Podcasts about 'ali

    The Mongols were known for unleashing a series of unrelenting horrors upon the Islamic world, from the catastrophic destruction of the Khwarezmian Empire under Chinggis Khan, to the sack of Baghdad under his grandson Hulegu, where the Caliph himself was killed on Mongol order. No shortage of Islamic authors over the thirteenth century remarked upon the Mongols as a deathblow to Islam, a punishment sent by God for their sins. Yet, many of the Mongols of the west end of the empire even before the end of the thirteenth century converted to Islam, and in time some of the heirs of Chinggis Khan held the sharia over the yassa. In today's episode, we explore why so many Mongols chose to convert to Islam. I'm your host David, and this is Kings and Generals: Ages of Conquest.       The Mongolian interaction with Islam began in the twelfth century, as Muslim merchants came to Mongolia with expensive goods such as textiles or metal weapons and tools to exchange for furs and animals to sell in China or Central Asia. Some of these merchants took up valued roles among the up and coming Mongol chiefs; at least two Muslims, Hasan the Sartaq and Ja'far Khoja, were among the warlord Temujin's close allies during his fabled escape to lake Baljuna, where they swore long lasting loyalty to him. Hasan's arrival brought much need flocks of sheep to help feed Temujin's starving men, while Ja'far Khoja was supposedly a descendant of the Prophet Muhammad. Ja'far served Temujin in valued roles for the rest of his life, acting as an embassy to the Jin Emperor and as daruqachi, or overseer, over the Jin capital of Zhongdu and its environs once the Mongols took it in 1215. When Temujin took the title of Chinggis Khan and began to expand the Mongol Empire, initially Muslims found little reason to lament the expansion of the Great Khan. Muslim merchants continued to serve in prominent roles, acting as emissaries and spies on behalf of Chinggis Khan, who rewarded them handsomely: gladly did Chinggis give them gifts and overpay for their wares in order to encourage them to make the difficult journey to Mongolia, as well as bring him useful information of Central Asia. One such Central Asian, Mahmud, served as Chinggis' loyal envoy to the Khwarezm-Shah Muhammad. His actions earned him the title of Yalavach, becoming Mahmud the Messenger.   In the Tarim Basin in 1218, the local Muslim population had suffered oppression under the Naiman prince Kuchlug, who had usurped power in the Qara-Khitai Empire. When Chinggis Khan's great general Jebe Noyan entered the region pursuing Kuchlug, he proclaimed that all those who willingly submitted would be free to worship as they chose. The region largely seems to have swiftly thrown out Kuchlug's garrisons and officers and happily accepted Mongol rule, not as conquerors but liberators.       This, of course, was not the case for the next stage of Mongol expansion. The highly destructive campaign against the Kwarezmian Empire launched in 1219 resulted in the deaths of perhaps millions of people from what is now Uzbekistan and Kazakhstan through eastern Iran and Afghanistan, a predominatly Muslim region. There are no shortage of accounts of horrendous atrocities suffered throughout the former domains of the Khwarezm-shahs. Though most of what is now modern Iran submitted peacefully to the Mongol commander Chormaqun over the 1230s, with the arrival of Hulegu in the 1250s a new wave of massacres were unleashed, culminating in the infamous sack of Baghdad in 1258 and death of the ‘Abbasid Caliph, an immense blow the psyche of the ummah. At the end of the 1250s it seemed reasonable to anticipate that soon the whole of the remaining Muslim world would become the subject of the Grand Khan.       The initial period after the Mongol conquest was, for many Muslims, not easier. Statements by modern writers of Mongol religious toleration have been greatly over-exaggerated. While it is true that the Mongols in the early years of the Empire generally did not persecute on the basis of religion, the Mongols did persecute on the basis on specific beliefs that they felt ran contrary to steppe custom or the laws of Chinggis Khan, the great yassa. For example, for slaughtering animals the Mongols forbid the spilling of blood. This differed greatly from Muslim and Jewish halal and kosher slaughter, that mandated the draining of it. This in particular became a frequent source of conflict over the thirteenth century, with the Mongols feeling the spilling of blood on the earth would bring misfortune. We are told from the Persian writer Juvaini, a member of Hulegu's entourage in the 1250s, that Chinggis Khan' second son Chagatai so thoroughly enforced this prohibition that “for a time no man slaughtered sheep openly in Khorasan, and Muslims were forced to eat carrion.” Essentially, the Mongol viewpoint was that as long as a given religion adherents remained loyal and did not perform the tenets the Mongols forbid, then the worshippers could practice freely. But such freedoms could be revoked: Khubilai Khan in the 1280s, upon feeling insulted when a group of Muslims at his court refused to eat meat he offered them, banned halal slaughter and circumcision, on pain of property loss and death, for almost the entire decade. A Khwarezmian refugee to the Delhi Sultanate writing around 1260, Juzjani, wrote of his sincere belief that Chagatai and other members of the Mongol leadership intended a genocide of the Muslims.   Why then, did Islam succeed in converting the Mongols of western Asia, after such a low-point? It was a matter of proximity. The majority of the population in the major centres in the Golden Horde, Ilkhanate and Chagatai Khanate were Muslims, ensuring that not only could sufis and others proselytize to the Mongol leadership, but also their military. Efforts by Buddhists or various Christian representatives, be they Catholic, Syriac or Nestorian, lacked comparable resources or presence, and their efforts were generally restricted to attempting to convert the highest ranking Mongols. While this brought them some influence, in contrast to the image in most historical narrative sources monarchs tended to convert once enough of their followers had done so for it to be a sound decision for their legitimacy. More Mongols simply had closer proximity to Muslims populations than they ever did Christian or Buddhist, leading to a more thorough conversion than any Franciscan friar could ever accomplish. Similar proximity prompted the slow sinicization of the Mongols in Yuan China.       While the Mongols disliked certain tenets of Islam, they still found use of it. Islamic craftsmen, administrators and healers were quickly spread across the Mongol Empire, accompanying every Khan and Noyan everywhere from campaigns to their personal camps. In short order they commanded armies, often of their own locally raised forces, to fight for the khans. The various Islamic peoples of Central Asia, be they Turkic or Iranic, could provide a plethora of skills and manpower the Mongols found useful or themselves lacked. Various Mongol armies, particularly the tamma garrison forces, were stationed in close proximity to Islamic centres for extended periods of time. Mongol princes from the highest ranks of the empire, including Chinggis Khan and his own sons, took Muslim wives and concubines. For the lower ranking soldiers forced to leave their families behind in Mongolia, they took Muslim wives and began new Muslim families which replaced their own.        By the reign of Chinggis Khan's son and successor Ogedai, Muslims made up many of the highest ranking members of the bureaucracy and administration from eastern Iran to Northern China. Some of these men, such as Mahmud Yalavach, his son Mas'ud Beg, and ‘Abd al-Rahman, served as heads of the Branch Secretariats the Mongols established to govern Asia. These men were answerable only to the Great Khan, and held immensely powerful positions.       The proximity of high ranking Muslims throughout the Mongol government and army in significant numbers made them an influential force. The presence of well educated Islamic jurists in the courts of the Khans is very well attested, and a merchant who showed great fiscal ability could find himself richly rewarded in lucrative ortogh arrangements with Mongol princes, where a  Mongol prince would provide silver and other currencies, taken via conquest, tribute and taxation, to a merchant as a loan, who would then use it for trade, make money and pay back the prince. Sometimes a well connected merchant could even be rewarded with prominent government position once they won the favour of a prince or khan. The Mongol search for whatever skills they saw as useful particularly rewarded Muslims with aptitude in alchemy and astrology. The Khans of the Ilkhanate spent considerable sums of money on the alchemists who claimed to be able to produce gold or prolong life, much to the chagrin of the Ilkhanid vizier and historian Rashid al-Din. Astrologists who could help determine the future or courses of action also received great reward, for the Mongols put great stock in this, as it was a position similar to the occupation of their own shamans.       With the mention of the shamans, we should give a brief account of the Mongols pre-Islamic religion, and in what ways it helped pave the way for their conversions. Though often dubbed “shamanism,” this is a poor description. Shamans occupied only a part of the Mongol folk religion, which was a series of practices relating to the appeasement and interpretation of spirits which inhabited every part of the natural world. It was the fear of offending these spirits which was behind the Mongols' own methods of slaughter, refusing to spill blood on the earth, place dirty things into running water or urinate or place knives into fire and ashes. It was the job of shamans to communicate, appease or harness these spirits, and ensure no misfortune befell the family or, after 1206, the Empire. The duties of shamans strictly fell to influencing events within the current life, rather than with a next level of existence. Thus, for the Mongols it was useful to accumulate other holymen who could interact with the supernatural on their behalf beyond what their own shamans did. It also demonstrates why, once they did convert, the Mongols saw it fit to continue to commune with shamans, and makes it so difficult for many to accept the conversion of the Mongols as sincere.       In fact, as historians like Devin DeWeese or Peter Jackson have thoroughly argued, we are in no place to gauge the authenticity of any Mongol's conversion. Our vantage point centuries later, and nature of our sources, leaves us unable to actually determine the conviction of each convert, and makes it inappropriate to reduce the story of a given khan's conversion to simply a matter of political convenience. The Mongols actively selected aspects of sedentary societies which benefitted themselves, and therefore could choose to profess Islam while continuing observe shamanic practices and standard cultural actions, all the while seeing no juxtaposition between this.        The earliest conversions of the Mongols or their servants began in the 1230s and 40s. One of the earliest, most prominent figures to convert was not even a Mongol, but a Uyghur named Korguz, Ogedai's appointment to the new Branch Secretariat of Western Asia, covering Iran and the Caucasus, towards the end of his life. Korguz was one of the most powerful civilian officials in the empire, and his conversion to Islam from Buddhism at the start of the 1240s marked the highest profile convert yet in the Mongol government, though he was killed in 1244 on the order of Ogedai's widow, the regent Torogene. Batu, shortly before the climactic battle against the Hungarians at Mohi in 1241, certainly had a number of Muslims in his army. According to Juvaini, while preparing for the confrontation Batu ascended a hill to pray to Eternal Blue Heaven, and asked the Muslims in his army to pray for victory as well. It is unclear if they were Muslim troops raised from Central Asia and the steppe, or Mongol converts to Islam in his army.        The exact mechanics of conversion are unknown. Though the historical sources like to portray the people following a prominent prince or khan's conversion, it seems generally that it was the other way around, where the lower ranks converted in enough numbers to make it useful or safe for a prince to convert. For example, one of the primary army units in Mongol expansion and consolidation were the tamma,  a sort of garrison force permanently stationed in a region, made up of a mixed body of nomadic and sedentary troops. The Mongols in these troops were usually forbidden to have their wives and families accompany them. Separated from their homeland, families or local shamans, and taking new, local wives who were generally Muslims, these Mongols were largely removed from the infrastructure that would have encouraged the maintenance of their traditional religion and made them more susceptible to conversion. If not themselves, then their children. Perhaps the best example comes from the tamma commander Baiju, stationed in the Caucasus and Anatolia from the early 1240s until the start of the 1260s. Over the twenty or so years of his career, he appears in a variety of historical accounts, which demonstrate not only the presence of a great number of Muslims in his camp, as advisers, administrators and sufis, but also demonstrate the gradual conversion of his men. By the end of his life, according to sources like the Mamluk encyclopedist al-Nuwayri, Baiju himself became a Muslim and asked to be washed and buried in the Muslim fashion on his death.     Perhaps the most famous convert though, was Berke. A son of Jochi and grandson of Chinggis Khan, Berke is most well known for his war against his cousin Hulegu over the Caucasus. Conflicting accounts are given for his conversion, with some having him raised a Muslim, while others suggest a conversion in the 1240s, drawn to Islam through the efforts of the sufi Shaykh Sayf al-Din Bakharzi. Certainly by the 1250s Berke was a Muslim, and quite a sincere one: the Franciscan Friar William of Rubruck remarks during his trips through the Jochid territories in 1253 that Berke was a Muslim, and forbid the consumption of pork in his camp. Juvaini reported that meat at Mongke Khaan's enthronement feast in 1251 was slaughtered in halal fashion out of deference to Berke, and Juzjani in distant Delhi had learned of Berke's Islam by 1260. Mamluk accounts present him having a Muslim vizier and showing great respect for qadis and other Muslim holymen. Yet, the Mamluk embassy also remarked that Berke still continued to dress and wear his hair in the distinctive Mongolian style, rather than don Islamic clothing. While Berke's war with Hulegu is often portrayed as his anger over the death of the Caliph, it seems this was a secondary concern to him. His own letter to Sultan Baybars remarks on his anger over Hulegu's infringement of the yassa of Chinggis Khan, by failing to send Berke loot from Baghdad and Iraq or consult with him. The fact that war began three years after Baghdad's fall, and that Hulegu occupied Jochid territory in northern Iran and the Caucasus after Mongke's death, suggests that Berke's immediate concerns were more strategic than spiritual. Islam for the early converts like Berke was not a change of identity, but an acceptance alongside their existing beliefs and incorporated into a Chinggisid world view. Almost certainly Berke, like his Islamic successors, continued to consult with shamans and the yassa, yet never felt disloyal to the sharia.       While Berke's conversion was accompanied by some of his brothers and commanders, it did not precipitate the Islamization of the emerging Golden Horde. Following Berke's death around 1266, it took some 14 years for another Islamic Khan to sit on the throne of the Jochids. At the start of the 1280s, both the westernmost khanates of the Mongol Empire saw the enthronement of Muslim rulers: Töde-Möngke taking the throne in the Golden Horde between 1280 and 1282,, and from 1282 to 1284 Tegüder Ahmad in the Ilkhanate. Once more, the sources hint that shaykhs and sufis were behind the conversion of both men, and continued to be held in great esteem in both courts. For the Ilkhan Tegüder, who upon his enthronement went by the name of Sultan Ahmad, we have a variety of sources which describe his commitment to Islam, which vary widely and demonstrate why it remains difficult for many to accept the authenticity of the early conversions.      In a letter Tegüder sent to the Mamluk Sultan Qalawun, Tegüder spoke of establishing sharia law in the Ilkhanate, protected pilgrimage routes and built new religious buildings, similar claims to what Töde-Möngke made in his first letter to the Mamluks around similar time. Tegüder argued that based on the fact of their now shared religion it was easier for the Mamluk Sultans to submit to him. Cilician Armenian writers like Het'um of Corycus and Step'annos Orbelian generally portray Tegüder as a prosecutor of Christians. Yet at the same time the Syriac churchman Bar Hebraeus wote of Tegüder as a friend to Christians, an upholder of religious toleration who exempted them from taxation and allowed Hebraeus to build a new church, while the Mamluks were largely skeptical of his conversion.   Ghazan, the great reformer of the Ilkhanate, sought to portray himself as a powerful Muslim monarch and an heir to the defunct ‘Abbasid Caliphate, but also as the first true Muslim Ilkhanate. For this reason, his two predeceassers who were attached to Islam, Tegüder and Baidu, were both denigrated in official accounts from his reign. Ghazan was raised a Buddhist, and only came to Islam a few weeks before his enthronement, urged to convert by his commander Nawruz Noyan and the Shaykh Sadr al-Din al-Hamuwayi during his rebellion against Ilkhan Baidu. While his biographer Rashid al-Din desperately sought to portray Ghazan's conversion causing his commanders and soldiers to follow suit, it seems almost certain that it was in fact the opposite, and that by converting Ghazan hoped to gain the wavering support of Baidu's Muslim followers. Ghazan did so successfully, and overthrew Baidu only a few months after he had himself seized the throne. Upon becoming IlKhan, on the instigation of his zealous general Nawruz, Ghazan order the destruction of Christian, Jewish, Buddhist and Zoroastrian centres in Muslim cities in his empire and imposed the jizya. However, these harsh measures were quickly rescinded by 1297 with the downfall of Nawruz, though Buddhists did not return to the prominence they had previously enjoyed. Ghazan before the end of the 1290s donned a turban and even declared jihad against the Mamluks. Though some Mamluk scholars, none more famous than the jurist and scholar Ibn Taymiyya, were not convinced of Ghazan's Islam. Outside of Damascus in 1300, Ibn Taymiyya insulted both Ghazan and his vizier, the Jewish convert to Islam Rashid al-Din, of being false Muslims. Ghazan, he stated, continued to worship Chinggis Khan in place of sharia.   The life of Ghazan's brother and successor Oljeitu demonstrates perhaps the most extreme example of a Mongol prince's flexible approach to religion. His father Arghun had the young Oljeitu baptized a Nestorian Christian and given the name of Nicholas, supposedly after the Pope Nicholas IV, with whom Arghun was attempting to ally with against the Mamluks. As a teen, he converted to Buddhism, when he took the Buddhist name of Oljeitu. Under the influnece of a wife, he then converted to Sunni islam, taking the name of Muhammad Khudabanda, servant of God, which became the source of rude puns on his name: kharbunda, donkey driver. First he attached himself to the Sunni school of Hanafism, then to Shafi'ism, before frustration with fighting between the schools turned him back to Buddhism, before in 1309 returning to Islam, but this time abandon the Sunnis for Shi'ism. A number of different sources offer explanations for what drove Oljeitu to become a Shi'a, generally focusing on how a various princes, commanders, scholars and others convinced upon Oljeitu the merits of Shi'a Islam. One particularly detailed account has a Shi'a Scholar describe the succession of the first of the Rashidun Caliphs, those accepted in Sunni Islam, to the Prophet Muhammad instead of 'Ali, remarking to Oljeitu it would be as if a non-Chinggisid general were to succeed Chinggis Khan. According to the Mamluk sources, Oljeitu's conversion to Shi'ism prompted a series of rebellions across Ilkhanid Iraq. In some accounts, Oljeitu converted back to Sunni Islam shortly before his death in 1316. His son, Abu Sa'id, followed him to the throne, a Sunni Muslim who did not waver in his faith as his father.    Following Ghazan's reign from 1295 until 1304, the Ilkhanate became an Islamic state, with the majority of its army and upper echelons converted to Islam.  The process was slower in the Golden Horde and Chagatai Khanate. After Töde-Möngke's deposition in 1287, the Golden Horde would not have another Muslim monarch until the reign of Özbeg, who took the throne in 1313. It seems he converted shortly after his accession, seemingly to gain the support of influential noyans within the Horde. In legendary accounts Özbeg was converted by a sufi named Baba Tükles, who proved the veracity of his religion when he comfortably survived an oven wearing nothing but chain maille, while the shaman he challenged was burnt to death in his oven. However, Baba Tükles does not enter into accounts of Özbeg's life until centuries after his death. It seems likely that Özbeg was converted by influential sufi and islamic jurists in his entourage, and the increased islamization of members of military and aristocracy making it a viable political choice to convert as well. To cement his reign and his religion, Özbeg ordered the executions of over a hundred Chinggisid princes and noyans. Other prominent converts, such as Ghazan in the Ilkhanate and Tughluq Temur in the eastern Chagatai Khanate, also carried out large scale purges though none matched those of Özbeg. So extensive was Özbeg's purge that within a generation, the line of Batu had died out within the Golden Horde. In the Chagatai Khanate, Islamization proceed in stops and starts. In the western half of the Chagatai realm, centered as it was around the trade cities of Transoxania and closer to the Iranian world, islamization went quicker, more or less winning out by the mid 14th century. It would take another century in the eastern half of the Chagatai realm, Moghulistan, where steppe lifestyle maintained greater influence. Not until the reign of Tughluq Temur's grandson, appropriately named Muhammad Khan, in the fifteenth century did Islam win out most of the remaining holdouts, according to the mid-sixteenth century source of Mirza Haidar Dughlat. For the eastern Chagatais, where the local islamic population was much smaller, there was much less interaction with the faith, and thus it took much longer for the military and the noyans to fully convert, despite the conversion of the Khans themselves.   Still, in policy men like Özbeg, Ghazan and Oljeitu largely matched their forebears in providing taxation exemptions, favours and other privileges to Christians, especially Franciscan missionaries, though on a lesser scale than earlier in the thirteenth century. Their successors, Özbeg's son Janibeg and Oljeitu's son Abu Sa'id, proved less welcoming, as even Christians found their privileges revoked. Janibeg ordered his men to dress in the fashion of Muslims, while Abu Sa'id sought to become the protector of the Holy Cities of Mecca and Medina, one year even sending an elephant there for inexplicable reasons. Still, these monarchs showed themselves to continue in their traditions, such as acts of levirate marriage, that is marrying their father's wives, something forbidden by Islam.  Islam proved an aspect of these monarch's identities, but it took many generations in Iran for all elements of Mongol culture and Chinggisid ideology to be driven out, and in the steppes the process, it can be argued, never truly fully replaced the memory of the house of Chinggis Khan.        Our series on the Mongols will continue, and we will visit in detail the topic of Mongol religious tolerance very soon, which ties closely to this matter, so be sure to subscribe to the Kings and Generals Podcast. If you'd like to help us continue to bring you great content, please consider supporting us on patreon at www.patreon.com/kingsandgenerals. Please also consider leaving us a positive review and rating on the podcast catcher of your choice, and sharing us with your friends; each one helps the podcast out alot. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one.

LES PUBLICITÉS DÉGRINGOLENT QUE FAIRE ?  Pour commencer, c'est un peu normal qu'il y ait des jours, des semaines où vos publicités marchent moins bien ! Souvent, ça dépend aussi de facteurs externes, comme la concurrence, la période de l'année, la conjoncture économique ou la plateforme en elle-même. Ne vous focaliser pas dessus, persévérer, analyser les choses correctement et adaptez-vous !  En priorité, vous devez vous poser les bonnes questions ! Depuis combien de temps vendez-vous ce produit ? Quelle est la taille de votre niche et de votre marché ? Combien de ventes avez-vous déjà fait. Est-ce que votre produit n'est pas en fin de vie ?  Si vous en avez déjà fait le tour, Next, passer au produit suivant ! Mais si votre produit a encore du potentiel, il vous suffit de vous adapter et de voir les choses sous un nouvel angle ! Créer une offre marketing solide, donnez à Facebook ce qu'il recherche, beaucoup de contenu et de nombreuses créatives !  Vous pouvez aussi utiliser la méthode d'Ali, un système gagnant-gagnant ! D'un côté, vos clients sont remboursés (partiellement ou totalement, à vous de voir selon votre budget et votre prise de risque) et de l'autre, vous aurez de quoi faire la différence sur le marché avec de nombreux témoignages et de toutes nouvelles créatives… de quoi gagner la confiance de nouveaux clients ! N'oubliez pas aussi le système de parrainage ! Avec la beauté du business en ligne, ça n'a jamais été aussi simple à mettre en place et là aussi, il s'agit d'un système gagnant-gagnant, puisque vos clients auront eux une commission et vous, vous aurez de nouveaux clients et l'opportunité de faire connaitre vos produits à une audience encore plus large !  Un autre point important, plutôt que de ne voir que le coût de vos publicités Facebook, contrebalancer les choses en augmentant votre panier moyen (e-mailing, up-selling, cross-selling, etc.), vous devez toujours avoir une vue d'ensemble et non rester focus sur un seul point ! En gagnant plus, vous allez pouvoir dépenser plus (par exemple en publicités Facebook ! ), vous voyez maintenant, l'importance de voir les choses sous un autre angle ? En réalité, il y a toujours une autre façon de faire, une nouvelle opportunité, une autre solution pour y arriver… mais encore faut-il s'en donner la peine !

Rilis di Netflix, 'Ali & Ratu Ratu Queens' merupakan film Indonesia terbaru yang sangat ditunggu-tunggu. Premisnya ngingetin banget sama kartun Hachi, sutradara Lucky Kuswandi coba meramu beberapa poin yang diharapkan mampu menjadikan pencarian Ali ini sebuah tontonan yang hangat. Selain itu, Lucky juga cerita-cerita soal New York. Mulai dari impresi Dia terhadap kota tersebut, hingga seperti apa visinya untuk menampilkan New York, yang ternyata punya kesamaan dengan Jakarta.

Tu veux que je te raconte l'histoire de l'incroyable voyage d'Ali l'alligator? Alors attrape ta brosse à dents, ton dentifrice, et c'est parti

Termina às 23h59 do dia 31 de maio o prazo para a entrega da declaração do Imposto de Renda 2021, ano-base 2020. Quem recebeu mais de R$ 28.559,70 em rendimentos tributáveis é obrigado a fazer a declaração. Até às 15h desta segunda (31), a Receita Federal recebeu 589.607 declarações no Espírito Santo - a expectativa é receber 636 mil. O alerta é que a multa mínima para quem não entregar dentro do prazo é de R$ 165,74, mas pode atingir até 20% do imposto devido. Em entrevista ao CBN Cotidiano, o auditor-fiscal da Receita Federal no Espírito Santo, Juliano Rezende Gama, explicou a entrega deve ser feita com atenção ao modelo da declaração. "Na retificadora você pode corrigir dados, mas não pode alterar o modelo da declaração, entre o simplificado e o completo", alertou. A partir da entrega, Juliano lembra que o sistema eCAC da Receita Federal disponibiliza os dados da apuração da declaração. 'Ali o contribuinte não precisa esperar um aviso da Receita Federal pois já fica claro onde houve inconsistência (se caiu na malha fina) e qual delas deve ser corrigida", diz ao explicar as últimas dúvidas dos ouvinte antes do fim do prazo da entrega anual.

Mission encre noire Tome 31 Chapitre 358. La désidérata par Marie-Hélène Poitras paru en 2021 aux éditions Alto. Alouette, gentille alouette, Alouette, je te plumerai. Aliénor sourit malicieusement, elle a soif de justice. Depuis le bois, elle observe le domaine de Malmaison, elle, qui fait jaillir la vie animale et végétale de ses mains. Un lourd secret entoure le village de Noirax. Un silence drape l'héritage de la lignée des pères Berthoumieux, tous, l'exacte réplique du même homme. Les alcools et la bonne chair ne font qu'illusion, l'éternel souvenir de la dernière épouse repose dans la maison aux parfums, fermée à double tour sur une vérité qui dérange et menace. Pampelune, la bougresse, Héléna, la Pimparela, connaissent bien le cycle des amours déçus, des chagrins qui rongent, des enfants illégitimes. D'espoirs en défaites, c'est une rengaine d'une grande tristesse. Cependant, la rumeur se propage au village, le charme d'Aliénor agit comme un puissant parfum et se répand comme une fièvre. Le fils Berthoumieux s'en émoustille déjà. Un nouveau règne est en marche. Presque dix ans après la publication de Griffintown, Marie-Hélène Poitras lève le rideau sur ces voix que l'on tente de bâillonner. Je vous propose de nous faufiler au travers des secrets entortillés autour des racines de cette forêt et d'en animer ses marionnettes d'une main tremblante. L'autrice l'affirme : les loups sont parmi nous ! Je reçois Marie-Hélène Poitras, à Mission encre noire. Extrait:« Il y a quelques années, quand Jeanty avait quatorze ans, une nuit alors que son père dormait, il était monté au grenier et était tombé nez à nez avec un grand miroir ovale sur pied. Ce qu'il découvrit dans le reflet de la psyché le dégoûta. La ressemblance avec son père s'installait. En plus de la couleur des yeux et du nez aquilin, sur son visage les traits distinctifs des Berthoumieux commençaient à l'emporter sur la douceur de ceux de Pampelune. Le duvet au-dessus de sa lèvre, la carrure plus marquée des épaules, l'élargissement du muscle trapèze et, surtout, ce je-ne-sais-quoi d'un peu débile que les pères Berthoumieux affichaient sur leur portrait, tous ces attributs étaient en train de poindre en lui. Le constat était inévitable, la transformation bien amorcée: il ressemblait à son père. N'en pouvant plus, Jeanty tourna la psyché à l'envers. Ce qu'il découvrit de l'autre côté du miroir l'émerveilla.» La revue Moebius 168-169, Depuis la crise. Enfin ! Il est annoncé depuis quelques mois déjà, le numéro double de la revue Moebius est désormais disponible. Cette nouvelle édition, avec à la barre Stéphanie Roussel et Nicholas Dawson, se propose de renverser les tendances et de bousculer les idées reçues. À travers un thème de circonstance: Depuis la crise, le duo se propose de résister à l'isolement, de briser «les fils invisibles des confinements successifs», pour en faire un moment de solidarité et d'ouverture. Autant dire que le pari est amplement réussi par la qualité des textes publiés, mais également par le souci de variétés des sujets et des expériences de lecture offert par le comité de rédaction. Au programme de ce Moebius: Rébecca Déraspe, Katia Belkhodja, Dalie Giroux, Sandrine Galand, Marie-Christine Lemieux-Couture, Kama La Mackerel, Mishka Lavigne, Laurence Olivier, Cato Fortin, Emmanuella Feix, Si Poirier, Sophie Bélair Clément nous parle de création en temps de crise. Moebius accueille dans ses pages, pour quatre numéros, Ouanessa Younsi et Awa Banmana, en tant qu'écrivaine et artiste en résidence. Et enfin Marie-Ève Lacasse se charge de la traditionnelle lettre à une écrivaine vivante. Pour en savoir plus sur ce sommaire Stéphanie Roussel et Nicholas Dawson sont invité.e.s à Mission encre noire. Extrait:« Je fais une liste de ce que la décapitation n'est pas: une fusillade, un attentat à la voiture piégée, une bombe, un démembrement, un égorgement, une plainte académique. Je fais une liste de ce que la décapitation n'est pas, ça commence comme beaucoup de listes à cause des journaux et des statuts dans lesquels personne, jamais, n'a eu peur d'être décapité. Là où j'ai grandi, les embaumeurs apprenaient à recoudre les têtes sur les cadavres. Là où j'ai grandi, des barbus se transformaient en guillotines, on les appelait nos frères.» katia Belkhodja, Moutabarridja, p45, Moebius 168-169.

Convoitée pour son vaste héritage, qui s’étend de la Loire aux Pyrénées et de l’Atlantique à l’Auvergne, Aliénor d’Aquitaine a marqué le XIIe siècle de son empreinte. Deux fois reine, mère de onze enfants, infatigable voyageuse qui parcourt l’Occident et le Proche-Orient jusqu’en Terre sainte, active politicienne qui fomente une révolte contre son second époux, Henri II d’Angleterre, captive pendant quinze ans, son destin est en tous points hors norme. Devenue veuve, elle s’attache à défendre le pouvoir de ses fils, le célèbre Richard Cœur de Lion, puis Jean sans Terre. Si la disparition d’Aliénor d’Aquitaine signe la fin de l’empire Plantagenêt, son personnage de femme puissante et insoumise à l’exceptionnelle longévité, entouré d’une persistante légende noire, n’a jamais cessé de fasciner. Interrogé par Christophe Dickès, le médiéviste Martin Aurell nous présente ce personnage fascinant. Notre invité: Martin Aurell est directeur du Centre d’études supérieures de civilisation médiévale depuis 2016, directeur de la revue Cahiers de civilisation médiévale depuis 2000. Il est professeur à l’université de Poitiers depuis 1994, après avoir été maître de conférences à l’université de Rouen et à l’université Paris-Sorbonne. Il a été membre de l’Institute for Advanced Study de Princeton en 1999, et de l’Institut universitaire de France entre 2002 et 2012. Il est l’auteur de nombreux ouvrages dont Le Chevalier lettré : savoir et conduite de l’aristocratie aux XIIe et XIIIe siècles et Des Chrétiens contre les croisades (XIIe-XIIIe siècle), tous les deux parus chez Fayard. Il est dernièrement l’auteur de Excalibur, Durandal, Joyeuse: la force de l’épée (PUF, 234 pages, 22€) et d'Aliénor d'Aquitaine (PUF, 160 pages, 14€).

And here come the rest of our thoughts on the epic journey through Rama, and all the New's that's fit to print. Topics include a discussion of why understanding The Greatest - Muhammed Ali - is key to understanding our protagonist Kolo Nash. We unpack a lot of the motivating factors of our panther fella - including his sex appeal - and talk more on some of the big moments of the story, including the importance of our mentor Maximus and his part in the story. We also discuss the differing nature of this story to others in the New Century ouvre, how that difference makes it stand out, and also contribute to making Rama a wider, more realized place in many respects. Panther Soul is it's own story, but the fact that it builds off what began with Tiger's Eye means that reading the first gives us a much more powerful experience overall. We discuss arcs, and feelings and themes, and end on a strong note of why we love this story, and much interest in what comes next. Full spoilers for the novel: do not listen if you haven't read! (no outtakes this time around, it's all just part and parcel with the given episodes.)   For those that have not heard it, highly recommend watching the 2001 movie 'Ali', and then listening to the School of Movies podcast on it, because this movie impacted not only Panther Soul but many aspects of New Century: https://schoolofmovies.podbean.com/e/ali-1613726520/   Intro is "Humanity" by Scott Holmes of freemusicarchive.org Outro is "More (Red One Jimmy Jones Remix)" by Usher

Will Smith transitioned from successful rapper to Hollywood A-lister, starring on 'The Fresh Prince of Bel-Air' before headlining such films as 'Independence Day,' 'Men in Black' and 'Ali. --- Send in a voice message: https://anchor.fm/biography/message

Nous recevons Alienor Debonneville, Co-Founder & CEO @ Alma Heritage. Dans ce premier épisode de notre nouvelle série de podcasts "Portraits", vous découvrirez le parcours d'Aliénor les raisons pour lesquelles elle a lancé Alma Heritage sa mission et son quotidien ses objectifs sur les 12 prochains mois et une anecdote singulière, unique. Si tu aimes ce podcast, n’hésite pas à t’abonner, le partager autour de toi et à nous mettre 5 étoiles sur Apple Podcasts! Pour retrouver les podcasts de La French Tech Suisse Romande, notamment Portraits et les formats longs que nous allons très prochainement diffuser, on se retrouve sur frenchtech.ch. Si tu es founder ou co-founder d’une startup tech, membre de la communauté de la French Tech Suisse et que tu souhaites participer à Portrait, contacte-nous sur frenchtech.ch également. Très bonne écoute! _____ Les podcasts de la French Tech Suisse Romande sont imaginés et réalisés par Raphael Grieco.

Actus du CRA et témoignage d'Ali, demandeur d'asile

Il était une fois la marqueterie bijou de Rose Saneuil Quand je pense à la marqueterie, je vois tout de suite les meubles d'André-Charles Boulle, l'ébéniste de Louis XIV. Mais cette technique est beaucoup plus ancienne. Pour la définir, en résumé, la marqueterie est le fait de créer des motifs sur un support en incrustant dedans d'autres matériaux. Il ne faut pas confondre la marqueterie et la mosaïque qui est également le fait de créer des décors mais avec des pierres qui sont maintenues ensemble par un liant, un enduit ou un mastic. Il n'y a donc pas dans la mosaïque d'incrustation. A l'origine, il y a la marqueterie de marbre et de bois. La technique de la marqueterie de marbre s'appelle Opus sectile qui signifie « appareil découpé », et est utilisé en décoration architecturale pour les pavements et les murs. Elle se crée à partir de marbres mais aussi de pierres dures, de nacre, de métal et même de verre coloré. Elle date de la fin de l'empire romain. Pline l'Ancien certifie que cette technique aurait été inventée par les grecs et ramené en Italie par le chevalier Formiano Mamurra, le chef des ingénieurs de César en Gaule vers le 1er siècle avant Jésus-Christ. L'opus Sectile est un art très raffiné et difficile car pour que les incrustations soient belles il faut à la fois que les matériaux soient en feuilles très minces ce qui n'est pas facile avec du marbre et que chaque motif soit découpé ou façonné avec une immense précision pour que l'incrustation soit invisible. Il faut à la fin que toutes les incrustations soient au même niveau et qu'aucun dénivellement n'existe entre le support de base et les motifs. Sans compter que la virtuosité des artistes permettait même de créer une dimension bi ou tridimensionnelle des sujets. Cet art de la marqueterie se répandra dans tout l'Occident pendant l'Empire romain puis en Orient dans l'empire Byzantin jusqu'au Moyen Age. L'exemple le plus célèbre est la salle de la Domus de la Porte Marine à Ostie au musée du haut Moyen Age à Rome où l'on peut admirer toutes les applications de cette technique des pavements aux frises en passant par les décors muraux. Au Moyen Age, entre le XIIe et le XIIIe siècle les maîtres Cosmates donnent une orientation spéciale à la marqueterie de marbre en travaillant la couleur avec du porphyre rouge et vert, du marbre jaune et du granit gris sur un fond de marbre blanc. Déjà à l'époque ces pierres de couleurs sont des matériaux récupérés dans les ruines antiques. A la Renaissance apparaît la mosaïque florentine encouragée par les Médicis avec en point d'orge la création du musée de la manufacture des pierres dures de Florence (Opificio Delle Pietre Dure) par Ferdinand 1er de Médicis. La marqueterie s'enrichit alors d'incrustation de pierres dures et fines (lapis lazuli- cornaline, améthyste, agate,….. L'extraordinaire Table de Mazarin, dont je vous ai parlé lors de ma visite à l'exposition Pierres Précieuses au Museum national d'histoire naturelle est un splendide exemple de la magnificence de cette marqueterie de pierre. La marqueterie de bois daterait, elle, de l'antiquité égyptienne et au contraire de la marqueterie de marbre disparait avec l'empire romain. C'est aussi à la Renaissance qu'elle reprend son essor. Dans le bois on incruste d'autres bois mais aussi des matériaux différents comme la corne et l'os ou l'ivoire mais aussi la pierre ou la pâte de verre ou encore du métal ou du galuchat. La difficulté est alors multipliée. Car il ne s'agit plus seulement de prendre en compte des épaisseurs différentes de matières mais également les différentes souplesses des matériaux. Par exemple, le galuchat qui est de la peau de raie n'a absolument pas la même tenue que le lapis lazuli ! En France le style décoratif de Louis XIV et Louis XV et Louis XVI feront émerger la marqueterie de bois avec les célèbres ébénistes-marqueteurs André-Charles Boulle, Pierre Gole, Jean-François Oeben et Jean-Henri Riesener. Puis il faudra attendre l'Art Nouveau pour que ce métier ressurgisse avec les virtuoses que l'on connait comme Emile Gallé, Charles Spindler ou Georges Vritz qui inventera une technique en superposition qui porte maintenant son nom et est enseignée partout dans le monde. Et dans les bijoux ! Et bien cette technique de marqueterie existe également en joaillerie et j'ai été à la rencontre de Rose Saneuil une magicienne de cette marqueterie si particulière. A l'école Boulle, Rose apprend l'ébénisterie puis la marqueterie. Elle fait ses classes chez un tabletier. Dans ce métier apparu au XIIIe siècle se regroupent ceux qui travaillent l'ivoire. Et c'est là qu'elle commence à créer des tableaux et des décors de coffrets. D'ailleurs quand j'arrive chez elle mon oeil est captivé par le grand tableau, c'est une forêt dont les coloris de vert et de marron donnent l'impression de la densité des sous bois tout en créant un sentiment de calme et de tranquillité. Je m'approche et les feuillages se mettent à miroiter. Alors je m'aperçois que ce n'est pas une peinture mais une marqueterie où la nacre scintille doucement dans un ensemble d'essences de bois.  C'est le premier secret de l'art de Rose Saneuil : elle travaille toutes sortes de matières. Alors elle m'emmène dans sa caverne d'Ali baba, là où elle entrepose tous ses trésors. En fait c'est une petite cave, extrêmement organisée et qui vibre de couleurs et de senteurs. Il y a les bois dont le nom, les parfums et les couleurs transportent au-delà des mers : ébène de Macassar, Padouk d'Afrique, loupe de tulipier de Virginie mais aussi le sycomore, le charme, le citronnier, le frêne, le platane maillé, la loupe de myrte ou encore le tigerwood, qui est le bois noble Muiracatiara.  Il y a les peausseries : les cuirs de poisson, le galuchat, le chèvre velours, les cuirs de veau ou d'autruche jusqu'au parchemin. Il y a aussi les pailles : en bottes et aux couleurs des saisons, les jaunes, les oranges et les mordorés de l'automne, les vert tendres et les roses du printemps et tous les azurs de l'été jusqu'aux violines et aux noires de l'hiver. Il y a les pierres comme les micas qui s'écorcent en souples lamelles translucides du vert au rose comme des tourmalines melon d'eau. Il y a bien sûr les nacres au blanc opalescent ou rose poudré. Et puis il y a encore d'autres surprenant trésors : les plumes douces aux couleurs naturelles, les feuilles de tabac au profond terre de sienne, les coquilles d'œuf au dégradé de blanc et de vanille et le plus incroyable : les élytres de scarabées aux couleurs vives et irisées. Le deuxième secret de Rose Saneuil, c'est que sa marqueterie multi-matériaux est aussi miniature. C'est ce qui fait que les Maisons de joaillerie et d'horlogerie se l'arrachent. Depuis qu'elle a créé son studio indépendant en 2013, elle réalise des décors en marqueterie multi-matières sur des remontoirs à montres pour Charles Kaeser, sur des manchettes, des boucles d'oreille et des cadrans de montres pour Piaget et toute une collection de bagues pour la Maison Mathon Paris.  Tout commence bien sûr avec un dessin. Une fois le motif créé, Rose propose une recherche de matériaux par couleur et par effet, une véritable feuille de style comme dans la Haute Couture. Puis elle remodélise le dessin et délimite les emplacements des matières. Cela ressemble un peinture de nos enfances où chaque couleur était indiquée par un numéro. Sauf que là, quand elle a composé tous les détails, elle refait une deuxième analyse en fonction des caractéristiques des éléments. Certaines matières ne peuvent par exemple pas être coupées avec suffisamment de netteté en dessous d'un certain stade du minuscule. Alors pour découper tous ces fragments, Rose met plusieurs couches du matériau et les fait tenir comme en sandwich entre 2 tranches de bois tendre, afin de pouvoir les découper précisément suivant chaque patron des micro-forme avec la scie à champtourner et elle observe ce qu'elle fait avec sa binoculaire car certains fragments sont bien plus petits qu'un quart de graine de sésame.  Pour arriver à ce que chaque forme soit juste, le troisième secret de Rose c'est la planéité. Toutes les matières doivent être parfaitement planes. Parce que le merveilleux de la marqueterie est l'inscrustation, chaque élément doit s'ajuster exactement. Alors la découpe n'est utilisable que si chaque surface est complètement plane. Evidemment pour les coquilles d'œuf et les élytres de scarabés c'est compliqué ! Alors imaginer dans le cas d'un bijou ? Il est impossible d'écraser le bijou, puis de mettre la marqueterie et de redonner une forme au bijou. Rose doit donc arriver à créer chaque forme, à partir d'un dessin plat, en réalisant une découpe qui comprend en quelque sorte la marge naturelle du volume. Je m'explique, si avec un crayon vous délimitez le tour d'un petit pois, vous obtenez une surface. Vous pouvez la peindre et vous obtenez le dessin du petit pois. Vous lui faites des ombres et votre dessin ressemblera exactement au petit pois. Mais si vous écrasez ce petit pois vous obtenez la surface totale de la peau se révèlera plus grande que le petit pois. C'est cette « traduction métrique » que doit réaliser Rose Saneuil pour sa marqueterie miniature des bijoux car pour elle la retouche à la main des formes après la découpe est contraire à l'art de la marqueterie. D'ailleurs elle a même déposé ses techniques à l'INPI (l'Institut National de Propriété Intellectuelle). Après tout cela le quatrième secret de Rose Saneuil, c'est la maitrise des colles. Colle blanche, colle à métal, colle à bois, colle bi-composant, il y a au moins une douzaine de colles suivant les matériaux et les surfaces de supports. Elles les a toutes expérimenter et les conjuguent avec doigté, elle me révèle même qu'il faut parfois poser un filtre entre les incrustations et le support pour que la chimie s'opère sans désaccord.  Les joailliers amateurs de savoir-faire d'excellence ne s'y sont pas trompés. Pour Mathon Paris elle a marqueté la collection « Verger » où le sycomore joue le chef d'orchestre dans les feuillages des bagues auquel s'ajoute pour célébrer le printemps frêne, platane, parchemin et paille, l'été se traduit en charme, paille et parchemin, et la bague pâquerette s'orne de loupe de myrte, paille et nacre blanche. Pour Piaget sa première collaboration date de 2014 où elle a marqueté la rose Piaget sur le cadran de montre. En 2019, c'est le département de haute joaillerie qui la sollicite. Elle incruste la manchette et les boucles d'oreille Green Aurora de sycomore, charme et paille. Et cette année, ce sont les pièces Estatic Dance qu'elle marquette de sycomore, charme, nacre blanche, paille, parchemin, veau et chèvre velours qui déclinent d'incroyable camaïeu de rose en accord chromatique avec la tourmaline rose, rubellite et diamants sur or de la collection Wings of light. Ainsi se termine cette histoire d'Il était une fois le bijou.  Si cette histoire vous a plu, encouragez le podcast en vous abonnant à votre plate-forme d'écoute préférée ou sur youTube et en mettant des commentaires, ça fait vraiment une différence ! Si vous êtes sur Apple podcast mettez plein d'étoiles et partagez, les bijoux bisous tout autour de vous. Je vous souhaite une jolie semaine et vous donne rendez-vous dimanche prochain, cette fois dans le podcast Brillante, à la rencontre d'une femme de la joaillerie passionnée et cultivée, intelligente et créative, bosseuse et imaginative. Une femme brillante ! Je vous emmène à la rencontre de Violaine d'Astorg, la responsable du département joaillerie de Christie's . A bientôt pour un prochain bijou, un nouveau bisou du dimanche soir. Rose Saneuil Site Twitter Facebook Instagram LinkedIn Musique : Allan Deschamp, 0 le Sign Graphisme : Frédéric Mané

The Cherished Pearls of Seerah Course lesson 10. Topics discussed: - The Prophet (ﷺ) started giving da'wah to those closest to him. - A list of the first people to accept Islam - The tarbiyah of 'Ali ibn Abi Taalib (may Allah be pleased with him) - The story of Zaid ibn Haarithah (may Allah be pleased with him) - The verse of Qur'an that was revealed because of Zaid - The Islam of Abu Bakr as-Siddeeq (may Allah be pleased with him) - The status of Abu Bakr and his effective da'wah - A list of people that accepted Islam upon the hand of Abu Bakr - A brief look at some of their biographies - The beginning of the obligation of Wudoo` and Salaah - The Prophet (ﷺ), the Muslims and Dar ul-Arqam - The first blood that was spilt in the path of Allah - And more

Welcome back to another episode of My Last Order Podcast. In this episode we chat to Ali Quinlan who works in PR & Communications for Fred Perry, is a radio presenter on Totally Wired Radio and is a photographer focusing on the use of film cameras. In this episode we chat about loads of things including what it's like working for one of the biggest brands in the World, creating radio content in lockdown and of course she shares with us her favourite place, drink, snack and jukebox song. You can catch Ali's show here https://totallywiredradio.com/kalisha-quinlan/ or listen back to previous episodes here https://www.mixcloud.com/totallywiredradio/240820-kalisha-quinlan-then-and-now-live/ and don't forget to check out her film camera instagram account 'Ali's Favourite Films'.

Anton et Elise nous interprètent une chanson sur les couches, la douche et les babouches Notre globe-trotteuse Zoé part àla rencontre d'Ali qui habite à Dakar Musique : Youssou N'Dour feat. Neneh Cherry / 7 Seconds L'invité : Guillaume Gras, infectiologue au CHU de Tours Écologie : Le loup et son mode de vie par Eugénie Les blagues de Samuelle et Adélie Musique : The Weeknd / Blinding Lights

In this first episode of our Royal Observatory, Edinburgh miniseries Adam, Maggie and Erin meet Fiona Ross, the Public Engagement Officer at the observatory. Then Erin talks to astronomer Dr Beth Biller about her passion for planets outside our solar system, how she became a scientist and aliens! Episode 2, 'Ali's astronomical journey', coming soon!

'Ali bin Abi Talib said: "Tend to your brothers, as they are your sustenance in this world and the next. Do you not hear the saying of the people of Hell: {"Now, we have neither intercessors nor close friends to help us!"} [ash-Shu'ara'; 100-1]?"

Sahih al-Bukhari – The Book of Tawheed – Lesson 74 (08/12/18) Narrated Anas: Allah's Apostle said, "Whenever anyone of you invoke Allah for something, he should be firm in his asking, and he should not say: 'If You wish, give me...' for none can compel Allah to do something against His Will." Narrated 'Ali bin Abi Talib: That one night Allah's Apostle visited him and Fatima, the daughter of Allah's Apostle and said to them, "Won 't you offer (night) prayer?.. 'Ali added: I said, "O Allah's Apostle! Our souls are in the Hand of Allah and when He Wishes to bring us to life, He does." Then Allah's Apostle went away when I said so and he did not give any reply. Then I heard him on leaving while he was striking his thighs, saying, 'But man is, more quarrelsome than anything.' (18.54) Narrated Abu Huraira: Allah's Apostle said, "The example of a believer is that of a fresh green plant the leaves of which move in whatever direction the wind forces them to move and when the wind becomes still, it stand straight. Such is the similitude of the believer: He is disturbed by calamities (but is like the fresh plant he regains his normal state soon). And the example of a disbeliever is that of a pine tree (which remains) hard and straight till Allah cuts it down when He will." (See Hadith No. 546 and 547, Vol. 7). Today we covered – • When making du’aa be firm with intent with that du’aa o One should not ask Allaah and say, “If you wish O Allaah.” Rather ask with resoluteness o Do not make du’aa half heartedly o Say, “O Allaah, forgive me” With conviction in that du’aa o When making du’aa make it with passion • The will of Allaah • The example of a believer o He is tested by the calamities o He settles and comes once the calamity has left him o The example of the kaafir o The meaning of Qiyaas o The issue of self-harm o Is smoking cigarettes haram? o The ruling regarding taking drugs o The reason as to why alcohol is haram o How to deal with depression • Q&A session Benefit: To gain further understanding when we discuss the chains, follow our “Bayqooniyyah in the Sciences of Hadith” lessons on LearnAboutIslam: http://www.learnaboutislam.co.uk/2016/01/18/al-Ma’iyahndhoMa’iyahh-al-bayqooniyah/ The English translation of the hadiths and all the audio are available on: www.learnaboutislam.co.uk/bukhari Recorded at the Salafi Centre of Manchester on 10/12/18 and streamed live on www.SunnahRadio.Net

In this podcast, the Screening Room editor of Medical Humanities Khalid Ali explores the role of film in shining a light on mental illlness, dysfnctional families and the rise of religious fanaticism with Egyptian director Ahmed Magdy. Recently introduced to acting, Ahmed talks about his portrayal of three challenging characters: a young man imprisoned in his mother's house in 'Gate of Departure, Kareem Hanafi, 2015', an extremist who converts from Islam to Christianity in 'The preacher, Magdy Ahmed Ali, 2016', and a man troubled with persistent auditory hallucinations and a legacy of inherited mental illness in 'Ali, the goat and Ibrahim, Sherif Elbendary, 2016'. Ahmed Magdy studied Law in Ain Shams University, but pursued his passion for film by taking part in the Independent cinema scene in Egypt since 2008. Ahmed produced and directed a couple of independent films, and directed his own short "A cake filled with cream". To read more about Medical Humanities, please visit the journal's website (http://mh.bmj.com/) and blog (blogs.bmj.com/medical-humanities). More details on the films mentioned in this podcast: • Gate of departure http://m.imdb.com/title/tt4796556/ • The preacher http://www.hollywoodreporter.com/review/preacher-955026 • Ali, the goat and Ibrahim http://variety.com/2016/film/reviews/ali-the-goat-and-ibrahim-review-1201948436/.