Conspiracy Skeptic podcast host Karl Mamer has just released a new episode regarding the conspiracy to hide that the income tax is illegal in both the United States and Canada. It is a guest free episode with Karl discussing the duel conspiracies in the neighboring countries on his own. Generally speaking Karl does a decent job wading through the legal gobbledegook and explaining why in both our countries the income tax is indeed legal, and the conspiracy theorist are just wishful thinking. It is a brief CS running a little over thirty minutes, but given the information dense discussion anymore would risk becoming tedious.
Over at the Skeptic Zone thirty minutes of a two hour interview by Maynard with the Super-Rock Star (within skepdom) of George Hrab, who's a musician, podcaster, emcee, and snappy dresser was the main offering of this week's episode. It never ceases to amaze me what a beautiful person Mr. Hrab continues to be. He's a performer by trade, and is still humble. He is beloved by a loyal cadre of skeptics and is still humble. He can play various instruments and write music and is still humble. I don't know how many interviews of Mr. Hrab I have heard over the past six or seven years, but each time I keep thinking why can't more people, including myself, be a be more of a Hrab. Quite interestingly Mr. Hrab shares that he is working on a television pilot. We here at SkepReview wish him luck.
The episode also contains a brief interview by Richard Saunders of Michael Kruse on his starting Bad Science Watch in Canada. It is an advocacy group that seeks to protect Canadians from shame and poorly done science and to ensure the Canadian government's policies are based on fact and reality, and not nonsense. The final bit of the episode ended with an interview by Penny Chain of Susan Gerbic the guardian of skepticism on Wiki, on her new project to translate the multitude of skeptical based Wiki articles into other languages for the non-English languages Wikis. So anyone who speaks something that is not English as well as English and you want to do something proactive to promote skepticism Gerbic might be just the ticket.
On a non-skeptical podcast topic: If you are Mac user and have downloaded or thinking downloading OSX Mountain Lion (10.8), and you want to get a very good overview of what the latest OS for Macs can do then I suggest listening to the lastest episode of Hypercritical on the 5by5 network. John Siracusa spends two hours going over in amazing detail a breakdown of the lastest offering from Apple. This is only part one with a part two on Mountain Lion scheduled for release in two weeks.


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Tag: martyr
Sanctus Valentinus
Oh, Saint, can you hear my voice from ages past?
I hope against hope because your voice seems to be the last.
Oh, Saint, may I ask a question?
Will you proffer a suggestion?
Oh, Saint, to your name, thereof,
My question is this, what is love?
Continue reading "Sanctus Valentinus"
Author MattPosted on February 14, 2013 July 13, 2013 Tags 14, christian, faith, february, jesus, latin, love, martyr, poem, sacrifice, saint, sanctus, truth, valentines, valentinus, victory, wisdom1 Comment on Sanctus Valentinus
Put me in, coach
Richard Wurmbrand and wife Sabina are an inspiring pair who left their mark on Christian history and founded The Voice of the Martyrs, "a non-profit, inter-denominational Christian organization dedicated to assisting the persecuted church worldwide."
Richard Wurmbrand was born the youngest of four boys in a Jewish family on March 24, 1909, in Bucharest, Romania. Gifted intellectually and fluent in nine languages, Richard was active in leftist politics and worked as a stockbroker.
After their marriage, Richard and Sabina were converted to Christ in 1938, chiefly because of the influence of a German carpenter, Christian Wölfkes. They joined the Anglican Mission to the Jews in Bucharest. Richard was ordained, first as an Anglican, and then after World War II as a Lutheran minister.
During World War II, Richard and Sabina saw an opportunity for evangelism among the occupying German forces. They preached in the bomb shelters and rescued Jewish children out of the ghettos. Richard and Sabina were repeatedly arrested and beaten and, at least once, nearly executed. Sabina lost her Jewish family in Nazi concentration camps.
In 1945 Romanian Communists seized power and a million "invited" Russian troops poured into the country. Pastor Wurmbrand ministered to his oppressed countrymen and engaged in bold evangelism to the Russian soldiers.
That same year, Richard and Sabina Wurmbrand attended the Congress of Cults organized by the Romanian Communist government. Many religious leaders came forward to praise Communism and to swear loyalty to the new regime. Sabina said, "Richard, stand up and wash away this shame from the face of Christ." Richard warned, "If I do so, you'll lose your husband."
"I don't wish to have a coward as a husband," she replied. Thus Richard declared to the 4,000 delegates, whose speeches were broadcast to the whole nation, that their duty is to glorify God and Christ alone.
Between 1945 and 1947, Richard distributed 1 million Gospels to Russian troops, often disguising the books as Communist propaganda. Richard also smuggled Gospels into Russia. On December 30, 1947, the People's Republic of Romania was proclaimed. Persecution.com – About our Founders
There are few things more powerful than a Godly woman who understands her man, and gives him the license to act like one.
Author MattPosted on March 2, 2012 March 4, 2012 Tags christ, christian, church, God, history, martyr, persecution, richard, sabina, voice, wurmbrandLeave a comment on Put me in, coach
Standing for Stephen
Heard this while listening to a James MacDonald sermon today, "Big God, Small Me," on the account of Paul (formerly Saul) watching over the stoning of Stephen,
"You stiff-necked people, with uncircumcised hearts and ears! You are just like your fathers: You always resist the Holy Spirit! Was there ever a prophet your fathers did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him—you who have received the law that was put into effect through angels but have not obeyed it."
When they heard this, they were furious and gnashed their teeth at him. But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. "Look," he said, "I see heaven open and the Son of Man standing at the right hand of God."
At this they covered their ears and, yelling at the top of their voices, they all rushed at him, dragged him out of the city and began to stone him. Meanwhile, the witnesses laid their clothes at the feet of a young man named Saul.
While they were stoning him, Stephen prayed, "Lord Jesus, receive my spirit." Then he fell on his knees and cried out, "Lord, do not hold this sin against them." When he had said this, he fell asleep. Acts 7:51-60
Where ever we read in the bible about Jesus, after his ascension, we are always told that Jesus is "Seated" at the right hand of the Father in Glory. But here, for Stephen, we see Jesus, "Standing" at the right hand of God. If You Stand For Jesus, He'll Stand For You
Stand for Jesus and He'll stand for you.
Author MattPosted on February 26, 2012 February 26, 2012 Tags acts, bible, big, death, God, james, jesus, macdonald, martyr, me, small, stand, stephenLeave a comment on Standing for Stephen

redpajama_set_name: RedPajamaCommonCrawl


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Arctic Cold Snap Could Push U.S. Natural Gas Prices Higher
A late-January cold snap could…
High Energy Prices To Persist In Europe Despite Arrival Of U.S. Gas
Despite the arrival of LNG…
Gas Prices In Europe Drop As U.S. LNG Flotilla Arrives
LNG imports in Europe reached…
Is The Canadian LNG Export Dream Dead?
By Nick Cunningham - Dec 04, 2014, 6:18 PM CST
Lower oil prices have killed off major plans for liquefied natural gas exports from Canada's west coast.
On December 2 the state-owned oil company of Malaysia, Petronas, decided to shelve plans to build an enormous LNG export terminal in British Columbia, citing the falling price of oil. It is common for LNG contracts to be priced using a formula linked to the price of crude oil, so declining oil prices pushes down prices for LNG.
Petronas' Pacific NorthWest LNG, as it was known, was a proposed $32 billion export terminal that would send LNG to Asia. The decision highlights how competitive global LNG trade has become, despite growing demand. Greenfield projects, such as Pacific Northwest LNG, face steep startup costs that become prohibitive when oil prices fall.
Related: Russia-China Deal Could Kill U.S. LNG Exports
Although low oil prices may have been the icing on the cake, Canadian LNG projects were facing serious obstacles before oil prices plummeted. There is stiff competition from a slew of LNG projects already under construction in the U.S. and Australia, which will come online much earlier than anything from British Columbia.
Several LNG export facilities in the U.S. are not starting from scratch, for example. The Sabine Pass terminal on the Gulf Coast and the Cove Point facility on the Chesapeake Bay were both originally constructed to import LNG rather than export. The original facilities were put on ice when the U.S. no longer needed LNG imports. Now, companies are retrofitting them to handle exports – a much cheaper process than building a new facility.
The indefinite cancellation of Pacific NorthWest LNG is a major setback for Canada's plans to export natural gas. The move comes after BG Group abandoned plans to build a separate LNG export terminal on Canada's west coast. Chevron is also in limbo with its Kitimat LNG project after its partner Apache pulled out.
The inability to break ground on a series of LNG export terminals is also a major blow to the province of British Columbia, which has banked on natural gas exports to meet certain budget objectives. B.C. Premier Christy Clark was originally very bullish on the industry, telling constituents that the province could become debt-free as a result of exports.
In 2013, Clark predicted that a full-fledged LNG export industry would be up and running by 2020, which would bring in $4.3 to $8.7 billion each year for the province. But her government made major concessions on taxes after several companies wavered on final investment decisions. Petronas even threatened to cancel its project because of proposed tax rates. In October 2014, Clark's government proposed a 3.5 percent LNG tax, half of the original proposal.
The move was intended to offer a more attractive investment climate yet it was not enough to overcome high costs and falling oil prices.
Related: LNG-Dependent Japan Tries To Gain Leverage Over Pricing
The LNG market has dramatically changed since the B.C. government made its 2013 budget projections. Along with lower oil prices, the demand for LNG in Asia – the target market for Canadian exporters – looks quite a bit softer than it once did.
Japan is inching closer to a restart of its nuclear reactors, and as the world's largest LNG importer, that could put a dent in demand. China's economic growth is lower than expected, slowing the rise in energy consumption. And in what may have been unimaginable in 2013, China inked two major natural gas deals with Russia this year. If the deals are completed and the pipelines constructed, Russia could end up providing China with 17 percent of its natural gas needs by 2020. All of these trends narrow the market for Canadian LNG.
CBC News described British Columbia's Premier Christy Clark as having an "almost singular focus" on LNG, but her government will need to find another silver bullet to fix provincial debt with LNG off the table for now.
How Floating Technology Will Revolutionize LNG
Petronas Threatens To Scrap Canadian LNG Terminal Over Tax Rates
U.S. And Australia Chasing Qatar for LNG Supremacy
China Will Not Repeat Europe's Natural Gas Mistake
The U.S. Gas Pipeline Network Undergoing Major Overhaul
Tim Bilsky on December 05 2014 said:
Plans will be back online as soon as producers cut production to raise prices. Also, another winter like the last one would certainly accomplish the same result.
Bob on December 08 2014 said:
Add to that the regulatory obstacles, i.e., the pipelines to bring the ng to Kitimat and other BC ports have still not received approval.


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Tag Archives: Nicholas Cage
The Rock (1996)
May 6, 2011 David DeMoss 6 Comments
The devout Action Movie worshiper must face west five times a day and sing praises to their god: the McDonnell Douglas F/A-18 Hornet fighter jet.
Michael Bay didn't know it at the time, but he made this movie for my mother. She's an actor junkie who came of age in a time when movie stars were movie stars and the mainstream culture still surrounded them with auras of "respectability." As such, she prefers her leading men play flawed-but-noble heroes…though she's not opposed to the occasional flight of hyper-masculine fantasy (after all, she married my dad). So putting Nicholas Cage and Sean Connery in the same film was like ringing her personal dinner bell. And since I was thirteen at the time, I had no choice but to suffer through this at her side.
This was my – and a lot of people's – real introduction to Michael Bay. Sure, Will Smith and Martin Lawrence might've headlined their own TV shows, but neither boasted the box office draw of the original James Bond…or the original Ben Sanderson. Continue reading The Rock (1996) →
Claire ForlaniDavid WeisbergDouglas CookEd HarrisJohn SpencerMark RosnerMichael BayMichael BiehnNicholas CageSean ConneryTony ToddWilliam Forsythe
Ghost Rider (2007)
And who says album covers never come to life?
You've gotta feel sorry for Satan. Back in the nineteenth century it took a whole host of angels, armed with Flaming Rose Pedals of Love, to keep Faust's soul out of Hell. Before he could even think of redemption, Faust's sinning ass required the intercession of a Divine Female Figure superstar tag team composed of St. Mary of Egypt, that chick who washed Jesus' feet in Luke 7:36-50, that Samaritan lady from John 4:3-42, and Faust's own dead girlfriend.
That's the kind of firepower you needed to break a deal with the devil…200 years ago. Nowadays, any asshole with a recognizable face can punch, shoot, or simply glower his way out of Hell. Even Keanu Reeves has escaped the devil's bargain twice now, and no loss stings as hard as a loss to Ted "Theodore" Logan (just ask Satan himself). Continue reading Ghost Rider (2007) →
Brett CullenDavid S. GoyerEva MendesMark Steven JohnsonMarvel Universe(s)Matt LongNicholas CageRaquel AlessiSam ElliotSuperheroesWes Bentley
August 13, 2010 David DeMoss Leave a comment
Of all the U.K. comic book writers 'ported over during the 1980s, Mark Millar stands as an all-time champion of sorts, never missing a chance to destroy the goodwill he's managed to build up with his audience. Kick-Ass, the book, is a perfect example of this, as well as everything wrong with modern comics in general and Millar's comics in particular. A cynical, revisionist nightmare disguised as a superhero story, starring yet another morosely-unsympathetic protagonist who sublimates his own misanthropy, misogyny, and angst by dressing up in a silly costume and beating others bloody.
The twist? In the case, Our Hero is himself repeatedly beaten bloody, sent through physical, emotional, and psychological tortures most comic book writers reserve for their female supporting characters (before dutifully stuffing them into refrigerators). {More}
Aaron JohnsonChloe MoretzJane GoldmanMark StrongMatthew VaughnNicholas CageSuperheroes


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IB Chemistry
Change Subjects
Factors affecting rate of reaction
Basic Concepts:
Intro Lesson: c
Intro Lesson: d
In this lesson, we will learn:
To know and describe the effects of basic factors that affect the rate of reaction.
To explain the effect of a catalyst on the rate of a chemical reaction.
To apply ideas of surface area to explain the importance of catalysts and solutions to reaction rate.
Once scientists started measuring the rate of reactions; new areas of study developed that measured the factors that affected the rate of reaction. These are normally to do with the conditions the reaction is happening under.
There are many factors that affect the rate of reaction, which have been determined by experiment. Some are:
1: Temperature: The higher the temperature of a reaction, the faster the reaction happens because the time taken for the reaction to happen decreases.
2: Concentration: As concentration of reactants increases, time taken for the reaction decreases therefore the rate increases.
3: Pressure: Pressure is like concentration for gaseous reactants – greater pressure forces gas particles together like in a high concentration solution. Therefore the higher the pressure, the quicker the rate of reaction.
4: Surface area and catalysts: The greater surface area where particles can collide, the more particles will collide. Any way you can increase surface area for reactants to collide will decrease the time taken for the reaction to occur, and increase the reaction rate – the phase the reactants are in and catalysts both affect this.
The above four factors can affect any chemical reaction, but the rate will also depend on what chemical bonds need breaking (the reactant properties) in the reaction! Stronger bonds will require more energy to be overcome and so the reaction rates are naturally lower than chemical reactions where weak bonds are broken, or where very stable products are formed.
Catalysts affect the rate of reaction by providing an alternative reaction pathway of lower activation energy than the original uncatalyzed route. The catalyst itself remains unchanged in the reaction.
Think of a catalyst's effect like trying to climb a high wall without any help. Only the strongest and best climbers can do it!
If there was a ledge to climb onto first (the catalyst), climbing over the wall is a lot easier (the activation energy becomes lower) than before.
The ledge itself doesn't climb over and it doesn't change from being in the process – it just gets a little worn from it.
The reason that catalysts increase rate of reaction is that catalysts provide more surface area for reactant particles to collide and form the products. This is the same for why phase is important to reaction rate. Below is a summary of the importance of how phases affect reaction rate:
Chemical substances in the solid state have particles that are tightly packed and unable to move freely, so reactions between/involving solids are very slow.
In the liquid state, particles have more energy, are able to move and are close together so the reaction rate is increased.
In the gas state particles are highly energetic and a higher proportion of the collisions between reactant particles are successful collisions. Reaction rates between or involving gases are much higher than solids.
We saw in solution chemistry (C11.8.1) that solutions are important to use in chemical reactions and they behave as if they are their own state. This is because solutions:
Allow free movement of reactant particles throughout a liquid medium.
Allow reactants close proximity to each other.
Allows reactants to form aqueous ions.
Enables the positive/negative attractive forces to occur between reactant particles.
For these reasons reactions taking place in solutions are generally faster than in any other phase.
To summarize above: the relationship between rate of reaction and phase of reactants is as follows, fastest to slowest:
Solution (aqueous) > Gases and liquids > Solids.
This is observed by experiment and explainable by particle theory – the states where particles will collide with sufficient energy most frequently are the states with the fastest reaction rates.
There are two definitions given for reactions depending on which states are being used:
Heterogeneous reactions are reactions where the reactants are in different phases.
Homogeneous reactions are reactions where the reactants are all in the same phase. This includes all reactants dissolved in a solvent (even if the reactants were different phases before being dissolved!) and two liquids which completely dissolve in the other.
Because it is easier to control and manipulate the reaction vessel, homogeneous reactions are generally an advantage but aren't always an option.
Controlling rate of reaction
What affects the rate?
What is a catalyst?
Why are catalysts and solutions important?
How phase affects reaction rate.
Apply knowledge of factors affecting reaction rate to chemical reactions.
The reaction between sodium hydroxide, NaOH, and hydrogen chloride, HCl, is shown below:
2NaOH+2HCL→2NaCltoH2O\mathrm{2NaOH + 2 HCL \to 2 NaCl to H_2O}2NaOH+2HCL→2NaCltoH2O
Hydrogen chloride has a boiling point of -85°C and sodium hydroxide has a melting point of 318°C. Give a reason why this reaction is very slow with the reactants in their neutral state at room temperature.
What change could a chemist make to increase the rate of this reaction? Explain why this change increases the rate of reaction.
The decomposition of aqueous hydrogen peroxide is shown in the equation below. This reaction occurs at room temperature by itself but is slow:
2H2O2(aq)→2H2O(l)+O2(g) \mathrm{ 2 H_2 O_{2(aq)} \to 2H_2O_{(l)} + O_{2(g)} } 2H2O2(aq)→2H2O(l)+O2(g)
The rate of this reaction is increased dramatically by adding potassium iodide, KI, to the reaction vessel. Potassium iodide is not used in the reaction. What is the role of potassium iodide?
Explain, in terms of activation energy, why adding potassium iodide speeds the reaction up.
i)Explain, in terms of activation energy, why adding potassium iodide speeds the reaction up. ii)What else in the equation suggests a generally quicker rate of reaction?
From the reactions listed below, identify which are homogeneous and compare their relative rates of reaction.
i) Na(s)+Cl(g)→NaCl(s) \mathrm{Na_{(s)} + Cl_{(g)} \to NaCl_{(s)} } Na(s)+Cl(g)→NaCl(s)
ii) CH3COOH(aq)+H2O(l)→CH3COO(aq)−+H3O(aq)+ \mathrm{ CH_3COOH_{(aq)} + H_2O_{(l)} \to CH_3COO^-_{(aq)} + H_3O^+_{(aq)}} CH3COOH(aq)+H2O(l)→CH3COO(aq)−+H3O(aq)+
iii) Mg(s)+H2O(l)→MgOH(aq)+H2(g) \mathrm{ Mg_{(s)} + H_2O_{(l)} \to MgOH_{(aq)} + H_{2(g)}} Mg(s)+H2O(l)→MgOH(aq)+H2(g)
Introduction to kinetics
Reaction mechanisms


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Steel Sheet Piling and Shoring
Noise Barrier Walls
Utility Construction
Engineering Construction
PORT EVERGLADES WORK – 1930
MIAMI BEACH BULKHEAD – 1931
BAY HARBOR BRIDGE – 1964
PALM BAY MARINA – 1966
PALMETTO EXPRESSWAY – 1967
MIAMI RIVER TOWING – 1970
HARBOUR ISLANDS MARINA – 1987
AUGERCAST PILE – 1987
In 1922, Ebsary Foundation Company began as a partnership between Henry L. Ebsary and a man named Mr. Comer, who was believed to be a Key West Marine Contractor. The first job the Comer-Ebsary Partnership performed was the original City of Miami Docks near the site of today's Bayside Marina and by 1928 the Comer-Ebsary partnership completed the foundation system for the Second Avenue Bridge over the Miami River.Ebsary Foundation Company was formally incorporated in 1930 by brothers William H. and Henry L. (Lew) Ebsary with initial capitalization of $500. Since 1930, four generations of the Ebsary family have guided the company in its primary construction business of installing all types of foundation systems.
In 1940, Henry L. Ebsary passed the company to two of his sons, William L. (Bill) Ebsary and Richard H. (Dick) Ebsary who continued to manage and grow the company for 35 years. In the late 1940's Bill and Dick Ebsary purchased the Miami River waterfront property at 2154 NW North River Drive in Miami Fl, where it is headquartered today. In 1975, Dick Ebsary passed ownership of the company to his son Richard W. Ebsary and his cousin Bob Ebsary. Eventually, Richard W. Ebsary purchased full ownership of the Company and remained President and sole owner until 2010. After serving 16 years with Ebsary Foundation Company including12 years as Vice President, Scott A. Alfele, the Great Grandson of founder Henry L. Ebsary, became a share holder and its current President.
Since 1922, Ebsary Foundation Company has continued to provide innovative foundation and construction services to the Southeastern United States and the Caribbean. Ebsary has almost 90 years experience in all types of foundation installation which has provided extensive understanding and expertise in all of Florida's geotechnical conditions. Since its inception, Ebsary has built numerous landmark and historical structures in South Florida; examples include, large sections of the seawall and bulkhead at the Port of Miami and Port Everglades, the original Pan American Airlines Seaplane Ramp and bulkhead on Dinner Key in Coconut Grove, FL, the foundation system for the Miami Metro Mover and track sections for the Metrorail System; the US Coast Guard Bridge on Miami Beach, and during WWII, the construction of the docks for Miami Ship Building Corp, a contractor building boats for the U.S. Navy.
Ebsary Foundation Company is currently located on the same Miami River property purchased by Bill and Dick Ebsary; which has provided waterway access for its marine equipment. This water access provides the Company with the unique ability to offer a variety of marine construction services.
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Schools of Islamic theology
Title: Schools of Islamic theology
Subject: Islam in Turkey
God in Islam
Allah Jalla Jalālah
in Arabic calligraphy
Phrases and expressions
Islamic creed
Nearness
Islam portal
See Islamic schools and branches for different schools of thought; see Aqidah for the concept of the different "creeds" in Islam; see Ilm al-Kalam for the concept of theological discourse.
Part of a series on Islam
Shahādah
Ṣalāt
Ṣawm
Zakāh
Aqidah schools of divinity
Ilm al-Kalam
Ash'ariyyah
Al-Ash'ari
Al-Baqillani
Al-Qushayri
Ar-Razi
Al-Baydawi
Mâtûrîd'iyyah
Al-Maturidi
Textualist
Athar'iyyah
Ibn Hanbal
Ibn Qudamah
Al-Sindhi
Ibn ʿAbd al-Wahhab
Nāsr ud-Dīn al-Albanī
Bāṭen'iyyah
Ibn Ismāʿīl
Al-Wafī
Ithnā'ashariyyah
Al-Hilli
Allameh Majlesi
Jabr'iyyah
Ibn Safwan
Murji'ah
Qadar'iyyah
Sinbuya Asvari
Al-Juhani
Mu'tazila
Ibn Ata
Ibn Ubayd
Sunni Islam1
Six articles of belief
Shi'a2
Twelvers
Tawhīd
'Adalah
Nubuwwah
Imāmah
Qiyamah
Khums
Commanding what is just
Forbidding what is evil
Tawallā'
Tabarrá
Seven Pillars
Walāyah
Ṭawhid
Kharijites3
Sixth Pillar of Islam
1 Including Ahmadis
2 Including Alevis, Druze & Alawites
3 Including Ibadis
Oneness of God
Revealed books
Day of Resurrection
Texts and laws
Sharia (law)
Kalam (dialectic)
Sahabah
Rashidun
Imamate
Spread of Islam
Ibadi
Quranism
Ahmadiyya
Proselytizing
Criticism of Islam
Islam and other religions
Schools of Islamic theology are various branches in different schools of thought regarding Islamic creed (ʿAqīdah). According to Muhammad Abu Zahra, Qadariyyah, Jahmites, Murji'ah, Mu'tazila, Batiniyyah, Ash'ari, Maturidi, Athari (also known as Hadith collectors, Hanbalites and their followers Salafiyyah) are the ancient schools of Islamic divinity.
The main split between Sunni and Shia Islam was initially more political than theological, but over time theological differences have developed. Still, differences in "creed" or aqidah occur as divisions orthogonal to the main divisions in Islam along political or legalistic lines, such that a Mu'tazili might, for example, have belong to the Jafari, Zaidi or even Hanafi school of jurisprudence.
1 Divinity schools in Islam
2 Sunni schools of divinity
2.1 Athari (Textualism)
2.2 Ilm al-Kalām
2.2.1 Ash'ariyyah
2.2.2 Mâtûrîd'iyyah
3 Khawarij
4 Murji'ah
4.1 Bid'ah Murji'ah
4.1.1 Karram'iyyah
4.2 Sunni Murji'ah
5 Jabr'iyyah
6 Qadar'iyyah
6.1 Mu'tazili
6.1.1 Bâ' Hashim'iyyah
7 Shia schools of divinity
7.1 Zaydi-Fivers
7.2 Bāṭen'iyyah
7.2.1 Imami-Ismā'īlīs
7.2.2 Batini-Twelver ʿAqīdah schools
7.2.2.1 Alevism
7.2.2.1.1 Alevi Islamic school of divinity
7.2.2.1.2 ʿAqīdah of Alevi-Islam Dīn Services
7.2.2.2 Baktāshism (Bektaşilik)
7.2.2.2.1 Baktāshi Islamic School of Divinity
7.2.2.2.2 The Baktāshi ʿaqīdah
7.3 Ithnā'ashariyyah
7.3.1 Imami-Ja'faris
7.3.1.1 Usulism
7.3.1.2 Akhbarism
7.3.1.3 Shaykhism
7.3.2 Ghulāt-Imamis
7.3.2.1 'Alawism
7.3.2.1.1 'Alawite Islamic School of Divinity
7.3.2.1.2 The 'Alawite ʿaqīdah
7.3.2.2 Kızılbaşlık
7.3.2.2.1 The Qizilbash ʿaqīdah
7.3.2.3 Anthropopathy in the history of Ghulāt Shia
8 Salaf'iyyah
9 Ahmad'iyyah
Divinity schools in Islam
Aqidah is an Islamic term meaning "creed" or "belief". Any religious belief system, or creed, can be considered an example of aqidah. However this term has taken a significant technical usage in Muslim history and theology, denoting those matters over which Muslims hold conviction. The term is usually translated as "theology". Such traditions are divisions orthogonal to sectarian divisions of Islam, and a Mu'tazili may for example, belong to Jafari, Zaidi or even Hanafi school of jurisprudence. One of the earliest systematic theological school to develop, in the mid 8th-century, was Mu'tazila. It emphasized reason and rational thought, positing that the injunctions of God are accessible to rational thought and inquiry and that the Qur'an, albeit the word of God, was created rather than uncreated, which would develop into one of the most contentious questions in Islamic theology.
In the 10th century, the Ash'ari school developed as a response to Mu'tazila, leading to the latter's decline. Ash'ari still taught the use of reason in understanding the Qur'an, but denied the possibility to deduce moral truths by reasoning. This was opposed by the school of Maturidi, which taught that certain moral truths may be found by the use of reason without the aid of revelation.
Another point of contention was the relative position of iman ("faith") vs. taqwa ("piety"). Such schools of theology are summarized under Ilm al-Kalam, or "science of discourse", as opposed to mystical schools who deny that any theological truth may be discovered by means of discourse or reason.
Sunni schools of divinity
Prophethood / Messengership
Rightly-Guided Caliphs
Umar ibn al-Khattab
Uthman ibn Affan
Hassan ibn Ali
Muawiyah ibn Abi Sufyan
Umar ibn Abd al-Aziz
Sunni schools of law
Hanbali
Shafi'i
Ẓāhirī
Awza'i
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Bulugh al-Maram
Kanz al-'Ummāl fī sunan al-aqwāl wa'l af'āl
Zujajat al-Masabih
Sunni Muslims are the largest denomination of Islam and are known as Ahl as-Sunnah wa'l-Jamā'h or simply as Ahl as-Sunnah. The word Sunni comes from the word sunnah, which means the teachings and actions or examples of the Islamic prophet Muhammad. Therefore, the term "Sunni" refers to those who follow or maintain the sunnah of the prophet Muhammad.
The Sunnis believe that Muhammad did not specifically appoint a successor to lead the Muslim ummah (community) before his death, and after an initial period of confusion, a group of his most prominent companions gathered and elected Abu Bakr Siddique, Muhammad's close friend and a father-in-law, as the first caliph of Islam. Sunni Muslims regard the first four caliphs (Abu Bakr, `Umar ibn al-Khattāb, Uthman Ibn Affan and Ali ibn Abu Talib) as "al-Khulafā'ur-Rāshidūn" or "The Rightly Guided Caliphs." Sunnis also believe that the position of caliph may be attained democratically, on gaining majority votes, but after the Rashidun, the position turned into a hereditary right and the caliphs belonged to various dynasties and more like monarchs rather than religious figures.
Athari (Textualism)
The Athari school derives its name from the Arabic word Athar, meaning "narrations." The Athari creed is to avoid delving into extensive theological speculation. They use the Qur'an, the Sunnah, and sayings of the Sahaba - seeing this as the middle path where the attributes of Allah are accepted without questioning 'how' they are. Ahmad bin Hanbal is regarded as the leader of the Athari school of creed. Athari is generally synonymous with Salafi. The central aspect of Athari theology is its definition of Tawhid, meaning literally unification or asserting the oneness of Allah.[1][2][3][4]
Ilm al-Kalām
Kalām is the Islamic philosophy of seeking theological principles through dialectic. In Arabic, the word literally means "speech/words". A scholar of kalām is referred to as a mutakallim (Muslim theologian; plural mutakallimūn). There are many schools of Kalam, the main ones being the Ash'ari and Maturidi schools in Sunni Islam.
After leaving the Mu'tazili school, Al-Ash'ari formulated the theology of Sunni Islam.[5] He was followed in this by a large number of distinguished scholars, most of whom belonged to the Shafi'i school of law.[6] The most famous of these are Abul-Hassan Al-Bahili, Abu Bakr Al-Baqillani, al-Juwayni, Al-Razi and Al-Ghazali. Thus Al-Ash'ari's school became, together with the Maturidi, the main schools reflecting the beliefs of the Sunnah.[6]
Ash'ari is a school of early Islamic philosophy founded in the 10th century by Abu al-Hasan al-Ash'ari. It was instrumental in drastically changing the direction of Islam. The Asharite view was that comprehension of the unique nature and characteristics of God were beyond human capability.
A Maturidi is one who follows Abu Mansur Al Maturidi's theology, which is a close variant of the Ash'ari school. Points which differ are the nature of belief and the place of human reason. The Maturidis state that belief (iman) does not increase nor decrease but remains static; it is piety (taqwa) which increases and decreases. The Ash'aris say that belief does in fact increase and decrease. The Maturidis say that the unaided human mind is able to find out that some of the more major sins such as alcohol or murder are evil without the help of revelation. The Ash'aris say that the unaided human mind is unable to know if something is good or evil, lawful or unlawful, without divine revelation.
Khawarij
The Kharijites considered the caliphate of Abu Bakr and Umar to be rightly guided but believed that Uthman ibn Affan had deviated from the path of justice and truth in the last days of his caliphate, and hence was liable to be killed or displaced. They also believed that Ali ibn Abi Talib committed a grave sin when he agreed on the arbitration with Muʿāwiyah. In the Battle of Siffin, Ali acceded to Muawiyah's suggestion to stop the fighting and resort to negotiation. A large portion of Ali's troops (who later became the first Kharijites) refused to concede to that agreement, and they considered that Ali had breached a Qur'anic verse which states that The decision is only for Allah (Qur'an 6:57), which the Kharijites interpreted to mean that the outcome of a conflict can only be decided in battle (by God) and not in negotiations (by human beings).
The Kharijites thus deemed the arbitrators (Abu Musa al-Ashʿari and Amr Ibn Al-As), the leaders who appointed these arbitrators (Ali and Muʿāwiyah) and all those who agreed on the arbitration (all companions of Ali and Muʿāwiyah) as Kuffār (disbelievers), having breached the rules of the Qur'an. They believed that all participants in the Battle of Jamal, including Talha, Zubair (both being companions of Muhammad) and Aisha had committed a Kabira (major sin in Islam).[7]
Kharijites reject the doctrine of infallibility for the leader of the Muslim community, in contrast to Shi'a but in agreement with Sunnis.[8] Modern-day Islamic scholar Abul Ala Maududi wrote an analysis of Kharijite beliefs, marking a number of differences between Kharijism and Sunni Islam. The Kharijites believed that the act of sinning is analogous to Kufr (disbelief) and that every grave sinner was regarded as a Kāfir (disbeliever) unless he repents. With this argument, they denounced all the above-mentioned Ṣaḥābah and even cursed and used abusive language against them. Ordinary Muslims were also declared disbelievers because first, they were not free of sin; secondly they regarded the above-mentioned Ṣaḥābah as believers and considered them as religious leaders, even inferring Islamic jurisprudence from the Hadeeth narrated by them.[7] They also believed that it is not a must for the caliph to be from the Quraysh. Any pious Muslim nominated by other Muslims could be an eligible caliph.[7] Additionally, Kharijites believed that obedience to the caliph is binding as long as he is managing the affairs with justice and consultation, but if he deviates, then it becomes obligatory to confront him, demote him and even kill him.
Murji'ah (Arabic: المرجئة) is an early Islamic school whose followers are known in English as "Murjites" or "Murji'ites" (المرجئون). During the early centuries of Islam, Muslim thought encountered a multitude of influences from various ethnic and philosophical groups that it absorbed. Murji'ah emerged as a theological school that was opposed to the Kharijites on questions related to early controversies regarding sin and definitions of what is a true Muslim.
Bid'ah Murji'ah
They advocated the idea of "delayed judgement". Only God can judge who is a true Muslim and who is not, and no one else can judge another as an infidel (kafir). Therefore, all Muslims should consider all other Muslims as true and faithful believers, and look to Allah to judge everyone during the last judgment. This theology promoted tolerance of Umayyads and converts to Islam who appeared half-hearted in their obedience. The Murjite opinion would eventually dominate that of the Kharijites.
Karram'iyyah
Anthropomorphic Karram'iyyah was founded by Abū ʿAbd Allāh Muḥammad b. Karrām[9] Ibn Karram considered that God was a substance and that He had a body (jism) finite in certain directions when He comes into contact with the Throne.[10][11][12]
Sunni Murji'ah
The Murjites exited the way of the Sunnis when they declared that no Muslim would enter the Jahannam no matter what their sins. This contradicts the traditional Sunni belief that some Muslims will enter the Jahannam temporarily. Therefore, the Murjites are classified as Ahlul Bid'ah or "People of Innovation" by Sunnis, particularly Salafis.
Jahmis were the followers of the Islamic theologian Jahm bin Safwan who associate himself with Al-Harith ibn Surayj. He was an exponent of extreme determinism according to which a man acts only metaphorically in the same way in which the sun acts or does something when it sets.[13]
The idea of Qadariyah, i.e. the Doctrine of Free-Will, came from a Persian named Sinbuya Asvari and his follower Ma'bad al-Juhani, both was put to death by the Umayyad Caliph Abd al-Malik ibn Marwan.
Mu'tazili theology originated in the 8th century in al-Basrah when Wasil Ibn 'Ata' left the teaching lessons of Hasan al-Basri after a theological dispute. He and his followers expanded on the logic and rationalism of Greek philosophy, seeking to combine them with Islamic doctrines and show that the two were inherently compatible. The Mu'tazili debated philosophical questions such as whether the Qur'an was created or eternal, whether evil was created by God, the issue of predestination versus free will, whether God's attributes in the Qur'an were to be interpreted allegorically or literally, and whether sinning believers would have eternal punishment in Jahannam.
Bâ' Hashim'iyyah
Bâh' Sham'iyyah[14] was a school of Mu'tazili thought, rivaling the school of Qadi Abd al-Jabbar, based primarily on the earlier teaching of Abu Hashim al-Jubba'i,[15] the son of Abu 'Ali Muhammad al-Jubba'i.
Shia schools of divinity
Succession to Muhammad
Imamate of the Family
Mourning of Muharram
The Four Companions
Arba'een Pilgrimage
Arba'een
Eid al-Ghadeer
The verse of purification
Mubahala
Khumm
Fatimah's house
First Fitna
Second Fitna
The Battle of Karbala
Branches of Shia Islam
Emāmī
Ethnā'asharī
Jā'farīs
Bātinī-Alevīs
Ghulāt
Hurūfī-Baktāshīs
Khaṣībī-Nusāyrīs
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Nīzārī-Ismāʿīlīs
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Durzis
Zaīdī
Extinct Shia sects
Ahl al-Kisa
Fatimah
Holy women
Khadija bint Khuwaylid
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Rubab
Shahrbanu
Fātimah bint Mūsā
Hakimah Khātūn
Fatimah bint Asad
Farwah bint al-Qasim
Shia Islam portal
Zaydi-Fivers
The Zaidi School of Divinity is close to the Mu'tazilite school. There are a few issues between both schools, most notably the Zaydi doctrine of the Imamate, which is rejected by the Mu'tazilites. Amongst the Shi'a, Zaydis are most similar to Sunnis[16] since Zaydism shares similar doctrines and jurisprudential opinions with Sunni scholars.[17]
The Bāṭen'iyyah ʿAqīdah, was originally introduced by Abu'l-Khāttāb Muhammad ibn Abu Zaynab al-Asadī,[18][19] and later developed by Maymūn al-Qaddāh[20] and his son ʿAbd Allāh ibn Maymūn[21] for the esoteric interpretation[22] of the Qur'an. The members of Batiniyyah may belong to either Ismailis or Twelvers.
Imami-Ismā'īlīs
Part of a series on Shīa Islam
Isma'ilism
Ẓāhir
Bātin
Nūr
Pīr
Ginans
'Aql
ʿIlm
Hujja
Dā'ī
Taqiya
Panentheism
Musta'li & Nizari History
Shuʿayb
Nabi Shu'ayb
Seveners
Abū-Saʿīd Jannābī
Qarmatians
Abū-Tāhir Al-Jannābī
Nizari Ismaili state
Baghdad Manifesto
Nasir Khusraw
Arwa al-Sulayhi
Zoeb bin Moosa
Nizari
Mustā'lī
Hafizi
Batiniyya
Hassan-i Sabbah
Lambsar Castle
Alamut Castle
Masyaf Castle
Rashid ad-Din Sinan
Satpanth
Pir Sadardin
Böszörmény
Aga Khan
Jama'at Khana
Du'a
Early Imāms
Husayn
as-Sajjad
al-Baqir
Jaʿfar al-Ṣādiq
Ismāʿīl ibn Jaʿfar al-Mubārak
Muhammad ibn Ismāʿīl ash-Shākir
ʿAbadu l-Lāh (al-Wāfī Ahmad)
Ahmad (al-Taqī Muhammad)
Ḥusayn (ar-Raḍī ʿAbdillāh)
ʿAbdu l-Lāh al-Mahdī bi l-Lāh
al-Qāʾim
al-Manṣūr
al-Muʿizz
al-ʿAzīz
al-Ḥākim
al-Ẓāhir
al-Mustanṣir bi l-Lāh
Nizār al-Muṣṭafā li-Dīn'il-Lāh / Aḥmadu l-Mustāʿlī bi l-Lāh
Manṣūr al-Āmir bi-Aḥkām'il-Lāh
Abu l-Qāsim al-Tayyib
Nizari Ismaili & Taiyabi Da'is
Nizārī Ismā'īlī
Aga Khan IV
Taiyabi-Musta'li Ismailis
Dawoodi Bohra
Mufaddal Saifuddin
Sulaymani
Al-Fakhri Abdullah
Alavi Bohra
Haatim Zakiyuddin
Qutbi Bohra
Khuzaima Qutbuddin
The Ismā'īlī Imāmate differ from Twelvers because they had living imams or da'is for centuries. They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam[23] after his father Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imāmate to his son Muḥammad ibn Ismā'īl al-Maktum as the next imam.[24]
Batini-Twelver ʿAqīdah schools
The followers of "Batiniyyah-Twelver" madh'hab consist of Alevis and Nusayris, who developed their own fiqh system and do not pursue the Ja'fari jurisprudence. Their combined population is nearly around 1% of World overall Muslim population.[25]
Alevis are sometimes categorized as part of Twelver Shia Islam, and sometimes as its own religious tradition, as it has markedly different philosophy, customs, and rituals. They have many Tasawwufī characteristics and express belief in the Qur'an and The Twelve Imams, but reject polygamy and accept religious traditions predating Islam, like Turkish shamanism. They are significant in East-Central Turkey. They are sometimes considered a Sufi sect, and have an untraditional form of religious leadership that is not scholarship oriented like other Sunni and Shia groups. Seven to Eleven Million Alevi people including the other denominations of Twelver Shi'ites live in Anatolia.[25]
Alevi Islamic school of divinity
In Turkey, Shia Muslim people belong to the Ja'fari jurisprudence Madhhab, which tracks back to the sixth Shia Imam Ja'far al-Sadiq (also known as Imam Jafar-i Sadiq), are called as the Ja'faris, who belong to Twelver Shia. Although the Alevi Turks are being considered as a part of Twelver Shia Islam, their belief is different from the Ja'fari jurisprudence in conviction.
"The Alevi-Turks" has a unique and perplex conviction tracing back to Kaysanites Shia and Khurramites which are considered as Ghulat Shia. According to Turkish scholar Abdülbaki Gölpinarli, the Qizilbash ("Red-Heads") of the 16th century - a religious and political movement in Azerbaijan that helped to establish the Safavid dynasty - were "spiritual descendants of the Khurramites".[26]
Among the members of the "Qizilbash-Tariqah" who are considered as a sub-sect of the Alevis, two figures firstly Abu Muslim Khorasani who assisted Abbasid Caliphate to beat Umayyad Caliphate, but later eliminated and murdered by Caliph Al-Mansur, and secondly Babak Khorramdin who incited a rebellion against the Abbasid Caliphate and consequently was killed by Caliph al-Mu'tasim are highly respected. This belief provides strong clues about their Kaysanites Shia and Khurramites origins. In addition, the "Safaviyya Tariqah" leader Ismail I is a highly regarded individual in the belief of "Alevi-Qizilbash-Tariqah" associating them with the Imamah (Shia Twelver doctrine) conviction of the "Twelver Shi'a Islam".
Their aqidah (theological conviction) is based upon a syncretic fiqh system called as "Batiniyya-Sufism"[27] which incorporates some Qarmatian sentiments, originally introduced by "Abu'l-Khāttāb Muhammad ibn Abu Zaynab al-Asadī",[18][19] and later developed by "Maymun al-Qāddāh" and his son "ʿAbd Allāh ibn Maymun",[21] and "Mu'tazila" with a strong belief in The Twelve Imams.
Not all of the members believe that the fasting in Ramadan is obligatory although some Alevi-Turks performs their fasting duties partially in Ramadan.
Some beliefs of Shamanism still are common amongst the Qizilbash Alevi-Turkish people in villages.
On the other hand, the members of Bektashi Order have a conviction of "Batiniyya Isma'ilism"[27] and "Hurufism" with a strong belief in the The Twelve Imams.
In conclusion, Qizilbash-Alevis are not a part of Ja'fari jurisprudence fiqh, even though they can be considered as members of different Tariqa of Shia Islam all looks like sub-classes of Twelver. Their conviction includes "Batiniyya-Hurufism" and "Sevener-Qarmatians-Ismailism" sentiments.[27][28]
They all may be considered as special groups not following the Ja'fari jurisprudence, like Alawites who are in the class of Ghulat Twelver Shia Islam, but a special Batiniyya belief somewhat similar to Isma'ilism in their conviction.
Part of a series on Nizari-Ismāʿīli Batiniyya, Hurufiyya, Kaysanites and Twelver Shī'ism
Haqq-Muhammad-Ali
Prophet Muḥammad ibn `Abd Allāh
Islamic prophet
Buyruks
Tariqat
Haqiqa
Marifat
Wahdat al-wujud
Baqaa
Kashf
Nafs
Keramat
Al-Insān al-Kāmil
Lataif
Four Doors
Sulook
Yaqeen
Zeyārat
Taqiyya
Hıdırellez
Düşkünlük Meydanı
Müsahiplik
The Twelve Imams
al-Abidin
al-Sadiq
al-Kadhim
ar-Rida
al-Taqi
al-Naqi
al-Askari
al-Mahdi
Crucial figures and influences
Khidr
Uwais al-Qarani
Jābir ibn Hayyān
Dhul-Nun al-Misri
Bayazid Bastami
Mansur Al-Hallaj
Abu al-Hassan al-Kharaqani
Yusuf Hamdani
Khoja Akhmet Yassawi
Abdul-Qadir Gilani
Ahmed ar-Rifa'i
Ibn Arabi
Qutb ad-Dīn Haydar
Ahi Evren
Haji Bektash Veli
Sadr al-Din al-Qunawi
Zahed Gilani
Sari Saltik
Safi-ad-din Ardabili
Nāimī
Sadr al-Dīn Mūsā
Imadaddin Nasimi
Shah Nimatullah Wali
Shaykh Junayd
Shaykh Haydar
Ali Mirza Safavi
Ismail I
Otman Baba
Alians
Demir Baba Teke
Arabati Baba Teḱe
Kul Nesîmî
Alevi history
Safavid conversion of Iran to Shia Islam
Shia in Persia before Safavids
Shiism in Persia after Safavids
Umayyad Caliphate
Abu Muslim
Abbasid Caliphate
Babak Khorramdin
Kaykhusraw II
Baba Ishak
Bayezid II
Persecution of Alevis
Şahkulu Rebellion
Şahkulu
Battle of Chaldiran
Selim I
Abaza rebellion
Kuyucu Murad Pasha
Auspicious Incident
Mahmud II
Koçgiri Rebellion
Dersim Rebellion
Seyid Riza
Dersim Massacre
Maraş Massacre
Çorum Massacre
Sivas massacre
Related Muslim tariqah
Malamatiyya
Qalandariyya
Qadiriyya
Akbari Sufis
Rifa'i
Uwaisi
Naqshbandi
Mevlevi Order
Zahediyeh
Safaviyya
Khalwati order
Bayramiye
Jelveti
Babai Revolt
Hurufism
Nuqtavi
Chepni people
Bektashi Order
Bektashism and folk religion
Jelali revolts
Ni'matullāhī
Galibi Order
Other influential groups
Isma'ilism
Khurramites
Qizilbash
Bábism
Yazdanī
Yarsanism
Yazidis in Armenia
Ishikism
Nabataeans
Zoroaster
Mazdak
Zurvanism
Mandaeism
Manichaeism
Tengrism
In conclusion, Twelver branch of Shia Islam Muslim population of Turkey is composed of Mu'tazila aqidah of Ja'fari jurisprudence madhhab, Batiniyya-Sufism aqidah of Maymūn'al-Qāddāhī fiqh of the Alevīs, and Cillī aqidah of Maymūn ibn Abu'l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh of the Alawites,[29][30] who altogether constitutes nearly one third of the whole population of the country. (An estimate for the Turkish Alevi population varies between Seven and Eleven Million.[31][32] Over 85% of the population, on the other hand, overwhelmingly constitute Maturidi aqidah of the Hanafi fiqh and Ash'ari aqidah of the Shafi'i fiqh of the Sunni followers.)
ʿAqīdah of Alevi-Islam Dīn Services
" What's Alevism, what's the understanding of Islam in Alevism? The answers to these questions, instead of the opposite of what's known by many people is that the birthplace of Alevism was never in Anatolia. This is an example of great ignorance, that is, to tell that the Alevism was emerged in Anatolia. Searching the source of Alevism in Anatolia arises from unawareness. Because there was not even one single Muslim or Turk in Anatolia before a specific date. The roots of Alevism stem from Turkestan - Central Asia. Islam was brought to Anatolia by Turks in 10th and 11th centuries by a result of migration for a period of 100 - 150 years. Before this event took place, there were no Muslim and Turks in Anatolia. Anatolia was then entirely Christian. We Turks brought Islam to Anatolia from Turkestan. - Professor İzzettin Doğan, The President of Alevi-Islam Religion Services.[33] "
Some of the differences that mark Alevis from Shi'a Islam are the non-observance of the five daily prayers and prostrations (they only bow twice in the presence of their spiritual leader), Ramadan, and the Hajj (they consider the pilgrimage to Mecca an external pretense, the real pilgrimage being internal in one's heart); and non-attendance of mosques.[34]
Some of their members (or sub-groups) claim that God takes abode in the bodies of the human-beings (ḥulūl), believe in metempsychosis (tanāsukh), and consider Islamic law to be not obligatory (ibāḥa), similar to antinomianism.[35]
The Fourteen Infallible
al-Sajjad
al-Rida
al-Hadi
Some of the Alevis criticizes the course of Islam as it is being practiced overwhelmingly by more than 99% of Sunni and Shia population.
They believe that major additions had been implemented during the time of Ummayads, and easily refuse some basic principles on the grounds that they believe it contradicts with the holy book of Islam, namely the Qu'ran.
Regular daily salat and fasting in the holy month of Ramadan are officially not accepted by some members of Alevism.
Some of their sub-groups like Ishikists and Bektashis, who portrayed themselves as Alevis, neither comprehend the essence of the regular daily salat (prayers) and fasting in the holy month of Ramadan that is frequently accentuated at many times in Quran, nor admits that these principles constitute the ineluctable foundations of the Dīn of Islam as they had been laid down by Allah and they had been practised in an uninterruptible manner during the period of Prophet Muhammad.
Furthermore, during the period of Ottoman Empire, Alevis were forbidden to proselytise, and Alevism regenerated itself internally by paternal descent. To prevent penetration by hostile outsiders, the Alevis insisted on strict endogamy which eventually made them into a quasi-ethnic group. Alevi taboos limited interaction with the dominant Sunni political-religious centre. Excommunication was the ultimate punishment threatening those who married outsiders, cooperated with outsiders economically, or ate with outsiders. It was also forbidden to use the state (Sunni) courts.[34]
Part of a series on Shia Islam
The Fourteen Infallibles
ar-Ridha
Other beliefs
The Occultation
Taqlid
Mahdaviat
Love the family of Muhammad
Dissociate from their enemies
Holy cities
Najaf
Kadhimiya
Akhbari
Shaykhi
Alawism
Malamatiyya–Qalandariyya
Hurufism–Bektashism
Rifa'i–Galibi
Marja' (list)
Hawza
Ayatollah (list)
Allamah
Hujjat al-Islam
The Psalms of Islam
Book of Fundamentals
The Book in Scholar's Lieu
Civilization of Laws
The Certainty
Book of Sulaym ibn Qays
Oceans of Light
Wasā'il al-Shīʿa
Reality of Certainty
Keys of Paradise
Criticism of Twelver Shi'ism
Related portals
Baktāshism (Bektaşilik)
The founder of the Bektashiyyah sufi order Hacı Bektaş-ı Veli (Ḥājjī Baktāsh Walī), a murid of Malāmatī-Qalāndārī Sheikh Qutb ad-Dīn Haydar, who introduced the Ahmad Yasavi's doctrine of "Four Doors and Forty Stending" into his tariqah.
Baktāshi Islamic School of Divinity
The Bektashiyyah is a Shia Sufi order founded in the 13th century by Haji Bektash Veli, a dervish who escaped Central Asia and found refuge with the Seljuks in Anatolia at the time of the Mongol invasions (1219–23). This order gained a great following in rural areas and it later developed in two branches: the Çelebi clan, who claimed to be physical descendants of Haji Bektash Veli, were called "Bel evladları" (children of the loins), and became the hereditary spiritual leaders of the rural Alevis; and the Babağan, those faithful to the path "Yol evladları" (children of the way), who dominated the official Bektashi Sufi order with its elected leadership.[34]
Bektashism places much emphasis on the concept of Wahdat-ul-Wujood وحدة الوجود, the "Unity of Being" that was formulated by Ibn Arabi. This has often been labeled as pantheism, although it is a concept closer to panentheism. Bektashism is also heavily permeated with Shiite concepts, such as the marked veneration of Ali, The Twelve Imams, and the ritual commemoration of Ashurah marking the Battle of Karbala. The old Persian holiday of Nowruz is celebrated by Bektashis as Imam Ali's birthday.
In keeping with the central belief of Wahdat-ul-Wujood the Bektashi see reality contained in Haqq-Muhammad-Ali, a single unified entity. Bektashi do not consider this a form of trinity. There are many other practices and ceremonies that share similarity with other faiths, such as a ritual meal (muhabbet) and yearly confession of sins to a baba (magfirat-i zunub مغفرة الذنوب). Bektashis base their practices and rituals on their non-orthodox and mystical interpretation and understanding of the Qur'an and the prophetic practice (Sunnah). They have no written doctrine specific to them, thus rules and rituals may differ depending on under whose influence one has been taught. Bektashis generally revere Sufi mystics outside of their own order, such as Ibn Arabi, Al-Ghazali and Jelalludin Rumi who are close in spirit to them.
The Baktāshi ʿaqīdah
Four Spiritual Stations in Bektashiyyah: Sharia, tariqa, haqiqa, and the fourth station, marifa, which is considered "unseen", is actually the center of the haqiqa region. Marifa is the essence of all four stations.
The Bektashi Order is a Sufi order and shares much in common with other Islamic mystical movements, such as the need for an experienced spiritual guide — called a baba in Bektashi parlance — as well as the doctrine of "the four gates that must be traversed": the "Sharia" (religious law), "Tariqah" (the spiritual path), "Haqiqah" (truth), and "Marifa" (true knowledge).
Bektashis hold that the Qur'an has two levels of meaning: an outer (Zāher ظاهر) and an inner (bāṭen باطن).[36] They hold the latter to be superior and eternal and this is reflected in their understanding of both the universe and humanity, which is a view that can also be found in Ismailism and Batiniyya.[22]
Bektashism is also initiatic and members must traverse various levels or ranks as they progress along the spiritual path to the Reality. First level members are called aşıks عاشق. They are those who, while not having taken initiation into the order, are nevertheless drawn to it. Following initiation (called nasip) one becomes a mühip محب. After some time as a mühip, one can take further vows and become a dervish. The next level above dervish is that of baba. The baba (lit. father) is considered to be the head of a tekke and qualified to give spiritual guidance (irshad إرشاد). Above the baba is the rank of halife-baba (or dede, grandfather). Traditionally there were twelve of these, the most senior being the dedebaba (great-grandfather). The dedebaba was considered to be the highest ranking authority in the Bektashi Order. Traditionally the residence of the dedebaba was the Pir Evi (The Saint's Home) which was located in the shrine of Hajji Bektash Wali in the central Anatolian town of Hacıbektaş (Solucakarahüyük).
Ithnā'ashariyyah
Twelvers believe in twelve Imams. The twelfth Imam is believed to be in occultation, and will appear again just before the Qiyamah (Islamic view of the Last Judgment). The Shia hadiths include the sayings of the Imams. Many Muslims criticise the Shia for certain beliefs and practices, including practices such as the Mourning of Muharram (Mätam). They are the largest Shia school of thought (93%), predominant in Azerbaijan, Iran, Iraq, Lebanon and Bahrain and have a significant population in Pakistan, India, Afghanistan Kuwait and the Eastern province of Saudi Arabia. The Twelver Shia are followers of either the Jaf'ari or Batiniyyah madh'habs.
Imami-Ja'faris
Followers of the Jaf'ari madh'hab are divided into the following sub-divisions, all of them are the followers of the Theology of Twelvers:
Usulism
The Usuli form the overwhelming majority within the Twelver Shia denomination. They follow a Marja-i Taqlid on the subject of taqlid and fiqh. They are concentrated in Iran, Pakistan, Azerbaijan, India, Iraq, and Lebanon.
Imam Ali Mosque in Najaf, Iraq, where Ali the first Shia Imam is buried.
Akhbarism
Akhbari, similar to Usulis, however reject ijtihad in favor of hadith. Concentrated in Bahrain.
Shaykhism
Shaykhism is an Islamic religious movement founded by Shaykh Ahmad in the early 19th century Qajar dynasty, Iran, now retaining a minority following in Iran and Iraq. It began from a combination of Sufi and Shia and Akhbari doctrines. In the mid 19th-century many Shaykhis converted to the Bábí and Bahá'í religions, which regard Shaykh Ahmad highly.
Ghulāt-Imamis
'Alawism
Alawites are also called Nusayris, Nusairis, Namiriya or Ansariyya. Their madhhab is established by Ibn Nusayr, and their aqidah is developed by Al-Khaṣībī. They follow Cillī aqidah of "Maymūn ibn Abu'l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh" of the 'Alawis.[29][37] One million three hundred and fifty thousand of them lived in Syria and Lebanon in 1970. It is estimated they are 10-12% of the population of Syria of 23 millions in 2013. a[38]
Ali and his two sons.
'Alawite Islamic School of Divinity
Alawites consider themselves to be Muslims, although some Sunnis dispute that they are.[39] Alawite doctrine incorporates Gnostic, neo-Platonic, Islamic, Christian and other elements and has, therefore, been described as syncretistic.[40][41] Their theology is based on a divine triad,[39][42][43] or trinity, which is the core of Alawite belief.[44] The triad comprises three emanations of the one God: the supreme aspect or entity called the "Essence"[44] or the "Meaning"[43] (both being translations of ma'na), together with two lesser emanations known as his "Name" (ism), or "Veil" (hijab), and his "Gate" (bab).[42][43][44][45] These emanations have manifested themselves in different human forms over several cycles in history, the last cycle of which was as Ali (the Essence/Meaning), Muhammad (the Name) and Salman the Persian (the Gate).[42][44][45][46] Alawite belief is summarised in the formula: "I turn to the Gate; I bow before the Name; I adore the Meaning".[39] The claim that Alawites believe Ali is a deity has been contested by some scholars as a misrepresentation on the basis that Ali is, in fact, considered an "essence or form", not a human being, by which believers can "grasp God".[47] Alawites also hold that they were originally stars or divine lights that were cast out of heaven through disobedience and must undergo repeated reincarnation (or metempsychosis[44]) before returning to heaven.[39][45] They can be reincarnated as Christians or others through sin and as animals if they become infidels.[39][48]
Alawite beliefs have never been confirmed by their modern religious authorities.[49] Alawites tend to conceal their beliefs (taqiyya) due to historical persecution.[50] Some tenets of the faith are secret, known only to a select few;[51][52] therefore, they have been described as a mystical sect.[53] In addition to Islamic festivals, the Alawites have been reported to celebrate or honor certain Christian festivals such as the birth of Jesus and Palm Sunday.[54][55] Their most-important feast is Eid al-Ghadeer.
The 'Alawite ʿaqīdah
Alawites have always described themselves as being Twelver Shi'ite Muslims and have been recognized as such by the prominent Lebanese Shi'ite cleric Musa al-Sadr.[56] The Sunni Grand Mufti of Jerusalem Haj Amin al-Husseini issued a fatwa recognising them as part of the Muslim community in the interest of Arab nationalism.[57][58] However, Athari Sunni (modern day Salafis) scholars such as Ibn Kathir (a disciple of Ibn Taymiyya) have categorised Alawites as pagans in their writings.[51][59][60]
Barry Rubin has suggested that Syrian leader Hafiz al-Assad and his son and successor Bashar al-Assad pressed their fellow Alawites "to behave like regular Muslims, shedding (or at least concealing) their distinctive aspects".[61] During the early 1970s a booklet, al-`Alawiyyun Shi'atu Ahl al-Bait ("The Alawites are Followers of the Household of the Prophet") was published, which was "signed by numerous 'Alawi' men of religion", described the doctrines of the Imami Shia as Alawite.[62] Additionally, there has been a recent movement to unite Alawism and the other branches of Twelver Islam through educational exchange programs in Syria and Qom.[63]
Some sources have discussed the "Sunnification" of Alawites under the al-Assad regime.[64] Joshua Landis, director of the Center for Middle East Studies, writes that Hafiz al-Assad "tried to turn Alawites into 'good' (read Sunnified) Muslims in exchange for preserving a modicum of secularism and tolerance in society". On the other hand, Al-Assad "declared the Alawites to be nothing but Twelver Shiites".[64] In a paper, "Islamic Education in Syria", Landis wrote that "no mention" is made in Syrian textbooks (controlled by the Al-Assad regime) of Alawites, Druze, Ismailis or Shia Islam; Islam was presented as a monolithic religion.[65] Ali Sulayman al-Ahmad, chief judge of the Baathist Syrian state, has said:
" We are 'Alawi Muslims. Our book is the Qur'an. Our prophet is Muhammad. The Ka`ba is our qibla, and our Dīn (religion) is Islam.[49] "
Kızılbaşlık
The Qizilbash ʿaqīdah
Shah Ismail I, the Sheikh of the Safavi tariqa, founder of the Safavid Dynasty of Iran, and the Commander-in-chief of the Kızılbaş armies had contributed a lot for the development and implementation of The Qizilbash ʿAqīdah amongst the Turkmen people.
Qizilbash and Bektashi tariqah shared common religious beliefs and practices becoming intermingled as Alevis in spite of many local variations. Isolated from both the Sunni Ottomans and the Twelver Shi`a Safavids, Qizilbash and Bektashi developed traditions, practices, and doctrines by the early 17th century which marked them as a closed autonomous religious community. As a result of the immense pressures to conform to Sunni Islam, all members of Alevism developed a tradition of opposition (ibāḥa) to all forms of external religion.[34]
The doctrine of Qizilbashism is well explained in the following poem written by the Shaykh of Safaviyya tariqah Shāh Ismāʿil Khatai:
The lines of poetry above may easily be judged as an act of "Shirk" (polytheism) by the Sunni Ulama, but they have a bāṭenī[66] taʾwīl (inner explanation) in Qizilbashism.
Anthropopathy in the history of Ghulāt Shia
The belief of Incarnation was first emerged in Sabaʾiyya, and later some personalities like Muhammad ibn al-Hanafiyyah, Abu Muslim, Sunpadh, Ishaq al-Turk, Al-Muqanna, Babak Khorramdin, Maziar and Ismail I had become the subject of God incarnates.
Salaf'iyyah
Part of a series on:
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Takfir wal-Hijra
This school of divinity is originally founded by Taqi al-Din Ibn Taymiyya and its aqaîd principles establishes the creed of contemporary Salafi Theology. According to Ibn Taymiyyah, Islamic scholars are classified into four categories as follows:
Philosophers, (Ta'tilis who denied God's attributes)
Mutakallimun,[67] (Mu'tazilites and Jahmites)
Those who believe in the proofs and aqidah of Qur'an, (Asharites)
Alims. (Maturidis)
After these definitions, Ibn Taymiyyah admits that his methodology called as Salaf'iyyah is none of these listed above but a different one.[68] The adherents of this school of divinity in general are called "Salafis".[69] Modern day proponents of the Salaf'iyyah school of theology largely come form the salafi (or "wahhabi") movement who uphold the athari works of Ibn Taymiyyah.[70] For followers of the Salafi movement, the "clear" (i.e. zahir, apparent, exoteric or literal) meaning of the Qur'an, and especially the prophetic traditions, has sole authority in matters of belief, and to engage in rational disputation (kalam), even if one arrives at the truth, is absolutely forbidden.[71] Atharis engage in an amodal reading of the Qur'an, as opposed to one engaged in Ta'wil (metaphorical interpretation). They do not attempt to conceptualize the meanings of the Qur'an rationally, and believe that the "real" modality should be consigned to God alone (tafwid).[72] In essence, the meaning has been accepted without asking "how" or "Bi-la kaifa".
On the other hand, the famous Hanbali scholar Ibn al-Jawzi states, in Kitab Akhbar as-Sifat, that Ahmad ibn Hanbal would have been opposed to anthropomorphic intrepretations of Qur'anic texts such as those of al-Qadi Abu Ya'la, Ibn Hamid and Ibn az-Zaghuni.[73] Based on Abu'l-Faraj ibn al-Jawzi's criticism of Athari-Hanbalis, Muhammad Abu Zahra, a Professor of Islamic law at Cairo University deduced that Salafi aqidah is located somewhere between ta'tili and anthropopathy (Absolute Ẓāhirīsm in understanding the tashbih in Qur'an)[68][74] in Islam. Absolute Ẓāhirīsm and total rejection of ta'wil are amongst the fundamental characteristics of this "new" Islamic school of theology.
Ibn Taymiyyah sought the return of Sunni Islam to what he viewed as earlier interpretations of the Qur'an and the Sunnah, and is considered to have had considerable influence in contemporary Wahhabism, Salafism, and Jihadism.[75][76] He is renowned for his fatwa (takfir) issued against the Mongol rulers declaring jihad by Muslims against them compulsory, on the grounds that they did not follow Sharia and as such were not Muslim, their claims to have converted to Islam notwithstanding. His teachings had a profound influence on Muhammad ibn Abd al-Wahhab, and other later Sunni scholars.[77]
Salafis are in staunch opposition to the use of kalam, dialectics or speculative philosophy in theology. This is because it is seen as a heretical innovation in Islam which opposes the primordial aspiration to follow the original methodology of the Salaf us-salih with regards to Aqidah. According to Salafi scholars, statements of the early Imams of the early Muslims are in corroboration with this such as Abu Hanifa who prohibited his students from engaging in kalam, stating that those who practice it are of the "regressing ones".[78] Malik ibn Anas referred to kalam in the Islamic religion as being "detested",[79] and that whoever "seeks the religion through kalam will deviate".[80] In addition, Shafi'i said that no knowledge of Islam can be gained from books of kalam, as kalam "is not from knowledge"[81][82] and that "It is better for a man to spend his whole life doing whatever Allah has prohibited – besides shirk with Allah – rather than spending his whole life involved in kalam."[83]
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The Ahmadis' beliefs are more aligned with the Sunni tradition, such as The Five Pillars of Islam and The Six articles of Islamic Faith. Likewise, Ahmadis accept the Qur'an as their holy text, face the Kaaba during prayer, accept the authority of Hadiths (reported sayings of and stories about Muhammad) and practice the Sunnah (traditions) of Muhammad.[84]
Ahmadi teachings state that the founders of all the major world religions had divine origins. God was working towards the establishment of Islam as the final religion, because it was the most complete and included all the previous teachings of other religion[85] (but they believe that all other religions have gone astray in their present form). The completion and consummation of the development of religion came about with the coming of Muhammad; and that the perfection of the 'manifestation' of Muhammad's prophethood and of the conveyance of his message was destined to occur with the coming of the Mahdi.[86]
The Ahmadiyya Muslim Community regard Mirza Ghulam Ahmad, who claimed to be the promised Messiah ("Second Coming of Christ") the Mahdi awaited by the Muslims and a 'subordinate' prophet to Muhammad whose job was to restore the Sharia given to Muhammad by guiding or rallying disenchanted Ummah back to Islam and thwart attacks on Islam by its opponents, as the "Promised One" of all religions fulfilling eschatological prophecies found in the scriptures of the Abrahamic religions, as well as Zoroastrianism, the Indian religions, Native American traditions and others.[87] Ahmadi Muslims believe that Ahmad was divinely commissioned as a true reflection of Muhammad's prophethood to establish the unity of God and to remind mankind of their duties towards God and God's creation.[88][89]
List of extinct Shia sects
Shia–Sunni relations
Shi'ite Crescent
^ John L. Esposito, The Oxford History of Islam, p 280. ISBN 0199880417
^ a b c Abul Ala Maududi, "Khilafat-o-Malookeyat" in Urdu language, (Caliphate and kingship), p 214.
^ Baydawi, Abdullah. "Tawali' al- Anwar min Matali' al-Anzar", circa 1300. Translated alongside other texts in the 2001 "Nature, Man and God in Medieval Islam" by Edwin Elliott Calverley and James Wilson Pollock. pp. 1001-1009
^ P. W. Pestman, Acta Orientalia Neerlandica: Proceedings of the Congress of the Dutch Oriental Society Held in Leiden on the Occasion of Its 50th Anniversary, 8th-9th May 1970, p 85.
^ Humanism in the renaissance of Islam: the cultural revival during the Buyid Age, by Joel Kramer,ISBN 90-04-07259-4, ISBN 978-90-04-07259-6
^ Frank, Richard M. "The Autonomy of the Human Agent in the Teaching of 'Abd al-Gabbar." Le Museon 95(1982): 323–355
^ Öz, Mustafa, Mezhepler Tarihi ve Terimleri Sözlüğü (The History of madh'habs and its terminology dictionary), Ensar Yayıncılık, İstanbul, 2011. (This is the name of the trainer of Muhammad bin Ismā'īl as-ṣaghīr ibn Jā'far. He had established the principles of the Bāṭen'iyyah Madh'hab, later.
^ Rise of The Fatimids, by W. Ivanow. Page 81, 275
^ Roger M. Savory (ref. Abdülbaki Gölpinarli), Encyclopaedia of Islam, "Kizil-Bash", Online Edition 2005
^ a b c
^ Öztürk, Yaşar Nuri, En-el Hak İsyanı (The Anal Haq Rebellion) – Hallâc-ı Mansûr (Darağacında Miraç - Miraç on Gallows), Vol 1 and 2, Yeni Boyut, 2011.
^ a b "Muhammad ibn Āliyy'ūl Cillī aqidah" of "Maymūn ibn Abu'l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh" (Sūlaiman Affandy, Al-Bākūrat'ūs Sūlaiman'īyyah - Family tree of the Nusayri Tariqat, pp. 14-15, Beirut, 1873.)
^ Both Muhammad ibn Āliyy'ūl Cillī and Maymūn ibn Abu'l-Qāsim'at-Tabarānī were the murids of "Al-Khaṣībī," the founder of the Nusayri tariqa.
^ Alevi-Islam Religious Services - The message of İzzettin Doğan, Zafer Mah. Ahmet Yesevi Cad. No: 290, Yenibosna / Istanbul, Turkey.
^ a b c d
^ Both Muhammad ibn Āliyy'ūl Cillī and Maymūn ibn Abu'l-Qāsim'at-Tabarānī were the murids of "Al-Khaṣībī," the founder of the Nusayri tariqat.
^ a b c d e "Alawi Islam". Globalsecurity.org
^ Alawis, Countrystudies.us, U.S. Library of Congress.
^ a b 'Abd al‑Latif al‑Yunis, Mudhakkirat al‑Duktur 'Abd al‑Latif al‑Yunis, Damascus: Dar al‑`Ilm, 1992, p. 63.
^ Secretive sect of the rulers of Syria, The Telegraph, 05 Aug 2011
^ Abd-Allah, Umar F., Islamic Struggle in Syria, Berkeley : Mizan Press, c1983, pp. 43–48
^ a b Syrian comment. Asad's Alawi dilemma, 8 October 2004
^ a b Muhammad Abu Zahra, The history of Madh'habs and Divinity Schools in Islam.
^ Statements from the Salaf on Ascription to the Salaf, SalafiPublications.com, Article ID: SLF010001
^ Halverson, Theology and Creed in Sunni Islam, 2010: 38-48
^ Halverson, Theology and Creed in Sunni Islam, 2010: 36
^ Halverson, Theology and Creed in Sunni Islam, 2010: 36-7
^ Swartz, Merlin. A Medieval Critique of Anthropomorphism. Brill, 2001, p.134-137 .
^ Scholar of renown: Muhammad Abu Zahrah. Ed. Adil Salahi for Arab News. Published Wednesday, 14 November 2001; accessed Sunday 9 June 2013.
^ al-Makkee, Manaaqib Abee Haneefah, pg. 183–184
^ Dhammul-Kalaam (B/194)
^ Dhammul-Kalaam (Q/173/A)
^ Dhammul-Kalaam (Q/213)
^ Dhahabi, as-Siyar (10/30)
^ Ibn Abi Hatim, Manaaqibush-Shaafi'ee, pg. 182
^ Annemarie Schimmel et al.: Der Islam III. Volksfrömmigkeit, Islamische Kultur, Zeitgenössische Strömungen. Kohlhammer, Stuttgart 1990, S. 418–420
^ Invitation to Ahmadiyyat by Mirza Bashir-ud-Din Mahmood Ahmad Part II, Argument 4, Chapter "Promised Messiah, Promised One of All Religions"
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Turning the backyard into an outdoor living retreat is one of the hottest trends among American homeowners. It makes sense: With televisions, computers and phones in nearly every room of the house, the backyard deck is the final safe haven from life's pressures. Escaping to a quiet corner of the yard provides a necessary respite.
Equally important as weatherproof appliances are the materials use to build your outdoor kitchen — floors, backsplash, fireplaces, countertops and much more. All of these can be designed using an endless variety of tiles. You can also use glass, ceramic, and natural stone to create a unique and functional design.


text:
ILO in Bangladesh
Employers' Organizations
Freedom of association and the rights to collective bargaining
Workers' Organizations
Decent work in Bangladesh
Videos and audio stories
Welcome to the public information section, covering the ILO activities in Bangladesh. This page acts as a gateway to English and Bengali language information materials ranging from project publications to press releases, newsletters and brochures, speeches and photo gallery. You can also find contact details for the ILO's communications staff based at the ILO-Dhaka office, also the project focal person, and the library services provide details of its publications.
For more information please contact the ILO Country Office for Dhaka office at
Tel: + 880 2 55045009, Fax: + 880 2 55045010 or Email
Launch of Smart Business Initiative Alliance
The Alliance aims to create awareness raising and advocacy on child labour, capacity building of its partners for improved business, and to demonstrate sustainable replicable models for hazardous free working conditions for employers and workers.
Welcome address at the High Level Forum on Social Dialogue and Decent Work - Our Challenges
By Ms Panudda Boonpala, Director, ILO Office in Bangladesh
ILO to mark its 90th anniversary
The International Labour Organization (ILO) is to mark its 90th anniversary with a series of events and activities held around the world by governments, workers' and employers' organizations representing its 182 member States. The overall theme for the national events organized under the 90th Anniversary will be "Social Dialogue on Decent Work for a Fair Globalization".
First ILO course in women's entrepreneurship offered in Bangladesh
The first course using an internationally-established entrepreneurship training programme for women has been carried out by experts from the ILO in Rangamati, Chittagong Hill Tracts (CHT).
Stakeholders' consultation on assessment of green jobs
On 9 April, in Dhaka, a stakeholders' consultation on green jobs assessment studies was organized jointly by the Ministry of Labour and Employment and the ILO.
Fellowship programme for policy makers
The first fellowship batch under the Technical and Vocational Education Training project comprising of senior government and employers'organization visited Malaysia and Australia. The objective was to provide them first hand knowledge on the configuration and operation of TVET policies and systems abroad and to benefit in terms of the national context.
Partnership with Dhaka City Corporation
On 4 December 2008, in Dhaka, the ILO-IPEC Urban Informal Economy project signed a three-year agreement with the Dhaka City Cooperation to develop partnership for the implementation of child labour programmes on non-formal education, skill development training, and social and economic empowerment of child labour families.
Bangladesh Employer' Federation Speech at the Regional Symposium on Deployment of Workers Overseas: A Shared Responsibility
By Mr C.K. Hyder, Secretary-General, Bangladesh Employer' Federation on 15 July 2008
Address at the Regional Symposium on Deployment of Workers Overseas: A Shared Responsibility
By Dr. Dora Rapold, Ambassador of Switzerland, held in Bangladesh on 15 July 2008
Bangladesh: Minding her own business
In tribal areas of Bangladesh, women generally follow a traditional way of life and it's the men who go out to work or go into commerce. But increasing numbers of women are getting help from programmes supported by the International Labour Organization and setting up and running their own businesses, ILO TV now reports.
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Thinking about being baptised or having your children baptised? The information outlined below will help you decide what to do next.
This is a Sacrament in that it was commanded and ordered by Jesus when he was here. His last recorded words from the Gospel of Matthew tell his followers to baptise others.
We also understand Baptism to be an expression of the faith of the parents. In the Church of Scotland infant Baptism is one of our traditions. Obviously when a baby is baptised it is not in a position to express faith for itself. Parents take promises of behalf of their child that they will raise them in the knowledge of God and be good examples to them of what it means to be a Christian.
In presenting your children for baptism, do you confess your faith in God as your heavenly Father, in Jesus Christ as your Saviour and Lord, and in the Holy Spirit as your sanctifier?
Do you promise depending on the grace of God, to teach your children the truths and duties of the Christian faith; and by prayer and example to bring them up in the life and worship of the Church?
It is not a naming ceremony of any kind. The name with which a child is registered is their name regardless of whether they have been baptised or not.
Neither is it a guarantee of a good and prosperous life. We belief God loves all his people and seeks the best for everyone.
What are the rules for baptism?
Because baptism is so tied to faith the church has firm rules with regard to baptism. One or either parent should be a church member or be in the process of being a church member. If neither is a member a grandparent or recognised guardian who is a member can act as sponsor for the child.
What do you mean by in the process of being a church member?
At Granton we use the Alpha Course (http://www.alpha.org/) to help those looking to become members explore what faith means today. We therefore require anyone who is considering having their children baptised to go through an Alpha Course.
The reasons for these rules are that you cannot pass on a faith you do not practice yourself. Nor can you pass on a model of living you do not subscribe to.
What about baptism as an adult?
If you wish to be baptised as an adult you take the vows for yourself. Likewise we would ask that you go through an Alpha course as well as being a regular participant at worship and be involved in the on-going life of the congregation.
What if I do not fulfil the vows?
A child is a great gift that many parents wish to thank God for. In recognising this the Church of Scotland and Granton Parish Church offer parents a service of blessing where children are presented to God and public thanks are given.
What are the first steps for either baptism or blessing?
Please contact the minister who will then be happy to arrange a meeting with you where all these matters can be discussed.
No. If you wish to make a donation to the church, it will be used to help its work in the community and beyond.
Can I have the baptism in a private ceremony?
Baptism is entry into the Christian community of the congregation. Keeping the promises means being part of that community on a continuing basis. It would be strange to exclude the community which you were promising to be a part of. So except in very exceptional circumstances such as life threatening illness all baptisms are part of the public service of worship which takes place on Sunday mornings.
As mentioned above it takes place within the morning worship service on Sunday. This means the service is primarily a worship service which we would ask all baptismal guests to respect. There will be opportunities for photos after the service but not during. Please respect others who are worshipping.
The vows taken by the parents or the person being baptised commit them to a way of life that is not time limited. We expect people to take their vows seriously. We expect parents to model a Christian way of life to their children so that when their children are old enough to make up their own minds they have experience of what it means to be a Christian today.
To help the congregation offers a community where you will be prayed for and where you will always have an assured welcome.
Should you need any other help, please do not be afraid to ask.


My first G10 prototype was created with polymer clay. After teaching myself CAD and 3D printing, I learned about injection molding, and soon launched a successful Kickstarter in April 2017. I presently run a successful shop on Etsy.
And now, I am excited to launch my second Kickstarter for a 0-999 version of my G10 spin-down life counters!


An ambitious blend of fact and fiction, "Transcendence" is Hollywood's latest dystopian-edged take on the implications of artificial intelligence. The movie presents the tale of the wildly brilliant researcher, Dr. Will Caster (Johnny Depp), and his team as they perform a radical experiment in uploading a human mind to a computer. It's set in the near future and, as otherworldly as the plot may seem, director Wally Pfister and writer Jack Paglen (who consulted with electrical engineering and computer science experts) have delivered a pretty cool experience for AI nerds like us, with a script that emanates from some real, cutting-edge research.
Here are some examples of where the film displays some chops in computer vision, intelligent systems and brain imaging.
The AIs in "Transcendence" primarily use cameras to visually sense the environment — and Paglen clearly did his homework, because many of the specifics parallel the latest computer-vision research, which involves making a camera and computer function like our eyes and brains.
Currently, common tasks include detecting faces in a photo album, determining when a suspicious car enters your driveway, and reconstructing the 3D structure of a scene from a bunch of 2D images. And indeed, the AIs in the film are able to perform the computer vision tasks of recognizing faces, reading emotions, and guiding surgical instruments.
Regarding facial recognition, one of the movie's AI systems — PINN or "physically independent neural network" — is able to recognize individuals walking into its server room and greet them by name. In the past few years, such systems have burst out of the lab and into mainstream applications. Companies like Facebook and Google use it to automatically tag pictures of you and your friends. Governments and police are also using facial recognition to identify terrorists in places such as airports and train stations.
To recognize a face (or any object), many vision algorithms have two steps. First, they convert small patches of raw pixel data into "local descriptors" that encode information, such as shape and texture. Then they match these local descriptors to a database to find the person (or object) that has the most similar descriptors. This gets much trickier as your dataset gets bigger, as you're looking for a particular tree in an increasingly large forest.
On top of that, the hardest task is often simply determining whether the object you're looking at is in fact in your database. An algorithm can always find the closest match, but it can be really hard to tell the difference between a known person with a bad hair day and an unknown person. In "Transcendence," the characters were impressed that PINN recognized someone it had only seen in a photo. But this is doable even with current technology. They would have been way more impressed if PINN realized that it had never seen the person, even in a photo.
As for emotion recognition, a quick look at his wife Evelyn (Rebecca Hall) through a camera revealed to Dr. Caster's AI that she was feeling upset and, in one scene, perhaps lying. Modern computer vision does not yet nearly approach human capability for emotion detection, but it's rapidly improving.
Today's algorithms can analyze face and body movements and look for patterns in datasets of known emotions. Sometimes these algorithms use details that make sense to humans, such as a raised eyebrow. Other times, when given a large dataset of face images, they'll learn models that only a computer can understand. In the film, there's a moment where we see a screen with a set of bar graphs displaying the values for parameters of the AI's emotion-estimation model. It's amusingly similar to MATLAB debugging plots made by real researchers, where each little sub-plot displays the value of some model parameter.
Lastly, although we don't have fully autonomous robot surgeons, there have been a number of impressive developments in computer-assisted surgery. In general, computers are bad at making complex judgments. But if you point them in roughly the right direction, they can be much more accurate than people.
For example, hip-replacement surgery requires very precise cutting. In an advanced variant, a surgeon holds a laser scalpel, and a computer determines the exact position of the bone and the scalpel's relative position. If either the surgeon or the computer thinks the scalpel is out of place, the cutting beam is turned off. This way, the surgeon figures out the rough area to cut and the computer assures that the cut has micrometer precision. In the film, the AI did all the work. Perhaps that might be on the horizon, but we're certainly not there yet.
One of the core concepts of the film is what Dr. Caster refers to as strong AI — or "general intelligent action." Without question, there have been amazing leaps in "intelligence" technology in recent decades. Early evidence of this came in the triumph of a computer — Deep Blue, developed by IBM — over world chess champion Garry Kasparov, in 1997.
Today, we interact with dozens of intelligent systems every day. Navigation systems can route you to your destination to avoid morning traffic. You can speak to your smartphone in English and have it set a reminder or send an email. You almost never have to look past the first page of search results to find that single website you're looking for out of a trillion.
A recent example of this kind of smart is IBM's Watson, a computer that in 2011 outperformed the top human players on the quiz show Jeopardy. Watson is much more powerful and general than an AI for chess — but it also has its downsides.
Many were shocked when Watson answered a question in the "U.S. cities" category with "Toronto." This incident demonstrates that Watson doesn't use a large set of "if-then-else" logic. Instead, it has 200 million pages of data, much of which is English text articles. This allows Watson to play Jeopardy like a human, and even think outside the box, sometimes so far outside that it demonstrates its lack of human common sense. Moreover, Watson was designed only to deal with Jeopardy-style prompts. It can't hold a conversation or play pub trivia. Even though it seems like Watson can think, it doesn't think the way we do.
These applied AI systems are the kind of research that the film's Dr. Waters (Paul Bettany) is talking about when he says he wants to use existing technology to cure cancer and save lives. Dr. Caster, on the other hand, wants to create a general-purpose strong AI as opposed to applied or "weak" AI. The weak vs. strong AI argument became popular at universities in the 1980s, when philosophy professor John Searle critiqued the Turing test (named after British mathematician Alan Turing), which challenges a machine's ability to show human-like intelligent behavior.
Currently, many researchers are working on beating the Turing test, and have developed text-based systems that have come close to making the grade. For example, in 2011, the web application Cleverbot was judged by humans to give responses that seemed 59.3 percent human, while the actual humans in the test did only slightly better — 63.3 percent. But still, while Cleverbot might be impressive in mundane conversation, tricking it is fairly easy.
While there is a clear academic interest in creating a strong AI, funding for applied AI is much more prevalent. Researchers are actively working on a general purpose AI, but the AI community as a whole is skeptical as to if, and if so, when, such a technology will be developed. One of the core problems, which is in fact mentioned in the movie, is that we don't understand consciousness well enough to implement it. The solution to this problem in the film is the use of an existing consciousness, namely Dr. Caster's, which is scanned and uploaded to the computer. From there, of course, it's off to the races.
Speaking of consciousness, while we are very far from being able to capture its essence, researches have been able to tease out various components of thought in subjects' brains using functional magnetic resonance imaging, or fMRI. While similar to the MRI you may have seen at a hospital, which produces a series of static images, fMRI gives information about which regions of the brain are most active at particular times.
Combining these readings with statistical analysis, it's possible to determine, to some extent, what a subject is thinking about while "in" the machine. For example, researchers have been able to determine with some reliability when a person is lying by looking at fMRI brain scans. If you tell the truth, only the portion of the brain associated with memory activates. If you lie, however, you typically remember the truth, suppress it, and then create a falsehood, and the difference in brain activity is noticeable. fMRI studies have even demonstrated that the brain patterns of Apple enthusiasts looking at Apple products are similar to those of religious people seeing religious symbols.
There are many promising research directions using fMRI, but we are nowhere near full brain mapping. When Dr. Caster's brain is scanned in the film, he is asked to read words not only to record his voice, but also to help map brain activity, which makes sense since fMRI can only see parts of the brain that are active. By reading and thinking about each word, you could, in theory, build a map of a person's thoughts.
Similar techniques are actually used during open brain surgery [warning, graphic video] to avoid damage to critical sections of the brain, such as the speech center. Although research on emulating brains in a computer has been done, we are decades away from being able to transfer these sorts of fMRI scans into a machine to be part of an AI.
Editor's note: Peter Barnum is a roboticist specializing in perception and sensor processing, with a PhD in Robotics from Carnegie Mellon University. He is currently an Embedded Vision Engineer at Anki, Inc. Brad Neuman is a roboticist and AI Engineer at Anki, Inc., specializing in path planning. Both Peter and Brad are subject-matter-expert advisors to Signal Media Project, a nonprofit organization that promotes and facilitates the accurate portrayal of science, technology and history in popular media.


I arrive at abstraction through the fusion of the universe, nature, and geological investigations via the process of painting. I embrace the dichotomies inherent in my work, such as abstraction versus representation, tangible versus intangible, finite versus infinite, and calculated versus spontaneous. Abstracting the tangible elements of nature and the intangible universe is a vehicle for alluding to otherness and the unseen. My process of painting includes both calculated and spontaneous marks that emphasize the tension between paint-as-material and its representational function. Performative actions of pouring and manipulating the paint allow color and form to affect the viewer. Parallels are created between the elemental aspects of painting and those of nature.