Situated on the outskirts of dusty Samarkand, among rolling hills and bordered by a quiet stream, the Tomb of the Prophet Daniel is a much-visited holy place for Islamic, Christian and Jewish pilgrims. Known locally as the Mausoleum of Khodja Daniar, the crypt is believed to contain the arm of Prophet Daniel. According to local legends, this ancient relic was brought to Samarkand by the warrior king Tamerlane after he stole it from Makkah. The length of the crypt, being over 18 meters long and far larger than is necessary for a simple arm bone, is explained by a curious legend stating that the arm bone miraculously grows larger with each passing year.
Shahr-i-Zindar : Another important pilgrimage site in Samarkand is Shahr-i-Zindar, a mausoleum complex dating from the 7th century. Shahr-i-Zindar stands for 'The Living King' and refers to the grave of Qusam ibn-Abbas, a cousin of the Prophet Mohammed, who is said to have first introduced Islam to Central Asia in 676. Under the Abbasids his tomb was venerated and the legend developed that he did not die but was miraculously engulfed in a cliff, hence the name 'The Living King'. According to the great Islamic traveler Ibn Battuta, the shrine was so famous that it was not destroyed during the Mongol invasions. Today the shrine is in a much-dilapidated condition but is still visited by many hundreds of pilgrims each day. Other nearby tombs, dating mostly to the 14th and 15th centuries, belong to the family and friends of Tamerlane and Ulugh Beg. In the Samarkand region there are two other pilgrimage shrines called Khodja Abdi Darun and Chupan Ata.
Twelve kilometers north of Samarkand stands the recently renovated shrine complex of the 9th century Islamic saint Muhammad Ibn Ismail al-Bukhari. Born in Bukhara in 810 AD, he made a pilgrimage to Makkah as a teenage boy, spent 12 years living there and then traveled widely throughout the Muslim world collecting Hadith, these being the traditional sayings of the Prophet Muhammad. Nearly 3000 of these were compiled into a book known as Al-Jami al-sahih, which is considered by many Sunni Muslims to be the most authoritative collection of Hadith and a religious book second only to the Quran. Al-Bukhari died in 870 and his tomb became a celebrated place of pilgrimage for Muslims from throughout Central Asia.
The Naqshbandi Sufi order, which traces its lineage back to Ali, Abu Bakr and other central figures in early Islam derives its name from that of a 14thcentury Central Asian mystic named Baha al-Din al-Naqshbandi. Born in 1317 AD, in the village of Qasr al-'Arifan near Bukhara, he experienced profound visionary revelations in his youth, became a brilliant Islamic scholar before the age of twenty, made the Hajj pilgrimage to Makkah three times and became a greatly venerated holy man during his life time. Visitors from across Central Asia came to Bukhara to see the sage, seek his advice, and receive teachings in the school he had established. Following his death in 1388, Sheikh Baha al-Din al-Naqshbandi was buried adjacent to his school, directly upon the site of an ancient pagan temple.
Historical records from the medieval era indicate that Naqshbandi was revered as a saint and a protector of craftsman and artists, and that pilgrimage to his grave was considered an adequate substitution for the Hajj pilgrimage to Makkah. Successive kings of Bukhara expanded the school and mosques surrounding Naqshbandi's grave and over the centuries the complex became the largest center of Islamic learning in Central Asia. During the Soviet period, the mosque was turned into a "museum of atheism" and pilgrims were forbidden to visit. In 1989 the shrine was reopened and the entire complex, with two mosques and a 16th century khanaka (a domed hall where the Sufis lived and studied), has been carefully restored. Lovely shaded gardens surround the shrine and the entire site radiates a palpable feeling of religious devotion and peaceful relaxation. Dressed in colorful traditional clothes and speaking a variety of languages, pilgrims from distant parts of Central Asia flock to the saint's grave throughout the year.
The Naqshbandi Sufi order is one of the oldest living traditional Sufi orders. The early members of the order rejected outward shows of religious expression and concentrated upon the inner spiritual life while engaged in the affairs of the world. With followers throughout Central Asia, Turkey, Afghanistan, Pakistan and India, the Naqshbandi Sufis, as both traveling merchants and mystics, played a major role in the introduction of Islam across Asia. Believing that piety is better expressed by social activity than retreat from the world, the Naqshbandi masters often became actively involved in politics. By the 15th century they had become the dominant Sufi order in much of Central Asia and actively influenced politics from China to India to the Middle East. Today the Naqshbandiyya is the foremost Sufi order in the world and is experiencing an unprecedented period of growth, not only in its traditional heartlands of Central Asia, Turkey, the Middle East and South Asia, but in nations of the Western world, particularly the United States and Great Britain.
Timur's Summer Palace, the "White Palace" was planned as the most grandiose of all Timur's constructions. It was started in 1380 by artisans deported by Timur from the recently-conquered Khwarezm. Unfortunately, only traces of its gigantic 65 m gate-towers survive, with blue, white and gold mosaics. Above the entry of the Ak-Saray are big letters saying: "If you challenge our power - look at our buildings!"
East of the Kok Gumbaz is another mausoleum complex called Dorussiadat (Seat of Power and Might), which contains the Tomb of Jehangir, Timur's eldest and favorite son. The adjacent mosque is said to house the tomb of a revered 8th century imam from Iraq, Hazrat-i Imam, "Holy Imam".
Behind the Hazrat-i Imam Emsemble is a bunker with a door leading to an underground chamber, discovered by archaeologists in 1943. The room is nearly filled with a single stone casket, on which inscriptions indicate that it was intended for Timur. However, the conqueror was buried in Samarkand, not at Shahrisabz, and mysteriously, his tomb in Shahrisabz contained two unidentified corpses.
Also of interest are medieval baths and an 18th century bazaar.
In his childhood he was a wrestler. He used to practice all of its arts, until he became one of the most famous wrestlers in his time. Wrestlers would gather around him to learn from him. One day, a man watching him wrestle had the following thought come to his heart: "How is it that a person who is the Descendant of the Prophet and who is deeply knowledgeable in shari'a and tariqat, is practicing this sport?" He immediately fell into a deep sleep and dreamt that it was the Judgement Day. He felt that he was in great difficulty and that he was drowning. Then the shaykh appeared to him and rescued him from the water. He woke up and Sayyid 'Amir Kulal (qs) looked at him and said, "Did you witness my power in wrestling and my power in intercession?"
One time his shaykh-to-be, Muhammad Baba as-Samasi (qs), was passing by his wrestling arena, accompanied by his followers. He stopped and stood there. An evil whisper came to the heart of one of his followers saying, "How is it that the shaykh is standing here in this wrestling arena?" The shaykh looked at his follower immediately and said, "I am standing here for the sake of one person. He is going to be a great Knower. People will come to him for guidance and through him people will reach the highest states of Divine Love and the Divine Presence. My intention is to bring this person under my wing." At that moment Sayyid 'Amir al-Kulal (qs) gazed at him, was attracted and abandoned the sport of wrestling. He followed Shaykh Muhammad Baba as-Samasi to his house. Shaykh Samasi taught him the dhikr and the principles of the distinguished tariqat and told him, "You are now my son."
Khwaja Ubaidullah Ahrar (Q) was born in the village of Shash in Ramadan, 806 AH., or March 1403 A.D. His father was a prominent dervish. He was brought up in Tashkent by his uncle Ibrahim Shashi, a great scholar of his time who gave him early education. When he graduated in the worldly sciences, his uncle sent him to Samarqand for acquiring heavenly knowledge.
The signs of sainthood were visible in him since his childhood. Khwaja Ahrar (Q) used to say: "from the age of three years, I was in the Presence of Allah. When I studied the Qur'an with my teacher my heart was in God's Presence. I used to think that all people were like that."
Sayyid 'Amir al-Kulal followed Shaykh Samasi for 20 years, spending all his time in dhikr, seclusion, worship, and self-denial. No one saw him in these 20 years except in the company of his shaykh. He would come to see his shaykh in Samas every Monday and Thursday, although the distance was five miles and the journey difficult, until he reached a state of unveiling (mukashafa). At that time his fame began to spread everywhere until he left this world. He became the teacher and mentor of Turghai (Trush) (died 1356 AD) the head of Berlas tribe and his son 'Amir Timur (died 807/1405). One of his most famous disciples was Muhammad ibn Muhammad Baha'ud-Din al-Uwaysi al-Bukhari (qs) who used to work as an executioner in Bukhara under the rule of King Qazan. One day Baha'ud-Din (qs) was ordered to execute a man who had angered the ruler of the state. However, right before his execution the accused called upon Shaykh 'Amir al-Kulal (qs), identifying him as his teacher. Shaykh 'Amir al-Kulal (qs) intervened and the accused was set free on his intercession. This was Baha'ud-Din's first encounter with Shaykh 'Amir al-Kulal. Impressed by him, Baha'ud-Din became his student.
Shaykh 'Amir al-Kulal had four children, as-Sayyid al-'Amir Burhanuddin, as-Sayyid al-'Amir Hamza, as-Sayyid al-'Amir Shah, and as-Sayyid al-'Amir 'Umar. Shaykh Sayyid 'Amir Al-Kulal (qs) died in the same village in which he was born, Sukhar, the 8th of Jumada al-Awwal, 772 AH/1370 and was buried in Shahrisabz (Kesh); the Green City. His tomb was completed by 1374 AD under the orders of Timur. Majority of Timur's family is also buried at the same place.
Shaykh al-Kulal's descendants moved to India with Mughals establishing an empire there and majority of them remained as teachers and mentors of Mughal Princes and Kings or their close friends. To know more about the life and works of Shaykh Sayyid 'Amir al-Kulal (qs), one can read Maqamat-i-'Amir al-Kulal composed by his great grandson Shihab ul-Din. It consists of 70 tales about him.
About Shahrisabz is a city in Uzbekistan located approximately 80 km south of Samarkand with the population of 53,000 (1991). It is located at the altitude of 622 m. Once a major city of Central Asia, it is primarily known today as the birthplace of 14th century Turkic conqueror Timur. Its name means "green city" in Persian.
The tomb of Sheikh Sayyid Amir Kulal.
"Rising in the morning hours at least three hours before fajr I would perform the sunnah prayers and thereafter in the position of sajda (prostration) ask Allah Almighty to give me the power to carry the pain of His Divine love. Thereafter I would pray salat ul fajr with my Sheikh. It seems that my Sheikh was aware of my supplication, for he told me, "You will have to change your method of supplication as Allah Almighty does not like His servants to ask for difficulties. He might however in order to test his creatures give them some difficulties. This is different. The servant should not however ask to be in difficulties because this will not be showing proper respect to Allah Almighty. Therefore change your supplication and instead say "to this weak servant of Yours, oh my Lord grant Your pleasure".
"After the death of Sheikh Muhammad Baba Samasi I went to Bukhara and also got married there. I lived in Qasr al-Arifan near Seyyid Amir Kulal in order to serve him." It is related that Sheikh Baba Samasi had a long time ago told Seyyid Amir Kulal to take good care of shahBahauddin Naqshaband.
washed my clothes and then prayed two rakaat's of prayer in a manner that I had never prayed before as I felt that I was praying in the very Divine Presence. Unveiling was taking place in my heart and it was opening to everything. The entire universe vanished and I was not conscious of anything other than praying in His Divine Presence".
done". To this I replied again "whatever I say and whatever I do should be the way". After this I was left alone.
wanting what one wants. Yet after the initial refusal Shah Bahauddin (ral) was granted his request. It may be that because he asked on behalf of others and not for himself that what he wanted was granted. This then was the consideration that Shah Bahauddin Naqshaband (ral) had for others and this we assumed was the reason that this request was granted.
The tomb of Sheikh Muhammad Baba as Samasi.
bleeding in both my feet which were torn and pricked with thorns. Then I felt that I should go to the house of my Sheikh, Seyyid Amir Kulal. It was biting cold in the night and the night too was dark with no moon or stars. To prevent the cold I had nothing on me but an old leather cloak. Then I arrived at my sheikh's house and saw him together with his friends and followers. He saw me and told his followers, "take him out of my house, I do not wanting him in my house", so the followers came and put me out of the house. I could not bear it".
going to allow you to make me lose the love and trust for my Sheikh".
"I then felt a deep depression overcome me. I held fast to the state of humbleness, put my head down on the entrance of my Sheik's house and swore that I would not remove it from there until he accepted me one more time. I could feel the snow and the cold wind going right through my bones which were making me shiver and tremble in this cold dark night.
The Tomb of Sheikh Abd al Khaliq Gujadawani.
happiness and the dress of Divine Love. This dress which your have been adorned with neither my Sheikh before me nor I have been dressed in such a manner. Allah is happy with you and the Prophet Muhammad (sal)is happy with you. The Saints of the Golden Chain are also all happy with you".
Oneness of Allah. It is not possible for words to explain this state. This can only be experienced by tasting through the heart".
cloak that he gave you is still in your house and with his blessings Allah Almighty has removed from you many troubles".
Muhammad (sal). You have to go into and investigate the life of the Prophet Muhammed (sal)and his companions. You must ask people to read and to follow the Quran both during the day and night and to do the compulsory prayers and all the sunnah worship.
Do not overlook even the tiniest thing of the Prophet Muhammad's (sal) deeds and good works".
"As soon as Abd al-Khaliq al-Ghujadawani (ral) finished, his khalifs told me "so that you can be certain of this vision he will be sending you a sign". He was told that certain things and incidents would happen and as to what he had to do, as and when they happened.
family as to its whereabouts. They told me, "it has been here for a long time", and brought and gave it to me. I started crying inside when I saw the cloak.
of the masters of Shah Bahauddin Naqshaband (ral) although he lived a long time before the time of Shah Naqshaband (ral). This connection is known as the Uvaisi Connection which means that the guide is spiritually connected and guides, although he is from another time. Sheikh Abd al-Khaliq al-Ghujadawani (ral) is also a Master of the Golden Chain of Masters.
Shah Bahauddin Naqshaband's (ral) Mausoleum.
and to help the broken hearted. He asked me to be humble and to keep to tolerance. He also told me to take care of animals and to cure their deceases and to clean their wounds and also to help them find their food".
I was adorned and dressed with Allah Almighty's attributes. I began shaking in a way that I had never experienced before so much so that I could not remain standing. I then saw a great vision in which I was totally annihilated and I could not see anything other than the Existence of my Lord.
died. However after about six hours I was ordered to return to my body. I could see my soul re-entering my body slowly and then the vision ended".
knowledge and the granted secrets from the Unique Oneness that no one before me had ever shared".
contemplating as to what I should do in this situation. Suddenly Divine Inspiration came to me and I said pointing to him "Oh Muhammad Live!" three times. To my joy his soul slowly started to return to his body and then he gradually returned to his original state. I quickly went to my sheikh and told him about this incident to which he replied, "Oh my son, Allah Almighty has given you a secret which he has not given to anyone else".
up his finger and recited the Shahada Kalima, bearing witness to the One God and the messenger hood of the Prophet Muhammad (sal). With this his soul returned to Allah.
The date was the 3rd of Rabi-al-Awwal, 791 AH/1388 CE, on a Monday night. As he had requested, he was buried in his own garden. Regarding this a great Saint of the time Abd al Wahab ash-Sharani said, "when the sheikh was buried in his grave a window to paradise was opened for him, making his grave a paradise from heaven. Two beautiful spiritual beings came and greeted him saying, "We have been waiting to serve you from the time that Allah created us and now the time has come for us to serve you," to which Shah Bahauddin Naqshaband (ral) had replied, "I am not in need of looking at anything other than Him. I do not need you, I need Him". This is how the passing away and the burial of this great Sheikh has been described. Such was the greatness of the Pir or the Pillar of the most distinguished Naqshabandi Tariqa. This Tariqa was before his time called "Siddiqiya". After Shah Bahauddin Naqshaband (ral), however it came to be known as the Naqshbandiyya Tariqa.
HAZRAT OAWIS AL-QARNEES [ABO AMER OWAIS BIN AMER BIN HARB BIN MORAD BIN KARN BIN AL-MORADEE] (May Allah Be Pleased With Him) was born in a small village called karan, situated in yemen he was tall, thin and weak his complexion was wheatish and his eyes were blue his body was very hairy and he had a dense beard.
HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) led a very simple and lonely life, spending most of his time in worship and the remaining tending and caring for his aged mother who was blind. he was very obedient and never went against the wishes of his mother his clothing consisted of a pyjama and a blanket make from camels hair food was never important, he would go on for days eating only dates and fasting.
People considered stones mad, they teased and pelted stones at him when children stoned him, he would tell them to throw small stones at him so that he would be able to worship ALLAH despite the injuries he led a solitary life and was never worried about worldly affairs.
HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) clearly loved and followed the sunnats of PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) his desire to meet the PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) personally was never fulfilled because his mother needed constant care. inspite of this fact HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) loved PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) more than all the SAHABAS.
On a instance it is said in Hadis that on hearing that PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) had lost a tooth. HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) broke all his teeth a gesture which none of the SAHABAS showed.
Few people were aware of HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) existance as he did not like fame once a man by the name of Rabi-Bint-A-Khatim waited patiently with the intention of meeting HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) three days passed by, HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) did not spare him a moment as he was totally engrossed in pray the man returned without meeting him.
Before the end of PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) he sent his Salaam and request to HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) asking him to plead to ALLAH almighty for mercy and forgiveness of all mankind HAZRAT UMER FAROOQ (May Allah Be Pleased With Him), HAZRAT ALI (May Allah Be Pleased With Him) and HAZRAT BILAL (May Allah Be Pleased With Him)inquired a lot about HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) during haj. with the help of the description given to them by PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) they found HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) in a jungle in yemen. they greeted him and presented the Kurta PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) had sent for him.
Taking the kurta HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) went away deep into the jungle to ask ALLAH to spare mankind of his sins. his head bent in pray, HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) did not rise, HAZRAT UMER FAROOQ (May Allah Be Pleased With Him) disturbed his prayer otherwise it is said that HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) would have made ALLAH forgive mankind of each and every sin.
HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) invited HAZRAT UMER FAROOQ (May Allah Be Pleased With Him) the next day for fajr namaz he asked him to get along with him the king and his noblemen on reaching the mosque on friday fajar. the king, his noblemen, HAZRAT UMER FAROOQ (May Allah Be Pleased With Him) saw HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) wearing rich and fine clothes, sitting on a throne it is said that the clothes, finery and throne were brought down by angels from heaven. this was a small Miracle of the lost capabilities of HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him).
Towards the end of his life he lived in a cave and worshipped ALLAH day and night he joined the army and fought the "Jung-a-Safin" he died a martyr, fight Islam or is mujahedeen did not have to dig a grave for HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) as it was already present. the burial clothes "Kafan" did not look like they belonged to the world.
Casting an eye over the Islamic monuments in Yemen, you will be amazed to discover that they are indeed great and far from any kind of description. These Islamic landmarks had been centres of illumination and enlightenment for the establishment for the establishment of one of the greatest civilizations history have ever recorded. They also became a tourist bridge that receive local as well as international attention. They are perfect examples of the deeply-rooted civilization of Yemen.
In this cultural article of this issue, I will be focusing on an important milestone of our Islamic culture at Zabeed, Al-Fakeeh House in Hodeidah. It is the grave of the Holy Man, HAZRAT OAWIS AL-QARNEES [ABO AMER OWAIS BIN AMER BIN HARB BIN MORAD BIN KARN BIN AL-MORADEE] (May Allah Be Pleased With Him). His grave is a pivotial monument highly Appreciated and admired by Yemenenis as well as Pakistani and Indian muslims. Who have annual festivals in this place. When writing this article, I also made Use of good book called "The Feature Layers of the Honest and Faithful People" by Aboo Al-Abass Ahmad Al-Zabeedi.
Owais Al-Qarnees whole name was Abo Amer Owais bin Amer bin Harb bin Morad bin karn Bin Al-Moradee then Al-Qarnee. He is considered to be one of the noble, virtuous people who had done a lot to serve Islam. The PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) talked about him and said that there would be someone called Owais from Yemen who will be known for his sincere followship. He is from the "Karn", Indicating his nickname, who will come suffering from leprosy. He would ask God to cure him from this disease except for a small spot and God shall not turn him down. The PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) also said that if he swore by ALLAH, ALLAH would carry out what he swore for. Then, he pronounced the name OWAIS and when they inquired about his identity, he said that he suffered from leprosy, had bluish-black eyes, broad shoulders, a long beard, he used to always look at his prying place and cry over himself.
There was a bright spot under his left shoulder, which was a unique mark of his. However, he was very well known to be among the most faithful in heaven, so the PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) asked OMAR BIN AL-KHATAB as well as ALI BIN ABO TALEB (May Allah Be Pleased With Them) if they could meet him one day and ask him to ask God to forgive their sins. When the PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) passed away, HAZRAT OMAR and HAZRAT ALI (May Allah Be Pleased With Them) kept looking for him for almost ten years. however, they could Not find him at all. In the same year of HAZRAT OMAR's death, a person called Abo Kaiss Went at the top of a mountain in Yemen and shouted as loud as he could Asking whether the natives know someone called OWAIS. They told him that there was no one called so, then a person turned up and said that he had a poor nephow called Owais but he was a mere camel peasant.
HAZRAT OMAR(May Allah Be Pleased With Him) asked him then about his distention. He was told that he was living in Ba'arak Arafat. Therefore, they rode quickly to Arafat. When reaching there, they could see him praying and his camels were around him they greeted him and then they asked his name. When he saw their insistence to know his name, he told them to leave him alone. Only then they told him that the PROPHET MOHAMMED (Peace And Blessings Of ALLAH Be Upon Him) told them that there would be someone called OWAIS, who suffered from leprosy and had bluish-black eyes. They told him that they wanted to make sure of another thing to prove that he was the right person. They told him that there was a bright spot under his left shoulder. When they saw it they started kissing him and asking for his blessing. They asked him to pray to God to forgive them and he refused.
Then, he asked them who they were. Realizing that the two inquirers were not more than the CLAIF OMAR and ALI BIN ABI TALEB, he stood up and agreeted them and asded God to forgive and have mercy on them. When HAZRAT OMAR (May Allah Be Pleased With Him) tried to give him some money and clothes he refused and said that he earned his living from his work and he was content with what he had. Then, he asked them to go back to where they were and leave him to lead the same life style. However, interstingly after this incident, Owais give up his career as a camel peasant and devoted his life to worshipping God.
During the caliphate of HAZRAT ALI(May Allah Be Pleased With Him), he participated in Islamic conquests. He was said to have died in Safeen during the caliphate of Ali bin Abi Taleb rule in 37. It is also said that he used to pray for long periods of time to the extent that he used to spend the whole day and night praying to God and asking for his forgiveness.
Many people are used to visiting this place, especially Pakistanis who used to stay there for some days upon their getting back from Al-Haj (Islamic primilage) season. They stay there to perform some rituals. They also used to distribute some presents and gifts to the people living in the region. They also rebuilt and renewed the shrine several times. It is said that the French Orientals who visited Yemen in the nineties visited this shrine. However, today the people in the area feel very sorry because this shrine has not been appropriately cared for lately, and is suffering from ignorance and carelessness.
The dome which appears in the picture was rebuilt after it was destroyed in the 12th Century (1320). When I inquired why the shrine was mostly visited by Pakistani and Indian Muslims, I was told that when Indians used to go to Al-Haj in the past, they used to moor their ships at Mocha, in Hodeidah. Then, they walked the rest of the way to Saudi Arabia through Yemen, as there were no means of transportation at that time. On their way, they used to pass by this holy shrine. They were very attracted to it for it was eloquently decorated. They used to stay there for many days before continuing their journey to Makkah. Thus, Indians and Pakistanis inherited the conventions of visiting this shrine. Today, visiting HAZRAT OAWIS AL-QARNEES (May Allah Be Pleased With Him) has become a practice done every year.
This is the tomb of Pir Abdul Wahab Siddique (r.a) he is amongst one of the first Sunni ullama and mashaikh in the UK, before that he had been a khateeb at the Data darbar mosque in Lahore. His father Moulana Umar Acharvi (r.a) was known as Munazar-e- Azam Pakistan. His sons run the Hijaz college in Coventry. This is where the tomb is situated. By tareeqat they were naqshbandi but this is a place of Faiz in the UK for all Sufis.


text:
Тара Маргарет Чэрити Маклейн — канадская певица, автор песен и актриса.

Биография
Тара Маргарет Чэрити Маклейн родилась 25 октября 1973 года в Шарлоттауне, что в Канаде, в семье певца Дэнни Костейна и актрисы Шарлин Маклейн. У Тары была младшая сестра — Шэй Маклейн (погибла в автокатастрофе 24 мая 2002 года).

Карьера
Тару раскрыли два сотрудника компании «Nettwerk», когда она вместе с друзьями пела на верхней палубе одного из судов, переправляющихся по Галф-Айлендсу (Gulf Islands). В список её хитов входят такие композиции, как «Evidence» и «If I Fall», а также кавер на рождественскую песню «Light of the Stable».

В 2000 году Тара сыграла роль певицы на открытии в фильме Бар «Гадкий койот».

Личная жизнь
В 1998—2004 года Тара была замужем за Биллом Беллом. В этом браке Маклейн родила свою первую дочь — Софию Мэдрин Солейл Белл (род. 19.12.2001).

В настоящее время Тара замужем во второй раз за Телом Грэндом. В этом браке Маклейн родила своих вторую и третью дочерей — Стеллу Хезер Скай Грэнд (род. 23.02.2006) и Флору Самадхи Шэй Грэнд (род. 11.04.2008).

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redpajama_set_name: RedPajamaWikipedia


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Quartz Sports Leather Wristwatch is suitable for casual and sporting events. It comes in 5 different colors thus providing a wide selection of color choices.
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black media trust
Kropotkin's 'Anarchist Communism'
by J OWL Farand March 15, 2017
As I discussed in another article, Peter Kropotkin used essays that he transcribed into pamphlets as a means to extend his voice. One of many points of view extended through these writings was his ideas on government, or lack thereof.
In a collection of his writings compiled by Roger N. Baldwin, we find Kropotkin's work entitled, "Anarchist Communism". In this piece, Kropotkin lays bear his definition of "anarchist" in a manner to dispell misunderstandings as well as opponents of such ideology. He writes:
As to the method followed by the anarchist thinker, it entirely differs from that followed by the utopists. The anarchist thinker does not resort to metaphysical conceptions (like "natural rights," the "duties fo the State," and so on) to establish what are, in his opinion, the best conditions for realizing the greatest happiness of humanity. He follows, on the contrary, the course traced by the modern philosophy of evolution. He studies human society as it is now and was in the past; and without either endowing humanity as a whole, or separate individuals, with superior qualities which they do not possess, he merely considers society as an aggregation of organisms trying to find out the best ways of combining the wants of the individual with those of cooperation for the welfare of the species. He studies society and tries to discover its tendencies, past and present, its growing needs, intellectual and economic, and in his ideal he merely points out in which direction evolution goes. He distinguishes between the real wants and tendencies of human aggregations and the accidents (wants of knowledge, migrations, wars, conquests) which have prevented these tendencies from being satisfied. And he concludes that the two most prominent, although often unconscious, tendencies throughout our history have been: first, a tendency towards integrating labor for the production of all riches in common, so as finally to render it impossible to discriminate the part of the common production due to the separate individual; and second, a tendency towards the fullest freedom of the individual in the prosecution of all aims, beneficial both for himself and for society at large. The ideal of the anarchist is thus a mere summing-up of what he considers to be the next phase of evolution. It is no longer a matter fo faith; it is a matter for scientific discussion.
"Kropotkin's Revolutionary Pamphlets: A Collection Of Writings By Peter Kropotkin", Edited By Roger N. Baldwin, pg 47
In defending his stance for anarchist measures, or non-government, he reminds readers of how ineffective reform projects and policies were during his time:
Much hope of improvement was placed, of course, in the extension of political rights to the working classes. But these concessions, unsupported as they were by corresponding changes in economic relations, proved delusions. They did not materially improve the conditions of the great bulk of the workmen. Therefore, the watchword of socialism is: "Economic freedom as the only secure basis for political freedom."
Government has been submitted to the same criticism as capital.
Continuing his attack on pro-government sentiment, he aims at blind tradition while addressing flaws of state apparatus, when he pens:
The origins of government have been carefully studied, and all metaphysical conceptions as to its divine or "social contract" derivation having been laid aside, it appears that it is among us of a relatively modern origin, and that its powers have grown precisely in proportion as the division of society into the privileged and unprivileged classes was growing in the course of ages. Representative government has also been reduced to its real value–that of an instrument which has rendered services in the struggle against autocracy, but not an ideal of free political organization.
pg 51
Further in this essay, he picks up his chastisement of reform thinkers of his time. It should be noted just how similar these types of politically uninspired persons where to their modern day counterparts:
…the anarchist says to the political reformer: "No substantial reform in the sense of political equality and no limitation of the powers fo government can be made as long as society is divided into two hostile camps, and the laborer remains, economically speaking, a slave to his employer." But to the state socialist we say also: "You cannot modify at the same time the political organization. You must limit the powers of government and renounce parliamentary rule. To each new economic phase of life corresponds a new political phase. Absolute monarchy corresponded to the system of serfdom. Representative government corresponds to capital-rule. Both, however, are class-rule. But in a society where the distinction between capitalist and laborer has disappeared, there is no need of such a government; it would be an anachronism, a nuisance. Free workers would require a free organization, and this cannot have any other basis than free agreement and free cooperation, without sacrificing the autonomy of the individual to the all-pervading interference of the State. The no-capitalist system implies the no-government system."
While this essay will need a few articles for proper treatment, I will close with Kropotkin addressing opponents and those ignorant of his ideas of anarchism when they question him about morality in a society without a government:
…in the long run of the struggle for existence, "the fittest" will prove to be those who combine intellectual knowledge with the knowledge necessary for the production of wealth, and not those who are now the richest because they, or their ancestors, have been momentarily the strongest.
By showing that the "struggle for existence" must be conceived not merely in its restricted sense of a struggle between individuals for the means of subsistence but in its wider sense of adaptation of all individuals of the species to the best conditions for the survival of the species, as well as for the greatest possible sum of life and happiness for each and all, is has permitted us to deduce the laws of moral science from the social needs and habits of mankind. It has shown us the infinitesimal part played by positive law in moral evolution, and the immense part played by the natural growth of altruistic feelings which develop as soon as the conditions of life favor their growth. It has thus enforced the opinion of social reformers as to the necessity of modifying the conditions fo life for improving man, instead of trying to improve human nature by moral teachings while life works in an opposite direction. Finally, by studying human society from the biological point of view, it has come to the conclusions arrived at by anarchists from the study of history and present tendencies as to further progress being in the line of socialization of wealth and integrated labor combined with the fullest possible freedom of the individual.
It has happened in the long run of ages that everything which permits men to increase their production, or even to continue it, has been appropriated by the few.
And finally, the injustice of our partition of wealth exercises the most deplorable effect on our morality. Our principles of morality say: "Love your neighbour as yourself"; but let a child follow this principle and take off his coat to give it to the shivering pauper, and his mother will tell him that he must never understand moral principles in their direct sense. If he lives according to them, he will go barefoot, without alleviating the misery around him! Morality is good on the lips, not in deeds. Our preachers say, "Who works, prays," and everyone endeavors to make others work for him. They say, "Never lie!" and politics are a big lie. And we accustom ourselves and our children to live under this double-faced morality, which is hypocrisy, and to conciliate our double-facedness by sophistry. Hypocrisy and sophistry become the very basis of our life. But society cannot live under such a morality. It cannot last so: it must, it will, be changed.

redpajama_set_name: RedPajamaCommonCrawl


The album title plays with the idea of a forger – someone creating imitations or copies, and reimagines them as the creator of something that's no longer real. Prior to writing the record, I came out to my father and came out of a long relationship, both were hugely challenging for me and questioned my idea of identity and reality. These thoughts leaked out into the record and formed the core of Aforger. I was determined not to write a break-up album or repeat what I'd done before.
To celebrate the release, he's letting everyone have a full stream of the entire collection of songs ahead of its release at the end of this week. 'Aforger' can be pre-ordered from Erased Tapes here and it will be available on Friday from all good music retailers. He will be playing a headline show at London Electrowerkz on the 8th of November.


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Customers are engaging with brands in a myriad of ways. The expansion of mobile devices like smartphones, geo-centric wearable devices, and smart home appliances provide marketers with both opportunities and challenges. Each customer engagement typically represents a different session, captured in disparate reporting platforms, and rarely ever correlated to represent one cross-device session or user experience. This needs to change, given the advent of new technology and processes.
Today, a traditional visitor session is defined as a group of interactions that take place on a single device within a specific time frame. This is essentially a technical construct regarding your interaction with a browser. By default, a formal session times out after 30 minutes of inactivity. If 30 minutes pass without any interaction from the user, the session officially ends.
While measuring sessions is still very important, we are now moving into the realm of needing to transcend the notion of a traditional session in order to embrace the customer engagement journey. We now need to consider a cross-device session as a new mobile metric to adequately represent the full engagement journey across multiple devices. A cross-device session should follow the same description as a traditional visitor session, but needs to take place across two or more devices.
There are two main approaches to connecting the customer journey across devices. One is called visitor stitching, which combines the separate visitor profiles into one master profile, while the other is called visitor linking, which matches IDs, but fails to truly unite cross-device profiles.
Let's use the following example to examine the differences more closely, while also highlighting why this truly matters when it comes to creating better customer experiences and proper analysis.
In the scenario below, a customer is looking to purchase something online via a laptop at work, but needs to reset his password. The retailer sends an authentication e-mail, which he opens and clicks on from his mobile phone on the train ride home to confirm his identity and reset his password. Upon arriving at home, he logs in with his new password via his tablet and finally completes the purchase. Was this three sessions? If so, does that "successful" visit on the tablet tell the full story? Of course not, which is why visitor stitching is so important. It tells the complete story.
While visitor stitching is the new "it" buzzword, most companies are only achieving visitor linking. It's important to understand the differences.
Visitor linking reflects the current analytics paradigm of having to collect data in multiple systems, and then try to piece it back together for holistic reporting and action. The explosion of mobile devices only makes this harder. In fact, a UK study has shown that consumers switch between devices (including desktops and laptops) as often as 21 times in a single hour! Marketers and tracking solutions treat these engagements as multiple visits/visitors, instead of a single session across devices. While tracking individual sessions still has value, there is a growing need to understand a cross-device session, but doing so can be daunting.
Visitor stitching, on the other hand, enables marketers to collect, correlate, and calculate the full customer experience across all of the visitor touch points and devices – therefore creating a cross-device session. It's also critical to be able to automate the ability to take action on that data in real time. Tealium pioneered the ability to do just that, therefore seizing the full breadth of activities, affinities, customer IDs, etc., while creating a super visitor profile that assigns value to the calculated culmination of engagements in real time.
In the image above, the scenario, if tracked and calculated correctly, should denote 1 visit, with 5 events tracked over three devices and one purchase. Using visitor stitching, Tealium transcends the need to link together disparate data across devices, making enriched data available immediately. Visitor linking typically leverages batched 24-hour (or more) latent data, making real-time personalization and remarketing nearly impossible. The proliferation of devices compounds the data supply chain problem.
The Tealium AudienceStream™ real-time enterprise data platform can collect data in real time; correlate all event and visitor-level touch points; stitch visits across devices; and calculate the full scope of engagements on the fly to reflect the true incremental value of that customer. This 360-degree composite customer profile can be enriched with marketer-defined attributes, such as creating a VIP customer badge, in order to label the value of all of those activities, and place customers in appropriate segments for taking action.
Realizing true visitor stitching is paramount to agile and effective marketing. Having the means to identify visitors across devices and engagements without having to waste time collecting, correlating and making that data actionable, dramatically speeds up the data supply chain within your organization. For example, testing and optimization provider Optimizely can provide a targeted banner on-site based on the immediate knowledge that a visitor has just gone from a regular customer to a VIP customer due to a recent purchase on their smartphone. This level of responsiveness, based on real-time cross-channel activity, was unheard of until now, and could easily translate into increased sales and improved customer loyalty.
When customers browse content and products on their smartphone, those behaviors and preferences can be provided to CMS platforms on the fly, helping to personalize content to a customer who is ready to finalize a purchase on their desktop, thus leveraging previous browsing affinities/recommendations across all experiences. If the customer abandons the shopping cart on their desktop, a mobile push notification can be triggered through AudienceStream, alerting the customer of a 20 percent off incentive if they finalize the purchase.
The list of use cases for connected experiences is virtually limitless. The power is in the availability, richness and real-time nature of the stitched data, plus the automated ability to send it to revenue-oriented action engines, such as email, push notification, DSPs, CRM systems, call centers, and more.
More than ever, marketers need to make sure they can stitch – not simply link – together the customer journey across all digital touch points using the right technologies. Being cognizant of the importance of cross-device sessions will create more accurate reporting, save time, and increase efficiencies. It also allows marketers to take action on data in real time and realize unified marketing across channels/devices. Expect this to be a big focus for companies looking to harness the mobile world.


Ako naman I wish to be crafty:) but i think all of us are crafty in our own ways.
I would like to be an artist, someone who is creative. Yes, it is a way of life and really needs courage to go against the flow, sometimes.


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text:
Gran Turismo 7 Review
March 2, 2022 by Asim Tanvir
Gran Phwoarismo!
Full disclosure, I'm not a car nut, petrol head, automobile enthusiast or however you'd like to put it. I am a lifelong Gran Turismo fan though. Sure, I might not play with a wheel and turn all the assists off (see information at the end of the review), but it's a series I have a lot of love for. I enjoyed playing the first three games, at my level. Hell, I even gained an appreciation for cars and learned a thing or two in the process. I played them all for hours on end, trying to get gold in all the licence tests and staying up many a late night getting through the endurance races. I'm giving you this context because I didn't get on with 4, 5, 6 and even Sport. For me, they lost the series magic. The signature charm, quirkiness and (importantly) content; all missing. Thankfully, that's not the case with Gran Turismo 7 though. That magic is back.
WELCOME TO OUR HUMBLE ABODE
It's clear from the first hour or so with Gran Turismo 7 that this is a game lovingly crafted by car fanatics. No matter your interest and/or skill level, Polyphony Digital really wants you to enjoy the fruit of their labour. Given the genre, it's usually tough to get the balance just right, but somehow the team has done exactly that. The game is so welcoming, charmingly so, explaining the options you have at your disposal, getting you onto the track and going into just enough details when it comes to the car culture bits. Even if you simply have a passing interest in the subject matter, the way it's all delivered, you can't help but be engaged and fascinated by it all. Different "characters" will guide you on your journey, cheering you on as you succeed and improve. Over 30 hours in, it should be annoying, but no. It's actually endearing. In fact, I'm more into now compared to when I started.
The charm offensive continues as you're guided into the World Map, Gran Turismo 7's main mode or (more accurately) hub. Presented to you as a resort, with different locations on a map, this is where the "campaign" takes place. It's essentially what you'd expect from a classic Gran Turismo, but modernised and improved for something that makes sense in the gaming world in 2022. Exactly what was needed and, simply put, it's a joy. You start off by buying a used car with the meagre credits you have and begin your Gran Turismo journey. Do well in races, earn credits, collect cars, tune them, customise and repeat. Apart from one major addition.
COFFEE, CARS AND COURSES
Newly introduced to Gran Turismo 7 is the Café. This is one location you'll visit a lot and get given tasks by a lovely chap called Luca. Tasks disguised as beautifully presented menus. These will include placing top three in progressively harder races, doing licence tests, taking photos and more. On completion, you'll be rewarded with cars (there are so many), credits, new tracks and (of course) more menus. For most people playing the game (myself included), this will be the main hook and way to progress. However, if you're too cool for school and want to do your own hardcore thing, you can mostly go off the "set" path and build your car collection that way. You'll just take part in your choice of difficult races and earn credits that way to fuel your progression.
The choice is yours, and it's something Gran Turismo 7 balances well. That said, honestly, I don't see why anyone wouldn't want to go down the Café route. It's superbly done. After completing menus, Luca will tell all the facts about the subject matter at hand. The cars, their history and more. Not only is it a clear progression route, it's so charming and endearing. Plus, you never feel rushed. The Café grabs you and shows you the love Polyphony Digital has poured into making the game. I'm still hooked, from both a progression point of view and insight. If you're anything like me, you'll look forward to the next menu, the one after that and more.
SO MUCH TO DO
Oh and there's lots more. The tasks given to you from Luca (the Café man) link nicely to other bits of content the game has to offer. The cars you collect add to your Collector Level, adding further incentive to keep you in Gran Turismo 7's fantastic gameplay loop. The higher your level, the more rewards you'll get, locations and options will open up on the map. One of these locations include Missions, where you'll be challenged in a variety of different events. From simple races to overtaking cars, drift trials and many other unique challenges. They're so much fun, serving as a nice way to test yourself outside of the "campaign" path. Obviously, in true Gran Turismo fashion, you'll be awarded with a bronze, silver or gold trophy depending on how you do. That's where, of course, I'm going to mention the Licence Centre. Yes, those tests fans love to hate are back and still as challenging as ever if you want to go for gold. I couldn't be happier to say that. FromSoftware games have nothing on Gran Turismo licence tests!
Wait, Gran Turismo 7 still has more to offer. I briefly mentioned tuning and customisation earlier; both provide a wealth of options. The former is done via Tuning Shop, increasing individual stats and an overall performance rating. Most races will have a suggested rating, so something to be aware of. For the hardcore out there, you can go a step further by heading to your Garage. Here you'll be able to tweak settings like downforce until you have the perfect set-up for the track you want. For each car, you can even save them in different sheets and come back to them later as needed. Customisation wise, GT Auto is the place to go. Here you can change elements of your car such as the wheels, rear wing and more. Going a step further you can completely change the look of your vehicle thanks to a pretty decent livery editor. I created an NGB one for a Polo GTI, with relative ease. You can do the same for your driver avatar too.
SO MUCH TO SEE
Obviously, it's the cars that are the main attraction in Gran Turismo 7 and, boy, do Polyphony Digital make sure you know that. Rightly so, they want you to look at and showcase the beautiful vehicles they have crafted. There are several ways of doing this. If you just want to look, you can head to the Used Cars and Brand Central locations on the map to peruse all the cars at your leisure. The latter goes all out, offering up detailed showrooms and, for certain manufacturers, Museum slideshows to educate you a little. To show off cars in your collection, Scapes and Showcase are the places to go. The former provides similar but expanded options to Gran Turismo Sport, allowing you place your cars in real locations and take snaps. Some of the shots you can take are simply stunning. They look like real photos of cars. The same applies to photos taken from replay mode too. It's mad. As for Showcase, it does exactly what it says on the tin. You can share your snaps proudly with the world. As a lover of photo modes, I have and will continue to do so.
That brings me nicely onto Gran Turismo 7's visuals. Simply put, they are stunning. The cars look ridiculously good. So much so that they make the track and surrounding environments look bland in comparison. That's not to say those elements are horrible looking, far from it. The sky boxes, especially in races where the weather and time of day changes, look amazing. Taking part in an evening race on Tokyo Expressway as the sun sets and the rain comes down is something to behold. That's on the track, when you're actually racing. The replays look even better. I urge you to watch them and even spend time in the photo mode. The attention to detail from Polyphony Digital really comes to the fore. It's crazy to think how far they've come since Gran Turismo on the PlayStation. Playing on the PlayStation 5, you'll have access to two visual modes. Prioritise Frame Rate does exactly that, delivering 4K and a solid 60 frames per second. Prioritise Ray Tracing is an interesting one compared to most other games. It also delivers 4K, but at 30 frames per second in certain situations. These include replays, Café demo scenes, your Garage, Scapes and photo mode. Otherwise, frame rate will always be prioritised. It's an interesting way to go, but given the type of game we're talking about it ultimately makes sense.
TOP GEAR ON THE TRACK
Finally, time to talk about Gran Turismo 7 on the track. Where it matters most. There's a reason the series is known as 'The Real Driving Simulator'. First and foremost, it's a driving game. Once you understand the basics of that, getting used to braking, accelerating and taking corners like you would when driving in real life, you'll succeed at racing in the game. I can't emphasise that enough, whatever assists you have on or off. Then there's the nuance of getting used to how differently each car handles and drives. For example, what are its limits and how much can you push it. A shout out to the DualSense controller here as you'll literally feel this when you're playing thanks to the Haptic Feedback and Adaptive Triggers. 3D audio is outstanding too. The above might sound daunting, but as I mentioned earlier this more than any other Gran Turismo welcomes you in and teaches you as you progress through the "campaign". You genuinely feel like you're learning and getting better, delivering a real sense of accomplishment as you progress.
The AI drivers add to this, seemingly named after professional Gran Turismo drivers. A nice touch, if indeed true. While they aren't as aggressive or dynamic as counterparts in the likes of Forza Motorsport or GRID, there has been some improvement made here. Compared to previous iterations, they'll overtake realistically and even have the occasional wobble. However, most of the time they will stick to the racing line. Given that Gran Turismo 7 is a driving game, all about car culture and etiquette, to me, this makes sense. This extends to the online side of things too. The Sport mode from the last game makes a return and will be the place to go for regular sessions with serious players, building a Driver and Sportsmanship rating over time. No bumper cars here or you'll get penalised. I took part in a few races in this mode, finding it to be stable unlike the driving of some fellow reviewers (I kid, mostly). Elsewhere, multiplayer options include standard lobbies, two-player split screen and the newly introduced Meeting Places. Here you can essentially casually hang out with friends. No pressure to do anything. Just chill, chat and race. Maybe even show off a livery you've been working on. Personally, I'm looking forward to driving around with some of the NGB crew here.
HARD TO FAULT
After sinking over 30 hours into Gran Turismo 7 and looking forward to playing more, I'm struggling to find a proper fault in the game. Polyphony Digital has delivered what it set out to do and more. It's the most welcoming yet deep game in the series to date, finding that golden balance with ease. If the "campaign" and additional content wasn't evidence enough already, the new Music Rally mode just adds to it. Sure, it's essentially a time extend "race", but it's yet another string to an already impressive bow. I can imagine casual players enjoying a quick spin and the more hardcore putting in the hours to get the best times. If pushed to find a negative, I'd say perhaps the fact that you need to be online to enjoy most of what the game has to offer is a shame, but I'd imagine if you're thinking about picking this up you're connected to the wonderful world of the Internet already. Honestly, I can't recommend Gran Turismo 7 highly enough. It's fantastic. Stunning even.
Note: The reviewer played Gran Turismo 7 on normal race difficulty. Assist settings were mostly intermediate but customised, with auto-drive, driving line assistance, braking indicator and braking area all turned off. Occasionally expert assists settings were used too, with the same as above turned off.
Polyphony Digital
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A car enthusiast's dream playground and welcoming to casuals, whatever your skill level, it's hard not to love Gran Turismo 7. It's tough to find a genuine fault. Every facet is so expertly crafted. Charming, fun and often stunning, Gran Turismo 7 is the series at its best. The real driving simulator is back.


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