Greatmats offers many options for weight lifting mats, including straight edge rubber mats, interlocking rubber tiles, rolled rubber flooring and foam tiles. Our rubber weight lifting mats for weight room floors not only protect your subflooring but serve as a sound and thermal buffer. Use Greatmats for athletic flooring installations for homes, schools, universities and commercial gyms.
What Kind of Floor Should I Exercise On?
Rubber weight lifting mats are made of low-odor recycled material and are extremely durable. Most of our weight room flooring is made in the USA comes with 5-15 year warranties. Our weight lifting mats and tiles range from 1/4 inch to 1.5 inches in thickness and are available in a wide range of colors, depending on which option you choose. For the most color options in rubber weight room flooring, you'll want to look at our interlocking rubber tiles. These tiles are available in black with dozens of options for color flecks. We also have numerous solid color options. The thicker the mats or tiles, the more protection you will provide to your floor in case of dropped weights. In areas of heavy lifting where weights will intentionally be dropped. You'll want a bare minimum of 3/4-inch thickness to provide proper shock absorption and weight dispersion.
Our most economical weight room flooring option is our rubber flooring rolls, which start at just over $1 per square foot. These weight lifting mat rolls are available in 20 different color fleck options and in 1/4 to 1/2 inch thicknesses. To top it off, they sport a 10-year warranty. Rolled rubber is ideal for large weight room floors as it comes in 4 foot widths and up to 50 foot lengths. They serve as a great general purpose weight room flooring. Mats can also be added on top of rolled rubber floors in areas in need of extra support.
For a smaller home weight room flooring, 2x2 foot interlocking tiles are a popular choice due to convenience and ease of installation. Larger 3x3 foot rubber tiles are helpful when covering more square feet as they have fewer seams. Interlocking weight lifting mats do not require adhesives for installation. These tiles also reduce the amount of waste when cutting to fit spaces for wall-to-wall installation, in comparison to installation of rolls of rubber.
The thicker the weight room flooring, the better protection it will provide for both the floor underneath it and the weight training equipment on top. Consider our one-inch thick weight lifting mats for university and high school football weight areas. The commercial grade mats are made to withstand heavy traffic, weights and impact for years.
Boasting a 15-year limited warranty, our UltraTile Rubber Weight Floor comes in four premium colors. This one-inch thick, American made weight lifting mat features an easy-to-use dowel rod fastening system and a pedestal underside which keep cables and wiring secure and hidden. UltraTiles have a recycled rubber base and virgin color rubber top that will stand the test of time. It is designed to handle some of the most brutal weight room flooring environments.
Those searching for a designer look should consider our FlexeCork Interlocking Cork Rubber Tiles. These tiles are 3x3 feet and 1/2-inch thick with interlocking edges. They are designed to handle extreme use and abuse while also adding in the natural insect repellant and antimicrobial properties of cork materials.
Foam can also be useful for weight lifting mats. Softer than rubber, our durable high density EVA foam material provides excellent cushion for its user. Greatmats popular pebble top foam gym floor tile is lightweight - even at a 3/4-inch thickness. It is also waterproof, double sided and features a non-slip surface. Keep in mind, however, that foam will not withstand the same level of abuse as rubber. Pebble top weight lifting mats are designed for casual and recreation home use and feature a 1 year warranty.
Whether you are creating a weight room floor at home, school or as a commercial gym. Greatmats has you covered with dozens of quality weight lifting mats options at a guaranteed best price.


text:
Q: Angular 6 - NavigationCancel - reason: "guard of the route returned false" - before guard even finished I've got routes with lazy loading and onLoad Guard. Within the guard I grap the navigation menu from backend (you only see naviagtion points which you are authenticated for) and compare the route with the route-list from backend.
The problem:
when I click on a button to a route, the route is triggered, but gets immediately canceled (traced in console) with the following reason:
NavigationCancelingError: Cannot load children because the guard
of the route "path: 'meldungsmanagement'" returned false

although debugging angular shows that the onLoad method didn't even resolve - and it would return true!
appRouting.module.ts
import {NgModule} from '@angular/core';
import {PortalComponent} from './portal/portal.component';
import {AuthGuardService} from './core/authguard.service';
import {RouterModule, Routes} from '@angular/router';

const appRoutes: Routes = [
    {
        path: '',
        redirectTo: 'startseite',
        pathMatch: 'full'
    },
    {
        path: 'startseite',
        component: PortalComponent
    },
    {
        path: 'meldungsmanagement',
        loadChildren: './incidents/incidentOverview.module#IncidentOverviewModule',
        canLoad: [AuthGuardService]
    },

];

@NgModule({
    imports: [RouterModule.forRoot(
        appRoutes,
        {enableTracing: true})], // enable only for debugging purposes
    exports: [RouterModule]
})
export class AppRoutingModule {
}

AuthGuardService:
import {Injectable} from '@angular/core';
import {
    ActivatedRouteSnapshot,
    CanActivate,
    CanLoad,
    Route,
    Router,
    RouterStateSnapshot,
    UrlSegment
} from '@angular/router';
import {GlobalSettingsService} from './globalSettings.service';
import {Observable} from 'rxjs';
import {NavbarService} from './navbar.service';
import {NavbarModel} from '../shared/models/navbar.model';
import {KeycloakService} from './keycloak/keycloak.service';

@Injectable()
export class AuthGuardService implements CanActivate, CanLoad {

    constructor(private router: Router,
                private keycloakService: KeycloakService,
                private navBarService: NavbarService,
                private globalSettings: GlobalSettingsService) {
    }

    canLoad(route: Route,
            segments: UrlSegment[]): Observable<boolean> | Promise<boolean> | boolean {

        const isLoggedIn = this.keycloakService.isAuthenticated();
        if (isLoggedIn) {

            this.navBarService.getStucture().subscribe(menuRoutes => {
                    const isAccessAllowed: boolean = this.checkRoleAccessAllowed(segments, menuRoutes);
                    console.log('AuthGuard.canLoad() - return ' + isAccessAllowed + ' for route ' + route.path);
                    return Promise.resolve(isAccessAllowed);
                }
            );
        } else {
            console.log('AuthGuard.canLoad() - return false (not loggedIn) for route ' + route.path);
            return Promise.resolve(false);
        }
    }

    checkRoleAccessAllowed(url: UrlSegment[], menu: Array<NavbarModel>): boolean {
        const foundNavbarModel: NavbarModel = menu.find(value => value.link.indexOf(url[0].path) > -1);
        if (foundNavbarModel) {
            return true;
        } else {
            return false;
        }
    }
}

console output:
(traced from clicking button to route "meldungsmanagement" on)
 Router Event: NavigationStart
 NavigationStart(id: 3, url: '/meldungsmanagement')
 NavigationStart {id: 3, url: "/meldungsmanagement", navigationTrigger: "imperative", restoredState: null}
 Router Event: NavigationCancel
 NavigationCancel(id: 3, url: '/meldungsmanagement')
 NavigationCancel {id: 3, url: "/meldungsmanagement", reason: "NavigationCancelingError: Cannot load children bec…route "path: 'meldungsmanagement'" returned false"}id: 3reason: "NavigationCancelingError: Cannot load children because the guard of the route "path: 'meldungsmanagement'" returned false"url: "/meldungsmanagement"__proto__: RouterEvent
 Router Event: NavigationStart
 NavigationStart(id: 4, url: '/')
 NavigationStart {id: 4, url: "/", navigationTrigger: "imperative", restoredState: null}
 Router Event: RoutesRecognized
 Router Event: GuardsCheckStart
 Router Event: GuardsCheckEnd
 Router Event: ActivationEnd
 Router Event: ChildActivationEnd
 Router Event: NavigationEnd
 Router Event: Scroll
 Router Event: NavigationStart
 NavigationStart(id: 5, url: '/')
 NavigationStart {id: 5, url: "/", navigationTrigger: "imperative", restoredState: null}
 AuthGuard.canLoad() - return true for route meldungsmanagement
 Router Event: RoutesRecognized
 RoutesRecognized(id: 5, url: '/', urlAfterRedirects: '/startseite', state: Route(url:'', path:'') { Route(url:'startseite', path:'startseite') } )
 RoutesRecognized {id: 5, url: "/", urlAfterRedirects: "/startseite", state: RouterStateSnapshot}
 Router Event: GuardsCheckStart
 GuardsCheckStart(id: 5, url: '/', urlAfterRedirects: '/startseite', state: Route(url:'', path:'') { Route(url:'startseite', path:'startseite') } )
 GuardsCheckStart {id: 5, url: "/", urlAfterRedirects: "/startseite", state: RouterStateSnapshot}
 Router Event: ChildActivationStart
 ChildActivationStart(path: '')

As you can see, the route is triggered, closed, redirected to "/" and many rows later the authGuard says he returnd TRUE...
Why on earth does the router not wait for the guards answer? Where does the "false" come from? Where did I go wrong?
I'd appreciate any help, thanks!
PS: I already read the question Angular2: Router Event: NavigationCancel before Route Guard has resolved but it didn't match my case, cause the user still is logged in and I don't want to redirect within the guard.

A: Following my comments, here is a way of returning the value you want to :
if (isLoggedIn) {
  return this.navBarService.getStucture().pipe(
    map(menuRoutes => this.checkRoleAccessAllowed(segments, menuRoutes)),
    tap(value => console.log('AuthGuard.canLoad() - return ' + value + ' for route ' + route.path))
  );
}

redpajama_set_name: RedPajamaStackExchange


Additional Information Since I asked about the 'empty announcement 205' on the FotF thread, Toady One said that a list of them would be helpful. If anybody spots one in the errorlog, just post a note.
I've resolved these for 0.40.24. Feel free to re-report if some more numbers come up.


What were you born to do? Who could you be if you lived without limitation? What would you do if you had the opportunity to find out, once and for all?
Hellscreen is a sensual, exciting and terrifying production which fuses film, animation, music, immersive design and theatre. Inspired by a classic Japanese horror story by Ryunosuke Akutagawa and set in the contemporary London art world, Hellscreen follows an artist, his daughter and a collector on their descent into hellish greed and obsession. It explores the artistic drive to create, the commoditisation of art and the rules of basic human relationships.
Renowned performance artist Jonny Woo (Gay Bingo, Bistrotheque) plays Frank Holt, an extremely talented contemporary artist whose horrifically dark personality makes him an outcast in already dark circles. His daughter, Amy (Vanessa Schofield) is the only thing that brings him a sense of joy.
Playwright Morgan Lloyd-Malcolm (You Once Said Yes) and director Rachel Parish (Soon Until Forever) pair up to create a modern-day take on this Japanese story. Pulling from true stories of lust and intrigue, Hellscreen is a unique portrayal of the highs and lows of the artist's drive to create.
Supporting Firehouse Creative Productions' mission to develop contemporary performance for curious audiences through innovative collaborative practice, the exciting creative team includes designer Ana Ines Jabares Pita (Idomeneus and winner of the Linbury Prize, 2013), filmmaker Susan Luciani (Double Barrel Productions) and composer Joe Hastings (Hunger).
Hellscreen plays from Wednesday 25th February – Sunday 8th March 2015 at 8pm, with Saturday and Sunday matinees, 3.30pm. You can find it at the VAULT Festival, The Vaults, Leake Street, London SE1 7NN.
Box Office Tickets are available from www.vaultfestival.com.


Superior Die Set Corporation is a proud member of these numerous trade associations, representing our interest and commitment to moving the industry forward.
The Precision Metalforming Association (PMA) – represents the interests of nearly 1,500+ member companies in the industry of metalforming. Member manufacturing processes include metal stamping, sheet metal fabrication, metal spinning, roll forming, slide forming and spring making. It also includes manufacturers and suppliers of equipment, materials or services.
Contact PMA via E-Mail for more information or visit the PMA website.
The Forging Industry Association (FIA) – headquartered in Cleveland, Ohio, offers process-specific information, statistical, training, educational and technical services, and acts as a common voice on legislative and regulatory issues on behalf of the metal forging community in North America.
Contact the FIA via E-Mail for more information or visit the FIA website.
The Tool, Die & Machining Association of Wisconsin (TDMA) – is an independent organization chartered in 1937 for the purpose of providing a forum for Wisconsin independent tool, die and machine shop owners. They discuss, in a social atmosphere, mutual problems affecting our industry and exchange various ideas in business management. They are also committed to educating the community, parents, and students about the industry through scholarships and seminars.
Contact TDMA via E-Mail for more information or visit the TDMA website.
The Society of Plastics Engineers (SPE) – is a network of plastics professionals around the world promoting the knowledge and education of plastics and polymers. The goal at SPE is to help increase the knowledge and value among plastics professionals. Membership in SPE is designed to help further careers in the plastics industry by keeping members up to date on the latest breakthrough technologies as they happen and by encouraging members to be active in the ever-expanding plastics industry network. SPE is dedicated to helping members attain higher professional status through increased scientific, engineering and technical knowledge.
Contact SPE via E-Mail for more information or visit the SPE website.
The National Tooling and Machining Association (NTMA) – is a trade organization representing the precision custom manufacturing industry throughout the United States. Organized in 1943, NTMA is incorporated under the state laws of Ohio. Today, it consists of approximately 2,700+ precision custom manufacturers.
Contact NTMA via E-Mail for more information or visit the NTMA website.
The American Mold Builders Association (AMBA) – was established in 1973, and over the last 40 years, has been the ONLY trade group that dedicates itself to just one industry – mold manufacturing. AMBA members are companies that build tools, dies and molds for injection, blow, compression, thermoform and other molding applications. AMBA Partners are companies that serve and support the mold manufacturing industry.
Contact AMBA via E-Mail for more information or visit the AMBA website.
The Society of Manufacturing Engineers (SME) – headquartered in Dearborn, Michigan, is an international organization dedicated to serving its members and the manufacturing community through the advancement of professionalism, knowledge and learning. Founded in 1932, SME has nearly 65,000 members in 70 countries. The society also sponsors some 275 chapters, districts and regions, as well as 240 student chapters worldwide.
Contact SME via E-Mail for more information or visit the SME website.


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Edit: Proposed this question as a LEFT JOIN problem, but as @wildplasser pointed out, due to my WHERE clause I was actually doing a JOIN all along. Adjusting the question from LEFT JOIN to JOIN.
I'm working with a query which JOINs three large tables (millions of rows) together, the problem is: it's terribly slow.
I think the hardware is more than up to spec, the drive is fast enough and querying the tables directly is also very fast. Yet when I JOIN them together, it becomes very slow (gut feeling says incorrect ordering in the query - but my rearrange attempts have not led to a significant speedup).
Is there a solution to speed up this JOIN query, or am I out of luck? What am I missing here?
"reports": has 6 million rows. 9 columns.
The "reports" table holds main report information, the other two hold drug and adverse information related to the "reports" table. They all share a report ID ("id" column in "reports", "rid" column in the other two).
All three tables have been VACUUM ANALYZEd recently.
This runs well over 5 seconds. Once ran, it can pull off the data from the OS cache and it runs (with the exact same query plan) in under 100 ms.
This would indicate adequate speed.
Browse other questions tagged postgresql postgresql-9.4 or ask your own question.


text:
Maurice Colrat de Montrozier, né le  à Sarrazac et mort le  dans le , est un avocat et homme politique français .

Biographie
Jean Charles Maurice Colrat, né le  à Sarrazac (Lot), fils de Paul Louis Édouard Colrat de Montrozier, ingénieur en chef rouergat des mines de Decazeville (Aveyron) dont la famille avait acquis le château de Montrozier à la fin du . Sa mère est Marie-Jeanne-Madeleine Doutre, d'une famille du Quercy. Il naît au château de Muzac. Il épouse Anne Claire Charlotte Delaune le  à Seclin. Maurice Colrat fait ses études secondaires au lycée de Rodez, puis à Paris, au collège des Jésuites de la rue de Vaugirard. Avocat à la Cour de Paris, il plaide peu et s'occupe surtout de politique et de journalisme. Il est président de la Conférence Molé en 1905. Il est à l'origine de la fondation de l'Union républicaine démocratique, en 1899, et de l'association des classes moyennes, en 1909. En 1910, il prend la direction du journal L'Opinion et devient une figure en vue de la presse parisienne. Pendant la Première Guerre mondiale, il sert à l'état-major central, tout en continuant à diriger L'Opinion.

Après sa défaite électorale en 1928, il reprend ses activités de journaliste, à L'Opinion, mais aussi en collaboration avec de nombreuses revues. Pendant les années terribles de 1940 à 1944, Colrat collabore à la Revue universelle et appuie le maréchal Pétain. Sans cesser d'être libéral, il est de plus en plus influencé par Maurras et par Bainville.

Il est élu membre de la Société académique du Touquet-Paris-Plage le . Il inaugure le  la nouvelle digue du Touquet-Paris-Plage.

Il meurt le  dans le  à son domicile de l'avenue Bugeaud.

Fonctions
Maurice Colrat est président de la jeunesse démocratique en 1900, député de Seine-et-Oise de 1919 à 1928, inscrit au groupe de la gauche républicaine démocratique, Sous-secrétaire d'État à l'intérieur du  au  dans le gouvernement Aristide Briand (7), Sous-secrétaire d'État à la présidence du conseil du  au  dans le gouvernement Raymond Poincaré (2), ministre de la justice du  au  dans le gouvernement Raymond Poincaré (2) et ministre de la justice du 19 au  dans le gouvernement Édouard Herriot (2).

Distinction
Maurice Colrat est nommé chevalier de l'ordre national de la Légion d'honneur en 1912.

Pour approfondir

Bibliographie

Liens externes

Notes et références

Ministre de la Troisième République
Ministre français de la Justice
Député de Seine-et-Oise (Troisième République)
Député de la douzième législature de la Troisième République
Député de la treizième législature de la Troisième République
Sous-secrétaire d'État français
Personnalité de l'Alliance démocratique
Personnalité liée au Touquet-Paris-Plage
Naissance en septembre 1871
Naissance dans le Lot
Décès en mars 1954
Décès dans le 16e arrondissement de Paris
Décès à 82 ans

redpajama_set_name: RedPajamaWikipedia


We are looking to fill three Head of Field Office, (International consultant – Level II) in Chad. The three locations are in Gore, Goz Beida and Mongo.
Chad is an arid, low-income and land-locked country in Central Africa, suffering from high levels of poverty, chronic food insecurity and malnutrition. In 2018, 66.2 percent of the Chadian population were estimated to be severely poor and 38.4 percent had less than USD 1.90 a day. Chad ranks in the bottom ten of the Global Hunger Index (118 of 119), the Fragile State Index (171 of 178) and the Gender Inequality Index (186 of 189). The country is also among the world's most vulnerable to climate change and suffers from rapid desertification and environmental degradation.
The fragility of the country is aggravated by insecurity in the Lake region and conflicts particularly in neighbouring countries, leading to population displacements. Chad hosts over six hundred thousand displaced persons in need of assistance: refugees from Sudan, C.A.R. and Nigeria, Chadian returnees from C.A.R. and people displaced by the Boko Haram insurgency in the Lake region.
WFP is responding to this situation through its Country Strategic Plan 2019-2023 which went live on 1 January. Addressing short-term food and nutrition needs remains a priority, however, WFP will contribute to reinforce the Humanitarian-Development-Peacebuilding nexus. WFP's value proposition for the upcoming years includes (i) increased support to national priorities and development of structural capacities, (ii) innovative partnerships and new ways of working, (iii) reaching the right people with the right solutions, by reducing caseloads and needs and (iv) a transition from purely humanitarian responses to resilience-building for development.
Gore : Goré is a town and the capital of the La Nya Pendé in Chad 's Logone Oriental Region. It is accessible by road and WFP/UNHAS flights arrive to the nearest Airport in Moundou twice a week from/to the Capital city N'Djamena. The WFP Field Office in Goré oversees all WFP operations in southern Chad affected by the humanitarian crisis in the Central African Republic (C.A.R.). Each month, food and nutrition assistance is being provided to 44,000 most vulnerable C.A.R. refugees and 55,000 returnees from C.A.R settled in this area. Since January 2018, the sub-office is addressing the new arrivals of over 20,000 C.A.R. refugees. All general distributions are conducted using the cash-based (CBT) modality while treatment of moderate acute malnutrition involve distribution of specialized products. Depending on market conditions, GFD is sometimes used as an alternative to CBT. The area is favourable to local purchases and displays a great potential to implement food assistance for assets for both displaced and host communities through (i) lowlands development for offseason crops (market gardening, rice cultivation); (ii) defence and soil restoration; (iii) protection of crop areas; and (iv) light rehabilitation of feeder roads to open production sites and promote markets.
Goz Beida : Goz Beida is the main town of the Sila region in South-Eastern Chad. Goz Beïda is 70 kilometres (43 mi) from Chad's eastern border with Sudan's western Darfur Region. It is served by WFP/UNHAS flights on a regular basis to the Capital city N'Djamena. Eastern Chad is affected by a multi-dimensional crisis where the food and nutrition crisis and population movements from Sudan add to a context of low development and limited access to basic social services. The area is characterized by the prolonged presence of Sudanese refugees (66,011 people or 15% of the total refugee population in Chad) who arrived in 2003 and 2004 and live in 4 camps in the region of Sila. Following the signature of tripartite agreement between the governments of Chad and Sudan and UNHCR on the voluntary repatriation of refugees, the return of former Chadian refugees living in Darfur began in late December 2017. Some 1,000 people have already arrived in Sila region. According to return intention surveys, in 2018, 20,000 Sudanese refugees and 5,000 Chadian refugees are expected to receive assistance with their voluntary return. After more than a decade of assistance (14 years for some), projects fostering self-sufficiency have been developed including food assistance for assets since 2017. In this context, the implementation of durable solutions for Sudanese refugees is essential to strengthen their livelihoods and facilitate their integration into local communities, their voluntary repatriation or their resettlement in a third country. At the Forum on the Sustainable Socio-Economic Integration of Refugees in Chad (N'Djamena, 25-27 July 2017), organized by the Ministry of Territorial Administration with the support of UNHCR, some recommendations were made to achieve this objective, in particular: (a) access to land; (b) free movement and documentation; (c) access to employment. Local integration efforts include identifying opportunity villages, naturalization, and livelihood strengthening. On a monthly basis, WFP provides food and nutrition assistance to vulnerable Sudanese refugees using the cash-based modality.
Mongo : Located in the Sahelian belt, Mongo is the main city of the Guéra region spread over an area of 58,950 square kilometers with four departments: Abtouyour, Barh Signaka, Guéra and Mangalmé. It lies 406 km by road east of the capital N'Djamena and is also served by WFP/UNHAS flights on a regular basis to the Capital city N'Djamena. The WFP Field Office in Mongo also covers two of the three departments of the region of Salamat (Aboudeia and Barh Azoum). According to the numerous nutritional and food security surveys, the situation in the country is worrying all along the Sahelian belt. The 2015-2017 economic and fiscal crisis and a poor agricultural campaign in 2017/2018 exacerbated the situation in the Sahel. In 2018, the Guéra region faced a serious situation nearing the WHO malnutrition emergency thresholds with a prevalence of global acute malnutrition of 14.5%, a prevalence of severe acute malnutrition of 2.7% and a prevalence of chronic malnutrition at 30.5%. In response to the situation, WFP deployed an L3 Sahel Shock Response, including the Guéra region, providing a seasonal assistance to local communities through an integrated food security and nutrition package. On top of general distributions to vulnerable Chadians, children aged 6-23 months and pregnant and lactating women received nutritional supplements to prevent the deterioration of their nutritional status during the most difficult period for vulnerable households. Moreover, the sub-office implements treatment of moderate acute malnutrition through nutritional supplement distributions in 72 Nutritional Supplementation Units (UNS) for pregnant and lactating women as well as for children aged 6 to 59 months suffering from moderate acute malnutrition (MAM). In partnership with the National Agency for Rural Development (ANADER), WFP promotes food assistance for assets to develop a food self-sufficiency using fresh products that meet nutritional needs and ensure food security.
To plan and manage field operations to ensure the effective and efficient deployment of food assistance programmes and use of allocated resources.
Education : Advanced University degree in Economics, International Development, Social Sciences or other related field, or First University degree with additional years of related work experience and/or training/courses.
Language : Fluency (level C) in English and French language. Intermediate knowledge (level B) of a second official UN language: Arabic, Chinese, Russian, Spanish, and/or WFP's working language, Portuguese desireable.
Has experience with security co-ordination and compound management within a smaller area.


Quietly set back from West Main Street in an inviting woodland setting, The Pawling House offers warm hospitality and quality accommodations within a 10-minute walk of the heart of Pawling Village.
All five of the Pawling House guest rooms are tastefully decorated with antique touches, and include the following amenities to ensure the comfort of our guests.
A common room with fireplace is also available for all guests, equipped with a TV, DVDs, books, coffee and tea bar, microwave and refrigerator.
The Mehitable Wing Room features a high, vaulted ceiling, queen-sized bed, private bath and peaceful woodland views as well as all the standard Pawling House amenities.
The Merwin Room features a high, vaulted ceiling, queen-sized bed, private bath and peaceful woodland views as well as all the standard Pawling House amenities.
The Archibald Campbell Suite is the premier guest room at the Pawling House and features a king sized bed, special sitting area with a sofa sleeper, large closet, and a private bath with Jacuzzi and over-sized shower. It is also equipped with all the standard Pawling House amenities.
The Colonel Vanderburgh Suite features a Queen-sized bed, private entrance and patio area with an outdoor bistro table and expansive view of the front lawn leading down to a meandering stream.
Take some time to enjoy the beautiful surroundings of the Pawling House Bed & Breakfast, and exploring the town of Pawling and its attractions. Use your stay with us to relax and rejuvenate, to share with a love one or as your starting point for an exploration of the scenic Hudson Valley, the Litchfield Hills, or the Best of the Berkshires.
Scenic views, country charm, and a relaxed comfortable environment make the Pawling House Bed & Breakfast the perfect getaway experience. Explore the packages below that our innkeeper has designed to enhance your stay.
A warm welcome to all of our guests from The Pawling House Staff!


When designing a dream restaurant-quality kitchen, it's important to consider what type of door swing for your range will work best. The choice will play a critical role in the overall style of your kitchen plus has the opportunity to optimize the way you cook. Pro-style ranges have moved way beyond the traditional drop door options – now it's important to consider swing doors (there is an option to swing left or right) as well as French Doors when designing your dream range.
Why Choose a Side Swing Door on a Freestanding Range?
There are plenty of advantages to a side swing door when it comes to both functionality and design. First off, these professional-styled gas ranges make cooking large meals in the oven so much easier. Being able to lift your food into an oven with doors that open sideways relieves a lot of stress of trying to reach over the hot oven door. A side swing door is also a great alternative to smaller kitchen with no room for drop down wall ovens and a range top. This is especially important if you are limited to gas only and cannot put an electric wall oven under counter. Plus, a side swing door is ADA compliant and easier to access for wheelchairs. Side Swing styles are typically available with either a right swing or left swing. And of course, this style brings a unique aesthetic to your kitchen as seen in this San Francisco kitchen of Chef Ryan Scott.
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Truth Prevails
After this comment on some important things said in the Foreword of Mr. Faruqi's TRUTH TRIUMPHS, let us have a critical look at what he has said in the text of his work here under discussion.
On page 2 of his book, Mr. Faruqi quotes a passage from Satbachan :
"Those who create a link, a communion with God directly, without following a Nabi, they are called Prophets. Those who create such a link with God by following the teaching given by a Prophet are called `wali '." (Satbachan, page 66-67)
With regard to the general body of the Prophets, this is correct. But in the case of the Holy Prophet Mohammad, the Promised Messiah has said that the greatness and grandeur of the Holy Prophet also demands that his follower not only becomes a wali, thereby, he can also become a Prophet, if at that juncture the prevailing conditions demand the advent of a reformer of that rank and position. Says the Promised Messiah:
"In the course of the wahyi (revelations) coming down on me, Allah has repeatedly called me an Ummati, as well as a Prophet. Hearing myself called by these two names gives me a great joy and comfort, and I render thanks for having been called by this compound name in which there appears to be this implication that it should strike the Christians like a lash to make them realise that whereas they raised Jesus Christ, son of Mary, to Godhead, our Master, the Holy Prophet Mohammad, was a Prophet of such extraordinary eminence, that even a member of his Ummat could become a Nabi, a Prophet, and come to be called Isa, even though he is an Ummati, a follower of the Holy Prophet Mohammad." (Zamima Barahin-i-Ahmadiyya, part V, page 184)
"A member of his Ummat can become a Prophet, even though he is an Ummati ": these words indicate that the Promised Messiah is a Prophet, as well as an Ummati not only a wali . Thus, while by following the other Prophets, one could become a wali, by following the Holy Prophet Mohammad, in the opinion of the Promised Messiah, one could not only rise to be wali; one could even rise to be a Prophet, although he was no more than an Ummati of the Holy Prophet.
Tafsir of Khataman Nabiyeen by Mr. Faruqi
In his book under reference Mr. Faruqi, in his tafsir of Khataman Nabiyeen, has given two meanings to this expression.
(i) `Last Prophet', which he says is the real and proper meaning of the term.
(ii) `Seal on the Prophets', which then he proceeds to interpret:
"In fact the term Khataman Nabiyeen (as used in the Quranic verse) refers to two things: (i) that Mohammad is the last of the Prophets, and (ii) the same spiritual attainments which previously were achieved through different Prophets, could now be secured direct by following the teachings of Hazrat Mohammad." (page 10)
Tafsir of the Term by the Promised Messiah
As against this Tafsir by Mr. Faruqi, we find the Promised Messiah interpreting the expression to mean `Seal of the Prophets', which he further expounds:
"Almighty God made the Holy Prophet Mohammad into a `seal', in the sense that for extending the benefit and excellence he was given a `seal' which, had never been given to anyone before. This is the basis why he has been called `Khataman Nabiyeen ', i.e., loyalty and obedience rendered to him brings down on one the perfections and excellences of Nabuwwat and the focus of his powers of the soul on a follower can shape him up as a Prophet. This superior, purifying power of the soul has never been bestowed on any other Prophet." (Haqiqatul Wahyi, Footnote, page 97)
From a passage we have quoted earlier from Satbachan, we have seen that obedience to the Prophets raises a follower to the rank and position of a `wali '. But in this passage, the highest and most distinguished rank of Khataman Nabiyeen has been described, namely that, through following in his footsteps, the excellences and perfections of Nabuwwat also were attainable, namely waliyat, and Mohaddathiyat, etc., further, that the focus of the powers of his soul on a man can also shape him up into a Prophet; that through the blessings of devotion to him, his Ummati could also be favoured by the Lord God by raising him to the elevation of Nabuwwat . Here we have the Promised Messiah stating very clearly that the power to shape up a follower into Nabi has been given exclusively to the Holy Prophet alone. This bears out that, through the blessings of devotion to him, an Ummati could rise to the position of a Nabi, higher than that of a wali . Suppose we interpret here the power to shape up a Nabi, and confine it strictly within a rigid boundary of shaping up only a wali, immediately all the other Prophets have to be raised to a position where they stand at par with the powers of the Holy Prophet Mohammad, whereas the true position of Khataman Nabiyeen as described by the Promised Messiah, is that this purifying power, at such a pitch, has not been conferred on anyone among the Prophets. The essence of this point is that by following him, by following his Sharia, one could rise to be a Nabi ; that without rendering superlative obedience to him, no one could rise to this – the highest elevation attainable for a human being. Since, however, his Sharia is to remain valid for all times to come, he was also the Last of the Prophets, in this sense as well.
Again, while dwelling on the most elevated position of the Holy Prophet, and his power to bless and benefit, the Promised Messiah writes:
"Apart from him, no other Prophet has owned a seal. There is he, the only one, by whose Seal, one can rise to be a Prophet of the kind for which a necessary condition is that he should also be an Ummati ." (page 28)
Again he has written:
"Through the blessings resulting from following in the footsteps of the Holy Prophet Mohammad, there have been thousands of Aulia and also the one who is an Ummati, and at the same time a Nabi as well." (Haqiqatul Wahyi, footnote, page 28)
Thus, in the Ummat of the Holy Prophet during the thirteen hundred years since his time there has been only one Ummati Prophet. Now who is he? The Promised Messiah answers this question:
"Themselves, they read in Ahadith reports which prove, in the Ummat of the Holy Prophet, there would be people of eminence, like the Prophets among the Israelites; and there would be one, who from one angle, would be a Nabi, a Prophet, while from another angle, he would be an Ummati ; and he would be the one called the Promised Messiah." (Haqiqatul Wahyi, footnote, Page 101)
These quotations indicate that in between the Holy Prophet Mohammad and the Promised Messiah, there have been thousands of auliya ; but only one Ummati Nabi so far, who is the Promised Messiah. Therefore, just where we find Maulvi Mohammad Ali saying that the kind of Nabuwwat which came to the share of the Promised Messiah, the same Nabuwwat also to share of Hazrat Ali as well, it involves, in fact, a turning away on his part from the writings of the Promised Messiah.
The creed held by the Promised Messiah, we find described by him in another place, as follows:
"No Prophet, with a new Sharia, can come; but a Prophet, not bearing a new law, can most surely appear. Necessarily however, he would have to be one who is first and foremost an Ummati ." (Tajalliyat-i-Ilahiya, Page 25)
Brief Solution of Ahadith which seem to Indicate a break in Nabuwwat
On page 10 to 12, Mr. Faruqi has quoted three reports from the Hadith, wherefrom he seeks to prove the validity of a break, a cessation in Prophethood. We accept all the three reports as valid. In these reports, however, what is under reference is in the advent of Prophets, alone, in an unqualified sense not the advent of an Ummati Nabi . These reports cannot stand in the way of the Promised Messiah, barring his claim that he is a Nabi from one angle and an Ummati from another. In other words, even Mr. Faruqi concedes that he is a zilli Nabi , a Prophet reflected in an image. Hazrat Khalifatul Masih II, and we people as well, hold the Promised Messiah to be a zilli and an Ummati Nabi only that alone, nothing more; we do not take him as an unqualified, independent Nabi , bearing a new Sharia of his own. The question whether an Ummati and a zilli Nabi is really a Nabi , or not; is a different question altogether. When the Promised Messiah is not an unqualified Nabi , in any unqualified sense, to confront us with reports in Hadith, where the possibility of the advent of an unqualified Nabi has been barred, is neither reasonable, nor relevant. Says the Promised Messiah:
"But his perfect follower (meaning perfect follower of the Holy Prophet Mohammad) cannot be called a Nabi in an unqualified sense, because that would involve a derogation of the perfect and complete Prophethood of the Holy Prophet Mohammad, though, of course, the application to him of both words, namely, Ummati and Nabi , collectively remains valid and justified, because in this view, no derogation is implied, in any way, of the complete and perfect Nabuwwat of the Holy Prophet Mohammad. Rather, we can justifiably say that this view adds a greater lustre, to a higher degree, to the blessings of his Nabuwwat ." (Al-Wasiyyat , page 16)
Further on, the Promised Messiah writes:
"This kind and quality of Nabuwwat is nothing separate from the Nabuwwat of the Holy Prophet Mohammad. In fact when you come to look at it more closely, you find it is the Nabuwwat of the Holy Prophet himself, manifesting itself in a new way and style of manifestation. This is the meaning of the sentence used by the Holy Prophet Mohammad in regard to the Promised Messiah, where he said: "Prophet of God, and your Imam, from amongst yourselves" meaning that he is a Nabi , also an Ummati . Otherwise no outsider can dare to set his foot here. And blessed, indeed, is he who obtains a proper grasp of this point, and thereby works out his salvation, saving himself from destruction." (Al-Wasiyyat , pages 18 and 19)
Again the Promised Messiah writes:
"Repeatedly, in wahyi to me, Allah has called me an Ummati , as well as a Nabi . Hearing these two names applied to me, gives me a most exquisite joy of the mind; and most humbly I render thanks to the Lord for the honour conferred on me in this composite title, which seems to imply the lash of a whip for the Christians, that they raise the son of Mary to Godhead, while our Holy Prophet Mohammad is a Prophet of such extraordinary eminence that a man of his Ummat could rise to become a Nabi , and be called Isa even though he is an Ummati ." (Zamima Barahin-i-Ahmadiyya , Part V, page 184)
Thus we find that the Hadith La Nabia Ba'di (There is no Prophet after me), and other reports in the Hadith, which appear to stand as a bar against the advent of any other Prophet in the future; in the eyes of the Promised Messiah they do not place any insurmountable barrier in the way of an Ummati Nabi being raised among Muslims, because an Ummati Nabi is never a Nabi alone; he is also an Ummati as well. Both names, an Ummati and a Nabi , apply to him, in a collective sense, so to say; and no Hadith exists which would exclude the possibility of an Ummati Nabi , at some future time. Quite to the contrary, in fact Reports exist which light up the possibility and probability, of the advent of an Ummati Nabi among the Muslims.
With reference to the Quranic verse `But an Apostle of God, and the Seal of Prophets' and the Hadith `There is no Prophet after me', the Promised Messiah writes:
"If it is urged that the Holy Prophet Mohammad being Khataman Nabiyin , how could any Prophet come after him? The answer is of course no Nabi can come, neither an old one or new, in the sense in which you bring down from heaven Hazrat Isa towards the later times, and the way you accept him, at the time of his second advent, when for forty years he would be receiving wahyi of Prophethood, excelling the Holy Prophet Mohammad in the duration of the period during which he would be receiving wahyi as a Prophet, this is the doctrine you believe in. Now this doctrine, the way it is held, involves a sin, a preposterous view, repudated by the verse quoted above, and the Hadith "there is no Prophet after me". We are strongly opposed to views of this kind. We hold a strong and perfect faith in the verse, namely, "an Apostle of God, and Khataman Nabiyin ". This verse also bears a prophecy in regard to the future of which our opponents seem to have no awareness. This prophecy is that after the Holy Prophet Mohammad the door of prophecy has been closed right up to the Day of Qiyama . It is not possible, now that any Hindu, or any Jew, or a Christian, or some formal, superficial Muslim, should be able to prove that the word Nabi is applicable to him. All the windows of Prophethood so to say, have been closed except one, the window of Sirat-i-Siddiqi , i.e. the window of the attainment of a perfect merging of one's own self into the entity of the Holy Prophet. So whosoever comes to God through this window, in a zilli manner, the mantle of the same Nabuwwat is placed on his shoulders, which is the mantle of the Holy Prophet himself. That such a man should become a Prophet, is not a thing we should resent; for he becomes a Nabi not on account of anything belonging to himself, but because he drinks from the fountain-spring of the Prophet, he obeys and tries to emulate; not for himself, but for the glory of his master. This is the reason why on heaven his name is Mohammad and Ahmad. This means that the Nabuwwat of Mohammad really descended on Mohammad himself, in a buruzi manner, not for anyone else, other than himself. The verse in question, therefore, means: "The Holy Prophet, it is true, is not the father of any male issue in this world. However, he is the father of many of the people of later days being Khataman Nabiyin ; and to the blessings of Allah, there is now no way, except through him." In short, my Apostleship and Nabuwwat , in respect of Mohammad and Ahmad, is entirely from him, not due to any quality I possess. This name has come to me in my position where I have merged myself completely into him, in a manner, and to an extent, that the sense and honour of Khataman Nabiyin is not violated in the least. In case, however, Hazrat Isa comes down again, from heaven, his second ministry would, without doubt, violate the meaning and the honour inherent in the title. It is also to be remembered, the lexicon meaning of the word Nabi is someone who reveals things, hidden in the future, on the basis of Revelations given to him by God. So wheresoever this meaning is applicable in justice, application of the word `Nabi ' would also be just and valid. Further, a Nabi has to be an Apostle as well. If he is not an Apostle, how would he get tidings in regard to the future? This possibility has been fully ruled out of question by the following verse: "He does not vouchsafe knowledge of the Unseen, Unknown, except to one who has been chosen and selected by Allah as an Apostle." Subsequently to the life of the Holy Prophet, if a Nabi is denied faith on the basis of this interpretation that no Nabi can come now, it would be tantamount to holding that this Ummat for ever stands deprived of the honour of holding communion and converse with the Lord God. Indeed, where we find a man to whom secrets of the future are revealed by the Lord, the word Nabi would, in justice, be fully applicable to him, under the verse: "He does not reveal things hidden to anyone, except His own Apostle and Messenger." (Ek Ghalati ka Izala , page 4 and 5, edition Nazarat Islaho Irshad , Rabwah)
Solution of Reports in Hadith Taken as a Bar against the Advent of a Prophet after the Holy Prophet Mohammad
First Hadith
The first Hadith quoted by Mr. Faruqi is:
"There will be thirty false claimants at one time or another. Each one of whom would think himself to be a Prophet; but with me all prophethood, has terminated and there will be no prophet after me." (Truth Triumphs 10, 11)
The Promised Messiah's Commentary has already been reproduced. It is much to be regretted that there was a time when non-Ahmadies used to quote this Hadith in the lifetime of the Promised Messiah, in refutation of his claim. But the time has come when our friends of the Lahore Section have started to follow in the footsteps of the Non-Ahmadies, in this behalf. The reply of the Promised Messiah used to be that it was highly unfortunate, highly deplorable, that all the Muslims could look forward towards the appearance of liars and Dajjals alone; nothing better at any time; not one single true reformer to look after the people associated with the exalted name of the Prophet of Arabia. Here is what he wrote in one place:
"They say in Hadith, the appearance of 30 Dajjals among the Muslims, has been foretold by the master, that they should altogether obliterate the followers of the Prophet Mohammad. How strange! Poor, ignorant people! Do you suppose this Ummat is so unfortunate, and ill-omened, that it can expect the advent of as many as thirty Dajjals to mislead it, but not one single Mojaddid to break the Cross. For the earlier Ummats there have been unbroken chains of reformers and Prophets; but when it came to the turn of this Ummat, what fell to its share was no more than a prophecy that as many as 30 Dajjals would appear, to mislead the Muslims at a time of their greatest and direst need!" (Nazulul Masih, page 33)
Seeing that the word used in the quotation given above is Mojaddid alone, let no one misjudge that the Promised Messiah was only a Mojaddid, a reformer; no more than that, since in the same book he has also clarified the situation by writing:
"I am an Apostle, and a Nabi, i.e., from the point of view of zilliyat, I am a perfect mirror, which reflects an image of the Holy Prophet Mohammad alone a reflection alive and full." (Nazulul Masih, page 3)
Further, in the same book, he writes:
"To make a comparison complete between the two chains (one of Moses, the other of Mohammad – author) it was essential that as against the Messiah of the chain of Moses, the Messiah of the Mohammadi chain should also be in the position of a Prophet, so that no slight be involved to the position of the Nabuwwat of Mohammad, Allah created my person, and my mission, in a perfect zilliyat, vesting me with a perfect image of the Nabuwwat of the Holy Prophet Mohammad, that in one respect the expression `Prophet of God' should be applicable to me, and in the other respect Khatm-i-Nabuwwat should remain uninjured in its meaning." (Nazulul Masih, page 4)
Dear Mr. Faruqi, I hope you will now perceive that on the basis of the report by Nawas bin Sam'an, the Holy Prophet Mohammad has called the Promised Messiah a Nabi, as many as four times. In the face of this fact, do you suppose you or anyone else, can be held justified in hinting that the Promised Messiah, under any contingency, can be taken as one of these 30 Dajjals ! If not, then your reference to this Hadith cannot be held wise or justified.
No doubt, on the basis of the Hadith in `Sahih Muslim', the Promised Messiah is a Nabi ; and he is an Ummati, on the basis of the Hadith `Imamokum Minkum ' in Sahih Bukhari. So the advent of the Promised Messiah, as an Ummati Nabi, stands proved, as foretold by the Holy Prophet Mohammad in the Hadith. Moreover, in revelations to the Promised Messiah himself, he has been called by Allah a Nabi, and an Apostle; and we have also to bear in mind that nowhere in his revelations, has the application to him of the word Nabi been denied. In addition we find that in revelations descending on him, it has been said of him: "The enemy would say you are not an Apostle!"
Here I find myself forced to pause, and ponder, if Mr. Faruqi would like that he, and his friends, should come to be included among the enemies of the Promised Messiah!
Second Hadith
The second Hadith quoted by Mr. Faruqi is: "The Holy Prophet said: `Indeed, you are from me in the same position as was Harun from Moses, except that there is no Nabi after me.'" We all know that this remark was made by the Holy Prophet, in regard to Hazrat Ali, when the Prophet started on the expedition to Tabuk, leaving Hazrat Ali in command, in Madina. When Moses left Harun in command during the period of his own absence, since Harun, during this absence was a deputy for Moses, he was also a Prophet in his own personal capacity. When Hazrat Ali was left similarly in command, and the Holy Prophet was not in Madina, the misconception might have arisen that Ali too was a Prophet, as Harun had been during the absence of Moses. To root out any possibility of a misconception of the kind, the Holy Prophet said while Ali would deputise for him, it had to be remembered by all concerned that he would not be a Nabi, as Harun had been during the absence of Moses. Bearing this same sense and meaning, there is a similar report in Musnad Ahmad bin Hambal. The words in this case are: "Apart from the fact that you are not a Nabi. " Evidently therefore, the intent of both reports is practically one and the same – a warning that Ali would deputise for the Holy Prophet during the time of his absence on an expedition; but he would not be a Nabi, as Harun had been when he deputised for Moses.
Hazrat Waliullah Shah, Mohaddith of Delhi in his memorable work entitled Qurratul `Ainain fi Tafzilishaikhain, writes:
"Here the meaning of Ba'di is evidently except my person, not in the sense of after me in terms of time as in the verse, namely, Faman Yahdi-he min badillahe .
The sense of the verse is, who shall guide him except Allah, not in the sense of `after Allah ' in terms of time."
With respect to the context of the report, Hazrat Shah Waliullah means to say that the Holy Prophet Mohammad (May peace and blessings of Allah be upon him) said these words in the sense that there was no prophet except him in his absence caused by the campaign of Tabuk, not in the sense that there will be no prophet after him forever. He argues:
"Since Harun passed away from this world while Moses was still alive, therefore ba'diyat-i-zamani (i.e. after me) is not established in this case nor can it be taken as established in the context of the report under reference."
Shah Waliullah gave this argument to reject the view of those who take it in the sense of ba'diyat-i-zamani, and draw therefrom an argument to establish the Khilafat bila fasl of Hazrat Ali, i.e. immediately after the death of the Holy Prophet. In the connection of this Hadith Mr. Faruqi further writes:
"Some people wrongly put forth an opinion that Moses was the real Prophet who received the `laws', and that Harun was there only to assist him, though a Prophet in his own right. (See xxi. 48; xxxvii 117) Had it been so that the Holy Prophet Mohammad would have been placing Hazrat Ali as a prophet without `law', but then why did he specifically mention `but there is no prophet after me!' The very relationship between Moses and Harun would have been self-explanatory" (Truth Triumphs, page 11)
By saying `some people', if Mr. Faruqi is referring to us, the Ahmadies of the Qadian, now Rabwah, Section, we may be, allowed to point out that we do not take Hazrat Harun as a Prophet with a new Law; but we do take him to be a Prophet, in an unconditional unqualified sense; we take him as a mustaqil Nabi . In fact the view that he was a mustaqil Nabi is accepted even by our brothers of the Lahore Section. We might also add here it appears Mr. Faruqi seems rather inclined to accept him even as a Prophet with a new Law. We, therefore, humbly beg of him to stop for a while, and think clearly what are these things he is writing, under an impression that he is writing them against us. For the plain fact of the matter is that he is demolishing the basis of his own stand. When he takes Hazrat Harun for a tashri'i and a mustaqil Nabi ; and for this reason he is prepared to feel the need for using such an expression as La Nabia Ba'di for a similar reason, when we hold that he was a mustaqil Nabi, we realise the need of using this expression, lest some one, on seeing Hazrat Ali likened to Hazrat Harun, should tend to run away with the impression that he was, likewise, also a Prophet, considering the fact that he had been described as being in the same position as Harun had been before him, at a certain juncture taking him as a Prophet with a Sharia of his own dispensation, according to the view favoured by Mr. Faruqi, and a mustaqil Nabi, according to our view about Harun. Thus, in the words of this Hadith "annahu la Nabia ba'di " the negation is in regard to the advent of a Prophet with a new Sharia, or the advent of a mustaqil Nabi . Hazrat Harun was not an Ummati Nabi, in any sense of the term, that a misapprehension could have arisen in the case of Hazrat Ali, that he was perhaps a Nabi as Harun had been in his time, to whom Ali had been likened by the Holy Prophet. This situation could have given rise to a question, alone, that Hazrat Ali was a mustaqil Nabi, like Harun; and that possibility had been guarded against, and the mistake corrected, before it had arisen.
Third Hadith
The third Hadith quoted by Mr. Faruqi is the following:
"Abu Horaira related that the Apostle of Allah said: `My example and of those Prophets who have gone before me, is like a person who builds a house, both well designed and beautiful to look at, but in one corner space for one brick has been left vacant. Then people started circumambulating the house; but wondered as to why the brick was missing. I am that brick (said the Apostle) and I am the last and final of the Prophets.'"
In this Hadith the Holy Prophet has likened himself to the prophets who were earlier than his time. All these Prophets, from Adam, right up to his own self, were Prophets, independently, each in his own place; and this is a point which we accept, that the Holy Prophet is the last among Prophets spoken of here as mustaqil, independent Prophets, of which number the Holy Prophet is the last. Therefore, the sense and meaning of there being a bar against the advent of any other Prophet, has been clearly, graphically, precisely fixed, namely, that the Holy Prophet was the last mustaqil Nabi ; after him, there was going to be no other Prophet, right up to the Qiyama . But, of course, zilli Prophets, and Ummati Prophets could come, the Hadith in question being no obstacle in the path of the advent of such Prophets. This is the reason why the Promised Messiah has declared himself as a Zilli and Ummati Prophet.
The Mohaddithin have interpreted the word "bait " (house) in this report as the structure of the Islamic Sharia, completed and perfected at the hands of the Holy Prophet. Imam Ibni Hajar has commented on this Hadith to the following effect:
"The significance of the completion of this structure is that the Sharia given to Mohammad, in comparison with the earlier Sharias, is the most complete and perfect." (Fathul Bari, Vol. vi, page 380)
In this exposition of the report in question, Ibni Hajar has held the Holy Prophet to be the last among Prophets who came with separate Sharias of their own.
To impose a bar against the advent of a Nabi, Mr. Faruqi has referred to these three reports. Then, on page 12 and 13 of his book, out of the reports we quote in support of our view, in regard to the claim of the Promised Messiah, he has reproduced a bare translation of only two Reports, in a futile endeavour to demolish our argument. The sense of one of these two Reports he has given as follows:
"Prophets are brothers in a way, though their mothers are different. They preach one religion. I am the nearest to Jesus, son of Mary, as there was no prophet between him and me. He will certainly be appointed, so that when you witness his coming…"
Mr. Faruqi, we note, has not given the rest of the translation of this Report, then he writes:
"Here Jesus, son of Mary, refers to the Israelite prophet Jesus Christ, as the Prophet Mohammad, peace and the blessings of God be upon him, includes him amongst his brethren prophets. It is obvious that the Promised Messiah, yet to come, would be a member of the Muslim Community (as Jesus Christ had died and none returns back alive to this world after death) and as such his relation to the Holy Prophet Mohammad would be that of a spiritual son, not as a spiritual brother. When the Holy Prophet said `Jesus' son of Mary, will come, he meant of course his `duplicate' in attributes and qualities." (Truth Triumphs, page 12)
Our Reply
In the light of statements by the Promised Messiah, we take this Report as applicable to the Messiah of the dispensation of Mohammad not that the portion before `innahu nazilun ' applies to Jesus, the Messiah for the Jews; and the portion after this expression applies to the other Messiah, the Promised Messiah for the Muslims. There is, thus, no need why we should understand the pronoun, implied in innahu, to stand for a pronoun implying a sense of similarity. Both we and Mr. Faruqi accept that Hazrat Isa, son of Mary, is dead. Therefore, the Isa, son of Mary, spoken of here is the Promised Messiah of the Ummat of the Holy Prophet Mohammad; and this Report, from انا اولی الناس بعیسی بن مریم i.e. among all persons I am nearest in relation to Isa son of Mary, to the last word of the report, refers to the Promised Messiah of the Ummat of Mohammad; the words `Isa son of Mary' have been used in a figurative sense, in respect of the Promised Messiah expected by the Muslims just as in the Report in Sahih Bokhari, namely, `kaifa antum '… the words `Ibni Maryam' are taken both by us and Mr. Faruqi, as a similitude denoting the Promised Messiah of the Muslims, as firmly indicated by the words of the Report Imamokum minkum, (Sahih Bukhari) and fa-ammakum minkum . (Sahih Muslim) that this expression applies to the Promised Messiah, Imam of the Muslims, raised among the Muslims. Similarly the words Isa bin Maryam in a Report in Musnad Ahmad bin Hambal Vol. II, from Hazrat Abu Horaira are, taken by both parties, Mr. Faruqi and ourselves, to apply to the Promised Messiah of the Muslims because a similar indication is given for him in the words `Imaman Mahdian '. So Mr. Faruqi cannot deny that in the first two Reports, the words `Ibni Maryam', apply to the Messiah of the Ummat of Mohammad, in parable and similitude. Similarly, in the Report under discussion, namely, `ana aulannasi, bi Isa ibni Maryam ', apply to the Messiah of the Muslims, the words `ana aulannasi ', and `innahu nazilun ' being a clear indication to that effect. Moreover, Mr. Faruqi cannot deny that the Ilham جعلناک المسیح ابن مریم (Tazkira page 191 & 192) was revealed to the Promised Messiah giving him the name of Messiah bin Maryam figuratively.
The doubt in the mind of Mr. Faruqi is meaningless, that in this Hadith since Isa bin Maryam has been called by the Holy Prophet his alati brother, the words refer to the Messiah of the Jews, here spoken of by the Holy Prophet as a Nabi ; that the Messiah of the Ummat of Mohammad has not here been called a Prophet. This idea is false because the Holy Prophet, after declaring the other Prophets as his `alati ' brothers, has not called the real Isa, son of Mary, his brother of this kind: he has called him a spiritual son. In the Holy Quran we read: "The believers are nearer to him than are even their own souls to themselves, and the wives of the Prophet are their mothers" (Ahzab: 7) Therefore, just as, by the Prophet being near to the believers, is meant that he is the spiritual father of the Believers, and his wives are their mothers, similarly, in the Report in question the Holy Prophet saying that among all persons he was nearer Isa son of Mary than to anyone else, comprises a conclusive indication that the Isa spoken of here, being an Ummati of the Holy Prophet, is his spiritual offspring called Isa on the basis of his close resemblance to the son of Mary in many respects. Thus while the relation between the Holy Prophet Mohammad and the other Prophets, can be said to be one of alati brotherhood, the relationship between the Holy Prophet and Isa, son of Mary, who will appear among the Muslims, has been termed a relationship of father and son. Of course the general sense and spirit of this Report also bears out that while the relationship between the Promised Messiah of the Muslims, and the rest of the Prophets, is one of brother and brother, the relationship between him and the Holy Prophet Mohammad is that of a son with his father. The verb "lam yakun " in this Hadith, namely, Lam yakun baini wa bainahu Nabi-un, in the past tense, has been used to specifically, and conclusively, establish the fact that he was undoubtedly a Nabi – a Prophet of the Lord God – to make manifest the fact that for the Promised Messiah among the Muslims, to be a Prophet, was a thing already definitely and positively ordained. That is the reason why the Report in Bokhari Bada'ul Khalq, which bears this content, the expression laisa baini wa bainahu Nabiun stands as a jumla ismiah meaning thereby that between the Holy Prophet Mohammad and the Promised Messiah there is no intervening Prophet. In view of this Hadith, Hazrat Maulvi Nuruddin Khalifatul Masih I, remarks:
"Hazrat Sahib (meaning Hazrat Masih-i-Mau'ud – author) being an Apostle of God, if he had not used the word Nabi in regard to himself, he would have, in fact falsified the Report in Bokhari which describes the expected Reformer as a Nabi, as a Prophet. He was, therefore, constrained to use the word Nabi in regard to himself." (Badr, July 1912, pages 3-4)
Differing with a personage whom he had accepted as Khalifatul Masih, Mr. Faruqi writes:
"In the Report in Bokhari, the phrase `Prophet of Allah', has not been used for Messiah to come." (Truth Triumphs, page 13, Urdu edition)
Further, the Promised Messiah, whose Nabuwwat is at issue here written in regard to himself.
"Wheresoever a man would come to be endowed with vision, he would not fail to recognise that I am the Promised Messiah the very same, by the highest among the Prophets, who has been spoken of as a Prophet of Allah." (Nazulul Masih . page 40)
"In Hadith of the Holy Prophet it has been foretold that in the Ummat of the Holy Prophet, there shall appear one who will be called Isa, and Ibni Maryam and will be called Nabi ." (Haqiqatul Wahyi page 390)
Further, thirteen hundred years after the Holy Prophet, on the basis that he would be receiving, in a plentiful measure, tidings embracing knowledge in regard to things unseen, unknown, which make a man deserve being called a Nabi, a Prophet, putting himself up as a specific, particular person, entitled to be called a Prophet, the Promised Messiah wrote:
"If the other righteous persons, who have gone before me, if these people had received the same measure and volume of tidings in regard to the future, they would certainly have come to deserve being called Prophets and in that case a tear, a hole, would have appeared in the prophecy of the Holy Prophet, the sagacity of the Lord God kept them from partaking in a full measure, the blessings which go with this position, so that, as stated in Hadith, there should be only one in whom that prophecy shall come to be fulfilled." (Haqiqatul Wahyi, page 391)
This statement by the Promised Messiah bears out that in thirteen hundred years to the time of the Promised Messiah, no Prophet came to be raised, and the Ahadith of the Holy Prophet proclaim the Promised Messiah to be a Prophet; prior to him they do not call any saintly person by this name. This sense and meaning is also to be deduced from the Report that between him and the Promised Messiah, there has been no other Prophet; and this is also in agreement with other Reports, wherein the Holy Prophet has called the Promised Messiah a Nabi of Allah, while no one else has been called by this name.
In the Hadith under reference, the Holy Prophet has said that their Din (religion) was one and the same, namely The Din of `The Unity of God'; he has placed The Din as the spiritual father of them all; and having seen their periods, different in the case of each placed these periods as their different mothers. Thus termed all the prophets alati brothers; and the Holy Prophet Mohammad (May God bless him) considered the Promised Messiah as his son in the spiritual sense; and declared that there would be no prophet between both of them. In this way he called him a prophet.
Seeing this spiritual son of the Holy Prophet included in the list of the prophets, if a man gave to this Promised Isa also the position of an alati brother of the Holy Prophet as well, in addition to his position of a spiritual son, there is no harm done.
The Holy Prophet has called some of the righteous persons of his Ummat, coming after him his brothers, too. Syed Abdul Karim Jilani, in his book, title `Al-Insanul Kamil', has quoted a Report that Holy Prophet said he had a great desire to meet his brothers who would come after him. Further expounding the meaning and spirit of the Hadith in question, Syed Jilani said these brothers of the Holy Prophet signify the Prophets from among the saints. What the Holy Prophet desired to convey here was that they would partake of Nabuwwat, and this would denote their near and close relationship with the Lord God where tidings in regard to things beyond human ken would be revealed to them; and make them perceive the divine wisdom hidden in various things. (Insanul Kamil, Vol. V, page 109)
These Prophets from among the saints are, thus, his progeny for they are members of his Umma ; therefore, his sons as well. These are his brothers, too. Their religion, and the religion of the Holy Prophet, in principle and detail, would be one and the same, though their mothers would be different, i.e., they would be raised in different periods.
Second Hadith Quoted in Regard to the Nabuwwat of the Promised Messiah
Mr. Faruqi writes:
"There is another saying of the Holy Prophet related by Nawas bin Sam'an, in which Jesus, son of Mary, the Prophet of God, has been mentioned as descending on an eastern tower of a mosque in Damascus (Syria)." (`On an eastern tower, as has been put down here by Mr. Faruqi, is a wrong translation of the text, the correct expression being `descending in the east of Damascus close to the white minaret'. – Mohammad Nazir).
After putting down the Hadith in question, Mr. Faruqi writes:
"It is obvious that this prophecy contains simile and metaphor. Herein the name Jesus, son of Mary, is used but most of the Muslim savants of old did accept the coming of Jesus Christ again into this world but not as a full-fledged prophet, as there could be no Prophet after Mohammad (peace and the blessings of Allah be upon him). In view of Khatm-i-Nabuwwat, the meaning would be that he would not come as a Prophet)". (Truth Triumphs, page 12 & 13)
On page 13 of his book, Mr. Faruqi concedes that the reference here is to the Promised Isa of the Ummat of Mohammad. He is quite right in this view but this Isa has been called a Nabi as many as four times. Since the Nabuwwat of the Promised Messiah could be squarely established on the basis of this reference, Mr. Faruqi has tried to throw a blanket over this truth, by bringing in an unwarranted statement attributed to righteous people of the past, that they hold a belief in regard to the Hazrat Isa expected to appear in the Ummat of the Holy Prophet, that he would not return to this world in the capacity of a Prophet although these righteous people have held the view, and no other, he would certainly be a Prophet; that his advent would not be bereft of the Nabuwwat which undoubtedly belonged to him, for the view has not been acceptable to them that a man who has once been a Nabi, can be deprived of it. To mention one instance, Nawab Siddiq Hasan Khan of Bhopal, writes on the basis of views held by righteous people of the past:
"Where a man says that the Prophethood of Hazrat Isa would be snatched away from him (at the time of his advent) is a confirmed Kafir, as clearly stated by Imam Jalal-ud-Din Sayuti." (Hojajil Kiramah, page 131)
Similarly, an eminent Imam of the Hanafia School, Imam Ali Qari writes:
"In Hazrat Isa being a Nabi, and at the same time being an Ummati of the Holy Prophet, to serve and consolidate the Sharia, there is no obstacle involved, even irrespective of the fact that he might render this service to Islam on the basis of wahyi which might come to descend on him." (Mirqat Sharha Mishkat, Vol. V, page 564)
In other words, the view has been that at one and the same time, he would be a Nabi as well as an Ummati ; and his Nabuwwat shall not come to be snatched away from him.
Hazrat Muhy-ud-Din Ibni `Arabi writes:
"Hazrat Isa would be an arbitor among us, without a new Sharia ; without doubt he would be a Nabi ."
It is also to be carefully borne in mind that this saint and scholar holds that in this advent the Nabuwwat of Hazrat Isa would be a Nabuwwat an Image and Reflection, called buruzi Nabuwwat . He writes:
"The advent of Hazrat Isa towards the later days would be in a different body." (Tafsir Sheikh-i-Akbar Hashia, Araisul Bayan)
So this statement by Mr. Faruqi is wrong that:
"Most of the Muslim savants of old did accept the coming of Jesus Christ again into this world, but not as a full-fledged Prophet." (Truth Triumphs, page 12)
Writes Mr. Faruqi:
"In reality the tradition about the Mojaddids is a sure argument in favour of the finality of Prophethood with Hazrat Mohammad, peace and the blessings of Allah be upon him; for if there was any chance of any `Prophet' coming afterwards, then the promise about Mojaddids would not have been given. A promise is made about the best gift to be given, not over an inferior one."
In reply, let it be clear that Mojaddidiyat, does not exclude Nabuwwat . In his Hujjatulahil Baligha . Shah Waliullah has called Prophets coming among the Jews, after Moses, as so many Mojaddids of the dispensation of Moses.
Nor is Khatm-i-Nabuwwat any kind of bar against the advent of Prophets in Ummat . Had the Promised Messiah taken it to be a bar, he certainly would not have claimed that from one aspect he was a Prophet, from another angle an Ummati .
We find the Holy Prophet Mohammad himself saying:
"Abu Bakr stands at the highest eminence in this Ummat, except that a Prophet should rise among them." (Kanzul Haqaiq fi Hadith Khairil Khalaiq, Page 4)
In the words illa anyakuna Nabiyun, (except that a Prophet should happen to rise among them) the possibility of some Mojaddid being a Prophet has not been taken by the Holy Prophet as standing against Khatm-i-Nabuwwat . In Nozulul Masih the Promised Messiah calls himself a Mojaddid, and writes, in addition:
"I am the Promised Messiah, even the same, by the Chiefest among the Prophets, who has been called Nabi-Ullah ." (Nozulul Masih, Page 40)
We find, thus, that denial on the part of Mr. Faruqi of any possibility in the Hadith of the advent of any Prophet among the Muslims is a denial, in fact, of those writings of the Promised Messiah wherein, on the basis of Hadith, he upholds the Promised Messiah to be called a Nabi . Over a period of thirteen hundred years, he has not held anyone else deserving to be called by this name and title as we indicated earlier in this discourse.
On page 14 of "Truth Triumphs", Mr. Faruqi, while giving his exposition of اھدنا الصراط المستقیم concedes that acceptance of this prayer has been stated in Sura Nisa (4: 69), and proceeds to write:
"It has not been stated here that they actually become prophets or Truthful Ones, but that they form as one of their company, and become imbued with their spirit."
Then, in another place, he writes:
"And (as for) those who believe in Allah and His Apostles, these it is that are the truthful and the faithful ones, in the sight of their Lord: they shall have their reward and their light." (LVII: 19)
After quoting this passage, Mr. Faruqi writes:
"In the previous verse, mention of Prophets was made, hence the term `bestowing of favour' was used, as Prophethood is a gift from God. In the latter verse `Prophets' are not mentioned, and as becoming `truthful ones,' can be earned if one tries for it, hence the word `reward' is more appropriate here." (Truth Triumphs, page 14)
In reply, we beg to remind that while he was still at Qadian, in commenting upon the two verses, Maulvi Mohammad Ali wrote:
"We also have been asked to submit this wide prayer; and its acceptance is assured. Let the opponent take this verse to mean whatever he likes. We hold firmly to the view that Allah can raise Prophets; He can bestow the rank of Siddiq, Shahid and Saleh, as long as there is some one to solicit these eminences." (Badar, 12 July, 1908)
Mr. Faruqi! it is a matter for regret that you have not remained firm on the view previously held, that Allah can raise Prophets; and now you take these passages to mean what the opponents of the Promised Messiah Ahmad have been saying in regard to the purport of these verses; you now take a view which Maulvi Mohammad Ali used to repudiate during the period of his life at Qadian.
Mr. Faruqi! you say: "In the previous verse mention of Prophets was made, hence the term `bestowing of favours' was used, as Prophethood is a gift from God." But you have failed to perceive that included in the expression used here are not the Prophets alone; the Siddiqs, the Shohada . and the Salihin too, are mentioned. The word انعم اللہ has been used in regard to them all. It therefore, stands to reason that all these ranks are gifts. This is the reason why, at the end of the same verse, we find the expression: "This is a matter of grace from Allah".
When Mr. Faruqi interprets this verse to mean that those two obey the Holy Prophet Mohammad, they only dye themselves in the colour of Prophets, Siddiqs, Shahids and Salihin, it becomes evident, that he does not take the companionship under reference to mean companionship in time and place. Apart from companionship in time and place there is also a companionship in rank and eminence. Therefore, when Mr. Faruqi interprets the passage to mean acceptance of the same colour, the same spirit; this sense also embraces companionship in rank and eminence, companionship in heights attained. The verse cannot in any circumstances be taken to imply that those who render loyal obedience to the Ho1y Prophet do not, thereby, enter the category of Prophets, Siddiqs, Shohadas, and the Salihin, but only take those colours to some extent, in the sense of becoming like them, in some slight manner, to some slight extent. For in the light of the second verse, when the disciples of other Prophets, other dispensations, can thereby become Siddiqs, Shohads, it would be preposterous to hold that obedience rendered to the Holy Prophet Mohammad, in comparison, can at best give to his followers only some slight measure of resemblance, mind and spirit with the Siddiqs, the Shohada, and the Salihin that they would not be able to join the blessed dispensations, as full and real members. For in view of the second verse, namely, "Those who yield belief to Allah, amid His Apostles, they are the truthful ones, and the Shohada, the result of loyal obedience rendered to the Holy Prophet Mohammad cannot be taken to just this that, in some slight measure they would acqiure the colour of people falling into these categories without becoming constitutional and actual, part and parcel of these goodly classes. The meaning would be those who obeyed the Holy Prophet not only would they actually become Siddiqs and Shohada, dyed to perfection in the colours of these categories they could combine in themselves in the fullest measure all the qualities of the persons of the category acquired by them. In the verse, namely, "These are the people who would be with those on whom Allah has bestowed favours, of the rank and quality of Prophets, Siddiqs, Shohada and the Salihin ", four categories of people have been mentioned, tied up together in a sentence, with conjunctions to give one and the same sequence. So according to the laws of the language the sequence is that no one can intervene to say one category, or the other, is excluded for the future. To become companions of the Siddiqs means proper and full inclusion in the list, not just to acquire a certain measure of resemblance with them, the same being true in regard to the remaining categories. The phrase `to be with the Prophets' here means one's proper and full inclusion in the category of Prophets just as to be with the Siddiqs, the Shohada, and the Salihin, would mean a full and proper inclusion in these classifications. In the same way to be with the Prophets would mean inclusion in the category, as a full and proper part and parcel of the goodly company, so that an Ummati of the Holy Prophet would rise to become one of the Prophets. The implication, taken in its widest sense, would mean that an Ummati could rise to be the highest of all the Prophets, passed before the Holy prophet, being an image of the master who was himself the `highest' amongst the Prophets of all times.
Commenting upon this verse, Allama Raghib has said:
"Those who obey God and the Prophet, in point of rank and reward, they have been made equal to all those who have merited the blessings of Allah in the past. The Prophet raised in this Ummat has been made like the other Prophets; the Siddiq in this Ummat has been made equal to the Siddiqs in other dispensations; and so on, in the case of the Shohada, and the Salihin ."
Thus we find that the outcome of the discussion on the sense and meaning of these two verses under reference is this: Through obedience rendered to other Prophets of the Lord, the highest eminence one could reach, was to become a Siddiq which is only another title for a wali . But since the Holy Prophet Mohammad is Khataman Nabiyyin, (خاتم النبیین) the honour and distinction of Prophethood can now be extended only to one who is one of his followers, to one who is an Ummati, in relation to him. This is the reason why, in praise of the Holy Prophet, we find the Promised Messiah writing:
"Our Prophet, peace be on him, is a Prophet of such eminence and rank, that even a follower of this Prophet can become a Prophet himself; and he can come to be called Isa, even though he is an Ummati ." (Zamima Barahin-i-Ahmadiyya, Part V, page 184)
Further, while giving an exposition of Khataman Nabiyyin the Promised Messiah also wrote:
"Obedience rendered to him, in the ways of life, favours with Kamalat of Nabuwwat and his spiritual concentration is capable of carving out a Prophet. This holy power has not been extended to any other Prophet." (Haqiqatul Wahyi page 97)
The Promised Messiah also wrote:
"Apart from him, to no other Prophet has this seal been extended. He is the only one under whose seal a Prophethood can be obtained, for which a binding condition is that he should be his Ummati. " (Haqiqatul Wahyi, page 28)
Then again, while commenting, in another place, on the verse in Sura Jomu'a, namely, وآخرین منھم لما یلحقوا بھم the Promised Messiah writes:
"This verse embraces a prophecy in regard to the appearance of a Prophet, towards the latter days. Otherwise there is no justification why people should be called Companions of the Apostle, born after the time of the Holy Prophet, who never saw him, or met him." (Tatimma Haqiqatul Wahyi, page 67)
Qazi Muhammad Nazir
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Q: Question about Differential Geometry (Surfaces and Differentiability I have a doubt about differentiability.
Why if I have two regular surface, $S_1$ and $S_2$ $\in \mathbb{R^3}$ and a function $f: \mathbb{R^3} \to \mathbb{R^3}$ such that $f(S_1) \subset S_2$ differentiable, then we can define another function $g=f|_{S_1}$ it's also differentiable? This it's from a proposition of Do Carmo but I can't understand it. And even less can I understand why if it is differentiable we can say that $dg_p(v)=Df(v)$ $\forall p \in S_1$ and $v \in T_p (S_1)$

A: If you take $i_1:S_1\rightarrow \mathbb{R}^3$ the usual inclusion, then it's differentiable, so $g=f\circ i_1$ is the composition of two smooth maps, then is smooth.
rmk: The inclusion $i_1$ induces a injection $d(i_1)_p:T_p(S_1)\rightarrow \mathbb{R}^3$, so you can talk about $T_p(S_1)\subset \mathbb{R}^3$, and if you look at $g:S_1\rightarrow S_2$, you know that if $\gamma$ is a curve on $S_1$ with $\gamma(0)=p$ and $\gamma'(0)=v\in T_{p}(S_1)$ then $f\circ i_1(\gamma)$ is a curve in $\mathbb{R}^3$ but in fact is a curve in $S_2$ and you can derivative, in this case $dg_{p}(v)=df_{i_1(p)}\circ d(i_1)_p(v)\in \mathbb{R}^3$ but under the identification $T_{f(p)}S_2\subset \mathbb{R}^3$ as we say before with $i_2:S_2\rightarrow \mathbb{R}^3$ we see that $df_{i_1(p)}\circ d(i_1)_p(v)\in T_{f(p)}S_2$.


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text:
The Texas City Disaster
With Nancy J. Farrier
We have faced some startling and horrifying disasters in the United States but today I want to talk about one that is listed as the worst industrial disaster in our history. The facts are startling, as is the death toll. At the time, people did not realize the deadliness of the products they were dealing with or that they could cost so many lives.
In April of 1947, several ships were docked at Texas City, some waiting for cargo, some already loaded. Two of the ships, the Grandcamp and the SS High Flyer contained in their cargo hold ammonium nitrate, bound for Europe to be used on farms there.
Parking lot in Texas City
U. of Houston digital library, public domain
The Grandcamp had a cargo of peanuts, twine, cotton, tobacco, and other flammable goods along with the ammonium nitrate. The ammonium nitrate had been manufactured in a different city and transported to Texas City for export. The dock workers later said the paper sacks containing the ammonium nitrate were already warm when loaded.
8:00 AM – Smoke drifted up from the cargo hold of the Grandcamp. Longshoremen attempted to put out the fire with a gallon of water and a couple of fire extinguishers. The result was a hold filled with thick smoke and they had to leave. The captain ordered the hold to be sealed off and steam added to extinguish the fire without doing much damage to the cargo. The problem was that ammonium nitrate neutralized the properties of the steam rendering it useless as a fire retardant. In fact, the steam may have made matters worse by converting the ammonium nitrate to nitrous oxide and increasing the heat in the hold.
SS Wilson B. Keene, wikimedia commons
8:30 AM – The buildup of pressure increased to the point that the hatches were blown off. The yellow-orange column of smoke indicated nitrogen dioxide fumes were present. Spectators lined up along the shore, thinking they were a safe distance from the fire. The Texas City Fire Department and the Republic Oil Refining Company firefighters responded and went to the ship to put out the fire.
9:12 AM – The heat and pressure continued to increase until the ammonium nitrate exploded. The vessel detonated and the blast leveled almost 1,000 buildings on the surrounding land. Destruction and debris were in a 2,000 foot radius and half the windows in Galveston (10 miles away) were shattered. Two planes that were in the air were destroyed. More than 550 people died, although the death toll is figured at much higher than that. All but one of the Texas City Fire Team, 28 members, were killed.
Rubber Factory by slip 1
1:10 PM – The explosion of the Grandcamp loosed the SS High Flyer, which then drifted across to stop against the Wilson B. Keene. The crew was still aboard but was forced to evacuate when the smoke became too thick. Tugboats attempted to pull the High Flyer out to sea but were unsuccessful. The heat built and the High Flyer's cargo caught fire. The resulting explosion was said to be more powerful than that of the Grandcamp, but there were fewer deaths since most had evacuated the area. The explosion destroyed the Keene, and glowing hot chunks of the Flyer rained down on the city.
Some people compared the destruction to a nuclear explosion. Many who died were never identified. Only body parts remained of some. The unknown number of deaths was due to seaman who were in port but were not registered or other undocumented laborers. More than 5,000 people were injured. Hospitals were overwhelmed by the numbers. A school became a temporary morgue where people would go to identify bodies.
Grandcamp Anchor by Jim Evans
The anchor of the Grandcamp, (1.8 metric ton) was found over a mile and a half away from the blast site. Another anchor (4.5 metric ton) ended up near the Texas City Dike, about a half mile away. Both are memorials now. There is also a memorial to the Texas City Firefighters who lost their lives.
What caused that initial fire in the hold of the Grandcamp? While the actual answer will never be known, most believe it was started by a worker discarding a cigarette in the hold the evening before. That cigarette smoldered until a small fire started and the result was utter destruction and a great loss of lives.
Firemen Memorial by Jim Evans
Firefighters and workers came from as far away as Los Angeles to help extinguish fires and clean up the mess. Rebuilding the area cost upwards of $100 million dollars in 1947. (That would be over one billion today.) What a sad series of events. You can look at a photographic record of the disaster here.
Have you ever heard of the Texas City Disaster? Maybe you have family that was impacted by this event. I know many of us are reminded of the Oklahoma City disaster involving ammonium nitrate and remember that devastation. My thoughts go to those who have lived through or lost someone in this type of catastrophe.
Nancy grew up on a small farm in the Midwest amidst a close-knit family. She came to love farm life including the cooking, gardening and canning, but not so much the cleaning house part. In school she often got in trouble in history class for hiding a fiction book in her text book to read during the teacher's lecture. Nancy was shocked to later discover she had such a love for history. Now Nancy lives in Southern Arizona and loves to research and include bits of history in her books. She is a Christian and enjoys encouraging her readers in their faith. Find her at nancyjfarrier.com.
To celebrate reaching 3 Million views, HHH is hosting a HUGE giveaway of over 60 books in 18 prizes, so there are many chances to win! One grand prize will consist of 10 books, two readers will win a second prize containing 5 books, and there will be 15 winners of a third prize containing 2 books each. There are several ways to earn entries, such as following, or commenting on the HHH blog each day. Thank you for being part of the HHH community, and best wishes in the giveaway!
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Posted by Nancy J Farrier at 3:30 AM
Labels: Grandcamp, Nancy J. Farrier, SS High Flyer, Texas City Disaster
Connie R. August 18, 2022 at 7:28 AM
Thanks for posting today and for contributing monthly to this blog. I had never heard of this disaster. It speaks of how one small action can create a chain of destruction. We usually never see the results of our carelessness. Very sad.
Nancy J Farrier August 18, 2022 at 11:43 PM
Thank you, Connie. I agree that the person responsible most likely never realized what they'd done. Very sad.
Linda August 18, 2022 at 11:05 AM
Thank you for another interesting post! I have not heard of this horrific event, it is so sad and really makes me appreciate those who work in disaster relief.
You are right, Linda. I'm so thankful for those who work in disaster relief.
Elizabeth Litton August 19, 2022 at 1:41 PM
Oh my! That is such a sad story. I've never heard of this disaster before.
Martha W. Rogers August 19, 2022 at 3:54 PM
It's one of those things you never forget if you're around when it happens.
I was 10 years old and living in Dallas. My parents and grandparents talked endlessly about it. My uncle worked for what was then Humble Oil in Baytown which is not far from Texas City, and they felt tremors from the blast which, like you said, blew out windows in Galveston not far from Baytown. He told us how really horrific things looked before we actually saw the pictures. It's one of those things that etched itself into my memory and I'll never forget how my grandmother cried over it. We visited Texas City several times, and visiting the site was so sad and solemn. The beautiful fountain came later, but no one who was around at that time in Texas will forget that horrible day.


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