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Equity // How to equitably support parents as co-teachers in digital learning
How to equitably support parents as co-teachers in digital learning
October 23, 2020 | Jennifer Darling-Aduana, Annalee G. Good and Carolyn J. Heinrich | Equity, Online learning
The COVID-19 pandemic has forced many changes in the way K-12 schooling happens in the United States. Two of the most central changes are the shift to digital curriculum and instruction, and the evolving role of parents and caregivers into co-teachers. We want to imagine ways in which the nexus of these shifts could be a newfound opportunity to remodel K-12 schooling, instead of the direct threat to equity we have seen so far.
COVID-19 has exposed and exacerbated structural inequities at the core of American society and schools. Disparities in everything from access to basic material needs to learning opportunities have been made even more stark. Families with more resources, time, and educational levels are at a distinct advantage in a time when families are playing a larger role than ever. In the span of six months, we pivoted from adults at home supporting what is done in the classroom to the home being the classroom. Although all families can support their children's learning, and families from all backgrounds want to do so, we are seeing troubling trends in the affordances of more affluent families.
For example, learning pods are a recent grassroots phenomenon where parents who can afford to do so are paying educators to supervise and support the virtual learning of small groups of children. These families and their educator practice social distancing in a manner that does not sacrifice, and in some instances, may enhance their children's educational experiences. There are a lot of reasons why this model makes sense, not only from a public health perspective, but also pedagogically. Smaller student-teacher ratios mean more opportunities for individualized learning experiences and time to build strong, caring relationships.
Yet pods have the strong potential to make inequities worse, primarily through opportunity hoarding, or controlling resources in a manner that excludes others from accessing them. There have been examples of cities (e.g., San Francisco) working to mitigate the potential for opportunity hoarding in pods, and there are resources out there for parents and educators to consider together how to promote equity in the midst of pandemic schooling.
But instead of a family-by-family strategy for education during the pandemic, we need systemic changes and supports to prevent widening opportunity gaps during virtual and hybrid learning. We need to equitably support parents as co-teachers in digital learning. All educators can and should play a role in these efforts, and building educator capacity to do so is an important goal for professional learning today.
Leverage points for building equity
In our study of the implementation and impact of digital tools in K12 education in two diverse, low-resource urban school districts—Dallas Independent School District and Milwaukee Public Schools—we saw a wide range of educational technology integration. We analyzed data from the school districts and technology vendors and conducted hundreds of observations of digital learning in classrooms and in online settings. Through our decade of research with these district partners, we identified four "leverage points" for increasing equitable student learning in digital spaces. For each of these leverage points, which are listed below, we pose reflection questions relevant to how local educational agencies, working with teachers, parents, and students, can best support and promote equity and quality in a range of digital learning settings.
Here are four "leverage points" for increasing equitable student learning in digital spaces. Click To Tweet
Leverage point 1: Structure policies, contracts, and budgets to provide transparency and resources for implementation, emphasize equity in resource allocations, and engage parents in decision making.
Questions for reflection:
Do school and district budgets reflect equity (meeting people where they are and getting them what they need) versus equality (everyone gets the same)? Consider both essential physical infrastructure (digital devices, internet access) and educational resources (teachers' time, quality of instructional material, and strategies used).
Are schools (and the educators within them) advocating for all students' and families' basic needs to be met, so they have the necessary foundations for learning?
What would it take for school and district budgets to reflect parents as teaching partners?
What is the role of parents in deciding which digital platforms to use and contract with?
Leverage point 2: Offer targeted and continuous learning opportunities to build the capacity of educators and families to work together in implementing digital learning effectively.
What specific supports do classroom teachers need in order to engage with all families about digital learning? For example, do they need to learn how to connect multilingual families with translation and interpretation services?
Do families have access to training and support about using the digital tools and understanding pedagogic approaches common with virtual learning? If not, consider how to put these supports in place.
Leverage point 3: Prioritize student-centered and responsive instruction designed to facilitate authentic student work.
Question for reflection:
What would it mean for parents and students to be seen as experts in their own cultural contexts and partners in designing curriculum and instruction that reflects and sustains those cultural contexts?
Leverage point 4: Build capacity for research and evaluation.
Does your school ask parents and students to review digital platforms? If so, how can you make sure all families have access to and information about the platforms so that all voices can be heard?
How could parents and students have a role in collecting feedback from other parents about digital platforms, for example by using a participatory evaluation approach?
A vision for more equitable learning
The COVID-19 crisis presents an opportunity to reflect on current practices. Our goal should not be to eventually "get back to normal," because that was never a model that equitably supported all students in engaging, humanizing, and rigorous ways. We must ask ourselves: What in the traditional model of schooling should be changed to really support learning, perhaps incorporating the digital tools we're experimenting with now? Which students would benefit most from a different learning model, and at what points in their learning trajectory? What roles can parents and caregivers play in this new model?
If used within a redesigned equity-focused, student-centered, and parent-engaged educational system, digital learning can be instrumental in reducing – rather than amplifying – structural inequities.
Jennifer Darling-Aduana
Jennifer Darling-Aduana is an assistant professor of learning technologies in the Department of Learning Sciences, College of Education and Human Development, at Georgia State University.
Annalee G. Good
Annalee G. Good is a researcher at the Wisconsin Center for Education Research (WCER), co-director of the Wisconsin Evaluation Collaborative, and director of the WCER Clinical Program at the University of Wisconsin-Madison. For more details on this research and other guidance for the implementation of digital learning, please see our study website and book, Equity and Quality in Digital Learning: Realizing the Promise in K-12 Education.
Carolyn J. Heinrich
Carolyn J. Heinrich is the Patricia and Rodes Hart Professor of Public Policy and Education, chair of the Department of Leadership, Policy, and Organizations, and an affiliated professor of Economics and Health Policy at Vanderbilt University.
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There are times when a person might ask for some sort of break. This break should be able to give him his peace of mind that he needs to function properly. He has to take a break from his hard work of everyday and make sure that he or she is doing a good amount of work for his or her own fun. This might not be having any incentive but to just give the person a great sign of relief from the everyday responsibility.
There is numerous numbers of games that are becoming popular these days and people are doing a lot of things in order to become a great part of this. People of all ages want to go to these places and make sure that they are told about the rules of these exciting new games that couple technology with expertise and then they can really enjoy doing something that is novel as well as fun and thrilling. Therefore this is something gaining immense popularity.
Paintball is a fun game and it is very interesting in many respects. People of all ages like to play it. It is not only for little or older kids but serves as a fun filled game for all kinds of populations. It is something that has a lot of planning and strategy and skills required in it and therefore it makes it all the more exciting for the new and the old players who are playing it. There are many ways through which a person likes to go for this game.
They either book the game slot for playing with their family members if they happen to have a big old family. Some people even come with their large group of friends for this purpose. They make sure that it is played with all their friends on some special occasion and then there are also the times when offices or departments from universities come to play this game to increase group cohesiveness and also to enhance the interpersonal relationships among the colleagues.
Therefore in addition to being a game of great fun this is something that everyone likes immensely. People try to make sure that they are doing this game all the justice it needs by making sure that people of all ages are participating in the game. The game takes a new turn if little kids are playing it and it is completely different if a group of old and young men are playing it. The game remains the same but its essence changes to a large degree. Therefore one can say that they would surely need a good incentive why not to play this fun filled exciting game.
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Succession to Muhammad
Title: Succession to Muhammad
Subject: Imamah (Shia doctrine), The Twelve Imams, Islamic schools and branches, Shia view of Abu Bakr, The Fourteen Infallibles
Collection: 632 Elections, Abu Bakr, Ali, Muhammad, Schisms in Islam, Shia–sunni Relations
Life in Mecca
Migration to Medina
Life in Medina
Battles and expeditions
Farewell Pilgrimage
Milestones and records
First revelation
Conquest of Mecca
Isra and Mi'raj
Splitting of the moon
Miracles of Muhammad
Farewell Sermon
Hadith (Pen and Paper)
Durood
Muhammad in the Bible
Medieval Christian
Mosque of the prophet
Muhammad portal
Islam portal
The Succession to Muhammad concerns the varying aspects of successorship of Muhammad after his death, comprising who might be considered as his successor to lead the Muslims, how that person should be elected, the conditions of legitimacy, and the role of successor. Different answers to these questions have led to several divisions in the Muslim community since the first century of Muslim history—most notably giving rise to Sunnis, Shias and Kharijites.
From a historic viewpoint as recorded, with Muhammad's death in AD 632, disagreement broke out over who should succeed him as leader of the Muslim community. None of Muhammad's sons survived into adulthood, therefore direct hereditary succession was never an option. Umar (Umar ibn al-Khattab), a prominent companion of Muhammad, nominated Abu Bakr. Others added their support and Abu Bakr was made the first caliph. This choice was disputed by some of Muhammad's companions, who held that Ali (Ali ibn Abi Talib), his cousin and son-in-law, had been designated his successor.[1] Later, during the First Fitna and the Second Fitna the community divided into several sects and groups, each of which had its own idea about successorship. After the Rashidun caliphate turned into Monarchies and Sultanates, Sunnis held power in most areas of Muslim history. Shias have emerged as their opposition.
From a religious viewpoint, Muslims later split into two groups, Sunni and Shia. Sunnis assert that even though Muhammad never appointed a successor, Abu Bakr was elected first caliph by the Muslim community. The Sunnis recognize the first four caliphs as Muhammad's rightful successors. Shias believe that Muhammad explicitly named his successor Ali at Ghadir Khumm and Muslim leadership belonged to him who had been determined by divine order.[2][3]
The two groups also disagree on Ali's attitude towards Abu Bakr, and the two caliphs who succeeded him: Umar and Uthman ibn Affan. Sunnis and the Zaydis tend to stress Ali's acceptance and support of their rule, while the Twelver Shia claim that he distanced himself from them, and that he was being kept from fulfilling the religious duty that Muhammad had appointed to him. Sunnis maintain that if Ali was the rightful successor as ordained by God, then it would have been his duty as leader of the Muslim nation to make war with these people (Abu Bakr, Umar and Uthman) until Ali established the decree. The Twelver Shias contend that Ali did not fight Abu Bakr, Umar or Uthman, because he was foretold by Muhammad about how the political tide will turn against Ali after his demise and was advised not to wage war against them. The Twelver Shia also say that he did not have the military strength nor the willingness to wage a civil war amongst the Muslims.[4] The Twelver Shia say Ali also believed that he could fulfil his role of Imamate without this fighting.[5]
Zaydis do not agree with the Twelver Shia. After the death of Abu Bakr, Ali raised Muhammad ibn Abi Bakr. Muhammad ibn Abi Bakr was the son of Abu Bakr and was raised by Ali.[6] When Muhammad ibn Abi Bakr was killed by the Ummayads,[6] Aisha, the wife of Muhammad—also a renowned scholar of her time—raised and taught her nephew Qasim ibn Muhammad ibn Abu Bakr.
Qasim ibn Muhammad ibn Abu Bakr's mother was from Ali's family and Qasim's daughter Farwah bint al-Qasim was married to Muhammad al-Baqir and was the mother of Jafar al-Sadiq. Therefore, Qasim ibn Muhammad ibn Abu Bakr was the grandson of Abu Bakr the first caliph and the grandfather of Jafar al-Sadiq.Zaydis, the largest group amongst the Shia before the Safavid Dynasty and currently the second largest group, believe that on the last hour of Zayd ibn Ali (the uncle of Jafar al-Sadiq), he was betrayed by the people in Kufa who said to him: "May God have mercy on you! What do you have to say on the matter of Abu Bakr and Umar ibn al-Khattab?" Zayd ibn Ali said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them...when they were entrusted with government they behaved justly with the people and acted according to the Qur'an and the Sunnah"[7][8]
The differences between the Sunni and Shia amplified after the Safavid invasion of Persia and the subsequent Muhammad ibn Ya'qub al-Kulayni (864- 941), Ibn Babawayh (923-991), and Nasir al-Din al-Tusi (1201-1274) as the law.[10][11] After the demise of the Safavid dynasty, the new ruler of Persia, Nader Shah (1698 to 1747) himself a Sunni attempted to improve relations with Sunni nations by propagating the integration of Shiism by calling it Jaafari Madh'hab.[12] Since Jafar al-Sadiq himself disapproved of people who disapproved of his great grand father Abu Bakr the first caliph. Jafar al-Sadiq himself gave priority to the Qur'an and the Hadith and felt that Islam was completed during the time of Muhammad and wanted people to refer to the Quran therefore Jafar al-Sadiq (702-765) did not write any books. Since Jafar al-Sadiq and Zayd ibn Ali did not them selves write any books. But they worked closely with imam Abu Hanifa and imam Malik ibn Anas the oldest branch of the Shia, the Zaydis to this day and originally the Fatamids, use the Hanafi jurisprudence, as do most Sunnis.[13][14][15]
Historiography 1
Succession to Muhammad from historical viewpoint 2
Election of Abu Bakr 2.1
The Sunni view of the succession 3
Ghadir Khumm 3.1
Muhammad's last illness 3.2
The events at Saqifah 3.3
Ali's attitude towards Abu Bakr and Umar 3.4
Sunni attitude towards Ali 3.5
The Twelver Shia view of the succession 4
Life of Ali 4.1
The Qur'an 4.2
Hadith 4.3
Ghadir Khumm 4.3.1
Hadith al-Thaqalayn 4.3.2
Da'wat dhul-'Ashīrah - Summoning the Family 4.3.3
Hadith al-Manzila 4.3.4
Hadith al-Safina 4.3.5
Hadith Aman al-Umma 4.3.6
Shī'at of 'Alī 4.6
Ali gives allegiance to Abu Bakr 4.7
Western academic views 5
Footnotes 7.1
Academic books 7.2
Shia books 7.3
Sunni books 7.4
Sunni Perspective 8.1
Shia perspective 8.2
Most of Islamic history seems to have been primarily transmitted orally until after the rise of the Abbasid Caliphate.[16]
The historical works of later Muslim writers include the traditional Muslim biographies of Muhammad and quotes attributed to him (the sira and hadith literature), which provide further information on Muhammad's life.[17] The earliest surviving written sira (biographies of Muhammad and quotes attributed to him) is Sirah Rasul Allah(Life of God's Messenger) by Ibn Ishaq (d. 761 or 767 CE[18]). Although the original work is lost, portions of it survive in the recensions of Ibn Hisham (d. 833 CE) and Al-Tabari (d. 923 CE).[19] Many, but not all, scholars accept the accuracy of these biographies, though their accuracy is unascertainable.[20] Studies by J. Schacht and Goldziher has led scholars to distinguish between the traditions touching legal matters and the purely historical ones. According to William Montgomery Watt, in the legal sphere it would seem that sheer invention could have very well happened. In the historical sphere however, aside from exceptional cases, the material may have been subject to "tendential shaping" rather than being made out of whole cloth.[21]
Modern Western scholars are much less likely than Sunni Islamic scholars to trust the work of the Abbasid historians. Western historians approach the classic Islamic histories with varying degrees of circumspection.
Hadith compilations are records of the traditions or sayings of Muhammad. These might be defined as the biography of Muhammad perpetuated by the long memory of his community for their exemplification and obedience. The development of hadith is a vital element during the first three centuries of Islamic history.[22] There had been a common tendency among earlier western scholars against these narrations and reports gathered in later periods; such scholars regarding them as later fabrications. Leone Caetani considered the attribution of historical reports to `Abd Allah ibn `Abbas and Aisha as mostly fictitious while proffering accounts reported without isnad by the early compilers of history like Ibn Ishaq. Wilferd Madelung has rejected the stance of indiscriminately dismissing everything not included in "early sources" and in this approach tendentious alone is no evidence for late origin. He does not reject the narrations which have been complied in later periods; trying to judge them in the context of history and on the basis of their compatibility with the events and figures.[23]
The only contemporary source is The Book of Sulaym ibn Qays or Kitab al-Saqifah which was written by Sulaym ibn Qays (death: 75-95 AH (694-714)). This is a collection of hadith and historical reports from 1st century of the Islamic calendar and narrates the events which relate to the succession in detail.[24]
Succession to Muhammad from historical viewpoint
Election of Abu Bakr
After uniting the Arabian tribes into a single Muslim religious polity in the last years of his life, Muhammad's death in 632 was followed by disagreement over who would succeed him as leader of the Muslim community.[25] At a gathering attended by a small group of Muslims at Saqifah a companion of Muhammad named Abu Bakr was nominated for the leadership of the community. Others added their support and Abu Bakr was made the first caliph. The choice of Abu Bakr was disputed by some of Muhammad's companions, who held that Ali had been designated his successor by Muhammad himself.[3][26] However Sunnis allege that Ali accepted the subsequent leadership of Abu Bakr, Omar and Uthman.[27]
According to Wilferd Madelung following his election to the caliphate, Abu Bakr and Umar with a few other companions headed to Fatimah's house to obtain homage from Ali and his supporters who had gathered there. Then "Umar saying that he will set the house on fire unless they came out" Zubayr came out with his sword drawn, but fell off and lost it, and as a result Umar's men jumped upon him and carried him off. There is some evidence that the house of Fatima was searched. Ali is reported to have later repeatedly said that had there been forty men with him he would have resisted. Abu Bakr isolated the Banu Hashim who according to Al-Zuhri, refused to swear allegiance for six months.[28] There is disagreement among the sources about what happened next. According to Lesley Hazleton, Umar decided not to follow through on his threat -burning Fatima's house with everyone in it- and instead break into it. He took a running leap and threw his whole weight against the door.[29] Twelver Shi'ite sources narrate that Umar set fire to the door of Fatima's house and then kicked the door open, crushing Fatima who was standing behind the door trying to keep the door shut. This crushing blow caused Mohsin, the son Fatima was pregnant with, to die in her womb and broke her ribs (the same blow later caused Fatima's death as well). This is disputed by Sunni Muslims who believe no such conflict ever occurred. The Twelver Shia say Ali, who was under Muhammad's orders not to fight back had to be patient to avoid bloodshed and was captured in chains. The Twelver Shia say when Abu Bakr's selection to the caliphate was presented as a fait accompli, Ali withheld his oaths of allegiance until after the death of Fatimah. The Twelver Shia say that Ali did not actively assert his own right because he did not want to throw the nascent Muslim community into strife.[30]
Fatima was buried in the night by Ali without any of Abu Bakr's supporters present and the location of her grave is still disputed.
The Twelver Shia say Ali himself was firmly convinced of the legitimacy of his claim to the caliphate based on his close kinship with Muhammad, his intimate association and his knowledge of Islam and his merits in serving its cause. The Twelver Shia say that he told Abu Bakr that his delay in pledging allegiance (bay'ah) to Abu Bakr as caliph was based on his belief in his own prior title. The Twelver Shia say that Ali did not change his mind when he finally pledged allegiance to Abu Bakr and then to Umar and to Uthman but had done so for the sake of the unity of Islam, at a time when it was clear that the Muslims had turned away from him.[3][31]
The Sunni view of the succession
Prophethood / Messengership
Five Pillars
Rightly-Guided Caliphs
Umar ibn al-Khattab
Uthman ibn Affan
Hassan ibn Ali
Muawiyah ibn Abi Sufyan
Umar ibn Abd al-Aziz
Sunni schools of law
Hanafi
Hanbali
Shafi'i
Ẓāhirī
Laythi
Qurtubi
Jariri
Sunni schools of divinity
Ash'ari
Athari
Maturidi
Murji'ah
Mu'tazili
Ahl al-Hadith
Salafi movement
Barelvi
Deobandi
Islamic modernism
Holy sites
Jerusalem in Islam
Hadith collections
Kutub al-Sittah
Al-Sunan al-Sughra
Sunan Abu Dawood
Sunan al-Tirmidhi
Sunan ibn Majah
Kitab al-Athar
Muwatta Malik
Musnad ash-Shafi'i
Musnad Ahmad
Sunan al-Darimi
Shama'il Muhammadiyah
Sahih Ibn Khuzaymah
Sahih Ibn Hibban
Al-Mustadrak alaa al-Sahihain
Al-Mawḍū'āt al-Kubrá
Riyadh as-Saaliheen
Mishkat al-Masabih
Majma al-Zawa'id
Kanz al-'Ummāl fī sunan al-aqwāl wa'l af'āl
Zujajat al-Masabih
Muntakhab Ahadith
Sunni Muslims relate various hadith, or oral traditions, in which Muhammad is said to have recommended shura, elections or consultation, as the best method for making community decisions. In this view of the succession, he did not nominate a successor because he expected that the community themselves would choose the new leader — as was the custom in Arabia at the time. Some Sunnis argue that Muhammad had indicated his reliance upon Abu Bakr as second in command in many ways; he had called upon Abu Bakr to lead prayers and to make rulings in his (Muhammad's) absence. There are some hadiths asserting that Muhammad said that some would be desirous of power but he knew that God (and the Muslims) would make Abu Bakr the next leader. Sunnis point to the fact that the majority of the people accepted Abu-Bakr as their leader as proof that his selection was wise and just.
Sunni Muslims believe that Muhammad made no "official" appointment of a successor, but left plenty of signs that Abu Bakr was to succeed him as his Khalifa. Citing the following hadiths:
A woman came to the Prophet and he ordered her to come back later. When she said: "What if I come don't find you? (Indicating his death)." He said: "If you don't find me, then go to Abu Bakr." [Saheeh Bukharee][32]
"Allah's Messenger said to me in his final illness: "Call Abu Bakr and his brother so I can write an official document for I fear that some desirous one may follow his desires and say: I am more appropriate. And Allah and the believers reject all but Abu Bakr." [Saheeh Muslim][33]
Muhammad b. al-Hanafiyyah said:
I said to my father: Which of the people after the Messenger of Allah (ﷺ) is best? He replied: Abu Bakr. I then asked: Who comes next? He said: 'Umar. I was then afraid of asking him who came next, and he might mention 'Uthman, so I said: You came next, O my father? He said: I am only a man among the Muslims. Ali ibn Abi Talib was also very much aware of this and bore witness to it as we see in this narration from his son, which is found in Saheeh Al-Bukharee also: "I said to my father: 'Who is the best of the people after Allah's Messenger?' He said: "Abu Bakr". I said: "And then who?" He said: "And then Umar ibn Al-Khattab." I was afraid that he would say Uthman next, so I said: "And then you?" To which he answered: "I am nothing but a man among the Muslims." [34]
A narration by Mousa Ibn 'Aoqbah in the book Siyar a`lam al-nubala (Arabic: سير أعلام النبلاء) by Al-Dhahabi:[35]
...Then Ali and Al-Zobair said: we see that Abu Bakr is more worthier to be the rightful successor of the prophet than anyone else...
Ghadir Khumm
Caliphate
خِلافة
Main caliphates
Rashidun Caliphate
Umayyad Caliphate
Abbasid Caliphate
Ottoman Caliphate
Parallel caliphates
Fatimid Caliphate
Caliphate of Córdoba
Almohad Caliphate
There is one hadith in the collection known as the Musnad which affirms that Muhammad made a speech at Ghadir Khumm, in which he said, "Of whomsoever I am the mawla, Ali is his mawla".
The word 'mawla' has many meanings in Arabic. While the Shi'ites take the meaning 'master' or 'ruler' and believe that Muhammad did not make 120000 people wait in the desert for three days to merely tell them they should befriend Ali, some Sunni scholars say that Muhammad was merely saying that anyone who was his friend should also befriend Ali. This was a response to some Yemeni soldiers who had complained about Ali.[36] A similar incident is described in Ibn Ishaq's Sirah; there Muhammad is reputed to have said, "Do not blame Ali, for he is too scrupulous in the things of God, or the way of God, to be blamed." (Guillaume p. 650). The Sunnis argue that it is a mistake to interpret an expression of friendship and support as the appointment of a successor. The fact that there even was a dispute over the leadership after Muhammad's death is sufficient proof that no one had interpreted his words as a binding appointment.
Other believe that the term "mawla" indeed meant "master" when the Prophet used the word to describe Ali at Ghadir Khumm, but that this was an expression of Ali's spiritual superiority among the Muslims, not a decision by Muhammad regarding succession. These Sunnis also reject as unreasonable the interpretation of the word "mawla" in this instance simply to mean "friend."
The word mawla is discussed in a non-Muslim fashion in a book edited by Monique Bernards and John Nawas called "Patronate and Patronage in Early and Classical Islam".[37] This book sheds light on the word mawla.
On page 25 of Patronate And Patronage in Early And Classical Islam By Monique Bernards, John Nawas [9]
Monique Bernards and John Nawas translate it as follows:
"Mawla may refer to a client, a patron, an agnate (brother, son, father's brother, father' brothers son), an affined kinsman, (brother-in-law, son-in-law), a friend, a supporter, a follower, a drinking companion, a partner, a newly-converted Muslim attached to a Muslim and last but not least an ally. Most of these categories have legal implication. Mawla is commonly translated as "a client".
Muhammad's last illness
Muhammad asked permission from his wives to spend his last days with Aisha. According to Sunnis, before he died, Muhammad made a gesture of enormous trust in Abubakr by asking him to lead the prayers in the mosque as Imam — a highly visible role virtually always undertaken, when possible, by Muhammad himself. Historically, the Imam of a mosque has always been a leader in his local Muslim community.[38]
The events at Saqifah
The original Medinan Muslims, the Ansar, held a meeting to discuss choosing a new leader among themselves, to rule their part of the community. When the news of the meeting spread, Abu Bakr, Umar, and Abu Ubaidah ibn al Jarrah rushed to the scene. Abu Bakr argued that if the Ansar chose a leader, to lead the Ansar only, the Muslim community would split. The new leader must come from the Quraysh, Muhammad's clan; any other choice would destroy the community. Sa'd ibn Ubadah agreed to this. Abu Bakr suggested to the gathering that the people should choose either Umar or Abu Ubayda, as both were capable men of the Quraysh. Umar immediately grabbed Abu Bakr's hand and gave him bay'ah (declared his allegiance; an Arabian custom) causing the rest of the men at the gathering to also give their bay'ah. Umar later described this process as a falta, a rushed and hasty decision. However, this decision would not have been binding upon the rest of the Muslims unless they themselves chose to give their bay'ah, which all save the supporters of Ali did. According to the Sunni, this is the proof that the decision was the right one.
Ali's attitude towards Abu Bakr and Umar
Sunni accounts say that after a period during which he withdrew from public affairs, Ali eventually decided to cooperate with Abu Bakr and give his public submission. One version of the story is found in an oral tradition collected by Muhammad al-Bukhari.[39] Ali's cooperation is evident from the fact that he assisted all his three predecessors in making official decisions.
Zaydis do not agree with the Twelver Shia. After the death of Abu Bakr, Ali raised Muhammad ibn Abi Bakr. Muhammad ibn Abi Bakr was the son of Abu Bakr and was raised by Ali.[6] When Muhammad ibn Abi Bakr was killed by the Ummayads[6] Aisha the wife of Muhammad, also a renowned scholar of her time, raised and taught her nephew Qasim ibn Muhammad ibn Abu Bakr.
Qasim ibn Muhammad ibn Abu Bakrs mother was from Alis family and Qasims daughter Farwah bint al-Qasim was married to Muhammad al-Baqir and was the mother of Jafar al-Sadiq. Therefore, Qasim ibn Muhammad ibn Abu Bakr was the grand son of Abu Bakr the first caliph and the grand father of Jafar al-Sadiq. Jafar al-Sadiq disapproved of people who said anything bad about his great grand father Abu Bakr the first caliph. Zaydis, the largest group amongst the Shia before the Safavid Dynasty and currently the second largest group, believe that on the last hour of Zayd ibn Ali (the uncle of Jafar al-Sadiq), he was betrayed by the people in Kufa who said to him: "May God have mercy on you! What do you have to say on the matter of Abu Bakr and Umar ibn al-Khattab?" Zayd ibn Ali said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them...when they were entrusted with government they behaved justly with the people and acted according to the Qur'an and the Sunnah"[7][8]
Sunni attitude towards Ali
Sunni Muslims consider Ali as one of the prominent companions of Muhammad, among the ten, including Abu Bakr, Umar and Uthman, who were informed with the gift of paradise. They also consider Ali among the righteous caliphs and accept the hadiths narrated by him. They reject the Shia view that Ali considered Abu Bakr's succession undeserved.
The Twelver Shia view of the succession
Shia Islam
Beliefs and practices
Prophethood
Imamate of the Family
Mourning of Muharram
The Four Companions
Arba'een Pilgrimage
Arba'een
Eid al-Adha
The verse of purification
Mubahala
Khumm
Fatimah's house
First Fitna
Second Fitna
The Battle of Karbala
Branches of Shia Islam
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Shia Islam portal
A modern ambigram where the name Muhammad محمد in Arabic script is read as `Ali علي when rotated through 180°, and vice versa.
The Twelver Shia believe that just as a prophet is appointed by God alone, only God has the prerogative to appoint the successor to his prophet. To testify the validity of their claims, some of them refer to the Quranic verses such as [38:26] and [2:124] in which it is shown that Allah has assigned his successor on the earth. Shia continue that Moses did not asked people to make shura and assign his successor when he had planned to leave for miqaat and it was Allah who selected Aron as the successor of Moses for his 40 nights of absence among the people. Shia scholars refer to hadiths such as Hadith of the pond of Khumm, Hadith of position and Hadith of the Twelve Successors to testify that God chose Ali to be the successor, infallible and divinely chosen. Thus they say that Muhammad, before his death, appointed Ali as his successor. There are also historical records for this claim as When the chief of Banu Amir came to the prophet that instead of defeating the prophet's enemy to have a share in the leadership of the community, the prophet replied that "That is for God to decide; He will entrust leadership to whomever He will." It is clear that if the leadership of the community was the choice of the people, the prophet would have pointed to it.[40]
Life of Ali
Ali was a leader in battle, and often entrusted with command. He was left in charge of the community at Medina when Muhammad led the Battle of Tabouk. Ali was also his cousin, and the husband of his daughter Fatimah, and the father of his beloved grandchildren Hasan and Husayn. Ali's father was Abu Talib ibn 'Abd al-Muttalib, Muhammad's uncle, foster father, and powerful protector. As a member of Abu Talib's family, Muhammad had in fact played the role of an elder brother and guardian to Ali — and Ali had, as a youth, been among the first to accept Islam. He was now a charismatic defender of the faith in his own right, and it was perhaps inevitable that some in the Muslim community assumed that Ali would claim a leadership position following Muhammad's death. In the end, however, it was Abu Bakr who assumed control of the Muslim community.
The Shia refer to three verses from sura Al-Ma'ida to make their argument on Qur'anic grounds: 5:55,[41] 5:3,[42] 5:67.[43] They say that the verses refer to Ali, and the last two verses were revealed at Ghadir Khumm.[44]
The Shia point to a number of hadith that, they believe, show that Muhammad had left specific instructions as to his successor. These hadith have been given names: the pond of Khumm, Safinah, Thaqalayn, Haqq, position, warning, and others.
There are many different versions of these hadith.
The following two hadith are most often referred to by the Shia, when arguing for the explicit appointment of Ali by Muhammad.
In 632 CE, Muhammad made his last pilgrimage to the Kaaba in Mecca. Some early accounts say that after finishing his pilgrimage, on his return to Medina, he and his followers stopped at a spring and waypoint called Ghadir Khumm. Muhammad delivered a speech to his assembled followers, in which the traditions state that Muhammad said:
...for whoever I am his mawla, Ali is his mawla...
The use of Mawla as friend occurs many times in the hadith [45] like :
...(وَقَالَ لِزَيْدٍ " أَنْتَ أَخُونَا وَمَوْلاَنَا) Prophet said to Zaid, "You are our brother (in faith) and our freed slave(Mawla)." [46]
Hadith al-Thaqalayn
This hadith which is mutawatir narrates from the prophet that: "Verily, I am leaving with you two precious things, the Book of God and my progeny, my ahl al-bayt; for as long as you cling to these two, you will never go astray; and truly they will not be parted from each other until they join me at al-Kawthar."[47]
Da'wat dhul-'Ashīrah - Summoning the Family
Islam began when Muhammad became forty years old. Initially, the mission was kept a secret. Then three years after the advent of Islam, he was ordered to commence the open declaration of his message. This was the occasion when God revealed the verse "And warn your nearest relations,".[48]
When this verse was revealed, Muhammad organized a feast that is known in history as "Summoning the Family — Da'wat dhul-'Ashīra". He invited around forty men from the Banu Hashim and asked Ali to make arrangements for the dinner. After having served his guests with food and drinks, when he wanted to speak to them about Islam, Abu Lahab ibn 'Abdul Muttalib forestalled him and said, "Your host has long since bewitched you." All the guests dispersed before Muhammad could present his message to them.
Muhammad then invited them the next day. After the feast, he spoke to them, saying:
O Sons of 'Abdul-Muttalib! By Allāh, I do not know of any person among the Arabs who has come to his people with better than what I have brought to you. I have brought to you the good of this world and the next, and I have been commanded by the Lord to call you unto Him. Therefore, who amongst you will support me in this matter so that he may be my brother (akhhī), my successor (wasiyyī) and my caliph (khalifatī) among you?[49]
This was the first time that Muhammad openly and publicly called the relations to accept him as the Messenger and Prophet of God, as well as being the first time that he called for a person who would aid him in his mission. At the time, no one but the youngest of them — Ali, stood up and said, "I will be your helper, O Prophet of God."[49]
Muhammad then put his hand on the back of Ali's neck and said:
Inna hadhã akhhí wa wasiyyí wa khalífatí fíkum, fasma'û lahu wa atí'û — Verily this is my brother, my successor, and my caliph amongst you; therefore, listen to him and obey.[49]
Hadith al-Manzila
The prophet several times indicated that the station and rank of Ali to the prphet is like the relation of Aaron to Muses except that Ali is not prophet.According to the Quran Aaron had the rank of the prophet, heir and the minister; so Ali had the rank of heir and minister.[50]
Hadith al-Safina
The prophet likened his ahl al-Bayt to the ark of Noah: "Is not the likeness of my ahl al-bayt among you like the ark of Noah among his folk? Whoever takes refuge therein is saved and whoever opposes it is drowned." As the ark of Noah was the sole salvation for the people, ahl al-Bayt are the only salvation for the people of their time.[47]
Hadith Aman al-Umma
The prophet said: "Just as the stars are a means of securing the people of the earth against drowning, my ahl al-bayt is a means of securing my community from division." That is they are a means of unity among the community.[47]
Soon after returning from the Farewell Pilgrimage, Muhammad fell ill. He was nursed in the apartment of his wife Aisha, the daughter of Abu Bakr.
The Shia claim that most of the prominent men among the Muslims, expecting Muhammad's death and an ensuing struggle for power, disobeyed his orders to join a military expedition bound for Syria. They stayed in Medina, waiting for Muhammad's death and their chance to seize power.
According to `Abd Allah ibn `Abbas (cousin of Muhammad) Book 13 Hadith No. 4016, the dying Muhammad said that he wished to write a letter — or wished to have a letter written — detailing his wishes for his community. According to Sahih Muslim ibn `Abbas narrated that:
Ibn Abbas reported: When Allah's Messenger (may peace be upon him) was about to leave this world, there were persons (around him) in his house, 'Umar b. al-Kbattab being one of them. Allah's Apostle (may peace be upon him) said: Come, I may write for you a document; you would not go astray after that. Thereupon Umar said: Verily Allah's Messenger (may peace be upon him) is deeply afflicted with pain. You have the Qur'an with you. The Book of Allah is sufficient for us. Those who were present in the house differed. Some of them said: Bring him (the writing material) so that Allah's Messenger (may peace be upon him) may write a document for you and you would never go astray after him And some among them said what 'Umar had (already) said. When they indulged in nonsense and began to dispute in the presence of Allah's Messenger (may peace be upon him), he said: Get up (and go away) 'Ubaidullah said: Ibn Abbas used to say: There was a heavy loss, indeed a heavy loss, that, due to their dispute and noise. Allah's Messenger (may peace be upon him) could not write (or dictate) the document for them.
— Muslim ibn al-Hajjaj, Sahih Muslim[51]
When Muhammad died, Umar denied his death stating rather that he would return back, and threatening to behead anyone who acceded to his death. Abu Bakr, upon his return to Medina, spoke to Umar and only then Umar did admit that Muhammad had died, this all was perceived by the Shia as a ploy on Umar's part to delay the funeral and thus give Abu Bakr (who was outside the city) time to return to Medina.
When Muhammad died, his closest relatives, Ali and Fatimah, took charge of the body. While they were engaged in washing the body and preparing it for burial which is a role carried out by the family of the deceased in Islam, a secret meeting, of which Ali and the Muhajirun weren't told, was taking place at Saqifah, which ended with Abu Bakr being chosen as the new leader.
Shī'at of 'Alī
According to Wilferd Madelung just as Ali had refused to give his allegiance (bay'ah) to Abu Bakr, many of the Muslims of Medina had also refused, thus they were known as: "Shī'at 'Alī" (the "Party of Ali"). According to Wilferd Madelung it took six months of threat and pressure to force the refusers to submit to Abu Bakr.[52] However, upon his refusal to give allegiance, Ali had his house surrounded by an armed force led by Abu Bakr and Umar.[53]
According to Wilferd Madelung
In Madinah, Umar took charge of securing the pledge of allegiance of all residents. He dominated the streets with the help first of the Aslam and then the Abd Al-Ashhal of Aws, who in contrast to the majority of Khazraj, quickly became vigorous champions of the new regime. The sources mention the actual use of force only with respect to Companion Al-Zubayr who had been together with some others of the Muhajirun in the house of Fatimah. Supposedly, Umar threatened to set the house on fire unless they came out and swore allegiance to Abu Bakr.[54]
According to the Twelver Shia, Umar pushed his way into the house; Fatimah, who was pregnant, was crushed behind the door. She miscarried her unborn son, whom the Shia mourn as Muhsin ibn Ali. She had been injured by Umar and soon died. Ali buried her at night, secretly, as he did not wish Abu Bakr or Umar, whom he blamed for her death, to attend her funeral. The Shia thus blame Abu Bakr and Umar for the death of Muhammad's daughter and grandson.[55]
Ali gives allegiance to Abu Bakr
Ali gave his allegiance, his bay'ah, to Abu Bakr six months after the latter became the Caliph. He is narrated to have said he would resist if he had 40 men with him.[56]
Western academic views
Western historians largely reject Shi'ite claim that Muhammad appointed Ali as his successor.[57] Wilferd Madelung suggests that the succession of Abu Bakr was not as unproblematic as modern historians have supposed, and that Ali may indeed have expected to assume leadership on the death of Muhammad.[57] According to Madelung:
In the Qur'an, the descendants and close kin of the prophets are their heirs also in respect to kingship (mulk), rule (hukm), wisdom (hikma), the book and the imamate. The Sunnite concept of the true caliphate itself defines it as a succession of the prophet in every respect except his prophethood. Why should Muhammad not be succeeded in it by any of his family like the earlier prophets? If God really wanted to indicate that he should not be succeeded by any of them why did He not let his grandsons and other kin die like his sons? There is thus a good reason to doubt that Muhammad failed to appoint a successor because he realized that the divine design excluded hereditary succession of his family and that he wanted the Muslims to choose their head by Shura. The Qur'an advises the faithful to settle some matters by consultation, but not the succession to prophets. That, according to the Qur'an, is settled by divine election, God usually chooses their successors, whether they become prophets or not from their own kin[58]
Madelung writes on the basis of the hadith of the pond of Khumm Ali later insisted on his religious authority superior to that of Abu Bakr and Umar.[59]
Hadith of the pond of Khumm
Hadith of the two weighty things
Hadith of the pen and paper
Hadith of the Twelve Successors
Umar at Fatimah's house
The event of Ghadir Khumm
^ See:
Holt 1977, p. 57
Lapidus 2002, p. 32
Madelung 1997, p. 43
Tabatabae 1979, pp. 30–50
^ "Sunnite". Encyclopædia Britannica Online. Encyclopædia Britannica, Inc. Retrieved 2007-04-11.
^ a b c Diana, Steigerwald. "Ali ibn Abi Talib". Encyclopaedia of Islam and the Muslim world; vol.1. MacMillan.
^ Sahih Bukhari 5.57.50
^ Chirri 1982
^ a b c d Nahj al-Balagha Sermon 71, Letter 27, Letter 34, Letter 35
^ a b The waning of the Umayyad caliphate by Tabarī, Carole Hillenbrand, 1989, p37, p38
^ a b The Encyclopedia of Religion Vol.16, Mircea Eliade, Charles J. Adams, Macmillan, 1987, p243. "They were called "Rafida by the followers of Zayd"
^ The Heirs Of The Prophet Muhammad: And The Roots Of The Sunni-Shia Schism By Barnaby Rogerson [10]
^ Connections: The Quarterly Journal - Volume 5 - Page 64 An important Shia manual is Al-kafifi 'ilm al-din by Muhammad ibn-Ta'qub al-Kulayni. Other important manuals were written by ibn-Babawayh (Man la-yahdurhu al-faqih) and al-Tusi (Tahdhib al-ahkam)[11]
^ Encyclopedia of Islam By Juan Eduardo Campo Page 654
^ Nadir Shah and the Ja 'fari Madhhab Reconsidered, Ernest Tucker, Iranian Studies, Vol. 27, No. 1/4, Religion and Society in Islamic Iran during the Pre-Modern Era (1994), pp. 163-179, Published by: International Society for Iranian Studies [12]
^ Islamic Finance: Law, Economics, and Practice By Mahmoud A. El-Gamal Page 122 [13]
^ The Encyclopedia of the Arab-Israeli Conflict: A Political, Social and Military History edited by Spencer C. Tucker, Priscilla Mary Roberts Page 917 [14]
^ The Iraq Effect: The Middle East After the Iraq War By Frederic M. Wehrey Page 91 [15]
^ A consideration of oral transmissions in general with some specific early Islamic reference is given in Jan Vansina's Oral Tradition as History.
^ Reeves 2003, pp. 6–7
^ Robinson 2003, p. xv
^ Donner 1998, p. 132
^ Nigosian 2004, p. 6
^ Watt 1953, p. xv
^ Madelung 1997, p. xi, 19, and 20
Sachedina 1981, pp. 54–55
Landolt & Lawson 2005, p. 59
Modarressi 2003, pp. 82–88
Dakake 2007, p. 270
^ Lapidus 2002, pp. 31–32
Madelung 1997, pp. 23–27, 30–43, and 356–360
explanation of Nahj al-Balagha, Mohammed Abdah, 3/ 07.
the biography of the Imam Ali, 139 - 144.
explanation of An-Nawawi, Kitab al-Ḥodod 11\216.
^ Madelung 1997, p. 43
^ After the Prophet: The Epic Story of the Shia-Sunni Split in Islam By Lesley Hazleton, pp. 71-73
^ "Ali ibn Abitalib". Encyclopedia Iranica. Retrieved 2007-10-25.
Madelung 1997, p. 141 and 270
Ashraf 2004, pp. 99–100 (2005)
^ "Bukhari". Retrieved 27 December 2014.
^ "Sahih Muslim". Retrieved 27 December 2014.
^ "sahih abu dawood". Retrieved 27 December 2014.
^ Siyar a`lam al-nubala
^ The Event of Ghadir Khumm in the Qur'an, Hadith, History By Mohammad Manzoor Nomani
^ Brill 2005 ISBN 978-9004144804
^ http://islamqa.info/en/13474
^ Sahih al-Bukhari, 5:59:546
^ Sobhani, Jaʻfar.; Shah-Kazemi, Reza (2001). Doctrines of Shiʻi Islam : a compendium of Imami beliefs and practices ([Online-Ausg.] ed.). London: I.B. Tauris [u.a.] p. 108.
^ Quran 5:55
^ Quran 5:3
^ Chapter VII On the Knowledge of the Imam (Imamology) (part-1):The Meaning of Imam
^ http://sunnah.com/search/mawla
^ [16]
^ a b c Sobhani, JA'afar; Shah-Kazemi, Reza (2001). Doctrines of Shiʻi Islam : a compendium of Imami beliefs and practices ([Online-Ausg.] ed.). London: I.B. Tauris [u.a.] p. 103.
^ Quran 26:214
^ a b c Sunni sources:
at-Tabari, at-Ta'ríkh, vol. 1 (Leiden, 1980 offset of the 1789 edition) pp. 171-173.
Ibn al-Athír, al-Kãmil, vol. 5 (Beirut, 1965) pp. 62-63.
Abu 'l-Fidã', al-Mukhtasar fi Ta'ríkhi 'l-Bashar, vol. 1 (Beirut, n.d.) pp. 116-117.
al-Khãzin, at-Tafsír, vol. 4 (Cairo, 1955) p. 127.
al-Baghawi, at-Tafsír (Ma'ãlimu 't-Tanzíl), vol. 6 (Riyadh: Dar Tayyiba, 1993) p. 131.
al-Bayhaqi, Dalã'ilu 'n-Nubuwwa, vol. 1 (Cairo, 1969) pp. 428-430.
as-Suyuti, ad-Durru 'l-Manthûr, vol. 5 (Beirut, n.d.) p. 97.
Muttaqi al-Hindi, Kanzu 'l-'Ummãl, vol. 15 (Hyderabad, 1968) pp. 100, 113, 115.
Shia sources:
'Abdu 'l-Husayn al-Aminí, al-Ghadír, vol. 2 (Beirut, 1967) pp. 278-289.
^ Sobhani, JA'afar; Shah-Kazemi, Reza (2001). Doctrines of Shiʻi Islam : a compendium of Imami beliefs and practices ([Online-Ausg.] ed.). London: I.B. Tauris [u.a.] p. 102.
^ Sahih Muslim, 13:4016
^ Madelung 1997, p. 43, Tabari, I, 1825
^ Ansab Ashraf, by al-Baladhuri in his , v1, pp 582-586; Tarikh Ya'qubi, v2, p116; al-Imamah wal-Siyasah, by Ibn Qutaybah, v1, pp 19-20)
^ Madelung 1997, p. 43. Tabari, I p 1818.
^ Shi'ite Encyclopedia, Chapter 4
^ Madelung، Wilferd. The Succession to Muhammad. Cambridge University Press، 1997. 43-44
^ a b Valerie Jon Hoffman, The Essentials of Ibadi Islam, pp. 6-7. Syracuse: Syracuse University Press, 2012. ISBN 9780815650843
^ Madelung 1997, p. 253
Ashraf, Shahid (1 January 2004), Holy Prophet and Companions (15 Vol Set), Anmol Publications Pvt. Ltd,
Chirri, Mohamad Jawad (1982), The brother of the prophet Mohammad (the Imam Ali): a reconstruction of Islamic history and an extensive research of the Shi-ite Islamic school of thought, Islamic Center of Detroit, retrieved 3 January 2013
Dakake, Maria Massi (2007), The Charismatic Community: Shiʻite Identity in Early Islam, SUNY Press,
Donner, Fred McGraw (1998), Narratives of Islamic origins: the beginnings of Islamic historical writing, Darwin Press,
Holt, P. M.;
Landolt, Hermann; Lawson, Todd (2005), Reason and inspiration in Islam : theology, philosophy and mysticism in Muslim thought : essays in honour of Hermann Landolt, London ; New York: I.B. Tauris,
Lapidus, Ira (2002), A History of Islamic Societies (2nd ed.), Cambridge University Press,
Modarressi, Hossein (2003), Tradition and survival: a bibliographical survey of early Shī'ite literature, Oneworld,
Nigosian, Solomon Alexander (1 January 2004), Islam: Its History, Teaching, and Practices, Indiana University Press,
Reeves, Minou (2003), Muhammad in Europe: A Thousand Years of Western Myth-Making, NYU Press,
Robinson, Chase F. (2003), Islamic Historiography, Cambridge University Press,
Sachedina, Abdulaziz Abdulhussein (1981), Islamic messianism : the idea of Mahdī in twelver Shīʻis, Albany: State University of New York Press,
Watt, William Montgomery (1953), Muhammad at Mecca, Clarendon Press, retrieved 3 January 2013
Shia books
Shi'a Islam (book), by Muhammad Husayn Tabatabaei and Hossein Nasr, State University of New York Press, 1979
Al-Murāja'āt: A Shī'i-Sunni Dialogue by Sayyid 'Abdul-Husayn Sharafud-Dīn al-Mūsawi, 2001, Ansariyan Publications: Qum, Iran.
Peshawar Nights by Sultanu'l-Wa'izin Shirazi, 2001, Ansariyan Publications: Qum, Iran.
Ask Those Who Know by Muhammad al-Tijani, 2001, Ansariyan Publications: Qum, Iran.
To be with the Truthful by Muhammad al-Tijani, 2000, Ansariyan Publications: Qum, Iran.
The Shi'a: The Real Followers of the Sunnah by Muhammad al-Tijani, 2000, Ansariyan Publications: Qum, Iran.
Imamate and Leadership by Mujtaba Musavi Lari
Imamate: the Vicegerency of the Prophet by Rizvi, S. Saeed Akhtar, (Tehran: WOFIS, 1985) pp. 57–60.
Fara'id al-Simtayn by the Shia scholar Ibrahim b Muhammad b Himaway al Juwayni who died in 1322 AD/ 722 AH. (The Scale of Wisdom by M. Muhammadi Rayshahri)(Al-Tawhid Vol 8,Sāzmān-i Tablīghāt-i Islāmī (Tehran, Iran), p170)
Sunni books
The Sealed Nectar by Saifur Rahman al-Mubarakpuri, 2002, Darussalam Publications.
Sahih Al-Bukhari Translated by Dr. Muhammad Muhsin Khan, 1997, Darussalam Publications
Peshawar Nights the Art of Fictional-Narration by Abu Muhammad al-Afriqi
Sunni Perspective
The Sealed Nectar by Saifur Rahman al-Mubarakpuri
The Prophet Mohammad and the First Muslim State by Dr. Mohammad Mahmoud Ghali
Abu Bakr As-Siddeeq by Muhammad Rajih Jad'an
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by Sultanu'l Wa'izin Shirazi, 2001Peshawar Nights
Shī'a Islam
Muhammad's successor
Complete Sermon at Ghadir Khumm. English Version
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text:
David Templeton
Playwright – Author – Journalist
Welcome! My name is David Templeton and I'm an author, journalist and playwright. This space is where you can learn about my work, from full length plays and solo works to books to journalistic links. I've added some fun extras, and hope you will enjoy looking around.
The plays and other writings of David Templeton
DAVID TEMPLETON's plays include Drumming With Anubis, Mary Shelley's Body, Polar Bears, Pinky, and Wretch Like Me. Galatea will have its world premiere in 2021. Mr. Templeton's work has been produced and/or developed by Spreckels Performing Arts Center, Left Edge Theater, Main Stage West, The SF Olympians' Festival, 6th Street Playhouse, Sonoma Arts Live, Actor's Basement and Twisted Productions. Wretch Like Me, his first solo show, has been performed over 75 times, with runs at the Edinburgh Fringe Festival, the San Francisco Fringe Festival and the Roxie Theater, with additional performances at The Marsh, Cinnabar Theater, Santa Rosa Junior College, Napa Valley College, Napa Theater Company and others. As a journalist, he's written for dozens of publications in the Bay Area and nationwide. In 2019, he won the California Newspaper Publishers Association award for best writing. He is currently at work on a new play about the secret fantasy life of a parrot with PTSD, and another about competitive female boxers. In 2020, he expects to complete his long-planned collection of twisted Christmas stories, thus clearing the way for his long-planned autobiographical solo show about life, death and relatives, tentatively titled Space Junk.
Phone 707- 338-6013 E-mail talkpix@earthlink.net


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Home Singers Mackenzie Sol Height, Age, Bio, Girlfriend, Family, Net Worth, Facts
Mackenzie Sol Height, Age, Bio, Girlfriend, Family, Net Worth, Facts
Mackenzie Sol is an English singer and songwriter who is known for his singles such as "Never Letting You Go", "My Gift" and "Laugh". His singing career started when he was young and has participated in reality shows like The X Factor and Open Mic UK. In addition to singing, he is also a talented dancer who has the ability to arrest audiences with his stunning dance movies, electric charisma, and powerhouse voice while performing on the stage. Also an actor, Mackenzie, exhibited his acting prowess with the 2014 movie, The Dumping Ground.
Mackenzie Sol Biography
Mackenzie Sol was born on the 4th of September 2000, in Sunderland, Tyne and Wear, England, UK. He's currently 21 years old.
Birth Name Mackenzie Sol Williamson
Nickname Mackenzie
Birthdate September 04, 2000
Birthplace Sunderland, Tyne and Wear, England, UK
Profession Singer, Songwriter, Dancer, Actor
Race/Ethnicity White
Mackenzie Sol comes from a family of musicians. He is the oldest son of famous and acclaimed singers Nicki Brown and George Williamson. He has a younger brother whose name hasn't been revealed.
Very little is known about his educational background. Though there are no details about his formal education, he went to Stagecoach Theater Arts and attended The Royal Ballet School in London for two years. He took dance lessons at The Abby Lee Dance Company.
Mackenzie Sol Personal Life
Talking about his personal life, he has been in a relationship with fellow dancer and social media star, Kendall Vertes since 2018. They both appeared in his music video "Taken", in which she played his love interest.
Singing Debut
Mackenzie launched his music career at the age of 4 when he was auditioned for the TV show, The X-Factor. He self-released his first single,
"Never Letting You Go" in 2015. Thereafter, he went on to release a number of tracks including "My Name" (2016), "Laugh" (2017), and "Taken" (2018).
He dropped his debut EP, "My Gift", on the 16th of November 2015. The EP included four tracks, "Chestnuts", "My Gift", "Without You (feat. Cymia)", and "When We're All Here". The talented singer has also released many covers such as Ed Sheeran's How Would You Feel, George Michael's Last Christmas.
In 2014, Mackenzie starred in the short musical, "Chestnuts", and went on to cast in the thriller, "Trepidation", in 2016.
As a voice actor, he made his film debut with the 2018 film, "Puppy Star Christmas", in which he provided his voice to the lead character P.U.P.
In 2005, he appeared in the auditions for the show, The X Factor.
Significant Works
He earned accolades for his singles, "Never Letting You Go" (2015), "My Name" (2016), "Laugh" (2017), and "Taken" (2018).
Food Oreos
TV Show Family Guy
Movie Happy Gilmore (1996)
Book Family Guy Album
Sports Team Sunderland
Holiday Destination Los Angeles
Singer (All-time) Stevie Wonder
Songs "That's What I Like" by Bruno Mars, "I'm The One" by DJ Khaled, "Say You Won't Let Go" by James Arthur, "Signed Sealed Delivered" by Stevie Wonder.
Band Fifth Harmony
Mackenzie Sol Net Worth
Unfortunately, Mackenzie's net worth is not available, including anything relevant to his financial quarters. He resides in Los Angeles, California, United States.
Fun Facts About Mackenzie Sol
With music running in his veins, he started singing at the age of two.
He is largely influenced by his mother and also a huge supporter of his music.
Mackenzie played soccer for Lumley FC's under 8 and under 13 teams.
When he was 13-years old, Mackenzie shared the stage with personalities Jennifer Hudson, Josh Groban, Kenneth Babyface Edmonds, among others at the 2014 Carousel of Hope Ball in Los Angeles. He started off the event with a rendition of the national anthem, with the musical night directed by David Foster.
In 2015, he released a music video for his song, "My Name", featuring television actress Kalani Hilliker. The video became a sensational hit, and going by the numbers, the videos amassed over 6 million views on YouTube and received 340k streams on Spotify.
In 2016, He won the Upbeat Music Award for Act of the Year.
That same year, he moved to Los Angeles with his mother. He signed a deal with the new indie label The Hana Road Music Group.
Mackenzie played the title in the Billy Elliot musical in West End's Youth Theatre, which was directed by Tony and Olivier Award-winning director Stephen David Daldry.
He has collaborated with artists like Michael Jackson and Justin Timberlake.
He cites American guitarist and singer George Benson and singer-songwriter Sam Cooke are his biggest inspirations.
Jonathan Setzer Biography, Wiki, Age, Height, Career, Girlfriend, Facts


text:
Q: Easy_install fails installing lxml with gcc 4.2.1 on Mac I am attempting to install lxml on my mac (OSX Yosemite 10.10.5) to use with BeautifulSoup.
easy_install lxml

However, it fails to run and looks like it's searching for the wrong version of gcc:
unable to execute gcc-4.0: No such file or directory
Compile failed: command 'gcc-4.0' failed with exit status 1 /var/folders/zt/hvzclr2s00scp1ppzyr2j6k40000gn/T/easy_install-yDugbm/lxml-3.6.0/temp/xmlXPathInitV0OYZj.c:2:1: warning: type specifier missing, defaults to 'int' [-Wimplicit-int]
main (int argc, char **argv) {
^
1 warning generated.
ld: library not found for -lgcc_s.10.5

Based on similar questions on SO I've already tried:

*

*Running xcode-select --install and have gcc version 4.2.1 currently

*Linking specific gcc versions to /usr/bin/gcc. sudo ln -s /usr/bin/gcc /usr/bin/gcc-4.2and sudo ln -s /usr/bin/gcc /usr/bin/gcc-4.0. The 4.0 link solved this issue, but spewed out lots of sytanx-related errors (error: Unsupported architecture, error: unknown type name '__int64_t', etc.), which isn't surprising because it's a different version.

As requested, here is the output of easy_install lxml with the gcc-4.0 alias:
Searching for lxml
Reading https://pypi.python.org/simple/lxml/
Best match: lxml 3.6.0
Downloading https://pypi.python.org/packages/source/l/lxml/lxml-3.6.0.tar.gz#md5=5957cc384bd6e83934be35c057ec03b6
Processing lxml-3.6.0.tar.gz
Writing /var/folders/zt/hvzclr2s00scp1ppzyr2j6k40000gn/T/easy_install-R7v3TQ/lxml-3.6.0/setup.cfg
Running lxml-3.6.0/setup.py -q bdist_egg --dist-dir /var/folders/zt/hvzclr2s00scp1ppzyr2j6k40000gn/T/easy_install-R7v3TQ/lxml-3.6.0/egg-dist-tmp-u8jVqK
Building lxml version 3.6.0.
Building without Cython.
Using build configuration of libxslt 1.1.28
Building against libxml2/libxslt in the following directory: /opt/local/lib
In file included from src/lxml/lxml.etree.c:82:
In file included from /Library/Frameworks/Python.framework/Versions/2.7/include/python2.7/Python.h:19:
In file included from /Applications/Xcode.app/Contents/Developer/Toolchains/XcodeDefault.xctoolchain/usr/bin/../lib/clang/6.1.0/include/limits.h:37:
In file included from /usr/include/limits.h:63:
/usr/include/sys/cdefs.h:680:2: error: Unsupported architecture
#error Unsupported architecture
 ^
In file included from src/lxml/lxml.etree.c:82:
In file included from /Library/Frameworks/Python.framework/Versions/2.7/include/python2.7/Python.h:19:
In file included from /Applications/Xcode.app/Contents/Developer/Toolchains/XcodeDefault.xctoolchain/usr/bin/../lib/clang/6.1.0/include/limits.h:37:
In file included from /usr/include/limits.h:64:
/usr/include/machine/limits.h:8:2: error: architecture not supported
#error architecture not supported
 ^
In file included from src/lxml/lxml.etree.c:82:
In file included from /Library/Frameworks/Python.framework/Versions/2.7/include/python2.7/Python.h:33:
In file included from /usr/include/stdio.h:67:
In file included from /usr/include/_types.h:27:
In file included from /usr/include/sys/_types.h:33:
/usr/include/machine/_types.h:34:2: error: architecture not supported
#error architecture not supported
 ^
In file included from src/lxml/lxml.etree.c:82:
In file included from /Library/Frameworks/Python.framework/Versions/2.7/include/python2.7/Python.h:33:
In file included from /usr/include/stdio.h:67:
In file included from /usr/include/_types.h:27:
/usr/include/sys/_types.h:55:9: error: unknown type name '__int64_t'
typedef __int64_t       __darwin_blkcnt_t;      /* total blocks */
        ^
/usr/include/sys/_types.h:56:9: error: unknown type name '__int32_t'
typedef __int32_t       __darwin_blksize_t;     /* preferred block size */
        ^
/usr/include/sys/_types.h:57:9: error: unknown type name '__int32_t'
typedef __int32_t       __darwin_dev_t;         /* dev_t */
        ^
/usr/include/sys/_types.h:60:9: error: unknown type name '__uint32_t'
typedef __uint32_t      __darwin_gid_t;         /* [???] process and group IDs */
        ^
/usr/include/sys/_types.h:61:9: error: unknown type name '__uint32_t'
typedef __uint32_t      __darwin_id_t;          /* [XSI] pid_t, uid_t, or gid_t*/
        ^
/usr/include/sys/_types.h:62:9: error: unknown type name '__uint64_t'
typedef __uint64_t      __darwin_ino64_t;       /* [???] Used for 64 bit inodes */
        ^
/usr/include/sys/_types.h:66:9: error: unknown type name '__uint32_t'
typedef __uint32_t      __darwin_ino_t;         /* [???] Used for inodes */
        ^
/usr/include/sys/_types.h:68:9: error: unknown type name '__darwin_natural_t'
typedef __darwin_natural_t __darwin_mach_port_name_t; /* Used by mach */
        ^
/usr/include/sys/_types.h:70:9: error: unknown type name '__uint16_t'
typedef __uint16_t      __darwin_mode_t;        /* [???] Some file attributes */
        ^
/usr/include/sys/_types.h:71:9: error: unknown type name '__int64_t'
typedef __int64_t       __darwin_off_t;         /* [???] Used for file sizes */
        ^
/usr/include/sys/_types.h:72:9: error: unknown type name '__int32_t'
typedef __int32_t       __darwin_pid_t;         /* [???] process and group IDs */
        ^
/usr/include/sys/_types.h:73:9: error: unknown type name '__uint32_t'
typedef __uint32_t      __darwin_sigset_t;      /* [???] signal set */
        ^
/usr/include/sys/_types.h:74:9: error: unknown type name '__int32_t'
typedef __int32_t       __darwin_suseconds_t;   /* [???] microseconds */
        ^
/usr/include/sys/_types.h:75:9: error: unknown type name '__uint32_t'
typedef __uint32_t      __darwin_uid_t;         /* [???] user IDs */
        ^
/usr/include/sys/_types.h:76:9: error: unknown type name '__uint32_t'
typedef __uint32_t      __darwin_useconds_t;    /* [???] microseconds */
        ^
In file included from src/lxml/lxml.etree.c:82:
In file included from /Library/Frameworks/Python.framework/Versions/2.7/include/python2.7/Python.h:33:
In file included from /usr/include/stdio.h:71:
/usr/include/sys/_types/_va_list.h:31:9: error: unknown type name '__darwin_va_list'; did you mean '__builtin_va_list'?
typedef __darwin_va_list va_list;
        ^
note: '__builtin_va_list' declared here
fatal error: too many errors emitted, stopping now [-ferror-limit=]
20 errors generated.
Compile failed: command 'gcc-4.0' failed with exit status 1
/var/folders/zt/hvzclr2s00scp1ppzyr2j6k40000gn/T/easy_install-R7v3TQ/lxml-3.6.0/temp/xmlXPathInitr479pk.c:2:1: warning: type specifier missing, defaults to 'int' [-Wimplicit-int]
main (int argc, char **argv) {
^
1 warning generated.
ld: library not found for -lgcc_s.10.5
clang: error: linker command failed with exit code 1 (use -v to see invocation)
*********************************************************************************
Could not find function xmlCheckVersion in library libxml2. Is libxml2 installed?
Perhaps try: xcode-select --install
*********************************************************************************
error: Setup script exited with error: command 'gcc-4.0' failed with exit status 1

This is the output from running pip install --upgrade pip:
(UPDATE: Resolved by upgrading Python to version 2.7.11. Version must be 2.7.9 or higher)

/Library/Frameworks/Python.framework/Versions/2.7/lib/python2.7/site-packages/pip-8.1.1-py2.7.egg/pip/vendor/requests/packages/urllib3/util/ssl.py:315:
  SNIMissingWarning: An HTTPS request has been made, but the SNI
  (Subject Name Indication) extension to TLS is not available on this
  platform. This may cause the server to present an incorrect TLS
  certificate, which can cause validation failures. For more
  information, see
  https://urllib3.readthedocs.org/en/latest/security.html#snimissingwarning.
  SNIMissingWarning
  /Library/Frameworks/Python.framework/Versions/2.7/lib/python2.7/site-packages/pip-8.1.1-py2.7.egg/pip/vendor/requests/packages/urllib3/util/ssl.py:120:
  InsecurePlatformWarning: A true SSLContext object is not available.
  This prevents urllib3 from configuring SSL appropriately and may cause
  certain SSL connections to fail. For more information, see
  https://urllib3.readthedocs.org/en/latest/security.html#insecureplatformwarning.
  InsecurePlatformWarning Could not fetch URL
  https://pypi.python.org/simple/pip/: There was a problem confirming
  the ssl certificate: [Errno 1] _ssl.c:499: error:0D0890A1:asn1
  encoding routines:ASN1_verify:unknown message digest algorithm -
  skipping Requirement already up-to-date: pip in
  /Library/Frameworks/Python.framework/Versions/2.7/lib/python2.7/site-packages/pip-8.1.1-py2.7.egg
  /Library/Frameworks/Python.framework/Versions/2.7/lib/python2.7/site-packages/pip-8.1.1-py2.7.egg/pip/vendor/requests/packages/urllib3/util/ssl.py:120:
  InsecurePlatformWarning: A true SSLContext object is not available.
  This prevents urllib3 from configuring SSL appropriately and may cause
  certain SSL connections to fail. For more information, see
  https://urllib3.readthedocs.org/en/latest/security.html#insecureplatformwarning.
  InsecurePlatformWarning

Any clue how to properly configure/use my easy_install?

redpajama_set_name: RedPajamaStackExchange


text:
Shadrach Adeboye Folarin (born September 21, 1987), professionally referred to as Shaydee, is a Nigerian singer-songwriter and vocalist. In 2015, Shaydee was listed on notJustOk's list of "15 Artists to Watch in 2015". He is best known for his hit single titled "Won Gbo Mi", featuring vocal appearance from Wizkid.

Early life and education
Born in the ancient city of Kano, Kano State, Northern Nigeria, Shaydee is the second child of four children. He left Kano with his family for Lagos at an early age. He then attended Kogi state Polytechnic for IJMB where he graduated before he transferred to Ilorin where he is a graduate of the University of Ilorin where he studied Electrical Engineering.

Career
Upon his movement from Kano to Lagos, Shaydee started singing with a friend while in secondary school. In 2010, he signed a recording contract with Cackland Records and went on to release a few songs including "Love Me Like U Used 2" and "Hands in the Air". In April 2012, MI featured Shaydee on a song titled "Pain" off his Illegal Music II mixtape.

On June 11, 2012, Shaydee signed a recording deal with Empire Mates Entertainment, a move that helped launch his career further. He is often credited to have featured and written some songs off EME's compilation album titled Empire Mates State of Mind which was released in 2012. Shaydee has since worked with Ice Prince, Seyi Shay, Skales, Cynthia Morgan, Legendury Beatz among others. On November 16, 2013, Shaydee collaborated with Wizkid to release a Legendury Beatz-produced freestyle titled "Won Gbo Mi". "Won Gbo Mi" topped local music charts in the country and was widely received among music fans and critics. The video of the song was shot in Lagos and directed by Jassy Generation. It premiered on video sharing website YouTube on June 11, 2014.

On September 10, 2014, Shaydee signed an endorsement deal with Metro Taxi, a Nigeria-based taxi service company. On March 18, 2015, Shaydee released a single titled "High", a song which earned him a nomination at the 2015 edition of The Headies. Shaydee was also nominated in the "Best R&B Artist of the Year" category at the 2015 Nigeria Entertainment Awards. Shaydee is reportedly working on releasing his debut studio album titled SOS which was scheduled to be released in 2016.

Discography

Studio albums

Compilation albums

Singles
As lead artist

Awards and nominations

References

1987 births
Living people
University of Ilorin alumni
Musicians from Lagos
Yoruba-language singers
English-language singers from Nigeria
Nigerian male singer-songwriters
Nigerian male pop singers
21st-century Nigerian  male singers

redpajama_set_name: RedPajamaWikipedia


LACMA Boulder to Start 100-Mile Roll to L.A.
A 340-ton boulder that will go on display at the Los Angeles County Museum of Art will start the slow, painstakingly calculated journey today from a Riverside-area rock quarry to the museum on Wilshire Boulevard's Miracle Mile.
The 21 1/2-foot-tall granite megalith will meander in the dark of night at around eight miles per hour through four counties and 22 cities. It will then become part of the permanent exhibit "Levitated Mass," artist Michael Heizer's designed grand entrance to the LACMA complex.
Visitors will pass under the huge boulder through a 456-foot slot carved under the rock on the museum's north side.
Museum officials hope to have the exhibit open by late spring or early summer.
The rock's trip is scheduled to begin at the Stone Valley Materials quarry on Pyrite Street northwest of Rubidoux late tonight and end at LACMA early on March 10. It will only be moved during late night and early morning hours.
The most direct route — west on the Pomona (60) and Santa Monica (10) freeways — was not possible due to the rock's height and freeway bridges that cannot stand the strain, officials said.
Instead, the 11-night, 105-mile journey will detour on surface streets. Traffic signals will have to be disassembled, power lines will have to be cut, and ramps built across medians before the giant rock mover can pass. Then everything will have to be reassembled before morning commuters hit the streets.
Emmert International, which specializes in moving extremely large or sensitive objects, like nuclear generators and missiles, will move the boulder on a so-called transporter that is about 200 feet long and three-freeway lanes wide. The Chinese company Hanjin Shipping Co. is covering much of the cost of the trip. Private donors also helped fund the artwork.
LACMA Communications Director Miranda Carroll declined to disclose the cost of the project.
The museum was set to move the rock last fall, but it was determined that one of the bridges on the route was not up to code, prompting engineers to come up with a new way to reach the museum. That required reapplying for the necessary permits from all the relevant jurisdictions, leading to a delay, Carroll said.
Maps call for the rock to head west on Van Buren/Mission boulevards through Chino and wind around in Hacienda Heights before veering south on Colima Road into Whittier. The route goes through La Mirada, Cerritos and briefly into Orange County before the megalith finally heads west across the San Gabriel River bridge at Del Amo Boulevard.
After heading north to South Street, the rock will cross west across Lakewood and then zig-zag south and west all the way to Ocean Boulevard in Long Beach. Then, it will cross the Los Angeles River via Pacific Coast Highway and head north via Western Avenue and Figueroa Street.
In all, it will be transported through Riverside, San Bernardino, Orange and Los Angeles counties and 22 cities, according to Carroll. The precise map can be viewed at www.lacma.org/levitated-mass-map.
Heizer first came up with the idea for the artwork in 1968 but did not find an appropriate boulder until 2007, when the rock was quarried. The artist had worked with the quarry before for previous artworks.


There is a power within each and every one of us.
It can open us up to new opportunities and new possibilities.
But it can also keep us stuck or worse, send us spiraling downwards.
It is the power of choice.
And we are always at choice.


text:
Feeding The Lucky Country
Melanie Dooner
Melanie has worked as a teacher in Catholic secondary schools and now works as a writer and editor
In the final episode of Back in Time For Dinner, following the decade of the 2000s, Carol Ferrone was in a scene that focused on Australia experiencing a drought. Six short months later this became a startling reality. As part of this scene Carol visited Foodbank, Australia's largest food charity and distributor of food to millions of Australians each year.
According to the Food and Agriculture Organisation of the United Nations, food insecurity is "a situation that exists when people lack secure access to sufficient amounts of safe and nutritious food for normal growth and development and an active and healthy life."
"I didn't realise how that visit to Foodbank would affect me, I ended up in tears at the end of that," Carol said.
In a country long referred to affectionately as the "lucky country", it's hard to believe that food insecurity is such a significant issue nationally. "Foodbank contacted me after the show aired and asked me if I'd get involved," Carol said. "I had no hesitation because this is a situation that should not happen in Australia."
The 2018 Foodbank Hunger Report identifies some eye-opening statistics about issues around food insecurity in Australia. In the 12 months leading up to the 2018 report released September/October this year, more than 4 million Australians (18%) have experienced food insecurity at some point. More than one in five Australian children (22%) have experienced food insecurity in the last 12 months, and one in three food insecure children go hungry once a month.
In response to the issue of food insecurity for children in particular, Foodbank runs a program called Rumbling Tummies, a breakfast program for schools. As part of this program, Carol said, "They provide a healthy breakfast in school for children who perhaps don't get that at home." The aim of the program is to provide beautiful fresh food offered to children in the context of the broader school community.
The Rumbling Tummies report from April 2018 states that "Eating enough food is crucial for healthy growth and development." (p4). This is no surprise; however, it is the impact on children's emotional and physical wellbeing that illustrates how devastating this is for children and their families. Amongst the more obvious physical effects hunger has, these children often suffer from emotional difficulties such as more outbursts and tantrums, a decline in happiness, an increase in becoming agitated or irritable, and acting out at school or home as a result of being hungry.
Jeff Klein, President & CEO of the Global Foodbanking Network says, "Foodbanking has two wonderful aspects to it. While we're feeding people, which is good, we're also choosing not to dispose of something that would have a negative effect on the environment."
In reflecting on how average Australians can help those experiencing hunger and food insecurity in our country, Carol Ferrone says it's the small actions that can go a long way. "Go to the Foodbank social media page and follow them on Instagram and Facebook.
"(And) Get to know your neighbours and your kid's friends," she said. "Be mindful of those around you and keep an eye out for a pattern that may suggest that a family may be struggling. I feel strongly about Foodbank because food, along with air and water, are the essentials for life."
Footnote: Foodbank works with government, individuals, charities, including St Vincent de Paul, other community groups, and thousands of volunteers to distribute food to those most in need.


Dean Potter will forever be a legend. If anyone understood the risks associated with extreme sports, it was Dean. However, he pursued them anyway to find an inner peace, and deeper understanding of independence. His unfortunate and untimely death serves as a reminder of how precious and fragile life is. Thank you for everything you have done for the outdoor community. Your spirit lives on.
Dean Potter was an amazing inspiration to many outdoor communities. He climbed, free soloed, BASE jumped, and even flew through the air using wing suits. He perfected his craft, and held an interesting perspective on the nature of this "sport," or rather his spirituality.
After being encouraged not just to beat his competition, but to "own" them by his colligate rowing coach, Dean dropped out of college. He didn't want to "own" another human being. This is where his serious pursuit of climbing began.
Dean grew up on an air force base. As early as the age of 4 he began climbing anything he could. Though doing so out of curiosity, and most likely lack of access to equipment, around the age of 14 he began free soloing cliffs on the base. Throughout high school Dean gained strength and endurance through weightlifting, and running. Here, a sense of independence was formed.
Over the next decade Dean spent time perfecting his craft. He studied traditional tightrope walkers and continued pursuing his love for adventure. While always heeding precaution, he never used traditional elements of protection. Dean began boldly free soloing and quickly speed-soloing mountains. In the process, he developed a new style, which is now known as "Gladiator Style." Some of his most impressive accomplishments in which he used this style were on The Nose on El Capitan and Half Dome. Dean also free soloed the Californian Roulette, Fitzroy, and Super Canaletta.
In his descent of the Californian Roulette, he was hit by a falling rock and miraculously lived to tell the tale. This didn't stop Dean from trying new, even more dangerous feats. He eventually learned how to skydive as well as BASE jump. These two acts fueled his fascination with emptiness and the void.
BASELine was then shortly invented by Dean. This involves soloing high-lines without any sort of ropes or securing devices. The only safety measure is a small parachute. He first executed this amazing technique in Moab, Utah.
Using this risky yet impressive method, Dean has freeBASED many mountains, including North Face. Dean currently holds the record for longest BASE jump.
Each of these amazing acts are not sport, but a form of spirituality for Dean. He was inspired to fly. But he does so in a manner that tries to eliminate human error and gear malfunctions.
What I gained from researching Dean, and retelling his story is that he did not do any of these adventures for the fame, glory, or anyone besides himself. Dean connected and grounded himself though his experiences with the mountainscapes, flying, and the like. He truly did each of these things to feel peaceful and independent.
While most of us may never get out on a slack line or free fall through the sky, Dean's story teaches us that we should have reverence for our own inner peace and seek to fulfill a void within. Whatever activity, act, or spiritual journey that may be the one for you, seek it out, perfect it, and take the time to know yourself. Dean's true understanding for his craft, and inner being, inspired millions around the world. Today we hope that you are inspired to take time to explore what brings you peace and sets you free.


Murdoch University is committed to preparing its graduates to be highly productive members of the workforce of the future. To this end, the University strives to provide an innovative, supportive and high quality learning experience which incorporates learning in both a formal education environment as well as in workplaces, communities and practical settings.
Get help to implement Work Integrated Learning in a unit, course or school.
Discover how you can access Work Integrated Learning opportunities as part of your course.
Help prepare the workforce of the future by offering a student work placement, internship or project.


Tre Amani tickets are on sale now and you Do not want to miss a hip-hop show like this one. Be there for a stop on the 2019 Tre Amani tour and be there for a great concert. Don�t miss the opportunity to see Tre Amani perform live in 2019!


text:
const VERSION = '2.4.0';
export function getVersionString() {
    return VERSION;
}

redpajama_set_name: RedPajamaGithub


Ummm… well, that's a bit more than might fit in just one gift box BUT my wonderful friends at Kilometer Sixty Six may have something that comes close. What's that you might ask?
Kilometer Sixty Six is a D.C. based company determined to create and source ethically made products that women actually like and can afford. On top of that, they've launched a line of scarves justfor Mother's Day that are absolutely beautiful. Each scarf is exquisitely imprinted with a vibrant image captured from a country around the world.
And, get this, for every 12 scarves that are sold a disadvantaged woman in our community has the opportunity to go through their training to learn marketable skills for a brighter future. You can read more about their program here. I don't know about you but that makes me want to go on a bit of a shopping spree. Join me, won't you?
Get your orders in by midnight this Wednesday, April 1 in order to receive the beautiful gift at your doorstep in time for Mother's Day. Go ahead and pick up something pretty for yourselves and the other wonderful ladies in your life while you're at it.
To celebrate the AMAZING work that Kilometer Sixty Six is doing and because we think their beautiful scarves would look gorgeous on YOU we're holding a giveaway on social media until tomorrow, Tuesday, March 31. In order to enter, tag Beautiful You (@bymovement on Facebook and Instagram) and Kilometer Sixty Six (@kilometer_66 onFacebook and Instagram) and tell us why you love Beautiful You Conference! Don't forget to hashtag #bymovement. We'll pick a winner and announce it on social media!
What better way to honor your mom on Mother's Day than to gift her with something beautiful that also enables another woman a chance for a brighter future?
Hannah moved to D.C. over 10 years ago for school and has loved it ever since. She's an active part of Capital City Church. She's passionate about international development, adoption, reality TV, and sparkles. Seeing people creatively use their time and talents for good gets her excited! She believes everyone has the power to change the world by simply using what is in their hands. Hannah launched her own boutique event styling and coordination firm, Piccadilly, based on those exact beliefs. Who says making things pretty can't help save the world? You can find her on Twitter @LoveHannXOXO and on her blog, LoveAlwaysHannah.com.
Did you register for BYC15 yet? It won't be the same without you!


All day Saturday, Frontline Foundations will be bringing a live gallery of client artwork from their Art Recovery program, print-on-demand apparel of client artwork, a smoothie and coffee cafe, and live music performed my their Music Recovery program collaborative group, The Salt Exchange. La Porte's own ARTS IN THE PARK will be hosting a silent auction (proceeds go towards ARTS IN THE PARK). Food will be available in the food court from TOP SKILLET , HEROES HOT DOGS, and more. Plus, we'll have food trucks like SMOQ TRUQ, COOL RUNNING'S JAMAICAN, TIN ROOF, and FIREBRICK ROAD PIZZA. Prayer, PEOPLE & SONGS merchandise, and other artisan booths will also be available on the lower levels.
Invite your friends and family to this acoustic night of ministry and let's encounter God together.
The community of People & Songs is bringing in a large roster of artists from around the nation for this two-day event. A wide variety of music will be offered as individual sets from critically acclaimed and award winning acts. Enjoy varying genres that range across country, folk, singer/songwriter, gospel, and contemporary worship.