text:
The cup is really over – Bula Magasinet
12/20/2022 admin Bula, Cup, Magasinet
Before the World Cup started, a mathematical model developed by researchers from the University of Oxford circulated on the Internet, which everyone took seriously. The main reason was that the English mathematicians gave Brazil as champion, making the final against Belgium. The account went very wrong and neither Brazil nor Belgium came close to the final. Two things to take away as a lesson:
1 — In football, you can't trust any forecast, not even the math.
2 — If mathematics could predict the future, Oxford scientists would all be millionaires and no longer do research at Oxford.
But on the other hand, France v Argentina was a very predictable final. They were the two best teams in the Cup.
And contrary to predictions, the Brazilians cheered Argentina in the final. Or rather: by Messi. In fact, it wasn't exactly cheering, you could say it was more sympathy for Messi, despite the selection of the brothers. Because cheering is something else. Cheerleading is when our team wins and we're so happy we go outside to get drunk until we drop dead and that way we have a good reason to miss work on Monday. But Argentina won and I'm sure no one in Brazil missed work on Monday with that excuse.
Well, the Cup is over. Messi won! Argentina too. And the screenwriter for the finale is favorite for the Oscar for best screenplay. What a game!
I enjoyed Argentina's victory when I saw Messi champion, but I'm already a little sad to imagine the hardships of the Argentines with this third championship. What reassures me is that the French were perhaps even stronger.
And now let's stay here, WC orphans. No games to watch this week! Damn, we'll have to get back to normal life. The only consolation is that we don't have to wait four years for the next Cup, but only three and a half years. In other words, the next Cup is almost here! Beauty! When will the sticker album be released?
Using technology, we simulated what these 9 celebrities would look like without beauty treatments / Unbelievable
Calviño excludes that the TC's decision has an "impact on the economy"
Where does Piotr Żyła live? We take a peek into the home of the jumper and Marceline Ziętek. This is how Piotr Żyła arranged a luxurious house in the mountains
01/31/2023 adminarranged, home, House, jumper, LIVE, luxurious, Marceline, Mountains, peek, Piotr, Ziętek, Żyła
Piotr Żyła is a popular athlete who has a lot of fans and loves to shine...
Argentinian film about one of the most beautiful friendship stories in cinema is on Netflix and you haven't seen it
01/31/2023 adminArgentinian, beautiful, cinema, Film, friendship, havent, Netflix, Stories
The true story of Philippe Pozzo di Borgo and Abdel Sellou has been depicted in many...
Alckmin questions the increase in interest rates on the eve of the Copom meeting: 'Would it be economic or political uncertainty?'
01/31/2023 adminAlckmin, Copom, economic, eve, Increase, interest, meeting, political, questions, rates, uncertainty
The vice president criticizes the composition of interest rates in Brazil on the day of the...
Forge of Empires gameplay cheats; and mods
What's new in the new Google Maps update?
Amazfit is preparing a new small smart watch with a dial
Facebook with fatal vulnerability. Another huge mistake


text:
KhamakarPress News Portal with news on Islam, muslims, Arabic spring but most of all Palestine
App KhamakarPress Nieuws Portaal
ISLAM AND HUMAN RIGHTS
On: 2 april 2011 By: KhamakarPress
ISMA'IL R. AL FARUQI
(Professor of Islamics, Department of Religion, Temple University, Philadelphia)
Over a billion humans in the world today are Muslims. As Muslims, they believe in human rights. But their bill of human rights is not one composed by a committee of scholars or leaders, resolved and promulgated by a government, a parliament, or a representative assembly. What humans compose can only be tentative; and what they resolve can only be temporary. With their partial knowledge and passing interests, humans are known always to contend with one another, to agree and disagree and to keep on changing. Human rights cannot be subject to such vicissitudes. Hence, Muslims believe in a bill of human rights which is eternal whose author is Allah – Subhanahu wa Ta'ala (SWT) Theirs is a bill which was taught by all the prophets and which is crystallized in the Holy Qur'an, the revelation which came to the Prophet Muhammad, Salla Allahu 'alayhi wa sallam (SAAS). Islam's bill of human rights was promulgated by God for all places and times. The Islamic bill of human rights is the oldest, as well as the most perfect and greatest. The Muslims of the world rejoice that humanity has in this century come to acknowledge the greater part of Islam's Bill of human rights and pray that Allah (SWT) may guide humankind to recognize these rights and actualize them in their lives.
The Islamic bill of human rights is a system of axiolgical principles or values. The deontological applications of them, or the duties and ought's deriving therefrom, have been elaborated in the shari'ah– the law of Islam. Hence, Islam's human rights are not merely ethical desiderata, or ideals of administrative policy, which cannot be invoked in legal processes. They have the full force of established law, and they have been known both to the literate and illiterate a whole millennium before the age of printing. Equally, except in a few cases, the letter of the prescriptive elaborations of human rights in Islam is not sacrosanct and hence absolutely unalterable. The qualities of eternity and immutability belong to the principles behind the prescriptive elaboration, not to their figurization , i.e. to the legal form given them by translation of the purposes of the law into legislative prescriptions. Eternity and absoluteness, belong in the main, to the axiological postulates. With the exception of these postulates and directions, all deontological elaborations, whether legal or methodological, and other prescriptive particularizations of the shari'ah are ever-open to reinterpretation by humans. This openness is dictated by the ever-changing conditions and situations of human life which demand in turn a readiness on the part of the law to meet them in pursuit of its eternal objectives. The shari'ah is divine and eternal therefore, not in its letter, but in its spirit. The letter of the law is honoured precisely because of its derivation from that which is divine and eternal. To enable itself to move with time and to accommodate changing human conditions, the shari'ah established the science of usul al fiqh. This science recognized from the earliest time that the shari'h has other sources, besides the texts of the Holy Qur'an and Sunnah, which guarantee dynamism and creativity. To this purpose, usul al fiqh established a methodology of logical deduction and analogical extrapolation from the data revelata, as well as criteria for an empirical discovery of the common welfare of the people which it declared an equally valid source of law. For the overwhelming majority of Muslims (the adherents of the Hanafi, Maliki, and Ja'fari schools or madhahib of law) to establish critically – i.e. empirically – the requisites of public welfare and to subsume them, either through istihsan (juristic preference) or maslahah (juristic consideration of the commonweal), under the Maqasid al Shari'ah (the general purpose of the law), is the pinnacle of juristic wisdom and Islamic piety.
We are therefore dealing ,with neither a fossilized law whose form or letter is immutable; nor with a flux of precepts which change with every situation. Rather, Islam's human rights are anchored in eternal principles or values whose applications may develop following human situations, but only with critical guarantees for the permanence of those principles and values.
As values, Islam's human rights arrange themselves in clusters and are best discerned as such; for a recognition of each value becomes at once a recognition of its relatives, as well as of its order of rank within the cluster and in the realm of values as a whole. There are nine such clusters.
I- Values Associated with Birth:
All humans are born innocent.
1) There is neither original sin nor fall; neither vicarious guilt, nor vicarious
merit; neither predestination to be saved, nor to be condemned.
2) On the contrary, all humans are created in the best of forms and perfect; i.e.,
endowed with faculties which enable them to recognise their Creator and their
creaturely status, to discern good and evil, to acknowledge their own human
rights and obligations.
3) They are created absolutely equal. Their physical characteristics as well as
those which pertain to the geography or sociography of their birth and are no
more than aids for personal identification.
4) There can therefore be no division of human castes, destined at birth for one
kind of living or another, as Hinduism claims; or into classes destined at birth for
one kind of function or another, as Marxism claims; nor predestination to
salvation or damnation as Calvin taught; nor, finally, ontological election to a
"chosen" status different from all humans, as Judaism claims. A human's
personal worth or unworth can never be a function of that person's birth. To be
born is to have the right to be, to live as long as God alone permits.
No one may be deprived of life except for legitimate cause, and none may take
away his own life.
5) Equally, to be born is to be endowed with God's amanah or trust to actualize
the divine patterns, i.e., to realize the absolute in this space-time.
6) This is the meaning of khilafah or vicegerency of God.
7) As well as the ground of cosmic status, the station higher than that of the angels,
which belongs to all humans by virtue of birth.
8) No human may be deprived of the right to fulfill the amanah and khilafah, to the
full extent of one's power.
II. Values Associated with Childhood:
All humans are entitled to have parents, descendence from whom gives them their names and identities.
9) No foundling may remain a foundling but must be rehabilitated into his natural
family. All children are entitled to love and care on the part of their parents or
guardians as well as to acculturation and socialization, to guidance and discipline,
to redress and punishment where necessary.
10) All humans are entitled to a free education which fully develops their
potentialities and prepares them for their khilafah.
11) They are entitled to training in the vocation best adapted to their capacities so
as to produce in their productive years more than they cost or consume from
conception to burial. Unless they do so they would not have increased the total
quantitative and qualitative good of creation, of history, which is the criterion of
their moral worth.
III. Values Associated with Adulthood:
A- Rationalism. The truth is, and it is knowable by humans. It is one; just as God is One.
12) It is knowable by any of the twin avenues of reason and revelation, since the
object of both is one and the same, namely, the will of God which is knowable as
the divine patterns of creation, in the realms of nature, of the psyche, of society,
of ethical religious and esthetic consciousness.
13) No contradiction between reason and revelation is ultimate.
14) Wherever contradiction occurs, it is our understanding of either the data
of revelation, or the data of nature, that is at fault, necessitating re-examination.
All humans are entitled know the truth; and no censorship or restriction may be
imposed by anyone.
15) All humans are hence entitled to enquire, to search, to learn and to teach one
another. Human society is a school on grand scale where everyone is student
and teacher at the same time. Ideological or thoroughgoing skepticism is the
inseparable twin of cynicism. It is false, and a defiance of God.
16) No one may promote it to destroy the tradition of human knowledge and
wisdom, though questions may always be asked to increase that legacy. No one
may prevent anybody from appropriating it or contributing to its growth.
B- Life-and world-Affirmation. God has created life and the world for good purpose. Life must therefore be lived and the world developed. Instincts ought to be satisfied and happiness sought and achieved. Talents, faculties and potentialities, ought to be realized and the result must be the building and growth of culture and civilization.
17) Fulfillment of self as well as of creation is indeed a divine purpose established that humans, in their pursuit of it, do the good deeds which actualize the moral values, i.e., the higher part of the divine will. Conversely, no human may destroy life and the world, or subvert culture or civilization. Cynicism is a denial of the divine purpose of creation and action based upon it is a defiance of the Creator Himself (SWT).
C- Freedom. The liberty to know and to think (mind), to judge and to choose (heart), to act or not to act (arm), belongs universally and necessarily to all humans. Coercion in any form, except as imposed by law, is a civil and religious offence, punishable in this world as well as in the next.
D- Egalitarianism.
18) As creatures of God, all humans are absolutely equal in their relation to Him,
to His providence and justice, His love and mercy as well as to His judgement in
this world and in the next.
19) Their equal creatureliness is the corollary of His unity and transcendence.
Differentiation among them is legitimate only when it is based upon individual
effort and merit.
20) On the other hand, racism, chosenness, or any discrimination on the basis of
religion, race, colour, language, ethnicity, descendence geography or history, is
evil prohibited by God and a threat to His unity and transcendence.
E. Ummatism. Belonging to an ummah or society is a fact of nature and a divine
pattern. All humans are members of one ummah or another.
21) while no human may turn his back to, and dissociate himself from society as
such, each is free to associate with, or dissociate from any group or ummah. To
this end humans are free to communicate and assemble with one another, to
build such institutions as would promote and express such association.
F. Responsibility. Except minors and the legally-declared insane, all humans are mukallafun; i.e., responsible before God and the law, each within his/her sphere of influence. Both men and women are responsible for the welfare of their dependents, relatives, and neighbors, according to the prescriptions of the shari'ah if they are Muslims, and to millah law if otherwise.
22) They are responsible for their contracts and covenants;
23) for fulfillment of established customs.
24) All duties incumbent upon the collectivity of Muslims become personal
duties incumbent upon every adult individually, wherever and whenever the
collectivity fails to carry them out.
25) It is both the right and the duty of every member of the ummah, of every citizen
of the Islamic state, to bring court action against any violation of the shari'ah;
and it is the duty of society to support such an initiative and protect its author.
G. Universalism. Humans were created to form an open society, where action is meant to actualize the divine patterns. This is an open competition which any human may enter without conditions.
26) Any person or group may join this society, fulfill its functions, rise in hierarchy
or achieve in its arena all that personal qualification, self-exertion and effort
make possible.
27) Righteous achievement of the individual person is the only basis of merit. All
humans have the right to reside wherever they choose, to change their
residences at will.
28) Equally, they are entitled to transport their wealth and goods wherever they
wish, to join or secede from the ummah of their birth. Muslims may not secede
from their ummah and continue to reside in the Islamic state.
IV. Values Associated with Economic Activity
29) All wealth belongs to Allah (SWT) who made everything in creation
subservient to man.
30) If they have acquired it legally, humans are the trustees and stewards of it,
entitled to its usufruct and enjoyment without limits. No property may be
expropriated without legitimate cause and equitable compensation. No one may
prevent another from drawing benefit from God's bounty in any amount.
31) Property may be owned privately, corporately or publicly. It may not be
destroyed or abused. Likewise, no one may make a misrepresentation in
business transactions or cheat, steal, or rob another of his/her wealth.
32) None may hoard or monopolize any commodity for the purpose of "cornering
the market" and raising prices artificially.
33) None may lend more on interest, or share the profits without sharing the risks.
The benefits accruing from public property should devolve to all citizens
according to their needs.
34) All humans are entitled to employment, and all employment should earn enough
to support the workers and their dependents throughout life, according to a
clearly defined and agreeable minimum standard of living.
35) Equal works should earn equal pay in all cases. All humans are entitled to their
savings and their private properties. They may give their wealth as gifts or pass
it to their descendents according to the inheritance laws of their ummah.
36) The orphans, the poor and the destitute are entitled to the assistance of society
in such measure as would guarantee the minimum standard of living.
V. Values Associated with Political Activity
Islam regards decision-making as a process determined by the principle of shura,
or participation of ruler and ruled together. Participation in the political life of the ummah or world state of Islam, is not only a basic human right, but a religious duty.
37) This participation Islam directs, should express itself in the selection and
appointment of the ruler, in obedience to and monitoring of the ruler's exercise
of power, in giving the ruler the benefit of warning and advice and in impeaching
and/or removing the ruler from office in case of failure.
38) Ruler and government are expected to fulfill the shari'ah and actualize the
vision of Islam.
39) These are not only "official" duties of the ruler and members of the
administration, but personal religious and civil duties incumbent upon all
individuals in case the ruler and government fail to realize them. While Islam
abhors any discrimination between the citizens of the Islamic state in public
service based on anything but personal competence and merit, its ethic forbids
the Muslim to seek public office, expecting public servants to be sought and
elected or appointed by their fellows. Self-nomination and promotion
are condemned.
40) Islam regards political office as a sacred trust placed in the candidate most
capable of fulfilling the ideal of Islam relevant to that office. Islam regards a
human as entitled to live under the Pax Islamica – the jurisdiction of the Islamic
state – if they so wish, regardless of whether or not they are Muslims; and to exit
therefrom, otherwise. In the former case, they have to abide by the laws or
institutions of their millah, or faith- community.
41) Islamic law will not apply to them unless they themselves request such
application. No human may be arrested or interned except under the laws of his
millah or under criminal laws of the shari'ah; and none may be subject to
harassment or invasion of privacy by government officers. No ruler or
government may command the citizens anything that violates the shari'ah.
Wherever this happens, the government loses its right to be obeyed , and to
oppose it becomes the duty of the citizens. Wherever there is departure from the
shari'ah, no obedience is due.
VI. Values Associated with Social Activity
All humans are entitled to marry and raise a family;
42) to exercise control over their children and to acculturate them into their own
traditions. The family in its extended form is the basic unit constitutive of
society. Its formation, constitution, and the rights and duties of its members
toward one another are all defined and girded by the shari'ah. All may choose
and associate with their friends; and may assemble for any purpose without
permission. All humans are entitled to have their public morals protected by the
state and their moral/religious sensitivities safeguard against offence by any
person or agency. All humans are entitled to the protection of their persons and
properties by their neighbors, against any damage, and all have the duty to stop
their neighbors' aggression against any other's person or property.
43) All humans have the right to identify with the ummah whose ideology
represents their personal convictions, to lead their lives in ways which they
determine as most consonant with that ideology, to express that ideology in
theoretical, actional or esthetic form, and to order their life and leisure as the
ideology dictates. They are entitled to build and maintain such social and cultural
institutions as their culture and its creative development demand.
44) They are entitled to help and support one another if they suffer injustice, and
to prevent same before its occurrence whether themselves or others. Men and
women are full legal persons and equal in all matters affecting their lives.
45) Both sexes are entitled to the names and identities given to them at birth, to
equal education and full exercise of all religious, cultural, moral, social,
economic, and political rights and duties under the law. In matters of support and
inheritance, and in some cases of legal witness, Muslim men and women are not
equal.
VII. Values Associated with Judicial Activity
46) All humans are equal before the law; the rulers and the ruled, the rich and the
poor, the black and the white, the Muslim and non Muslim. All humans have
the right to arbitrate their disputes among themselves or have them adjudicated
by the courts under the shari'ah,
47) if they are Muslims, under their millah-law otherwise. They have the right and
the duty to defend one another before a court, to give witness, to enjoin the
good, to prohibit and prevent evil.
48) The best witness is one given before it is asked for. No human may be tried in
absentia or without hearing of defence.
49) No one may be commanded or coerced to counter the shari'ah.
50) Every human is presumed innocent and treated as such until proven guilty in a
court of law. No person may be indicted except under the shari'ah, which
pluralistically includes the millah-laws; and none may be condemned or punished
beyond its prescriptions.
51) No one may be held responsible for the crime committed by another except in the case of a minor or a person under guardianship.
52) And no one may be tortured or put under duress to give witness or information under any circumstances. All matters flowing out of coercion, cheating or spying are null and void, and inadmissible as part of any legal process.
VIII. Values Associated with International Activity
53) All humans, whether Muslim or non-Nuslim, citizen or non-citizen resident or non-resident of the Islamic state, individuals or groups, are entitled to enter into a covenant of peace, mutual security and friendly relation with the Islamic state. Any human may plead any case in its shari'ah courts, seek and obtain permission to reside, to work and trade in peace and security within the Islamic state.
54) In case the non-citizen, non-resident is a Muslim, the shari'ah would apply to him/her in all its provisions; in case of the non-Muslim, the laws of his/her millah will apply. In no case may such a person be treated differently from the citizens. Every human being is entitled to hear the message of Islam without exception; and it is the duty of the ummah to present it.
55) No one may prevent the message from being heard. The Islamic state has the duty to remove such obstacles or "iron curtains" by any means at its disposal.
56) Besides this, the preservation of freedom to hear the word of God, to consider and to judge according to one's best conscience, no cause justifies recourse of force except in the repulsion of an actual aggressor. No group or people or nation may ridicule another or deride its faith and tradition. A fortioti, no group, people or nation may aggress upon another. Inter-group disputes may be solved only through arbitration or judicial procedure in a court of law. The Islamic state and all nations ought to support the victims of aggression and to redress the injustices committed. even if this requires the taking up of arms against the aggressor nation.
57) All persecuted humans (not those running away from justice) have the right to take refuge in the Islamic state. And the Islamic state is duty hound to extend its protection to them.
IX. Values Associated with Death
58) All humans are entitled to medical care throughout life and to special care in their old age. If they have no young dependents to care for them, society is obliged to do so in a way which safeguards their mental and social health as well as their personal dignity. Humans are all entitled to free and proper burial according to their millah laws.
59) The human rights and obligations which Islam recognizes constitute a humanism in which man is not the measure of all the thing as Protagoras had thought. God or His will is indeed such a measure. Islam rejects the tragic Promethean view in which man defies God, steals the fire from Him, and ends like the Greek and German gods in eternal doom. It equally rejects the Christian view in which man is fallen and helpless, hopeless except for a God messiah to pull him out of his tragic predicament. But it commends Christianity and its adherent for their humility, their love and concern for humanity. It equally rejects the Hindu Upanishadic and Buddhist Theravadic view that life and existence are an aberration of the Absolute or an evil to be surmounted by withdrawal and meditative processes. Finally Islam rejects all ethnocentrist views of humanity and the world, especially that of Judaism. But it commends Judaism and its adherents for their tenacity in upholding the absolute unity and transcendence of God.
Islam acknowledges man to be the vicegerent of God, fully endowed, free and responsible to realize his cosmic function, and thereby to deserve his eternal bliss or doom. Moreover, Islam's humanism under God is not a mere philosophy, a system of values advocated by culture alone. Islam's humanism under God is law known to all, backed by sanctions and the authority of the Islamic state, and promulgated equally for its citizens as well as others, whether Muslim or non-Muslim.
1. The Prophet (SAAS) said: Every human is born innocent ('ala al-fitrah). His parents make him adhere to one religious tradition or other (i.e., man's historical religiocultural personality is acquired and not necessary)
2. The Qur'an reported Adam's sin; but it affirmed that his sin was his own; that he repented and was forgiven.
(Qur'an 2:36-37). The Qur'an also affirms that no soul will get any more or any less
than it has earned (Qur'an 3:25); that no person is responsible for the guilt of another, or may intercede on another's behalf.
(Qur'an 2:48): that guilt is not transferable
(Qur'an 6:164); that no atom's weight of good or evil will be lost in the final reckoning on the Day of judgement. (Qur'an 99:7-8).
Allah who created everything perfect (Qur'an 32 :7)
We created man in the best of forms (Qur'an 95:4 )
God then perfected man, breathed into him of His own spirit. God gave man his hearing, his sight and heart, as faculties of cognition and knowledge (Qur'an 32:9)
Turn yourselves to the primordial religion, as a hanif ; to the natural religion innate and absolutely the same in all humans. That is the only true and worth religion ; (Qur'an 30:30). Add to these verses the ubiquitous admonition to reason, to consider, to think, to judge, to compare and contrast, to seek the truth, to choose the right guidance.
O People! We created you all of a single pair of male and female; and We have constituted you into tribes and nations that you may identify one another. The worthier in the eye of God is the more righteous (Qur'an 49: 13).
Unless in retaliation for the killing of another person or in punishment for spreading evil, whoever kills a person has killed the whole of humanity; and whoever gives life to a person has done so to the whole of humanity (Qur'an 5:32)
6.We (God) offered Our trust to heaven and earth and mountains. They all rejected it, in fear of its burden. But man accepted and carried it (Qur'an 33:72)
And when thy Lord said to the angels, I plan to establish a vice-genent for Myself on earth, the angels asked, Would you establish on earth a creature that sheds blood and spreads evil while we constantly glorify and adore You? God said: I have designed a plan [for humanity on earth] which you do not know.
(Qur'an 2:30).
8.And We commanded the angels to prostrate themselves before Adam, and they did. (Qur'an 2:34)
We have ennobled and cherished humankind, enabled them to traverse land and sea, provided them with all good things, and granted them priority over many other creatures. (Qur'an 17:70).
9. Islamic law condemns adultery in the strongest terms; but it is most considerate to the children of adulterous unions, whom it regards as innocent of their parents' crime. It prescribes their acquisition of the father's name, if known, as legitimate and rightful in all cases.
(Allah) did not make your adopted sons (truly) your sons. That is only your empty claim, whereas Allah says the truth and guides to it. Give them the names of their real parents; that is more just in Allah's judgement. And if their parents are utterly unknown, then regard them as your clients, but always as your brothers in religion. (Qur'an 33:4-5).
10. In the case of children devoid of parents or relatives to assume these duties, the shari'ah imposes these duties upon the Islamic state and regards the chief of state or khalifah personally responsible for the welfare and Islamic upbringing of such children.
11. The Prophet (SAAS) decreed that the pursuit of knowledge is a duty for every Muslim man and woman.
Rather, it is Allah indeed that is the Truth (Qur'an 22:6).
And proclaim, O Muhammad, the truth has come and is now manifest. Falsehood has been confuted; for it deserves to be so (Qur'an 17:81).
Heaven and earth are full of patterns of Allah for the believers to grasp. In the creation of man as well as in that of every creature Allah has created, there are patterns to be perceived by those who are convinced. (Qur'an 45:3-4).
We shall present to them our patterns in the horizons as well as within themselves (in their consciousness) until they realize that this is indeed the truth" (Qur'an 41:53).
say O Muhammad, My Lord Who knows all things, challenges with the truth. Say, the truth has now become manifest. The opposite of truth has nothing to stand upon and is devoid of effect or power. Say, if I fall into error, it is my deed, my personal responsibility (Qur'an 34: 48-50).
Truth and wisdom have become manifest. They are different from falsehood and straying (Qur'an 2:256). The Prophet (SAAS) said: Whomsoever God wishes to bless, He causes him to acquire knowledge.
Does man think that he has been created in vain? (Qur'an 75:36).
The righteous are those who examine and ponder over the creation of heaven and earth and exclaim in conclusion: O God You have not created all this in vain (Qur'an 3:191).
There shall be no coercion in religion (Qur'an 2: 256).Whoever wishes to believe, let him do so; and whoever wishes to disbelieve, let him do so likewise. (Qur'an 18:29).
19. Supra, note 4. On his last pilgrimage, the Prophet (SAAS) said in his sermon at 'Arafat: All of you issue from Adam, and Adam issued from dust. No Arab has any priority over a non-Arab, no black over a white, and no non-Arab over an Arab and no white over a black – except in righteousness.
20. Supra, note 4. To everyone a place will be assigned corresponding to the merit of his deeds (Qur'an 6:83). The Prophet (SAAS) said: Were Fatimah, daughter of Muhammad himself, to commit theft, I would impose upon her God's sanction of having her hand cut off,
Let there be of you an ummah calling to the good deed, enjoining the acts of righteousness and prohibiting those of evil. Felicitous is such an ummah (Qur'an 3:104).
22. The Prophet (SAAS) said: Everyone of you is a shepherd, responsible for his flock.
Fulfill your covenants perfectly; for to convenant is to commit oneself responsibly (Qur'an 17:34).
Felicitous are those believers who keep their promises and fulfill what they have committed themselves to do (Qur'an 70:32).
24. Supra, note 21.
Take the side of forgiveness and enjoin that which is right (Qur'an 7:199).
25. The shari'ah distinguishes the fard 'ayn (personal duty) from the fard kifayah (collective duty). But it prescribes the automatic transformation of any collective duty unto a personal one wherever and whenever the collective has failed to fulfill that duty.
And if those whom you call to Allah turn away from this cause, Allah will exchange them for another people who will be otherwise (Qur'an 47:38).
No man may receive credit except for what he himself had wrought. His accomplishments must indeed be shown, and he must be rewarded accordingly (Qur'an 53:39 -41).
Is not Allah's earth wide enough to accommodate all? (Qur'an 4:97)
And the earth has He spread out for living creatures (Qur'an 55:10).
Allah has made the earth subservient to you, O humankind, strike out then into the world and seek of Allah's bounty (Qur'an 67:15).
29. This principle of the shari'ah if often misunderstood to imply discrimination between Muslims and non-Muslims. That non-Muslims may change their religion and join the Muslim ummah, and Muslims may not to convert to other religions and join their respective ummah, is alleged to constitute such illegitimate discrimination. The fact, however, is otherwise. The shari'ah holds all humans free to choose their religious affiliations, to enter into and exit from any religious denominations, including Islam (Editor's Note: This is not the generally accepted view). What it condemns is exit from political affiliation with the ummah or the Islamic state while continuing to reside within its territory. Since affiliation to the religion of Islam is ipso facto affiliation to the Islamic state and the ummah it is not conceivable to exit from the one without exiting from the other. Exit from the religion is a religious matter in which personal freedom is guaranteed for all. But exit from the ummah is at once an exit from citizenship, or loyalty to, the Islamic state. No state can or does tolerate anybody's self-exoneration from loyalty to itself while continuing to affirm one's citizenship or residence in that state. Such loyalty is a conditio sine qua non on residence or citizenship. That is why Islamic law has treated exit from Islam as tantamount to exit from state, and therefore necessitating either physical separation from the territory of the Islamic state or prosecution as if it were treason. Naturally, the Muslim who converts to another religion, secedes from the ummah and exits from the Islamic state is not only safe because the jurisdiction of Islamic law does not reach him; neither the ummah nor the Islamic state has any claim against him.
30.Do you not know that to Allah alone dominion of heaven and earth (Qur'an 2:107)?
Do you not see that Allah has made subservient to you everything in heaven and earth and showered His blessings upon you (Qur'an 31:20)?
So strike out into the earth and seek the bounty of God therein (Qur'an 62:10).
There are no restrictions on the bounty of your Lord (Qur'an 17:20) The Prophet (SAAS) said: Whoever appropriates something of the earth without due title, will be thrown on the Day of Judgement into the seventh lowest level.
32.Woe to the fraudulent! Who exact full measure when they receive but cheat when it is their turn to give (Qur'an 83:1-3).
Whether male or female, the hand of the thieves shall be cut off in retribution from Allah for their misdeed (Qur'an 5:38). The Prophet (SAAS) said: Whoever deals with fraudulence is not a Muslim.
As to those who pile up their wealth of gold and silver, who do not spend it in the cause of God, warn them of sure and dire punishment (Qur'an 9:34). The Prophet said: Every monopolist is a sinner.
Allah has made trade or buying and selling legitimate; but He has prohibited the collection of interest (Qur'an 2:275).
Those who collect interest are like those possessed by Satan (Ibid).
Felicitous are those who recognize a right to the destitute and the deprived to a share in their wealth (Qur'an 70: 24-25). The Prophet (SAAS) said: Give the employee his wages before his sweat has had time to dry… God honors the believer who practices a profession. In another hadith the Prophet (SAAS) reported that Allah (SWT), will prosecute mercilessly anyone who cheats a worker out of his wages.
The inheritance should be divided after satisfaction of a debt due and the fulfillment of a willed gift (Qur'an 4:11).
37. The Prophet (SAAS) said: Those who die without having participated in the election of one caliph or political officer pass away as non-Muslim.
38. Upon his election to the caliphate, Abu Bakr (Radiya Allahu 'Anh [RAA] May God bless him) said: If I govern well, you should help me. If I govern badly, you should correct me. . . It is your duty to obey me only so long as I obey God and His Prophet. Were I to disobey them, you owe me no more obedience (Ibn Ishaq, Sirat al- Nabiyy (SAAS) edited by M. M. D. Abdul Hamid, Cairo: M. Subayh, 1383/1963, Vol. IV, p. 1075. Allah (SWT) described the felicitous believers as
those who conduct their affairs in consultation among themselves (Qur'an 42:38).
Do not therefore nominate or praise yourselves. (Qur'an 53:32).
41. This was one of the distinctive features of the constitution of the Islamic state, the first written statement constitution in history. It was dictated by the Prophet Mohammad (SAAS) in 622 A.C. on the very first day of the Hijrah, or his arrival to Madinah in that year, and on account of which that day was declared the beginning of the Islamic era. The constitution decreed as legitimate and indeed constitutive of the Islamic state, the Jewish ummah, with its religion and institutions and laws. Later, the same principle was applied to the Christians by the Prophet himself (SAAS), and following in his footsteps, the Muslims later applied it to Zoroastrians, Hindus, Buddhists and adherents of all other religions who had either lived in the Islamic state or entered therewith into a covenant of peace! This was responsible for the creation of a novel system of organization, the first pluralistic society- wherein several religious communities live in peace under the aegis of a professedly ideological (Islamic) state. Moreover, this Islamic pluralism is not one of a few constitutionally guaranteed basic human rights, but a legitimization of all the laws – religious, social, political, cultural, economic, criminal, procedural – governing any non-Muslim society which opts for the Pax Islamica, the world-order of Islam. Thus, the non-Muslim citizens of the Islamic state may order their lives as their religious and cultural traditions; and their own courts of law are backed by the Islamic state, for the enforcement of their own laws.
In their possession is the Torah wherein is the law of God (Qur'an 5:43). As to the People of the Evangel [the Christians], let them rule themselves by what God has revealed therein (Qur'an 42:38).
It is indeed Allah's pattern that He has created of yourselves spouses in whom to find quiescence; that He established between you the pattern of mutual love and compassion. Such are the patterns of Allah that those capable of reasoning may ponder over and consider (Qur'an 30:21). The Prophet (SAAS) commanded Muslims to marry and procreate. Willed celibacy is condemned in Islam, as is monkery (Qur'an 57:27).
43. Islam stands for the closest solidarity and mutual security of humans with one another (see Qur'an 90:12-18). Condemning the others, the Qur'an affirmed:
They did not prohibit one another from committing their evil deeds. Accursed indeed was their conduct (Qur'an 5:79). The shari'ah is not satisfied to recommend neighborly love in a general matter, but has established a number of duties which a person must observe toward the neighbour: and it declared failure and neglect to observe them subject to sanction.
44. See this author's "The Rights of Non-Muslims under Islam: Social and Cultural Aspects," Journal of the Institute of Muslim Minority Affairs. Vol. I, No. 1 (Summer, 1979), pp. 90-102.
45. The shari'ah was first in human history to recognize woman as a legal person, fully endowed to perform all legal functions. This was the consequence of Islam's rehabilitation of woman, its denial of the Christian myth of Eve as temptress and source of evil, as cause of original sin and of the fall of humankind, and its affirmation of equal rights and duties as belonging to her
Allah will not lose count of a single deed whether committed by man or woman. For men and women are equally members of one another (of society) (Qur'an 3:195).
46. In order to guarantee woman's dignity and gird her person against abuse, Islam prescribed that woman is always entitled to the support of her father, guardian, husband or nearest male relative, regardless of her wealth. Islam thus exonerated all women from having to earn their livelihood and be subject to the degradation usually accompanying a woman in want. Nonetheless, woman is free to work and add to her personal income if she wishes and has the requisite talent and competence. Somewhat to balance this favourable position in the economic life of society, Islam assigned to the male heir double the share of the female. The charge commonly levelled against Islam as unfair to women usually omits from consideration men's obligation to support all their women relatives and concentrates on the half-share in her parents' inheritance assigned her. In fact, Islam is biased in favor of woman and seeks her protection and welfare at all times. Another charge against Islam refers to the refusal of the shari'ah court to consider woman's witness as equal to a man's; but this too is a misunderstanding. Being intended for the millions rather than the exception, and assuming the patriarchal family as the basic social unit, the shari'ah regarded a woman's witness as the full equal of man's in cases of legitimacy, descendence and family relations – the area with which most women are indeed familiar – but only half of man's witness in cases of civil, administration, and criminal laws, with which she is usually not knowledgeable.
47.If you dispute with one another on any matter, refer it to Allah and His Prophet for adjudication (Qur'an 4:59).
O Muhammad, Adjudicate their disputes by that which Allah has revealed, and do not follow their desires (Qur'an 4:49). See also Qur'anic quotations at end of fn. 41 supra.
48. The ethic deterring Muslim conduct in this regard is based firstly upon the Qur'anic verse:
Let there be of you an ummah which calls to the good, which enjoins the acts of righteousness, prohibits the acts of injustice and evil. Such are the felicitous (Qur'an 3:104). Secondly Muslim commandment towards the neighbor is determined by the Prophet's commandment: Whoever witnesses an injustice or evil, let him redress it with his own hand. If he cannot, let him do so with his tongue. And if he cannot, with his heart; but that is the weakest faith.
Conjecture is no substitute for true knowledge (Qur'an 53:28
Do not spy on one another; nor talk evil about another in his absence (Qur'an 49:12). The Prophet (SAAS) said: If the evil you tell about your neighbor in his absence is true, you have committed a sin. If it is false, a double sin. He further said: Whoever is sued in court for a right violated must be heard.
50. Supra, fn. 38.
These are the sanctions of God. Never go beyond them (Qur'an 2:229). The Prophet (SAAS) commanded: Avoid applying the sanctions of the law wherever there is any degree of doubt.
52. In such cases, the responsibility of the guardian is to compensate the victim for the damage or loss of sustained. Otherwise, no one is responsible but for his/her own action. Allah (SWT) proclaimedEvery person is responsible but for what he had wrought (Qur'an 52:21).
Even a little suspicion is a crime (Qur'an 49:12).
To harm the Believers, whether man or woman, by ascribing to them what they have not done, is to commit a grave and perfidious crime (Qur'an 33:58).
54. This is perhaps the greatest breakthrough in international relations ever achieved, namely, that any individual or group – not only sovereign nations – are entitled to enter into the international arena as full legitimate contenders, defendants or participants. They can conclude covenants or treaties and be responsible for their fulfillment. Since its inception in 622, the Islamic state opened itself to anyone or any group desiring to enter into a legitimate relation with it for any purpose, and empowered all its courts-of-law to deal with any dispute arising out of such agreements. Like any other legal person, the Islamic state regarded itself as neither too shy to invite and enter into such relations, nor too proud to plead in any first-instance court if its agreement was violated. Indeed, under the shari'ah the court-of-law is a public institution which any human may enter and use to bring about equity and justice to any person or interest under the jurisdiction of the Islamic state. Non-citizen transient residents may even challenge the action of the chief of state.
55. Calling humans to God is a permanent personal duty for every Muslim man and woman. Allah ta'ala commanded:
(Qur'an 16:125) See next footnote.
56. This was the cause of all the wars of conquest which took place in the first century of Muslim history. The state sent missionaries to present Islam to the ruler and the ruled. Where they were well received – regardless of whether or not their efforts led to any conversions, the relation between their nation and the Islamic state remained good, and that national entered into the "house of peace" with its political, social, economic and religious structures intact. Where the missionaries were killed, the state was forced to mobilize and march against the offenders.
Those who rise to redress an injustice perpetrated against them, and achieve victory, are not blameworthy for what they do in course of their action , (Qur'an 42:41).
Felicitous are those who, when We establish their dominions on earth, uphold the salat, pay the zakat, enjoin the good deeds and prohibit the evil (Qur'an 22:4l).
Call unto the path of your Lord with wisdom and goodly counsel. Argue with them with the more comely arguments (Qur'an 16:125).
Say: O People of the Book ! Come now to a noble principle common to both of us, that we worship none but God; that we associate naught with Him; and that we take not one another as lords beside God (Qur'an 3:64).
If any two factions among the believers quarrel together, reconcile them. If one transgresses the terms of peace, then fight ye all against the transgressor till he complies. When he does, reconcile them again in justice and fairness (Qur'an 49:9).
And if any polytheist asks for your protection, grant it to him that he may hear the word of God. Then escort him safely to his refuge (Qur'an 9:6).
59. The Prophet (SAAS) commanded: When your neighbour dies, it is your duty to prepare his remains for burial and do so well to their Creator who will judge them according to their deeds.
(www.2muslims.com / 02.04.2011)
Category: Islam Tagged Islam
Search the article
Timetable with articles
Barghouti: Age of Palestinian parliament candidates should be reduced to 21
Israel approves more settlement homes in occupied Jerusalem and West Bank
Pregnant Palestinian suffers miscarriage after Israeli tear gas attack
Official twitter account changed to 'US Ambassador to Israel, the West Bank and Gaza'
Soldiers Abduct Two Palestinians In Jerusalem
KhamakarPress News Portal
Welcome on the site KhamakarPress News Portal
info@khamakarpress.com
Mon-Sun: 00.00 - 00.00
All rights reserved © KhamakarPress News Portal	Powered by WordPress	Theme by SEOS

redpajama_set_name: RedPajamaCommonCrawl


text:
Are We Supposed to Believe Dr. Fauci or the Data Collected on COVID-19?
By Stacey Lennox 2:36 PM on September 21, 2021
AP Photo/Alex Brandon
Dr. Anthony Fauci gave a lecture at the London School of Hygiene and Tropical Medicine on September 10, 2021. The lecture took place shortly after the UK's Joint Committee on Vaccination and Immunisation (JCVI) decided not to recommend vaccinating all children between the ages of 12 and 15 years old for COVID-19 after a risk-benefit analysis. Fauci's lecture was delivered shortly before the FDA's Vaccines and Related Biological Products Advisory Committee declined to recommend booster shots for all eligible Americans, citing similar concerns.
During the lecture, Fauci discussed why he felt it was important to vaccinate children. Given what we know, it is some pretty astounding stuff, especially regarding the rates at which they transmit the disease and the risk of severe COVID-19 and death in children.
Fauci referred to children as "vehicles of spread." There is no data to indicate that children transmit COVID-19 to adults at greater rates than they did early in the pandemic. An early genetic study in Iceland found that transmission almost always went from adults to children. We should study whether Delta changes that pattern. We should not assume (in order to justify vaccinating children) that because Delta is more transmissible, it has changed the pattern
We know that cases fell in schools in the UK during the Delta surge. Rates of transmission were lower in schools than in the surrounding community despite there being no masking requirements. No one knows why this was the case. It could be due to the twice-a-week testing requirement, the overall seroprevalence due to asymptomatic infections in children earlier in the pandemic, or the lower transmission rates for children. We should probably find out.
Fauci discussed hospitalizations among children in the Southeast during the Delta surge. He said, "We are almost overrun. We have a lot of children in hospitals now. So even though, relatively speaking, compared to an adult they don't get as seriously ill. We have lost more children from SARS-CoV-2 than we ever lose for influenza — and we vaccinate children against influenza."
It is hard to decide where to begin. First, the Southeast was experiencing a surge in the Delta variant while it had an offseason spike in respiratory syncytial virus (RSV). According to the CDC, 58,000 children under the age of five are hospitalized for RSV annually and the symptoms are very similar to COVID-19.
The CDC's Associated Hospital Surveillance Network (COVID-NET) collects age-specific hospitalization data for COVID-19. Through September 11, 2021, the week with the highest number of hospitalizations for children under 18 during the Delta wave, 117 children in its network were hospitalized with COVID-19. The network includes Georgia, which Fauci cited specifically in his lecture. If pediatric beds were full, they were not filled with COVID-19-positive children even, if all 117 were in Georgia.
COVID-NET, which covers about 10% of the population, reported 3,984 hospitalizations of children under 18 with confirmed COVID-19. If that number is relatively consistent nationwide, it's likely that fewer children under 18 have been hospitalized with COVID-19 through the entire pandemic than are hospitalized every year with RSV in the 0-5 age group. We also know that compulsory testing of inpatients will pick up incidental cases where a child tests positive when admitted for something else. One study in California found this happened 40% of the time.
According to the CDC, 448 children under 18 have died with COVID-19. Because of compulsory hospital testing, there is no way to tell if COVID-19 caused a child's death. One assessment done by Dr. Marty Makary and his research team found that no children without severe pre-existing conditions like leukemia died with COVID-19 between April and August 2020. Even if you assume every death recorded by the CDC is solely due to COVID, Kyle Lamb, a data researcher for Florida Governor DeSantis's office, provided this analysis:
Despite counting every pediatric death as one *with* COVID-19, not necessarily *from*, the weekly mortality rate for COVID per million for ages 0-17 is 46% lower than the average 10 previous estimated flu season disease burdens *from* flu and 79% lower than H1N1. pic.twitter.com/nZonTyo6qJ
— Kyle Lamb (@kylamb8) September 18, 2021
As far as vaccinating children for the flu, the highest CDC estimate for vaccination is for those aged 0-4, who are often in the doctor's office receiving other inoculations. The lowest rate is for teens, who have less frequent well-child visits. Rates also vary widely between states. Fewer than 50% of Americans over age 18 received a flu vaccine last year.
How much longer is Dr. Fauci going to be allowed to make proclamations that contain confounding variables, data-free assumptions, and outright falsehoods with no pushback? Parents should be able to rely on verifiable and rigorous data before deciding to give their children a vaccine against an illness they rarely become seriously ill with and rarely die from. Right now, we know how many white-tailed deer in the Northeast have COVID-19 antibodies, but we have no idea how many children under 18 do.
Pfizer believes its vaccine is safe for children. It also thought it had the data to support the third shot for all eligible Americans. Fauci agreed. The FDA advisory committee disagreed. We are at the moment in the movie Jurassic Park where Jeff Goldblum's character said, "Your scientists were so preoccupied with whether or not they could, they didn't stop to think if they should."
Stacey Lennox is a recovering Fortune 500 executive and healthcare professional. PJ Media readers can hear Stacey on the weekly Loftus Party podcast with comedian Michael Loftus and multiple shows a week on KLRN Radio. Want your story told anonymously? Contact me via e-mail: [email protected]
Read more by Stacey Lennox
Tags: COVID-19 DR. FAUCI CHILDREN COVID VACCINE
African Reporter Goes All Emperor's-New-Clothes on Karine Jean-Pierre: 'You Don't Seem a Good Fit for This Job'


All Pictures are the exclusive property of Blackarrow Conferences. This is intended for the viewing purpose of the participants of the conference. Any unauthorised copying, duplication, publishing and sharing is illegal.


text:
package model

import play.api.libs.json._

/**
  * Represents the Swagger definition for PipelineActivityartifacts.
  * @param additionalProperties Any additional properties this model may have.
  */
@javax.annotation.Generated(value = Array("org.openapitools.codegen.languages.ScalaPlayFrameworkServerCodegen"), date = "2022-06-04T08:11:54.386355Z[Etc/UTC]")
case class PipelineActivityartifacts(
  name: Option[String],
  size: Option[Int],
  url: Option[String],
  `class`: Option[String]
  additionalProperties:
)

object PipelineActivityartifacts {
  implicit lazy val pipelineActivityartifactsJsonFormat: Format[PipelineActivityartifacts] = {
    val realJsonFormat = Json.format[PipelineActivityartifacts]
    val declaredPropNames = Set("name", "size", "url", "`class`")

    Format(
      Reads {
        case JsObject(xs) =>
          val declaredProps = xs.filterKeys(declaredPropNames)
          val additionalProps = JsObject(xs -- declaredPropNames)
          val restructuredProps = declaredProps + ("additionalProperties" -> additionalProps)
          val newObj = JsObject(restructuredProps)
          realJsonFormat.reads(newObj)
        case _ =>
          JsError("error.expected.jsobject")
      },
      Writes { pipelineActivityartifacts =>
        val jsObj = realJsonFormat.writes(pipelineActivityartifacts)
        val additionalProps = jsObj.value("additionalProperties").as[JsObject]
        val declaredProps = jsObj - "additionalProperties"
        val newObj = declaredProps ++ additionalProps
        newObj
      }
    )
  }
}

redpajama_set_name: RedPajamaGithub


text:
Major Howard Egan: One of the earliest Mormon pioneers and oldest Pony Express rider
Major Egan: Oldest Pony Express Rider
Those in charge of the Pony Express didn't believe riders traveling east could cross the mountains and deserts between California and Utah as easily as riders heading west, from Missouri, could cover the plains.
On the very first run, assuming the eastbound riders would be late, they didn't have relief riders waiting at the Rush Valley station southwest of Salt Lake City. Only Major Howard Egan, who had hired those riders, believed they would come through on time.
"He went to Rush Valley himself, to meet the rider — and he was there," said Lydia Egan Westover, a descendant. Egan took the mail and headed through a storm to Salt Lake. He couldn't see the trail, so he trusted his horse. At Mill Creek, the pony slid off the plank bridge and landed in the water, but they kept going.
"The officers were amazed when Major Egan rode into the city," said Westover. "It is believed that no one ever matched his time on that first ride."
The Pony Express
The Pony Express made its first run in April 1860 — a time when many folks were heading west and the country was heading toward civil war. "California's population, and its gold, placed it in an important position," said Westover, of Kaysville, explaining that it was critical to keep California in communication with the Union.
Before the Pony Express, mail was sent west by stagecoach or steamship, which could take from 25 days to eight weeks, according to National Parks and Bureau of Land Management publications.
The Pony Express was a relay of fresh horses and lightweight riders who could travel at faster speeds. They delivered mail from St. Joseph, Mo., to San Francisco — a distance of 1,966 miles — in 10 days or less.
Superintendent & Riders
Pony Express founders William H. Russell, Alexander Majors and William B. Waddell split the route into five divisions. Major Howard Egan was hired as superintendent of the line between Salt Lake City and Roberts Creek, Nev.
An Irish immigrant, Egan was with the first wagon train of Mormon pioneers to enter the Salt Lake Valley in 1847. He made his first trip to California in 1849, and was carrying mail between California and Utah years before the Pony Express.
"He was the trailblazer for that main route going west," Westover said. "He knew where the water was, he knew where the mountains were, he knew the land, so when they needed somebody to set up all these stations and buy all the horses and run that western division, he was the guy."
Two of his sons, Howard Ransom Egan and Richard Erastus "Ras" Egan, were Pony Express riders. Ras was 18 years old, and Howard was 20. "Having the same name as his father, they mix him up, and he's almost nonexistent in history because they attributed things to his dad that were his," said Westover. The elder Egan may have gone by "Major," a title he picked up as a member of the Nauvoo Legion, to try to avoid that confusion, she said.
Egan Stories
Westover was 13 years old when she first understood her family's role in U.S. history. "My grandfather was telling stories," she said. "I realized, 'Oh, this is real history, and I'm connected to it.' " The stories came from "Pioneering the West" (Skelton Publishing Co. in Salt Lake City, 1917), a collection of journal entries and writings of Major Egan and his son Howard. She passed those stories on to her children.
"Some of the stories are unbelievable," said Westover. "Our kids, they would just look at us like, 'Oh my gosh, what a thing to have happen.' "
One of Westover's favorite stories is about Ras Egan, who on his Pony Express route came upon an Indian who had been part of an attack on a stagecoach. "I thought I had the best horse, so played along just out of easy gun shot from him. Finally I thought I would play a bluff on him, which worked as I thought it would," he's quoted in the book. "I turned and run at him full speed, swinging my pistol and yelling at the top of my voice. He immediately left the road kicking and whipping his pony and kept it up as far as I could see him."
Riders were instructed to outrun trouble when possible. "He was a smart aleck," Westover said. "That could have turned out different, because the Indian had a rifle as well as the bow and arrows."
Another of her favorites is Howard Ransom Egan's narrow escape. "He was coming through Egan Canyon, in Nevada," she said, where the canyon walls are high and steep. "You don't have anywhere to go if someone's going to ambush you." He saw the glimmer of a campfire ahead and realized it was an Indian camp. "He had to decide whether to go back or go forward," Westover said. "He struck the pony's flanks with his spurs and just dashed right through their little campfire. They were so caught off guard nobody did anything. … He got away to the next station, and when he came back three days later, he saw where the Indians had tied rope across the road trying to catch the Pony Express rider."
In 2010, for the 150th anniversary of the Pony Express, Westover self-published a children's picture book that includes those tales and others, called "Pony Express Adventures" (Pony Express Books, http://lulu.com/ponyexpressbooks, $6.49 for an e-book, $14.99 for a paperback). It's illustrated by artist Bob Child of Ogden.
Brothers Jack and David Rhodes, great-grandchildren of Howard Ransom Egan, keep history alive in their own way.
Dave, of Logan, writes cowboy poetry based on the old Pony Express stories.
Jack Rhodes, of Provo, joined the National Pony Express Association about 20 years ago and participates in commemorative re-rides each June.
In re-rides, volunteers ride a couple of miles on a nice saddle, Rhodes said. The original riders used a lightweight saddle with little padding — sometimes for hundreds of mile when stations were attacked and riders found no one to relieve them. "But I guess if you're scared … it's just like I remember when I was in the war — people were shooting at me, and I did a lot of things that I'd never think I'd be able to do," Jack Rhodes said.
Rhodes flew helicopter gunships in Vietnam, and was once shot down. He felt close to Major Howard Egan then. "All my life, I've read about this strong Irishman," he said. "I felt it really strong: never give up, just keep going." That wasn't the only time he's felt the presence of his ancestor. He seemed to be along for the ride on Rhodes' first trip with the National Pony Express Association. "We took mail in the middle of the night, out on that West Desert," he said. "I could feel Egan out there."
SOURCE: By Becky Wright, Standard-Examiner staff
Article in Standard Examiner website, Posted on Sat, 06/26/2010


text:
Max and Page are a brilliant mother/daughter con team who have their grift down to a fine science. Max targets wealthy, willing men and marries them. Page then seduces them, and Max catches her husband in the act. Then it's...
Genre: Comedy, Crime, Romance
Director: David Mirkin, Sharron Reynolds
Cast: Anne Bancroft, Gene Hackman, Jason Lee, Jeffrey Jones, Jennifer Love Hewitt
The story of Oakland Athletics general manager Billy Beane's successful attempt to put together a baseball team on a budget, by employing computer-generated analysis to draft his players.
Director: Bennett Miller, Brendon Breese, Casey Mako, Courtenay Miles, Jonas Spaccarotelli, Scott Robertson, Sharron Reynolds
Cast: Brad Pitt, Brent Jennings, Chris Pratt, Jack McGee, Jonah Hill
Harry Tasker is a secret agent for the United States Government. For years, he has kept his job from his wife, but is forced to reveal his identity and try to stop nuclear terrorists when he and his wife are...
Director: J. Michael Haynie, James Cameron, Sharron Reynolds
Cast: Arnold Schwarzenegger, Art Malik, Bill Paxton, Charlton Heston, Eliza Dushku
A young man raised by scientists on Mars returns to Earth to find his father.
Genre: Adventure, Drama, Romance, Science Fiction
Director: Peter Chelsom, Sharron Reynolds
Cast: Asa Butterfield, BD Wong, Britt Robertson, Carla Gugino, Gary Oldman


text:
Muslims Holocaust and Genocide Remembrance Day
Muslims Against Terrorism http://www.m-a-t.org
In order to remember more than 32 million Muslims killed / displaced during the past 1400 years, Muslims Against Terrorism (MAT) will be holding two memorial ceremonies in Toronto and Calgary.
Major holocausts and genocide of Muslims are as follows.
Crusaders killed more than half million Muslims during and after occupying Jerusalem.
Ganges Khan and his forces killed more than a million Muslims during the occupation of Iraq and neighboring areas.
More than a million Muslims were killed / forced to change religion by Spanish Crusaders in South America
More than 2 million Muslims were killed / forced to change religion / displaced by Spanish and other European extremists during the rebellion against Ottoman empire.
More than 3 million Muslims were killed by the European colonial powers during and after the occupation of Muslim countries
More than 8 million Muslims were killed / displaced by Tsars of Russia
More than 3 million Muslims were killed / displaced by communist government of Russia
More than 1.5 million Muslims have been killed in China, Cambodia, Vietnam, and other Far East countries since the world war II
More than half million Muslims have been killed / displaced in Burma since world war II
More than half million Muslims have been killed in India and Kashmir since 1947
More than half million Muslims were killed by Serbs and Croats in Bosnia during early 90s.
More than 100,000 Muslims were killed in Kosovo and Albania during mid 90s.
More than a million Muslims were killed in East European countries during the communist governments
More than 5 million Muslims have been killed / displaced in Palestine since 1948
More than 6 million Muslims were killed / displaced by the Russian occupation of Afghanistan
Thousands of Muslims have been killed by secular / dictator governments (backed by the West) in Muslim countries since the independence from the colonial powers.
Why 32 million Muslims killed / displaced during past 1400 hundred years?
http://global-right-path.webs.com http://global-right-path.blogspot.com http://global-right-path.net16.net


text:
Reforming Police in The Post-George Floyd Era: The Role of Public Opinion and Bureaucratic Police Community in Reform Outcomes
Mackenzie GruverFollow
Michael J. Fortner
This thesis explores the interplay between the Chicago community and bureaucratic police officers, and the role that each party plays in the implementation of contemporary police reform. In the first section, I review Skogan's extensive research on the history of community-based policing in Chicago, with a specific analysis on the Chicago Alternative Policing Strategy (CAPS) to better understand reasons why—even sound reform policy--collapses. I identify two prospective diagnoses for the failure of CAPS as it relates to the willingness of Chicago residents and the greater bureaucratic police community to each buy into structural transformation. First, public opinion on community policing and police officers reveals that community buy-in will exist as long as individuals can benefit from participating in reform. However, the limited capacity to police officer's problem-solving abilities disengages community members from participating in community policing. Second, a discourse analysis on the bureaucratic police community reveals the presence of a systematic culture within the Chicago Police Department that resists structural change essential to effective community-police partnerships in crime-prevention. Nonetheless, I judge that ultimately, police officers will buy into reform as long as department leaders do not express hesitancy towards the fundamental premises of the reform at hand.
The heart of this thesis will apply the two diagnoses posited as a framework to understand reasons for the current stagnation of the consent decree. The first chapter analyzes public opinion to measure community buy-in, assessing perception of police-civilian relationships and whether community-members can benefit from the provisions of the consent decree. Comparing current public opinion to that seen throughout CAPS, I argue that communities are willing to repair the mend between police and community, and believe that police are essential to mitigating gun violence and strengthening collective efficacy. Thus, there exists a sense of willingness from the community to buy-in.
In the second chapter, I conduct a discourse analysis on the bureaucratic police community to measure department buy-in to police reform, reviewing current police officers' perceptions of CPD culture, and the recent leadership turnover of key department figures overseeing the consent decree. I find compelling evidence that suggests a department culture that is resistant to structural change, and remains unwilling to commit to community-based policing measures. I also identify a significant disconnect between department leadership on whether the department should prioritize reform implementation or mitigating recent spikes in crime across the city. I conclude that the culture of the CPD, and strong aversion to nontraditional roles of police officers, is incompatible with the responsibilities necessary for sustainable community-based police reform.
Ultimately, the fate of the consent decree relies on the willingness of the bureaucratic police community to shift rhetoric surrounding the reform and mobilize the public to participate in police-community partnerships. While needing community buy-in remains essential for short term reform, the sustainability of the consent decree is predicated on the CPD's reversal of authority structures inherent to traditional policing of the Chicago Police Department.
Gruver, Mackenzie, "Reforming Police in The Post-George Floyd Era: The Role of Public Opinion and Bureaucratic Police Community in Reform Outcomes" (2019). CMC Senior Theses. 3135.


text:
Home »	Musicians » Jeremy Steinkoler
Jeremy Steinkoler
JEREMY STEINKOLER, "A very swinging drummer who's mastered the art of coordinated independence," (East Bay Express) has been playing drums professionally for over 25 years. He has crafted a fresh and unmistakable style from an expansive range of influences, from classic New Orleans second-line street beats to Elvin Jones' 'circle of sound,' and is a powerful force driving Mo'Fone with an exciting and unpredictable approach to the drums. His credits as a sideman include performances and recordings with members of the Dirty Dozen Brass Band, as well as Dave Ellis, Kirk Joseph, Jenna Mammina, Clarence Bucaro, Guru Garage, Valerie Orth, Christie McCarthy, Kevin Beadles Band, Eda Maxym, Hot Links, Phatlip, and dozens of top musicians around the San Francisco Bay Area. He leads and composes for his own group Mo'Fone, the award-winning saxes-and- drums trio featured at the Monterey, San Francisco and Sonoma Jazz Festivals, and has received radio play across the world. Jeremy has been teaching private drum lessons since 1991, and is the Co-Founder of BandWorks, a school of rock for musicians of all ages and levels based in the Bay Area. He is also the Founder and Director of the East Bay Drum School. He has taught workshops and master classes in Dublin, Ireland; Ann Arbor, MI; and in Northern California for the past sixteen years. He is proud to be endorsed by Vic Firth Drum Sticks, Istanbul Agop Cymbals, Protection Racket cases, and Aquarian Drumheads.
Endorsements: Vic Firth Drumsticks, Aquarian Drumheads, Protection Racket Cases Gear: Yamaha Maple Custom Drums, Aquarian Drumheads, Ludwig & Anchor snare drums, Istanbul Agop cymbals, Pearl bass drum pedals, Vic Firth drumsticks, Protection Racket Cases
Sling Shot by Ian Patterson
"A very swinging drummer who's mastered the art of coordinated independence." (East Bay Express)
"Time and again you find your ears drawn to the crisp rhythmic drive he imparts to every groove, from funk and New Orleans R & B to straight-ahead jazz, and to the deft accents he tics out on cymbals and skins." (SF Bay Guardian)
"Steinkoler's orchestral approach to the trap set is thrilling. He's a whirlwind of activity, filling up empty spaces without sounding busy." (Contra Costa Times)
"A minimal but mighty romp!" (East bay Express)
"If Mo'Fone doesn't blow your socks off, you're not paying attention." (allaboutjazz.com)
"One of the hottest bands to surface in a long while." (jazzwest.com)
"My favorite album of the year by far." (Contra Costa Times)
"A powerhouse to be reckoned with...In a word, Mo'Fone delivers." (allaboutjazz.com)
"Like a furious detachment of the Tower of Power horns" (ejazznews.com)
"One of the funkiest jazz albums you'll ever hear" (Carl Abernathy)
"Mo'Fone swings so hard it sounds like an ensemble twice its size" (SF Chronicle)
Primary Instrument
Willing to teach
Credentials/Background
Jeremy has been teaching drum lessons since 1991. He is respected as one of the premier teachers in the SF Bay Area, with a reputation for being fun, patient, knowledgeable, and great with kids. He has also taught rock band workshops for over 17 years and brings his coniderable experience working with bands and in bands to bear on his lessons. $80/hour, $40/half- hour, Mon-Fri.
Clinic/Workshop Information
Please contact me for information about drum clinics and rock band workshops.
Albums by Jeremy Steinkoler
'Fonology
Instrument: Drums
Born: October 5, 1970
Help improve the Jeremy Steinkoler page
All About Jazz musician pages are maintained by musicians, publicists and trusted members like you. Interested? Tell us why you would like to improve the Jeremy Steinkoler musician page.
Contact Jeremy Steinkoler


Janis Johnston has led special projects in ISTE's office of the CEO since 2014.
She's had a 30-year career in nonprofits focused on education and child advocacy. Prior to coming to ISTE, she worked in the conferences department at the National School Boards Association with its corporate sponsorship program.
A native of the San Francisco Bay Area, Janis moved to Washington, D.C., in 1988 where she began a nine-year tenure with the Children's Defense Fund (CDF), managing the design and production of its many publications and products. After CDF, she spent three years at BoardSource, a nonprofit governance education organization, where she directed the development of new book titles, produced videos and created other learning resources for the nonprofit community.
She received a bachelor's in journalism from California State University, Sacramento, and lives and works in Arlington, Virginia.


Every three years I take a stroll through Bad Ragaz. Nowhere else can you see so many sculptures in such a beautiful setting. From May to November 2018 I was presenting my own works together with selected 77 artists. The organisers rightly call their project "one of the largest open-air museums". Entry was free, more than 500'000 visitors came this year. Bad RagARTz edition No. 8 is planned to open on May 8 in 2021.
In my view, the Hohmeister Family are very special curators, creating a unique event with heart and soul. The spectators are invited to stroll, touch, experience sculpture in a way that museums rarely offer. The dialogue with other artists and many of the visitors were enriching and inspiring. With joy I donate my «Curator» to their Foundation. He was inspired by the spirit of this exhibition and he will stay at the place of his roots.
«Muse»: taking the stage and hiding at the same time.
How the «Populist» was created: True Greatness unites opposites.
Catch a glimpse of the installation of 12 large artworks and see them in situ at Bad Ragartz.
Cedar, cherry, acorn: new logs being transformed in my studio.


text:
Q: Powershell Get-ADUser split filter Is it possible to modify a ADProperty within a filter?
The use I want it for is to be able to check if there already is a user with a certain name in a specific OU.
Something like this:
$ou="HQOffice"
Get-ADUser -Properties Displayname -Filter {Displayname -eq "Major Minor" -and (DistinguishedName).split(',')[2].split('=')[1] -eq $ou}

redpajama_set_name: RedPajamaStackExchange


text:
Patching waters finally look calm; now is a good time to install the November Windows and Office patches
November's patches initially appeared relatively innocuous, with a few catastrophic problems in 64-bit Office 2010, which is a bit of a standing joke anyway.
As the month melted on, we saw a Win10 version 1803 second cumulative update, KB 4467682, that caused havoc, including blue screens on Surface Book 2 PCs, and customized Start Menu bugs (thx, Günter Born). Microsoft yanked it on Dec. 6 — no small consolation to those of you who install everything as soon as it's offered. Or even a week later.
We also saw a reappearance of the Windows 10 September-October-November-December 2018 Update, version 1809. This time, nine weeks after the original release, the new cumulative update seems pretty stable, although I'm seeing some reports of jiggered sleep states.
More Flash maladies
Meanwhile, we have an emergency Flash Player update (thank you, Adobe), KB 4471331, released a couple of days ago, that addresses a currently active exploit in the wild. Yes, it's a December patch. Yes, you should install it now.
Think of it this way. The worst it'll do is mess up Flash — and that's doing you a favor.
Like so many other Flash updates, it screams for you to disable and abandon Flash entirely — something I've been harping about for years.
The Win10 version 1809 upgrade isn't being forced yet
As best I can tell, Microsoft's re-re-release of Win10 version 1809, via KB 4469342, hasn't yet triggered forced upgrades. You can run Windows Update on Win10 version 1803, at the moment, and be reasonably sure that you won't get bumped to version 1809.
That'll change soon.
If you actually want Win10 version 1809, check your pulse and your IQ, and make sure you install the new December 2018 Servicing Stack Update, KB 4070788, first. That compensates for the fact that the Windows updater isn't smart enough to update itself first. No, I won't point you to the instructions for installing 1809.
More .Net fun 'n' games
I'm seeing more and more reports about problems with this month's .Net patches.
Fuhgeddaboutit. This month's .Net patches are all non-security patches, and aren't worth your time, or the headaches.
Win7/Server 2008R2 Network Card bugs continue
Microsoft has a bug in its Win7 Monthly Rollup that's been, uh, bugging us since March. If you installed any Win7/Server 2008R2 patches after March and your network connections didn't go kablooey, you're almost undoubtedly OK to proceed with this month's patches.
On the other hand, if you've been waiting to install patches on your Win7 or Server 2008R2 machine, you need to be aware of a bug that Microsoft has acknowledged.
Symptom: There is an issue with Windows and third-party software that is related to a missing file (oem.inf). Because of this issue, after you apply this update, the network interface controller will stop working.
Workaround: 1.To locate the network device, launch devmgmt.msc; it may appear under Other Devices.
2. To automatically rediscover the NIC and install drivers, select Scan for Hardware Changes from the Action menu.
Alternatively, install the drivers for the network device by right-clicking the device and selecting Update. Then select Search automatically for updated driver software or Browse my computer for driver software.
That's a bizarre, convoluted series of steps. Microsoft still hasn't confirmed which third-party software is at fault, but reports have it that it's largely a VMware problem. Eight months later, the bug's still there, still acknowledged, still unfixed.
If you're worried that installing this month's updates will clobber your network interface card, make sure you take a full backup before installing the updates. You can also take @GoneToPlaid's advice and edit certain registry entries in advance.
Seek Bar problems
Many of November's updates include a warning like this:
After installing this update, users may not be able to use the Seek Bar in Windows Media Player when playing specific files. This issue does not affect normal playback.
Microsoft is working on a resolution and estimates a solution will be available mid-December 2018.
If you use the Seek Bar in Windows Media Player, perhaps it's time you look at something much more capable, such as VLC or Plex. But if you absolutely must have the Seek Bar, in WMP, don't update until next Patch Tuesday.
The returning bad penny, KB 4023057
Yesterday Microsoft released yet another version of KB 4023057, the Update to Windows 10, versions 1507, 1511, 1607, 1703, 1709, and 1803 for update reliability. This is the 20th or 30th version of the patch.
As I said on Nov 19, the last time it was updated:
@ch100 has offered the only explanation that makes sense to me:
KB4023057 was and still is one of the most weird and unexplained updates in the recent times. This update has never been offered to WSUS, but only to Windows Update. This would indicate that it meant for unmanaged end-users and unmanaged small business users. …
This patch may be harmless, but why it was released and where it actually applies, it is still a mystery.
It's most likely associated with the 1809 rollout, although why it didn't appear in early October when 1809 first raised its ugly head leaves me baffled.
You don't need it, don't want it, and if you find it installed, uninstall it. Unless you want to be pushed to 1809 at the earlier opportunity, anyway.
All of this makes right now a very good time to apply Windows and Office patches. Here's how to proceed:
Step 1. Make a full system image backup before you install the November patches.
There's a non-zero chance that the patches — even the latest, greatest patches of patches of patches — will hose your machine. Best to have a backup that you can reinstall even if your machine refuses to boot. This, in addition to the usual need for System Restore points.
There are plenty of full-image backup products, including at least two good free ones: Macrium Reflect Free and EaseUS Todo Backup. For Win 7 users, If you aren't making backups regularly, take a look at this thread started by Cybertooth for details. You have good options, both free and not-so-free.
Step 2. For Win7 and 8.1
Microsoft is blocking updates to Windows 7 and 8.1 on recent computers. If you are running Windows 7 or 8.1 on a PC that's 18 months old or less, follow the instructions in AKB 2000006 or @MrBrian's summary of @radosuaf's method to make sure you can use Windows Update to get updates applied.
If you've already installed any March or later updates, your Network Interface Card should be immune to the latest slings and arrows. But if you haven't been keeping up on patches, see the discussion in the Network Card bugs section above to protect yourself.
If you're very concerned about Microsoft's snooping on you and want to install just security patches, realize that the privacy path's getting more difficult. The old "Group B" — security patches only — isn't dead, but it's no longer within the grasp of typical Windows customers. If you insist on manually installing security patches only, follow the instructions in @PKCano's AKB 2000003 and be aware of @MrBrian's recommendations for hiding any unwanted patches.
For most Windows 7 and 8.1 users, I recommend following AKB 2000004: How to apply the Win7 and 8.1 Monthly Rollups. Realize that some or all of the expected patches for November may not show up or, if they do show up, may not be checked. DON'T CHECK any unchecked patches. Unless you're very sure of yourself, DON'T GO LOOKING for additional patches. In particular, if you install the November Monthly Rollups, you won't need (and probably won't see) the concomitant patches for October. Don't mess with Mother Microsoft.
Watch out for driver updates — you're far better off getting them from a manufacturer's website.
After you've installed the latest Monthly Rollup, if you're intent on minimizing Microsoft's snooping, run through the steps in AKB 2000007: Turning off the worst Win7 and 8.1 snooping. If you want to thoroughly cut out the telemetry, see @abbodi86's detailed instructions in AKB 2000012: How To Neutralize Telemetry and Sustain Windows 7 and 8.1 Monthly Rollup Model.
Realize that we don't know what information Microsoft collects on Window 7 and 8.1 machines. But I'm starting to believe that information pushed to Microsoft's servers for Win7 owners is nearing equality to that pushed in Win10.
Step 3. For Windows 10
If you're running Win10 version 1709, or version 1803 (my current preference), you definitely want to block the forced upgrade to Win10 1809. Don't get caught flat-footed: Although it looks like we're clear right now, Microsoft may decide to push 1809 again with little or no notice. Follow the advice in How to block the Windows 10 October 2018 Update, version 1809, from installing. Of course, all bets are off if Microsoft, uh, forgets to honor its own settings.
Those of you who run Win10 Pro and followed my "new tactic" advice last month — to set "quality update" (cumulative update) deferrals to 15 days — don't need to do anything. Your machine got updated last week, and should be working fine. Don't touch a thing.
For the rest of you, including those of you stuck with Win10 Home, go through the steps in "8 steps to install Windows 10 patches like a pro." Note that clicking "Check for updates" in Step 6 won't cause undue heartache at this point: the "seeker" Win10 1709 cumulative update is working fine; the second Win10 1803 cumulative update has been pulled; the second cumulative update for Win10 1809 (released in December) may actually help; and Microsoft isn't yet forcing an upgrade to 1809 on Win10 1709 or 1803 seekers. Surely a temporary calm before the usual patching storm.
You can use the wushowhide procedure in the "8 steps" explanation to block KB 4023057 — a patch you definitely don't want.
For those of you running Win10 Pro, I suggest you follow the instructions in Step 7, but leave your advanced setup settings like the ones shown in the screenshot.
Woody Leonhard
That'll ensure Microsoft has 15 days to pull its bad initial patches
Windows patching has turned into a game of whack-a-mole. Make sure you're the one with the mallet.
Thanks to the dozens of volunteers on AskWoody who contribute mightily, especially @sb, @PKCano, @abbodi86, @gborn, @GoneToPlaid, @Cybertooth and @MrBrian.
We've moved to MS-DEFCON 4 on the AskWoody Lounge.
How To Clean Outside Windows
Tips To Help Clean Your Outside WindowsWashing windows is not exactly a favorite chore to…
The Pros and Cons of Double-Paned Glass Windows
Double Paned WindowsBeing environmentally friendly is so important nowadays, and that is why some suggest…
The Best Office Chair is Still the Same
The Aeron ChairAeron Chair is the first truely ergonomic office chair in the sense that…
Categories Computers & Electronics Post navigation
How iOS developers can build better apps
With move to rebuild Edge atop Google's Chromium, Microsoft raises white flag in browser war


A conference by Austin Bridge Builders Alliance.
Come visit us at Allies Market!
Come visit us at Christmas Market on Main!
Come visit us at Blanco Market Days!
Come visit us at Johnson City Market Days!
Come visit us at Leander High Craft Fair!
Come visit us at Pfall Pfest!
Come visit us at Westover Hills Church of Christ for this year's Artreach Ethical Gift Fair!
Come visit us at Bethany United Methodist Church!
Come visit us at Cedar Park Arts and Craft Fair!
Come visit us at Spooktober Fest by Austin State Supported Living Center!
Come visit us at Hillcrest Baptist Church Labor of Love Craft Show!
Each treasure is handmade and therefore no two will be alike.


text:
Facebook Twitter Search
ICYMI Suzanne Rogers Interview
DAYS's Suzanne Rogers shares the harrowing details of the medical scare that kept her out of Salem for six months.
Soap Opera Digest: Welcome back, Suzanne! You were on a long break from the show. Can you tell the story of what happened?
Suzanne Rogers: Well, I will start by saying it wasn't Covid. It was one of those freaky accidents of swallowing a pill and it not going down. It was last November 18th. I had washed my hair that day and set it in curlers, which I do when I'm going to clean house. I figure that way my hair is set and I'm doing two things at one time. I remembered I hadn't taken one of my horse pills, so I took the pill and I guess I didn't drink enough water and I thought, "Gosh, that didn't go down." So I drank some more water. Well then it wasn't going up or down and I got to a point where I thought, "I'm not breathing really well here." And so panic kind of set in because since my mother passed away, I live by myself, so I was concerned. I managed to get to the phone and I called 911 because I didn't know what to do and I was choking the words out, and in five minutes they were here. I don't know why the EMTs didn't try a Heimlich maneuver but they just put me on a gurney and said, "What hospital?" and put an oxygen thing on my nose and I don't remember a whole lot beyond that.
Digest: When did you get a sense of what happened?
Rogers: I just know that when I did wake up, my curlers were no longer in my hair and most of my hair was in the curlers. So it was a scary kind of realization that I had. I had scabs all over my scalp and I was really kind of scared that I didn't know what was going on. I know they put me on a ventilator because they thought I had pneumonia, also. But I had been to my doctor the week before, who listened to my heart, listened to my lungs, did a whole blood panel and nothing. I didn't get any bad results from any of it and all of a sudden, now I have pneumonia? It was right at the height of Covid, so I don't know if they thought maybe it was going to go into that. All of a sudden, I was aware of where I was and I kept seeing patients being brought in that did have Covid and I thought, "I gotta get out of here," because I was concerned I was going to get it. That was the fear. They said, "Well, you've been here for two weeks." And that was a shock because I wasn't aware of any of it. They said, "You have to go to rehab." And then the myasthenia [gravis, an autoimmune disease that Rogers was diagnosed with in the '80s] kicked in and it was kind of a snowball effect of, "When is this going to stop?"
Digest: What happened next?
Rogers: I did go to rehab. I must say, they were wonderful to me. They said, "We like you because you just want to work," and I said, "I just want to get out of here." I was just determined because it was at a stage where I didn't think I was going to get home. I didn't think I was ever going to see my house again or my dog. So that was scary and I prayed a lot. It was very frightening on top of being scary. Scary and frightening are two different things to me. Scary is something you can't control. Frightening is something that you go, "Oh, my goodness," and you manufacture something in your brain that can take you down a really bad road, and I was trying to avoid that. And the thing of it is, because Covid was rampant, there were no visitors, so I went through Thanksgiving, Christmas and New Year's all by myself. And it was very scary because at first you think, "Where are my friends?" And then I realized that they couldn't come to see me because there were no visitors allowed in the hospital at all. Ken [Corday, executive producer] got the phone number to the hospital where I was and he would call and cheer me up and sent beautiful flowers from the show. That got me through it, that's all I can say. Thank God for every good wish that I had.
Digest: When did you get home and when did you return to the show?
Rogers: Well, I got back to my house on January 4th. It was a long, arduous rehab. I went back to the show toward the end of May and it felt kind of strange because I had said to them, "I don't know what we're going to do about my hair." And, of course, they had no idea what I was talking about because nobody knew anything about anything. But I talked to the hair people, so I've been wearing a wig on the show. And that's what the audience will see and until I feel like my hair looks okay, I will continue to wear it because I don't want to break the illusion. Right now, I feel more comfortable that it's something I don't have to worry about. You just want to do your work and do your job and hold up your end and I didn't want that to be one of the things that I was worried about. And it looks beautiful. Yay for all the advances they made in hair for people that need to have it, like people that have cancer and chemo and alopecia. Thank God they have wigs now that look great. I just remember when I reached up to my head at one point in the hospital, I felt all these scabs all over my head and I thought, "What is going on?" Of course you have no mirror and you can't get out of bed so you don't know what's going on so your mind goes crazy. I looked like Beetlejuice with red hair. It was horrific. And for someone who had mounds of hair her whole life — and long hair — I have to tell you, at my age, I wasn't sure it was going to grow back. So it was joyous to see it growing. So that's what I've been through. You don't want to be a downer, you don't want to let your fans know that you're going through this when you're going through it. Once you're through it, it's like, "This is what I've been going through and I kept it from you but I want you to know that somewhere in the back of my mind, I knew people were wishing me well. Whatever was going on, that they were sending me good wishes." That's how I look at the whole thing. And I think I was still in some kind of state having lost my mom, so I think things kind of snowballed because she had been with me for so long. I think my defenses were down, that I didn't have the fight I needed to have to get through this. But then I got it back. I mean, it was horrific. I was like, "This can't be me." Somebody who was always physical and exercised, a dancer. I thought, "Well, I guess this is something I have to learn from and appreciate every day even more than I did before." So that's kind of how I'm looking at my life right now.
Digest: How was your transition back to work?
Rogers: I felt aflutter at first because I was scared. You don't know what you don't know. And I thought, "Oh, my goodness, can I do this?" And obviously I wasn't 100 percent, but I felt that I was well enough. And they were very gracious. They said, "Look, you just let us know how much you want to work and we will accommodate you." And that's a biggie because when you know you're not 100 percent, that's very heart-wrenching to me, so I was very happy that I didn't have any pressure whatsoever.
Digest: How did it feel to play Maggie again?
Rogers: It was like love at first sight? I don't know. I had to find her again and find those little nuances that over the years I had found and I had used. It's almost like she's a new person. That's how I feel. Like she's a new person.
Digest: What was it like to see John Aniston (Victor) again?
Rogers: Oh, my goodness. It was so nice. He said, "What did you have?" I said, "Well, it wasn't anything contagious, so don't worry about it [laughs]." That's how we talk to each other. Anyway, it was wonderful. He is just so lovable. He really is. I just love working with him and I think the writers have been really cognizant of the fact that we like each other, and on the show we're husband and wife so we love each other. I haven't worked with him enough; I've been working with a whole bunch of other people, which is also wonderful. I'm looking forward to more with John.
Digest: When Maggie comes back, it's after Summer's death. How is she coping?
Rogers: Well, she was really hoping that Sarah would have come home and realized that Maggie needed her, so she goes through it by herself. But when Maggie comes back, she has a different perspective, like, "Wow, life isn't always a bed of roses." She kind of lived like that, always saw the good and always saw the possibilities, and all of a sudden, here was this daughter who blamed Maggie for her alcoholism because Maggie had been an alcoholic. She had that weighing on her soul and that's why she stayed away and took care of Summer in her last days. So there were a lot of little things that I was trying to play. It hurts Maggie's soul that she might have been responsible, so that's another reason why she's a little humble about what had happened to Summer and now she's had to pick herself up again. She needs to be there for the rest of her family. She's not going to let anybody else down. She felt like she let Summer down.
Digest: How are you feeling today?
Rogers: I feel terrific and I relish being vertical every day. I feel I'm very much getting back to me so now I can talk to the fans about what had transpired. You think you're a pretty good person and then something like this happens and you go, "Gee, I'm going to be more open, I'm going to be more loving, I'm going to be more acknowledging. I'm going to say hello to people and how are you and gee, you look great today." I find myself so much more there, present. When I'm talking to someone, I'm so present. I'm not looking around. I'm right there and eye-to-eye. It's a good feeling.
By Stephanie Sloane
Filed Under: Days of Our Lives, Suzanne Rogers
Do you think GH's Luke is really dead?
Five Things That Happened On January 16 In Soap History
A Look At What Your Faves Are Posting On Social Media
What would you love to see your character do this year?
Soap Opera Digest has affiliate partnerships so we may receive compensation for some links to products and services.
Privacy Policy Manage Cookies Accessibility Statement Terms of Use Advertising