in the improvement of the healthcare industry. In my concept of a good nurse, the nurse must enjoy and believe in the work that is being provided and performed. Their approach should be nonjudgmental, professional, caring, the nurse should have good communication skills, be receptive to a team approach, be respectful, be responsible, be motivational, not be an enabler, and be willing to put in the time to maintain the nurse's skills and knowledge.
What can (or should) nursing students do in school to ensure success in the future workforce?
To ensure success in the future workforce, nursing students should always have goals discussed with counselors and revisit these goals yearly. It is important to know your own inner strengths and personal flaws to make improvements early on. There are basic skills and approaches that are applicable to success in general. These skills include caring for yourself, being a team player, preparation, organization, keeping things in perspective, timeliness, acquainting yourself with licensing requirements for the state or states where you want to practice, being mindful of social media and always presenting yourself in a professional manner. I also find it useful to read about trends in the healthcare industry, particularly in the field of nursing. I work in a profession where the demand, both in this country and globally, is constantly greater than the supply. It is the responsibility of entities like the FBON to ensure that, in the push to increase the supply of nurses, we do not sacrifice competency.
Any other advice you have for those interested in nursing as a profession?
For those interested in nursing school, meet with a professional counselor and review the goals and reasons for wanting to obtain a nursing license. It is so important that the individual who becomes a nurse has a passion and commitment to the job. We often put in twelve hours shifts, on our feet, and we often deal with difficult situations and patients. A nurse must be committed to being prepared for these tasks and challenges and ALWAYS keep in mind that you must provide the same level of excellence and compassion to your patients and their family that you would expect to be afforded to you and your family.
Additional Florida Nursing School Information


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The 2000 theatrical movie debut for the core Awdry and TV Series engines was released onto Apple's application in the early part of June this year.
It runs at 85 minutes long and stars Hollywood actor and Season Five and Six alumni, Alec Baldwin with Mara Wilson, Peter Fonda and Eddie Glenn as the voice of the titular steam locomotive.
Even magical Mr Conductor, who travels between the train world and the human world of Shining Time, is losing his sparkle.
Lily, a resourceful young girl meets him on the way to visit her grandfather and with Thomas and friends, embarks on an adventure to save the Magic Railroad. Thomas reminds them that "even little engines can do big things".
Combining live action and innovative animation, packed with songs and adventure and whistles and steam, Thomas and the Magic Railroad is a wonderful journey that can be enjoyed by anyone who is young at heart.
Thomas and the Magic Railroad is now available to buy on iTunes in Australia for $2.99.
Thanks to NWR1991 for the alert.

subset: commoncrawl


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Splash! (version 1)
Cute punk girl jumping, with a big black splatter in the background. A more colorful version of this design is also available.
Meet your fellow Humans! Show us your DBH style on Twitter, Instagram or Facebook and tag @designbyhumans for a chance to win free tees and be featured on our site!


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Three aspirations for long-distance EVs
When it comes to the electric vehicle (EV), all the publicity currently goes towards the race to make regular and premium cars with longer range.
This is because most people want only one car, so it must be capable of the long-distance trip — however rare that might be. Furthermore, this must be achieved despite the inadequacy of charging points in number, speed and compatibility of interface and payment means.
This article highlights three approaches currently underway in order to produce EVs that quite literally go the distance.
The incremental approach
Mainstream pure electric cars typically now have a doubled range of 300–400 km. A premium vehicle such as the Sun Flyer pure electric aircraft or Tesla S gets around 560 km, though this is usually achieved by nearly doubling the battery cost and size, therefore delaying purchase price parity with internal combustion engine vehicles — the killer blow. Better is achieved by abnormal driving not practicable in regular real-world conditions. For instance, Elon Musk recently sent a tweet to congratulate the owners of a Tesla S who had achieved 1000 km.
The new chemistry approach
Next we are promised nanoFlowcell sports cars with a flow cell battery and 500–1000 km range with regular driving. Toyota is working on an electric car powered by a solid-state battery that significantly increases driving range and reduces charging time to minutes, aiming to begin sales in 2022. Range may be over 600 km, but no official figure has been announced. Solid-state batteries use solid electrolytes rather than liquid ones, making them safer than lithium-ion batteries currently on the market — even non-flammable.
The energy independence approach
Energy independent electric vehicles (EIVs) never need to carry fuel or find a charger. Progress towards them can be found in the Sun Flyer type of aircraft, with solar surfaces increasing range by 30% and a reversing propeller using wind to charge the battery when soaring, descending and when parked on a windy airfield. There is also a solar bike that travels in sunshine without battery or pedalling.
Achievement of total energy independence can be found in many naval DC solar electric boats, some of which have sails. Other boats make all their electric power from wind turbines or a combination of this with photovoltaics. Some manufacturers quote 'perpetual' speed, which may be only a few knots for a 'glider' autonomous underwater vehicle that surfaces to charge its batteries from waves and sun or seven knots for a surface boat.
Raghu Das, CEO of market research company IDTechEx, recently organised what was said to be the world's first conference on EIVs at the Technical University of Delft, held from 27–28 September. He said, "This is an idea whose time has come, with road vehicles having affordable 40% efficient photovoltaics in future that expands when parking, at which time super-efficient wind turbines erect. The many on- and off-road vehicles that are only used in daylight may need no battery."
Elon Musk usurped the traditional motor industry with his Tesla becoming the 'Apple of automotive', based entirely on gorgeous pure electric cars using one-fifth of the parts. According to Das, "Next will come disruption of automotive, aerospace and marine industries, with energy independence bypassing even electricity utilities and charging stations and reducing the importance of batteries.
"During the initial period of niche products and limited sales, savvy companies will be improving and adopting these technologies to leapfrog the industry in the years to come. Remember how the industry laughed at the Toyota Prius then at Tesla. They now laugh at the Sion and Hanergy solar street legal cars at their peril, because these or other proponents are going to shock the industry again. Better to keep up with the subject and be ready to lead the change."
Originally published here.
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Your GT Fitness Open Thread is open for business! Share your fitness news!
So as an adult I realize this song should be offensive to me. But it always makes me feel 12 years old and totally shocked/impressed/ecstatic that the 50s themed video was full of Black folk. I was really into Grease that year and it was one of the first times I truly recognized a lack of representation, what can I say?


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Thursday of the Twenty-eighth Week in Ordinary Time - Thurs, October16, 2014
Heavenly Father, we want this day to be a day of worship and honor to you. May our life praise you: not just in thought, not just in words, but also in action. In the name Infant Jesus we pray. Amen.


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Taqlīd: Trusting a Mujtahid
Shaykh Tahir Mahmood Kiani
Released by www.marifah.net 1428 H
Islām is like a fortress, or castle, that is guarded continuously by armed sentinels, within its many-feet thick walls that are impenetrable, save for one heavily protected gate and drawbridge that opens by falling over a crocodile-infested moat, that is many metres wide, and cannot be crossed nor overcome. How do you destroy such a people who are so aggressively protected by revealed laws and sincerely adopted rules, yet are themselves so pure of presence, serene of spirit, modest of manners and content of custody?
Islām is a socio-political system that requires no safeguarding by its adherents due to its divine guardianship promised by the Lawgiver, Allāh . It is the Muslim who requires to seek protection for himself, the Muslim who dwells inside a fortress, or castle, as has been described above, who may consider himself to be safe from the attacks of the enemies outside that haven, but is continually susceptible to the mischievous whispers of the Satanic forces within that dwelling.
As long as the Muslims are humble and revering to their elders and their righteous scholars, they shall remain united, steadfast and victorious. But once the ego stirs within the individual and his satanic side begins to take control, whereby his respect for the scholars of Islām begins to weaken and, thus, causes him to believe himself as an equal with regards to their status of knowledge, scholastic ability, fatwa-issuing 1 authority, qualifications of ijtihād 2 and forming his own personal madhhab 3 , etc. then what could be more pleasurable to the enemies of Islām than the efforts of this individual who resides within the Muslims, inside the castle of Islām, i.e. no more brilliant a scheme could ever have been devised than to create billions of 'mini-madhhabs', one for every individual Muslim and watch the Muslim Ummah disintegrate and destroy itself.
Many new 'scholars' have advocated the abandonment of authoritative scholarship and to throw off the 'shackles of taqlīd 4 ', thus, forming one's own independent school of
1 Fatwa: a legal ruling in Islam that is issued by a legal authority. The authority issuing such fatwa is known as a mufti.
2 Ijtihād: The use of intense individual reasoning in the deduction of information regarding rulings with respect to the Shariah. One who qualifies to exercise ijtihād is a mujtahid (Jurist).
3 Madhhab: School of thought and interpretation, belonging to a particular Imam, pertaining to the methodology of the deduction of laws from the sources of the Sharī`ah.
judicial authority, and the most prominent amongst them are Muhammad `Abdū and Muhammad Rashīd Rida 5 , considering taqlīd as a sin, whereas some even go to the extent of declaring it as shirk (polytheism)!
The following is a humble attempt to clarify misconceptions that may have crept into the Muslim mind concerning taqlīd and adhering to the legal rulings of one particular school within the context of various Islāmic issues.
Sources of Islāmic Law
Basically speaking, there are four major sources of Islāmic Law that have been agreed upon by the consensus of the Muslim scholars, and those sources are: Firstly - the Qur'ān, secondly – the Sunnah of the Messenger of Allāh , thirdly – the ijmā` (consensus of scholars on a legal ruling), fourthly – the qiyās (analogical reasoning). The importance of all four sources follows in this very sequence (Qur'ān, Sunnah, ijmā` and qiyās) and when deducing a ruling on any issue, the respective sources need to be consulted likewise. For example, if one requires the ruling on any particular issue then he is primarily required to consult the Holy Qur'ān. If he is unable to find the ruling there, he shall then search the Sunnah (saying, doing or silent consent) of the Messenger of Allāh . If he finds no textual remedy to his issue in the Sunnah, he shall then search for historical evidence for the proof of a consensus of the Muslim scholars on that very issue. Lacking evidence therein, he shall apply his ability of qiyās (or ijtihād, which is the wider term) to the subject, only if he is qualified to do so.
The evidence to the above can be found in the Hadīth (Tradition) of Ma`ādh ibn Jabal , when the Beloved Messenger of Allāh dispatched him to Yemen and asked him how he would adjudicate and he replied: 'With the book of Allāh.' The Beloved Messenger of Allāh asked, 'What if you do not find (the ruling)?' He replied, 'With the Sunnah of the Messenger of Allāh .' The Beloved Messenger of Allāh then asked, 'What if you do not find (the ruling there either)?' He replied: 'I shall practise my reasoning.' The Messenger of Allāh then patted him on the chest and said: 'All praise is to Allāh Ta`āla who has enabled the envoy of the Messenger of Allāh to that which the Messenger of Allāh is pleased.' 6
Sayyidunā Ma`ādh ibn Jabal mentioned the Qur'ān, the Sunnah and using his own reasoning as a means of the deduction of Islāmic legal rulings, but he refrained from mentioning ijmā` (Consensus) due to the fact that it was not required during the Prophet of Allāh's apparent lifetime.
In another Hadīth, Sayyidunā `Abdullāh ibn Mas`ūd narrates:
4 Taqlīd: The adhering of a non-mujtahid to the juristic decisions of a mujtahid in matters of practical Islamic law, and without the demand for proof thereof.
5 Muhammad Rashīd Rida, Muhammad `Abdū, Sayyid Qutb, Abūl `Alā Mawdūdī, and others have been accused to have committed links to Freemasonry, with Muhammad `Abdū as chief of the Cairo Masonic Lodge.
6 Mishkaat al-masaabeeh, Book of Leadership also Tirmidhī, Vol.1 also Dārimī
'As from after today, whomsoever of you is faced with an issue, then he should decide by what is in the Book of Allāh Ta`āla; and if an affair comes to him which is not in the Book of Allāh Ta`āla, then he should decide by what His Prophet decided; and if an affair comes to him that is not in the Book of Allāh Ta`āla and His Prophet did not decide it, then he should decide by what the Righteous Ones decided; and if an affair comes to him that is not in the Book of Allāh Ta`āla and His Prophet did not decide it and the Righteous Ones did not decide it, then he should decide using his own reasoning.' 7
In this Hadīth, deducing laws from the Qur'ān and the Sunnah is mentioned explicitly, and so is ijtihād, as well as ijmā`, where the Righteous Ones can only be referred to the scholars of Islām who have agreed unanimously upon any particular issue. Following their decisions in matters of religious importance is essential for Muslims due to the ijmā` being the third most important source of decision-making in Islām. Moreover, ijmā` carries more weight than ijtihād by an individual due to the greater number of mujtahids all agreeing upon one and the same decision, whereas in ijtihād the mujtahid is alone in his decision-making. If a consensus has already been won on any particular issue in Islām, then ijtihād on that matter would be utterly erroneous as it would be a proxy rebellion against the majority of the scholars of Islām. The Majority of the Ummah cannot be wrong 8 , therefore a rebellion against the Ummah would be a rebellion against Allāh .
The Noble Qur'ān tells us: 'O' You who believe! Follow Allāh and follow the Messenger and those of authority amongst you.' (4;59)
The exegetes of the Glorious Qur'ān explain that in this verse; following Allāh Ta`āla means following the Qur'ān, following the Messenger means following the Sunnah, and following 'those of authority amongst us' can only mean the following of the unanimous rulings of religious scholars in matters of religious nature, i.e. the mujtahids (Distinguished Jurists). Those who support the interpretation that 'those of authority' could mean 'political leaders' then we agree only up to and as far as the political aspect is concerned, but, the strictly religious aspect, which is the major portion in a Muslim society, belongs only to the respectable `Ulemā (religious scholars). Nevertheless, if any of the decisions of the political leaders is in conformity with the rulings of Islām, then such decisions shall be adhered to by the masses, but if any such decision goes against the Islāmic rulings or principles then the decisions of such leaders shall be disregarded. 9
7 Sunan al-Nasā'ī, Vol.2, Book of Adjudication, Chapter of Ruling in Accordance with the People of Knowledge
8 There are a number of sayings of the Beloved Messenger of Allāh #SAW# that identify this point, e.g. 'My Ummah will not come together on an error.', 'My Ummah will not come together on a wrong.', 'I asked Allāh ta`ālā that my Ummah not come together on wrong and He gave that to me.', 'The mercy of Allāh is with the majority (of Muslims).', 'Whatsoever the Muslims see as good, then it is good with Allāh ta`ālā.', etc. Although these narrations are of ahad (single chain of narration) nature, but due to their collective reference to the validity of Ijmaa` , which is proven by al-tawātur al-ma`nawī (Continuous Implication – same meanings transmitted by many chains of narration, though the words may differ), this benefits a sound belief and solid evidence in the favour of Ijmaa`. [Dr. Hussayn Hāmid Hassaan, usūl al-fiqh (Arabic), Dār al-Nahdat al-`Arabiyya, Cairo: 1970, p.297]
9 Professor Shaykh Muhammad Imdad Hussain Pirzada, tafsīr `imdād al-karam (Urdu), Al-Karam Publications: 2004 , Vol.1, p.274
It can be understood from many Ayāhs of the Noble Qur'ān that ijmā` and qiyās have a
very solid basis in the field of lawmaking and judiciary in Islām. The Lawgiver has provided mankind with such a solid, yet dynamic system of legislation that it would be nothing but sheer stupidity if we are to ignore it and follow our devious desires.
Ijmā` (Consensus) can, thus, be defined as: 'The agreement of all the mujtahids from the Muslim Ummah, in any one time, after the time of the Messenger of Allāh , on any ruling of the Shariah.' 10
In order for a law to be passed, there must be a consensus of the mujtahids from amongst
the Muslims and not a consensus of any Tom, Dick or Harry. Imām ash-Shawkāni writes:
'According to the majority of the Scholars, the decision of the people for a consensus shall not be taken into consideration, (irrespective of) whether (that decision) is in accordance with or against (Islāmic law), due to them (the general people) lacking qualification in matters pertaining to Shariah and due to their lack of understanding of the evidences.' 11
According to Imām ash-Shawkaani's view, the western form of democracy is unacceptable, where the public, literate or not, intelligent or not, and only as long as they are a particular age, may voice their 'thoughts' on any national topic, irrespective of whether their choice is in their national favour or against. A recent example is the referendum that was held in France and Holland last June on whether the people of those countries are in the favour of a political constitution for the European Union or not, and an overwhelming majority in both countries voted 'non'. That was a devastating blow to the Union itself. Jacques Chirac, the French President, voiced his concern over the 'people's' decision and regretted the holding of the referendum, choosing next time
bring about decisions to matters of such crucial nature within the parliament.
Islām, we leave such crucial matters to be decided by the mujtahids.
What is a Mujtahid?
The word mujtahid is derived from the word ijtihād which in Islāmic legal terminology is
defined as: 'The intense effort of a jurist in the deduction of a ruling in practical Shariah from Islāmic texts.' 12
A mujtahid is, therefore, one who is trained in traditional sciences and qualified to make
rulings in practical Shariah.
The qualifications of a mujtahid are strict and conducive. The great masters of Islāmic jurisprudence have prepared the rigorous requirements that need to be fulfilled before one may attain any degree of making such rulings in the practical sphere. The conditions
10 `Abdul Qādir Audah, al-tashrī` al-Janā' al-Islāmī (Arabic), Dar al-Katib al-Arabi, Vol.1, p.179, also, al-āmidī (Arabic), Vol.4, p.115
11 al-Shawkāni, irshād al-Fuhūl ilā tahqīq al-haqq min `ilm al-usūl (Arabic), Al-Maktabah al-Athariyya:
1327AH, p.83
12 Dr. Hussayn Hāmid Hassān, usūl al-fiqh (Arabic), Dar al-Nahdat al-Arabiyya, Cairo: 1970, also Dr. `Abdul Karīm Zaydān, al-wajīz fī Usū al-fiqh (Arabic), 6 th ed. p.401
that one needs to fulfil if his enthusiasm leads him to the want of practising ijtihād and, thus, declare himself a mujtahid, in brief, are:
1. He must be Muslim
2. He must know sufficient Arabic language
3. He must have sufficient knowledge of the Qur'ān and its sciences
4. He must be well acquainted with the Sunnah of the Prophet
5. He must have knowledge of the principles of Islāmic jurisprudence
6. He must have knowledge of the issues upon which the scholars have a consensus (ijmā`)
7. He must understand the general objectives of the Lawgiver with respect to lawmaking and judiciary (necessities, comforts, luxuries, etc.)
8. His understanding and intelligence must be of a high degree
9. He must be far from innovations and wrongful beliefs
10. He must be pious, compassionate, modest, sincere and work for the sake of Allāh
For a mujtahid, it is forbidden to follow the decisions of another mujtahid, with respect to ijtihād, if such decision is not in compliance with his own, whereas for one who is not a mujtahid, it is unlawful for him to practise ijtihād and to follow his own decisions due to his lack of 'ijtihādic' qualifications. ijtihād is no walk in the park. It is a very tedious and serious responsibility that requires time, intelligence, input, awareness and honesty. One is never born a mujtahid, nor does one suddenly transform from a mere college student into a fully-fledged mujtahid overnight.
The Difference between Ijmā` and Ijtihād
There is a very basic difference between ijmā` and ijtihād, and that can be compared to a whole and a part. If a mujtahid comes to a decision by practising ijtihād, then that shall be his own decision on an individual basis, but if all of the mujtahids of that time come to the same conclusion and they collectively agree upon it, then that very decision shall become binding upon all the Muslims as ijmā`.
Ijtihād and Qiyās
ijtihād technically means to strive and to put effort into something, and in the terms of Islāmic jurisprudence (Usool-ul-Fiqh, and not Fiqh itself), it means to deduce the legal status of an issue in the light of the Holy Qur'ān and the Beautiful Sunnah, when the two, that is the Qur'ān and the Sunnah, are unclear regarding such status on that issue.
qiyās technically means to measure, weigh or calculate using an instrument or otherwise. In the terms of usūl al-fiqh (Islāmic principles of jurisprudence), it refers to the application of the ruling of one issue which is found to be mentioned in the texts of the Noble Qur'ān and the Noble Sunnah, and applying the ruling of that issue to another issue where the Qur'ān and the Sunnah are unclear, or quiet, about the latter. 13
13 Shahzad Iqbal Shaam, The Sources of Islamic Law, Fourth Source: Qiyaas (Urdu), Shariah Academy, International Islamic University Islamabad:1417AH,1997CE p.2
The difference between ijtihād and qiyās lies in the fact that ijtihād is a much wider and general phenomenon whereas qiyās may be considered as a portion of ijtihād itself. ijtihād is the process of deducing rules and laws and of law-making and judiciary, whereas qiyās is a category, a bit like the Qur'ān and the Sunnah. qiyās is practiced where the ruling of one problem is not expressly provided in the primary texts 14 but the ruling of another, very similar problem does expressly exist, and the ruling to the latter may be applied by analogy. The process of searching, formulating or legislating a law is ijtihād, not qiyās. If we are to look at the practical meanings of both, we shall see an obvious difference of applicability. Examples of both should suffice our understanding here.
If one was to confront an issue whereby its textual evidences were not to be found in the Qur'ān, he would search for them in the Sunnah. If the Sunnah was quiet on such an issue, then one would exercise his 'qualified' right of judgement, keeping in mind the Noble Qur'ān, the Sunnah, the principles of Islāmic jurisprudence (which would include qiyās) and the methodological approach of his superior mujtahid Imām.
If, however, the textual evidences were not to be found in the Blessed Qur'ān and the Noble Sunnah, one would first of all search for a similar example that may be found in the Holy Qur'ān, or the Sunnah. The example of intoxicating and harmful drugs against alcohol is presented in the Qur'ān. The Noble Qur'ān says: 'O you who believe!
Alcohol and gambling, (deification of) stones, and (divination of) arrows are an abomination of Satan's handiwork; avoid it' (5;90)
The ruling of Haraam has been declared with regards to alcohol. The reason for this ruling is not because of its nature of being in liquid form, nor for its colour, nor for its odour, nor for its taste and neither is alcohol Haraam due to its method of production. We find that alcohol has been pronounced as forbidden due to its intoxicating nature. It is the effect of intoxication that is harmful for the consumer which renders the mind impotent and useless whilst it is under the influence of an intoxicant. Alcohol intoxicates, and that is why it is Haraam. Drugs that intoxicate are, therefore, Haraam.
So, although Drugs have not specifically been mentioned in the Holy Qur'ān with respect to any ruling of their legal status, we have used analogy, or qiyās, as a method to deduce their legal ruling. The intoxicating nature of drugs has rendered them illegal; Why? Because alcohol intoxicates and it is therefore forbidden. In other words, anything that intoxicates, be it alcohol, drugs or anything else, it is prohibited in Islām.
The four ingredients of Analogy (qiyās) are: 1. the Source, 2. the Matter, 3. the Ruling, 4. the Reason. If any of these ingredients are missing, then qiyās cannot be practiced.
In our example, we see alcohol as the source, drugs as the matter in question, prohibition as the ruling and intoxication as the reason.
Ijtihād, therefore, is the complete practice of deducing laws from the sources of Islām, and qiyās, if and when required, is only a part of this whole procedure.
14 The Holy Qur'ān and the Noble Sunnah of the Messenger Muhammad #SAW# are the primary sources in Islamic jurisprudence due to their express nature of textual evidence.
Taqlīd, technically means 'to put a noose around one's neck'. In Shariah, taqlīd means: 'To accept the saying of another without proof.' 15
The Arabic word for proof used here is 'hujjah' whereas the text of the Glorious Qur'ān is itself a 'hujjah' and so is the Sunnah of the Beloved Messenger of Allāh . We, therefore, cannot practise 'taqlīd' of Allāh Ta`āla nor of the Messenger because The Qur'ān and the Sunnah are both 'hujjah'. To exercise taqlīd, one must accept the saying of another without demanding 'hujjah' (proof), and that can only be possible when such a saying is away from the direct context of the Qur'ān and the Sunnah, i.e. one cannot practise 'taqlīd' with respect to the Holy Qur'ān nor the Sunnah, one cannot be a muqallid of Allāh Ta`āla nor can one be a muqallid of His Messenger ; but mutī` of Allāh Ta`āla and mutī` of His Messenger , and muqallid of Imāms Abū Hanīfa, al-Shāfi`ī, Mālik and Ahmad ibn Hanbal, etc. `alayhimu-r-rahma ajma`īn.
If one was to command me to do a particular act or omission which was not to be directly found in the Holy Qur'ān or the Noble Sunnah, or that it was to be found in them but that the directive was vague and unintelligible by a person of my inability, my obedience to such an instruction of that qualified person would be my practising of taqlīd.
The Holy Qur'ān and the Sunnah are the primary sources of Islāmic law. All laws of the Shariah are deduced from them, directly or indirectly. The importance of the Noble Qur'ān comes first, wherein if we are unable to find any text that is required for the clarification of any issue, we search for it in the Sunnah. If we do not find anything relevant to our search in the Sunnah, we then turn to the ijmā`, and thereafter, to qiyās. Of course, the qualities of a mujtahid must be found within us if we are to take up a task of such responsible nature. If we do not fulfil the conditions that are required from a mujtahid in the deduction of laws from the sources of Islāmic law, then it becomes essential upon us to accept the decisions of those Scholars who do rightfully claim to practise ijtihād in the judicial process. 16
Allāh says in the Majestic Qur'ān: 'So ask the people of remembrance, if you do not know.' (16;43)
In other words, there will always be people who 'do not know' when compared to what some do know in matters of practical religious nature; the 'non-knowers' should ask the 'knowers', i.e. the people of remembrance, for guidance. By virtue of this text, it becomes essential for one, who is not qualified to decide matters pertaining to the Shariah, to adopt and practise upon the decisions of the qualified legal experts. Everyone needs not practise ijtihād, but rather, leave it up to the experts. There are many such Ayāhs that refer to this matter (25;74 / 9;122 / 4;83 / 17;71).
Though there are differences of opinion amongst the legal jurists, with respect to the interpretation of various texts, the muqallid (follower) needs to follow him whom he
15 Imām al-Ghazālī, al-mustasfā (Arabic), Vol.2, p.387
16 Muhammad Zakariyya al-Bardaysī, Usūl al-fiqh (Arabic), Dar al-Thaqafa li Nashri wa Tawzi,
considers more comfortable, with respect to practising Islām. The muqallid should then try to follow all the decisions which that respective mujtahid, or Imām, has deduced from the sources, irrespective of whether they are easy or difficult. That would be the real essence of taqlīd, otherwise following one mujtahid in one issue and leaving him for another Imām in a different issue, within the same act of worship, would not qualify as taqlīd. The muqallid should accept all the decisions of that particular mujtahid as final at all times, because the decisions of one who is qualified to practise ijtihād is always reward- worthy with Allāh . 17
There have been many 'schools of thought', or madhhabs, established by qualified mujtahids, who have deduced the laws of the Shariah for the masses from the sources of Islāmic law. Some of those schools died out due to various factors within the Muslim Ummah. Out of those that survived, we have the madhhabs of Imām Abū Hanīfa `alayhi-r- rahma, Imām al-Shāfi`ī `alayhi-r-rahma, Imām Mālik `alayhi-r-rahma and Imām Ahmad ibn Hanbal `alayhi-r-rahma. These madhhabs remain because of the differences of opinion amongst them on different legal matters, but, nevertheless, all are considered correct. We have evidence that the Sahāba ajma`īn differed on matters of practical nature, whereas some practised ijtihād whilst others did not, but preferred to follow those who did. After the Battle of Badr, for instance, the Messenger of Allāh awaited a revelation from the Creator so that he may deal with the prisoners of war respectively. It was due to the delay of the revelation that the Beloved Messenger of Allāh asked his Sahāba ajma`īn to decide upon the fate of the prisoners. Two opinions were more popular than the others: 1. The prisoners should pay a ransom to secure their release, which was the opinion of Sayyidunā Abū Bakr al-Siddīq 2. The prisoners should be handed over to their respective Muslim relatives, who shall kill them themselves, which was the opinion of Sayyidunā `Umar al-Farūq . It was the first opinion that was enforced by the Messenger . 18 So, here we find the ijtihād being put into practise by the Sahāba ajma`īn on the encouragement of the Messenger of Allāh , and the differences, constructive of course, between the Sahāba ajma`īn, are evident.
In short, the difference of opinions issued by the different legal experts, on which no ijmā` has been won, is a part and parcel of Islāmic lawmaking and judiciary, especially where the Lawgiver has not expressly given us a definite text of legislation.
Talfīq al-Madhāhib (Mix and Match)
Out of sheer humbleness and piety, which would obviously be expected from distinguished juristic experts of such calibre, Imām Abū Hanīfa and Imām al-Shāfi`ī `alayhimaa-r-rahma have instructed that 'if you find a Hadīth that contradicts my verdict, then follow the Hadīth.' Brothers in some learned circles have taken statements as such a little too close to heart and, thus, taken undue advantage of them. Some have attempted to belittle and insult such great Imāms with accusations of ignorance and lack of qualifications, whilst others have brought 'stronger' references against their Imām and acted against his legal decisions, whilst at the same time they claim to be adherents of
17 Mishkāt al-masābīh, Book of Leadership; also 'Agreed Upon'
18 Justice Professor Pir Muhammad Karam Shah al-Azharī `alayhi-r-rahmah, zia' al-nabī #SAW# (Urdu), Zia' al-Qur'an Publications, Ganj Baksh Road, Lahore (Pakistan):1415AH,1994CE, Vol.3, p.385,
that particular Imām. I would like to quote a clarification to the above-mentioned saying of the respectable Imāms, by Professor Abdul Hakim Murad, who says: 'It is obvious that whatever some writers nowadays like to believe, such counsels were intended for the Imām's sophisticated pupils, and were never intended for use by the Islāmically- uneducated masses. Imām al-Shafi`i was not addressing a crowd of butchers, nightwatchmen and donkey-drovers.' 19
The honourable Imāms were well aware of what they did, and what would be the outcome of whatever they uttered, which is why they were always cautious. If we, the uneducated masses, were to go by their sayings of looking for narrations that go against their teachings, then the Shariah would be reduced to nothing but a mere joke. It would be an insult, not only to the respectable Imāms, but to Islām itself if each and every one of us was to begin an ijtihād, be it at any level.
An example of the above could be made from the attempts of Nasiruddīn al-Albānī, the former chief 'muhaddith' 20 of Saudi Arabia, who attempted to make a derision of many of the Ahaadeeth of the Messenger of Allāh that are contained in various books of authority 21 , by declaring them as having weak chains of narration, unacceptable narrators or even unknown narrators in the chains. Many a contemporary scholar has lambasted Mr. Al-Albany for his lack of qualifications and his irresponsible misjudgement in this category where immense crucial accuracy and honest research is required.
Similar attempts are being made by lā-madhhabi persons (those who do not belong to any particular school of interpretation and thought), but these attempts have been to make a mockery of practical Islāmic law; the Shariah. It must at all times be borne in mind that the various degrees of a mujtahid 22 must remain focussed within his field of limitations and not transgress that boundary. There have been many Muslim scholars and experts of the highest calibre and all have remained steadfast to his particular madhhab, to his particular Imām, differing within his scope of authority and level of ijtihād capability.
Rukhsa, in Islāmic legal terminology, means concession in a normal enforced law. For example, there are four fard (obligatory) units in the Zuhr (afternoon) prayer. When one is travelling over a specific distance 23 away from his normal place of residence, he must shorten his prayer from four Fard units to only two. This shortening is known as Qasr (shortening) and it is shortened due to rukhsah (concession). We find many such rukhsahs in the different madhhabs, pertaining to different actions; we have rukhsas in the Wudu, in the Salaah, in the Zakaah, in the Saum, and in almost every aspect of daily life. Now, the
19 Abdal Hakim Murad, Understanding the Four Madhhabs – The Facts about Ijtihad and Taqlid (English), Wise Muslim Publications: 1995, p.12}
20 Muhaddith: Master of Hadīths – one who is acquainted with the Hadeeth literature and is qualified to determine the value and authenticity of Hadīths
21 Sahīh al-Bukhārī, Sahīh al-Muslim, etc.
22 There are mainly six degrees of a mujtahid and today there is none who can claim the Degree Number 1, that is a mujtahid fīl Shar`ī, (mujtahid in the Sharī`ah) a.k.a al-mujtahid al-mutlaq (Unrestricted Jurist); the four great Imams belong to this category.
23 The distance of travel differs in the different madhhabs
question arises whether we are permitted to take rukhsas from the different madhhabs, and bring them all together practically, in order to facilitate ourselves further in the pursuance of ease and simplicity. The mixing and matching of the rukhsas from the different madhhabs is known as 'talfīq of the madhhabs'. The main supporters of talfīq are, once again, Mawlanā Mawdūdī, Sayyid Qutb and Muhammad Rashīd Rida 24 , who say that the rukhsas of different madhhabs should be brought together. This, inevitably, would create a confusion within the Muslims and a 'shadow' fifth madhhab, that would be based on rukhsa as the first source. A fine joke that would be.
Talfīq, that is to do any ibāda or any act in accordance with the rules of more than one madhhab that disagree with one another, means to go out of the four madhhabs and to make up a fifth madhhab. 25 Imām Jalaluddīn al-Mahallī `alayhi-r-rahma, the first author of tafsīr al-jalālayn, says in his commentary to 'jam` al-jawāmi`'of Imām Jalaluddīn al-Suyūtī `alayhi-r-rahma :
'One's doing an ibāda by following those rules of the two, three or four madhhabs disagreeing with one another is disobedience to the ijmā` of these madhhabs. That is, talfīq is not possible.' 26
Qāsim ibn Qatlubāgha `alayhi-r-rahma, in his 'tashīh', Muhammad al-Baghdādī al- Hanafī`alayhi-r-rahma in his 'taqlīd', Ibn Humam `alayhi-r-rahma, in his 'tahrīr', Hasan al- Sharanbulālī `alayhi-r-rahma, in his 'al-`iqd al-Farīd', Isma`īl an-Nablūsī `alayhi-r-rahma, in his commentary to 'al-durar', `Abdul Rahmān al-`Imādi al-Hanafī `alayhi-r-rahma, in his 'al- muqaddima', Ibn Humām `alayhi-r-rahma, in his 'fath al-qadīr', Ibn Nujaym `alayhi-r-rahma, in his 'bah al-rā'iq', Muhammad `Abdul Rahmān al-Silhatī `alayhi-r-rahma, in his 'sayf al-abrār al-maslūl `alāl fujjār' and Ibn `Abidīn `alayhi-r-rahma, in his 'radd al-mukhtār,' etc. all reject the concept of talfīq. 27 These scholars denounce the proponents of talfīq and some even go to the extent of accusing the mulfiqs (those who support talfīq) of heresy.
Muhammad al-Baghdādī al-Hanafī and al-Imām al-Manawī `alayhimaa-r-rahma have quoted Ibn Humām `alayhi-r-rahma as saying that ta`zīr (non-textual legislated punishment) should be applied to a person who transfers oneself to another madhhab by using ijtihād or a document as a proof. 28 In his work 'tahrir', Ibn Humām `alayhi-r-rahma writes clearly that unification of the madhhabs (talfī al-madhāhib) is not permissible. 29
`Allāma Hāfiz Hasan ibn Muhammad at-Tayyibī `alayhi-r-rahma in his explanation of a Hadīth in 'mishkaat' says, 'A person who gathers the easy ways (rukhsas) of the madhhabs
24 See Muhammad Rashīd Rida's book 'muhāwarāt', which attacks the four madhhabs of the Ahlul Sunnah wal Jamā`ah and rejects the ijmā'.
25 The Sunni Path, Waqf Ikhlas Publications, Istanbul: 1991
26 ibid.
27 ibid.
28 ibid.
29 ibid.
becomes a zindiq 30 .'
It has been unanimously agreed upon by the honourable scholars of Islām that for one to
deduce laws from the sources of the Shariah, one must possess the credible ability of a juristic expert in that field. One must be a mujtahid (Muslim Legal Jurist), one who has rigorously fulfilled all the conditions required, to perform ijtihād. It is strictly unlawful for
a mujtahid to accept the decisions of another mujtahid without proof. If he lacks any one
of those conditions, then he must accept the decisions of the mujtahid above him in the degrees of ijtihādic excellence. It becomes essential (wājib) on one who is not a mujtahid to become a muqallid (follower of a mujtahid) – or muqayyad (restricted to a mujtahid's juristic decisions). One is not permitted to mix and match fatwas and rukhsas etc. from different madhhabs (in a single act of ibāda), thereby creating a fifth madhhab. There is no such thing as a 'fifth madhhab' in Islām, and this has been agreed upon by consensus of the scholars of the Ummah. What the Imāms have, or may have, said regarding having their respective fatwas rejected in the face of evidence found against that particular fatwa, does not concern us non-scholars here on the low level of taqlīd, but, rather, it applies to their elite class of pupils who do possess the distinctions of mujtahid fī madhhab (mujtahid within the methodological scope of that school of thought and interpretation). We, the common folk, must accept the majority ruling of the school that we adhere to, without question. taqlīd, for us, is wājib, and we must accept this fact. Scholars of the highest calibre, those whom we deem to be the cream of creation after the Prophets `alayhimu-s-salaam,
Messengers #AS# and the Companions ajma`īn, elite experts of Islāmic sciences – the likes of Sayyidunā Imām al-Rāzi, Sayyidunā Imām al-Ghazālī, Sayyidunā Imām at- Tirmidhī, Sayyidunā Imām Abū Dawūd, Sayyidunā Imām al-Bukhārī, Sayyidunā Bā Yazīd al-Bistāmī, Sayyidunā Abdul Qādir al-Jīlānī, Sayyidunā Bahā al-Haqq al-Naqshbandī, Sayyidunā Imām an-Nawawī, Sayyidunā Ibn Abī Shayba, Sayyidunā Ibn Khuzayma, Sayyidunā Musaddad ibn Musarhad, Sayyidunā Imām al-San`ānī, Sayyidunā Imām Jalaluddīn al-Mahallī, Sayyidunā Imām Jalaluddīn al-Suyūtī, Sayyidunā Ibn `Abidīn, Sayyidunā Ibn Qudāma, Sayyidunā Imām Zufar, Sayyidunā Imām Muhammad al- Shaybānī, Sayyidunā Imām Abū Yūsuf, Sayyidunā Imām Ahmad Rada Khān and Sayyidunā Abdul Haqq Muhaddith al-Dehlawī, etc. etc. are all adherents of one madhhab or the other, they are all muqallids. There are hardly any 'orthodox scholars' in Islām that have not been followers of a particular madhhab, none to be precise.
Sayyidunā Imām al-Ghazālī al-Shāfi`ī said that it was necessary for the Muslim to follow a recognised madhhab in order to avert the lethal danger of misinterpreting the revealed sources (whilst being respectful of the other schools). 31
Sayyidunā Shaykh Sa`īd Ramadān al-Būtī, in his book 'Non-Madhhabism: The Greatest Bid`ah threatening the Islāmic Sharī`ah' asks:
30 Zindiq: an atheist who does not believe in any religion (madhhab) but pretends to be a Muslim in order to make Muslims irreligious, atheistic (lā madhhabī). (al-mu`jam al-wasīt, al-Maktabat al- Islamia li-Tiba`at al-Nashri wal Tawzi`, Istanbul, Turkey: Rabī` al-Awwal 1392AH, May 1976CE)
31 Abdal Hakim Murad, Understanding the Four Madhhabs – The Facts about Ijtihad and Taqlid (English), Wise Muslim Publications: 1995, p.11)
'If one's child is seriously ill, does one look for oneself in the medical textbooks for the proper diagnosis and cure, or should one go to a trained medical practitioner?' He answers his own question saying, 'Clearly, sanity dictates the latter option. And so it is in matters of religion, which are in reality even more important and potentially hazardous: we would be foolish and irresponsible to try to look through the sources ourselves, and become our own muftis. Instead, we should recognise that those who have spent their entire lives studying the Sunnah and the principles of law are far less likely to be mistaken than we are.' 32
My very honourable teacher, Professor Imrān Ahsan Khan Nyazī, in the introduction to his translation of 'bidāyat al-mujtahid wal niyāyatt al-muqtasid' by Sayyidunā Qādī Muhammad Ibn Rushd al-Qurtubī (al-Hafīd) (520AH – 595AH), namely
'The Distinguished Jurist's Primer' writes: 'taqlīd, as distinguished from blind conservatism, is the foundation of all relationships based on trust, like those between a patient and his doctor, a client and his lawyer, and a business and its accountant. It is a legal method for ensuring that judges who are not fully- qualified mujtahids may be able to decide cases in the light of precedents laid down by independent jurists … The system of taqlīd implies that as long as the layman does not get the training for becoming a doctor he cannot practice medicine, for example. In the case of medicine such a person may be termed a quack and may even be punished today, but in the case of Islāmic law he is assuming a much graver responsibility: he is claiming that the opinion he is expressing is the law intended by Allāh.' 33
We, therefore, conclude, in the light of many textual evidences from the Noble Qur'ān, the Sunnah of the Messenger of Allāh , the ijmā` of the qualified scholars of Islām, the practical consensus of the Muslim Ummah, and much common sense, that if one has not attained the degree of a mujtahid, he must follow and accept the juristic decisions of a qualified mujtahid, an Imām, and adhere to a particular school of thought, a madhhab, in order to live life as a successful Muslim in this world, and succeed in the Hereafter.
32 ibid. p.16 [Editor's note: the English translation of 'Al-Lā Madhhabiyya' by Shaykh Muhammad Sa`īd Ramadān al-Būtī is currently being released by Sunni Publications (www.sunnipubs.com)
33 ibid. p.32; Professor Imran Ahsan Khan Nyazee, The Distinguished Jurist's Primer, Garnet Publishing: 2003, Vol.I, p.xxxv.


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Posted by Richard Cohen on March 06, 2019
This is a question we are often asked. It's not recommended that you weight more than the scooter's weight capacity. It will put a strain on the motor, batteries, wheels, etc. and won't give you optimum performance. It will also void the warranty.


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In the UK standard, the Red Wyandotte is not a 'self' Red as in some other countries. In the UK it is a Red 'Columbian'
Male and Female plumage: Surface rich, bright, glossy red. Neck hackle of medium shade to match body colour, with a black stripe down the centre of each feather at the lower part. Tail and coverts green-black. Wing primaries, inner half black, outer half red; secondaries inner half dark slate or black, outer half to match body.
Undercolour: dark or slate, clearly defined.
Any feathers on shanks or toes. Permanent white or yellow in ear-lobe covering more than one third of its surface. Comb other than rose, or falling over to one side, or so large as to obstruct the sight. Shanks other than yellow, except in mature birds, which may shade to light straw. Any deformity.
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Goo-Goo 3 Minute Express Wash won't end its run with just one Jacksonville location.
Construction should begin in February on the first area Goo-Goo along Gate Parkway in The Crossing at Town Center for a targeted opening July 4.
Florida and South Georgia Goo-Goo franchisee Todd Buckner said Thursday a second area car wash is planned, and possibly more, although he declined to discuss the location of the next site.
"This is a rapidly expanding industry," Buckner said.
More are planned elsewhere in Florida, too.
"Goo-Goo has the intention of expanding in Florida in the coming years," Buckner said.
The company's website, googooexpresswash.com, shows about 40 locations in six states, but doesn't include the Florida operation. The six states are Alabama, Georgia, Kentucky, Ohio, Tennessee and Texas.
Buckner focuses on South Georgia and Florida, where four are open and three more are planned.
The first Florida location opened in the spring in Lake City. Jacksonville will be the second.
The South Georgia car washes are in Valdosta, Tifton and Douglas and another is under construction in Cordele.
Buckner said he wanted the Town Center location to open by July 4 so it can honor area military veterans, who are given discounts with their IDs at Goo-Goo on that holiday as well as Memorial Day and Veterans Day.
Law enforcement officers also receive year-round perks. Buckner said Goo-Goo will provide one free basic car wash each week for vehicles assigned to police, patrol and other officers.
"They are in their squad car and receive a free wash per week," he said.
Buckner said that is the main give-back to the community "to honor them because they protect and serve."
Goo-Goo features an express-wash tunnel, in which drivers remain in their vehicle as it is washed in three minutes.
Prices range $8 to $30, which is the top full-service. For full-service, drivers remain in their vehicles through the tunnel but park for staff to complete the process. Customers can wait inside the building and drink free coffee and bottled water and access Wi-Fi.
"We are basically taking it top to bottom, inside and out, and cleaning your vehicle and putting you back on the road," he said.
Buckner said that customers know to look for the red ties. All personnel wear those, a white shirt, a red ball cap and pressed khaki pants.
"That is our image," he said.
Buckner anticipates that up to half of customers at The Crossing will use the full-service offerings.
Eight staff members work in the tunnel wash. The three lanes in the full-service area, which can handle nine vehicles at a time, could have six employees each.
That adds up to up to 26 employees on-site.
Buckner said Goo-Goo offers discounts with gift card sales. For example, customers can pay $40 for a $50 gift card.
The discount is even higher – as much as 33 percent – for gift cards sold during the Valentine's Day, Mother's and Father's Day time frames, and during the Christmas season, which runs from the Monday of Thanksgiving week through Jan. 1.
The Jacksonville Goo-Goo at The Crossing is designed with a different façade because it will be more upscale, Buckner said.
He worked with Cantrell & Morgan Inc. Senior Vice President Pete Fraser and retail sales and leasing associate Sean McGill for site selection. Cantrell & Morgan also has been working with the developer, Preferred Growth Properties.
Preferred Growth Properties is developing The Crossing and The Strand at Town Center at Gate and Town Center parkways, near St. Johns Town Center.
The city issued a conditional capacity availability statement Monday for the car wash. The 4,510-square-foot operation will be developed on 1.64 acres just north of Black Creek Outfitters.
England, Thims & Miller Inc. is the project engineer. Doherty Sommers Architects Engineers Inc. is the architect.
(904) 356-2466


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First issue of IJISC was published
The first issue of IJISC – International Journal of Information Security and Cybercrime was published on 21th June.
IJISC – International Journal of Information Security and Cybercrime® is a biannual scientific publication with the purpose of analyzing information, computers and communications security and identifying new valences of cybercrime phenomenon. The Journal is edited by RAISA – Romanian Association for Information Security Assurance.
The principal aim of the Journal is to bring together the latest research and development in information security and the latest methods to prevent and to combat the cybercrime phenomenon.
The Journal includes studies, analyzes and research regarding the concept of information security and cybercrime. Papers must be written in English, French or Romanian and they must not have been previously published and should not be under consideration for publication elsewhere.
Journal sections
- Advances in Information Security Research
- Studies and Analysis of Cybercrime Phenomenon
- Cyber-Attacks Evolution and Cybercrime Trends
- Books Review and Conferences Analysis
Article source: RAISA


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The Lemurian Hermitage
A hermit is a person who lives apart from society. Traditionally, this has meant living alone and self-sufficiently, but not always. This House of Solitude is occupied by a Hermit who came from the Lemurian Abbey to connect back to nature and enjoy the serenity and tranquility. She welcome guests. (All images on this site remain the property of the artists and writers, and it is their exclusive work. All images copyright 2007.)
Wednesday, June 28, 2006
4 Comments:
- At 7:38 AM, Vi Jones said...
There is so much to be seen by looking up into the branches ... they're like paint strokes in the sky.
- At 8:03 AM, Imogen Crest said...
Yes -- it's like painting, etchings across the sky!
- At 6:21 PM, Heather Blakey said...
The imagery is breathtaking Monika. And what a following you now have my dear. Well deserved darling.
- At 11:33 PM, Imogen Crest said...
So pleased:-)


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My name is Erica Barrios (Señora to your kiddos) and I am happy to be a part of the ICCS family. As a parent and teacher, I believe that learning a second language has so many positive benefits. It not only helps our children become better learners but it is FUN!
I am excited to teach your children about the Spanish language, colorful history and culture. I am positive that your children will enjoy learning about it as much as I will enjoy teaching it.
"Teaching is a beautiful job; as it allows you to see the growth day by day of people entrusted to your care. It is a little like being parents, at least spiritually. It is a great responsibilty."


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Factors to Consider when Hiring Water Damage Restoration Services
The moment you notice water flow in either your home or business, it is good to seek for help immediately.In this case, you need to find a professional water restoration company to solve the problem.Important to be aware is that a large number of companies exist for the water damage restoration.Your solution to water damage will be obtained if a company you will hire has the ability to offer quality restoration.Important to know is that your future restoration services will not there when the services offered are quality.It will be easy to find a company which has experience in restoration services by using research.Research will give you the advantage of collecting facts about companies available for restoration services and hence you will get the best water damage restoration company.It is important for a person to consider the following factor when looking for a company to offer water damage repair services.
First, you need to look into the certifications of the technicians of a company.Important to know is that restoration services requires technical skills and expertise.For this reason, it is good to look for a company whose staff are trained to offer the best services.It is important to ensure the water experts of the company have the right education and training so that provide the water damage services.It is important to consider whether the technicians are licensed to offer the services or not.With the licenses, which the technicians have, you need to talk to the licensing body to be sure that they have valid licenses.
In hiring a company for water restoration services the amount of money you will spend should be determined.There is need to know that a number of factors affects cost of water restoration services.Some of the factors which influence this cost is the extent of the pipe breakage and the extent of drying that is needed.It is prudent to know that the labor of water restoration services will determine the cost that you will incur.In order to secure the right price quotation of water restoration services, you need to fully expose the degree of damage.In order to find a company, which will be affordable, you need to have quotation of many companies.A person should however make sure that the company he/she has would offer quality restoration services.Important to know is that with quality water restoration services, you have good use of money.
In order to get a company which is good for water restoration services, reputation it has must be considered.There are high chances that a suitable company will be obtained by seeking to have comments of customers.In this case, you need to have reviews and recommendations of the past customers so that to choose the right company.
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Choppy layered haircuts for medium length hair might just be the right choice you need to consider if you really want to get a new look without changing the medium hair length you have already owned all this time. Yes, it is true that even if you already have medium length for your current haircut, you do not have to make the hair significantly shorter in order to get the new choppy layered cut. The best thing of all, this type of haircut is the best in creating a brand new look of yours effortlessly. For you who are interested in getting this haircut, here are some examples of option you can pick.
Casual Choppy Layered with Fringe
The first example of choppy layered haircuts for medium length hair is called as the casual choppy layered with fringe. The choppy layered features of this haircut are located at the back while the overall haircut is also complemented with fringe. For you to know, this haircut does not only look casual but also carefree. That is why it is also mentioned to be the right choice for you to pick if you are always on the go and do not really have much time to style your hair.
Choppy Layered with Deep Side Parting
The next example you need to know is called as the choppy layered with deep side parting instead of middle parting or regular side parting. Besides the fact that this hairstyle is quite effective in creating a new look for you, there is another great thing you need to know as well about this. It is as a matter of fact quite easy for you to make variations for different looks for this haircut even if you do not go to any hairstylist. The way to do thi s is by switch the side of the parting once in a while or just simply make the parting farther. Since the new looks are also easy to get with this haircut, it can be said as well to be a perfect choice to consider for you who travel a lot almost in every day.
Choppy Layered Bob with Curls
The last but not least example of choppy layered haircuts for medium length hair is the choppy layered bob with curls. This style looks quite flirty and really pretty. It is the one you need to consider if you have round or oval face shape.


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Samuel Gridley Howe, Perkins School for the Blind's first director, was committed to teaching "scientifically."
From the very beginning, students at Perkins used their sense of touch to explore scientific subjects ranging from physics to anatomy to botany. According to Howe, "The principle, on which the education of the blind is conducted, is to endeavor to place eyes in their fingers' ends, and to adapt all the apparatus of education to this new sight."
As he was in so many other areas, Howe was ahead of his time. When a child is blind, deafblind or visually impaired, it can be difficult to teach them about things they cannot touch. Howe understood that students who were blind did not have the benefit of learning about the natural world incidentally through observation, so tactile exploration of models supplemented theoretical science instruction.
In 1839, after relocating to a spacious campus in South Boston, Howe established a tactile museum at Perkins featuring taxidermy animals, minerals, shells and models of the solar system. Howe's successor, Michael Anagnos, was similarly enthusiastic about the tactile mode of instruction and expanded the museum's holdings – purchasing 501 new objects in a single year. Among his contributions were papier-mâché botanical models of fruits and flowers, purchased in France.
Subsequent directors would take a different approach to science instruction – emphasizing practical applications over theoretical work. By the early 1900s, it wasn't uncommon to see students in a chemistry class sitting at a lab bench, surrounded by beakers, tubing and other equipment while their instructor looked on.
In the late 1940s, Perkins began to host science fairs. Young biology students exhibited models of skeletons crafted from plasticine and clay, while young chemists showed off sometimes odorous chemical reactions.
The tactile museum also underwent a major renovation. By the 1950s, exhibits were integrated into the curriculum, making them a dynamic element of classroom instruction. In a zoology class, for example, students could touch a wide variety of exotic stuffed animals, including an anteater, sloth, bat, toucan, tortoise, and a small alligator or crocodile.
Today, technology has opened up new scientific horizons for students who are blind or visually impaired. Students at Perkins can be found in the lab measuring the oxygen levels of water from Perkins Pond or experimenting around campus with an emerging scientific field called soundscape ecology.
The annual science fair has also evolved. In 2013, Michael Yudin, acting assistant secretary for Special Education and Rehabilitative Services at the U.S. Department of Education, visited Perkins to observe science projects that ranged from measuring audio amplification of tin cans, to exploding soda bottles, to exploring biodiversity in succulent plants.
Whether at a science fair, in the classroom or out in the field, Perkins' commitment to enhancing students' scientific knowledge of the world remains as strong as ever.
For more information about the history of Perkins School for the Blind, sign up for the Perkins Archives' newsletter.


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WACO, Texas — A Waco man is quickly making a name for himself in the local fishing world after catching the biggest catfish in Waco to date.
Herbert Mollett caught the 64-pound yellow catfish at the spillway in Lake Waco. Before his catch, Waco's record for biggest catfish was a 59-pounder caught in 2003.
Mollett said it took about 15 minutes and the help of three people to reel in his prize. He said he took it straight to Cabela's to get it officially weighed.
"This is the biggest fish I've ever caught. It's just an exciting adrenaline rush," Mollett said.
The fish came in at 64 pounds and 52 inches long, but it wasn't Mollett's first big catch. He said he also caught a 50-pound catfish not long ago.
"I got my start when I was four with my dad. I just enjoy being out on the water," Mollett said.
Mike Meyers, a skilled fisherman and administrator with Fish On Waco, said it's very impressive.
"The spillway here in Waco is a pretty popular fishing spot. It's definitely a rarity to catch a 64-pound fish. It's a once in a lifetime opportunity for most anglers," Meyers said.
Mollett said the fish is in his freezer now, and he plans to enjoy it with his family this weekend.
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