text:
Doing a PhD at HNEE
The idea of doctoral studies at a university of applied sciences is of great importance to the HNEE. In fact, the University is working to revise the law in the state of Brandenburg to allow professors at universities of applied sciences to provide primary supervision to doctoral students. This plan to revise the law is part of the ongoing "Hochschulentwicklungskonzept" or University Development Concept and the HNEE's own strategic plan for the future. The ultimate goal of these efforts is to establish the HNEE as an institute capable of graduating doctoral students, as well as expanding the reputation of the University as a prominent location for scientific research and study.
In the process of trying to achieve these goals, various pathways have been used to graduate doctorate students. A couple of examples include: joint doctoral programs in collaboration with other universities (e.g. the 'Climate Plasticity Nature Conservation' programme) or doctoral collaborations as part of research projects.
The doctoral program of the "Department of Forest and Environment" has been supporting doctoral students with personal scholarships since 2007. From 2014 to 2019, the HNEE was also able to successfully raise funds through its 'Female Professor Program ('Professorinnen-Programm'), and could thereby award doctoral positions, scholarships, and material resources to young researchers.
Currently, a group of young researchers from doctoral and post-doctoral studies in the TRANSECT project ("Agricultural Transformation & Social-Ecological Complexities - Local Bio-economy Scenarios in Central and South Asia", headed by Dr. M. Spieß) is investigating the social-ecological interactions of agricultural transformation processes in the regions of Pakistan, Tajikistan, and Kazakhstan.
Furthermore the HNEE has recently closed off an agreement with the Leuphana University of Lüneburg, which grants the right for primary supervision of doctorate students to HNEE professors. Together, the two universities will run a cooperative graduate school, focused on biodiversity and land use in biosphere reserves. The aim is to give young researchers all the necessary conditions to complete a high-quality doctoral programme.
Information for those interested in doing a PhD
Dr. Jarne Jargow
Graduate School Biosphere Reserves Institute
03334 - 657 513 (starting 01.03.2022)


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Humble Boy is a 2001 English play by Charlotte Jones. The play was presented in association with Matthew Byam Shaw and Anna Mackmin, and was first performed on the Cottesloe stage of the Royal National Theatre on 9 August 2001.

Background

Humble Boy is a play inspired by Hamlet. In an online review, the scope of the play is addressed as follows: "Charlotte Jones knows her Stoppard, her Hamlet, her Ayckbourn, and among other things perhaps the fourth book of Virgil's Georgics on the subject of Aristaeus's bees".

Jones draws upon techniques reminiscent of Tom Stoppard by utilizing multiple layers of what seem to be random events, people, movements, and philosophies. She "offers a play with inklings of the aforementioned Hamlet, bees, horticulture, theoretical physics (specifically, superstring theory), anosmia, swing music, and the elusiveness as well as the playfulness of language."

Echoes of playwright Alan Ayckbourn are also apparent in Jones's work. "Set entirely outdoors in the Humbles' garden (Ayckbourn territory), we witness the Humbles' domestic struggle (definitely Ayckbourn here), Felix's confrontation with his past, and his own mental difficulties in maintaining his familial and professional responsibilities."

Plot synopsis
Felix Humble returns to his family home in the countryside of England after receiving word of the death of his father, James Humble. Once he returns home, he discovers that his mother, Flora Humble, has got rid of all of her husband's belongings, including the bees which he kept. The reunion of mother and son is not as pleasant as one would imagine; old animosities are sparked between the two as Flora blames Felix for embarrassing her at James's funeral by running away when it was Felix's turn to deliver a eulogy. On top of that Felix, discovers that Flora intends to marry a man named George Pye, the complete opposite of the intellectual and passionate James.

Throughout the summer, the distance between Flora and Felix grows. Flora sends her friend Mercy to befriend Felix and relay information back. Felix can see right through his mother's devious agenda and finds that the gardener Jim, who is ignored by everyone, is the only one in whom he can confide

Felix reunites with an ex-girlfriend, Rosie Pye, who is the daughter of George Pye. She claims to have changed her life after breaking up with Felix and becoming a nurse and a single mother. Rosie tries using sex to ease Felix's tension, only to be interrupted by the arrival of Flora and George. Rosie reveals to Felix that they have been having an affair for a long time, even when James was alive. She also tells Felix before she leaves that he is the father of her daughter, Felicity.

Felix becomes distraught and even suicidal. A confrontation occurs at a garden dinner party where Flora plans to officially announce her wedding with George. After a period of emotional outbursts, ending with Mercy leaving after being harassed by Flora, a moment of revelation occurs as Felix reminds Flora of the intelligence and devotion of James to his unfaithful wife. Flora cancels her wedding and sends George off. As Felix and Flora have a moment of forgiveness in the garden, Flora finally gives notice to the gardener Jim, who turns out to be the spirit of James Humble.

Character guide

Felix Humble – A mid-30s theoretical astrophysicist from Cambridge. He is the main character and is noticeable for his nervous stutter.

Flora Humble – Beautiful and self-centred, Flora is the mother of Felix. Her need for absolute power contributes to problems in relationships with the people around her.

George Pye – Confident, well-built, modern, and a fan of big band music. George is the complete opposite of James Humble, the deceased father of Felix. He plans to marry Flora.

Rosie Pye – Daughter of George and former girlfriend of Felix. She is a nurse and also has a 7-year-old daughter that she believes to be Felix's.

Jim – The gardener of the estate. He is an old man in his 60s. He is virtually ignored by everyone in the play until the end. He is the only person in whom Felix can truly confide.

Mercy Lott – Friend (although seemingly a slave) of Flora, she is kind but doesn't seem to be all there. She has a secret crush on George Pye.

Character analysis
Felix in many regards acts as a modern-day Hamlet; he has a brilliant but troubled mind, will not let go of the death of his father, and falls into depression and even contemplates suicide. His work involves finding the "mother" of all theories to "unite" all aspects of physics which "runs parallel to his inability to comprehend the union of opposites that was his parents' marriage."

Themes
Dysfunctional relationships – The theme of socially impaired relationships is very apparent in Humble Boy and applies in one way or another to each character's relationships. The obvious distance between mother and son, the ex-girlfriend who keeps her daughter's paternity secret for seven years, the slave-friend who crushes on her best friend's fiancé, and the resentment of his mother's new fiancé are just a few examples of dysfunctional relationships.

Reversed social hierarchy – The stereotype of the social structure in which "men" are the leaders and hold the most power is reversed. Flora acts as the head of the Humble estate and everyone else is more or less her pawn. This situation parallels the social construction of a bee colony in which the queen bee is the most powerful.

Humility – The family name Humble evokes the ongoing debate between classical Christian views of humility. In the Christian view, humility and self-sacrifice are primary virtues of a well lived life. But in the classical Aristotelian view, the humble man's lack of appropriate self-respect makes him just as foolish as the vain man.

Genre
Humble Boy adheres loosely to the guidelines of a classical comedy. The most apparent aspect is a visit to the "green world," which David Rush explains as any place where a character runs off to and experiences a change. In Humble Boy, Felix leaves his "real" world at Cambridge knowing in the back of his mind the distraught relationship between him and his mother and goes to the "green world" (the family home) where that relationship is repaired. Also a moment of cognition or "knowing" occurs where the characters are enlightened with a moment of insight.

Style
The style of the play is expressionist. A specific lens or point of view is given from the perspective of Felix and his inner state. The action often seems to occur inside the mind of Felix and he is considered the victim in the play. The play's overall objective is a quest for a state of clarity.

Spectacle
The play is set in a pretty country garden, which may include a house or glass conservatory from which character enter into the garden. There is a patio area with a path through the garden. At the back there is an area for gardening tools; a chair or stool. At the end of the garden is a large beehive. There is an apple tree with some overhanging branches with a few apples.

Music
Music is mainly used in the play to transition between acts. Jim the gardener is often found humming to a tune. Many songs are also suggested and played throughout the play, as follows:

Nikolai Rimsky-Korsakov's "Flight of the Bumble Bee"
Glenn Miller's "In the Mood"
Glenn Miller's "Don't Sit Under the Apple Tree (With Anyone Else but Me)"
Glenn Miller's "Moonlight Serenade"

About the author
Charlotte Jones studied English at Balliol College, Oxford University, before training to become an actress. She worked for six years in theatre and television and supported herself by working as a waitress. Her urge to write plays didn't arise from a lifelong ambition; rather, she was inspired to do so because up until then her career was that of a frustrated actor desperate for work. Her first play, Airswimming, debuted at Battersea Arts Centre in 1998. She then proceeded to write In Flame and Martha, Josie and the Chinese Elvis before writing Humble Boy.

Production history
Humble Boy premiered at the Royal National Theatre in 2001, directed by John Caird, with the leads played by Simon Russell Beale and Diana Rigg (Felicity Kendall took over from Diana Rigg when the play later transferred to the West End), and also featuring Cathryn Bradshaw, Denis Quilley, Marcia Warren and William Gaunt.  This production won the 2001 Critics' Circle Theatre Award for Best New Play and two 2001 Olivier Awards (for Best Actress in a Supporting Role, for Marcia Warren; and Best Set Designer for Tim Hatley).

It has since also been produced at the Tarragon Theatre in Toronto, the Vancouver Playhouse, the Theatre Calgary, the Citadel Theatre in Edmonton, Alberta, the Manitoba Theatre Centre and (in 2018) the Orange Tree Theatre in Richmond, London.

References

2001 plays
British plays
Critics' Circle Theatre Award-winning plays

redpajama_set_name: RedPajamaWikipedia


24-year old Russian forward Ilya Mikheyev, who played with Avangard Omsk of the KHL for several seasons, will cross over to the NHL and sign with Vegas Golden Knights according to Sport-Express.
Which line would he possibly slide on to?
A line on the Chicago Wolves to be honest. I don't see a spot for him on Vegas as things stand and I'm not sure he signs there.
My take on Eronko's tweet was that Andrew Zadarnowski read a bad interpretation of the Sport-Express article (Google translates Russian quite poorly) and that Vegas is merely a team pursuing Mikheyev among others.
Google translate a phrase as "Vegas claims Mikheyev" but Prompt translates the same as "Vegas applies for Mikheyev", with proper context it likely would translate best as "Vegas courts (or persues) Mikheyev"


You are currently browsing the archive for the Multimedia category.
Thanks to volunteer effort and special thanks to Vice President Danny Holman for all his efforts to make this a reality. Enjoy the 2 minute tour.


The All Stories Theater Company, presents the original drama A KNOTTED ROPE by Beth Danesco, on Thursday January 10th and Friday, January 11th, at The Marilyn Rodman Performing Arts Center in Foxboro. Doors open at 6:30 Tickets are $15 and on sale now.
Sponsored in part by Massachusetts local cultural councils of Mansfield, Foxboro, Easton & Sharon.
at the Main Library on Saturday, February 23 at 2 p.m. Participants will hear the *Legend of Cecilia* & create his or her own African wrap doll.
Please sign up in the Children's Room.
This program is supported in part by a grant from the Brockton Cultural Council, a local agency which is supported by the Massachusetts Cultural Council, a state agency and the Brockton Public Library.
Moms Demand Action for Gun Sense in America is a grassroots movement of Americans fighting for public safety measures that can protect people from gun violence. Moms Demand Action campaigns for new and stronger solutions to lax gun laws and loopholes that jeopardize the safety of our families. Moms Demand Action has established a chapter in every state of the country and, along with Mayors Against Illegal Guns, Students Demand Action and the Everytown Survivor Network, it is part of Everytown for Gun Safety, the largest gun violence prevention organization in the country with more than 5 million supporters and more than 350,000 donors. Follow us on Facebook or on Twitter at @MomsDemand.
On Sunday afternoon guests can enjoy a "What's it Worth?" event starting with a tea reception from 12:30-2:00PM. Browse through the National Black Doll Museum with curators and expert appraisers Deb Britt and Joyce Stamps and learn about a number of pieces in the museum's collection. From 2:00-4:00 the group will gather in the main gallery to enjoy a presentation where the appraisers will provide information and estimated values on the objects that guests have brought to the event. Opportunity to purchase selected one of a kind must have collector pieces.


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This Used White Suzuki Ertiga Gl 2013 is for sale at Omega Motor Makassar. This dealer is located at Jalan Hertasning Raya, Kassi-Kassi, Rappocini, Makassar City, South Sulawesi, Indonesia.
If you are interested in this Used White Suzuki Ertiga Gl 2013, Omega Motor Makassar can be contacted using the contact-details on the right side of this page. To get more information on this listings first, questions can be asked directly to the dealer, using the contact form on this page.


My buddy Justin Pogge should sue his NHL teammates for lack of support. For the second game in a row he's been left out to dry. Believe it or not, I thought he looked pretty good in this game.
It's official. Winning is no longer a priority for this team, this season.
i agree, he made a bunch of great saves. toronto made the sabres look awesome last night. the sabres have been playing well lately, but they really controlled the game start to finish. leafs looked really uninspired.
I don't mean to pile on, but considering Buffalo just came back from their most grueling road trip of the season The Leafs should have looked a lot better. The Sabres had every excuse in the world to lay an egg last night but instead Toronto looked like they were playing a scrimmage. I don't blame the leafs for sending Pogge back down after that, why expose a rookie to that kind of team effort.
I just watched the hilites on Youtube and I agree. Pogge looks sharp and promising. Within a couple of years he will be a top goalie, maybe as good as Luongo & Giguere.
It's good to see you can get the Pogge Kool-Aid all the way in India!


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Celebrity Statistics
Top 20 Media celebrities in Brazil
Here is the latest list of the world's top 20 Media celebrities [Updated January 19, 2022].
1. Joao Roberto Marinho
Joao Roberto Marinho was born on September 16, 1953 in Rio de Janeiro, Brazil, Brazil.
Net Worth 2020: $10.1 Billion
2. Roberto Irineu Marinho
Roberto Irineu Marinho was born on October 13, 1947 in Rio de Janeiro, Brazil, Brazil.
Net Worth 2020: $7 Billion
3. Sabrina Sato
Sabrina Sato was born on February 4, 1981 in Sao Paulo, Brazil.
She has posted for Playboy Brasil and became the first Asian Brazilian to be featured on the cover.
4. Ronald Golias
Ronald Golias was born on May 4, 1929 in Brazil.
His film debut was in the 1957 film Um Marido Barra Limpa.
5. Gustavo Mendes
Gustavo Mendes was born on January 30, 1989 in Brazil.
He joined Shake Shake in 2015 and Xilindro in 2016. He has over 700,000 followers on his gustavomendestv Instagram account.
6. Tarik Mendes
Tarik Mendes was born on November 18, 1992 in Brazil.
He has been inspired Pablo Picasso, Rumii, and Malcolm X.
7. Rinaldo Silva
Rinaldo Silva was born on February 5, 1994 in Brazil.
Known for promoting his sermons on his Instagram account, rinaldosilva, he has earned more than 20,000 followers.
8. Nando Viana
Nando Viana was born on August 3, 1988 in Brazil.
He performed his first official paid gig as a stand up at Comedy in Foot in November 2008.
9. Guilherme Rocker
Guilherme Rocker was born on May 19, 1991 in Brazil.
He has 80,000 total followers on Instagram.
10. Dihh Lopes
Dihh Lopes was born on April 3, 1989 in Brazil.
Comedian who joined the comedy group Comedia Ao Vivo with comedians like Danilo Gentili. They have performed every Friday at the Renaissance Theater in São Paulo. He has over 650,000 followers on his odihhlopes Instagram account.
He has performed in some of Brazil's largest comedy clubs like Comedians Comedy Club, Pikadero Fun House, and Curitiba Comedy Club.
11. Afonso Padilha
Afonso Padilha was born on December 1, 1988 in Brazil.
He has performed in multiple comedy specials that appeared on Netflix.
12. Jose Roberto Marinho
Jose Roberto Marinho was born on December 26, 1955 in Rio de Janeiro, Brazil, Brazil.
Net Worth 2020: 2.1 billion USD (2020)
13. Roberto Civita & family
Roberto Civita & family was born on August 9, 1936 in Brazil.
14. Edir Macedo & family
Edir Macedo & family was born on February 18, 1945 in Brazil.
15. Fabio Porchat
Fabio Porchat was born on July 1, 1983 in Rio de Janeiro, Brazil.
He gained YouTube attention in 2012 as a regular on the Porta Dos Fundos (Back Door) web series.
16. Dani Calabresa
Dani Calabresa was born on November 12, 1981 in Sao Paulo, Brazil.
She won a Prêmio Qualidade award for Best Actress in a Comedy for her work on Comédia MTV in 2010.
17. Bruno Motta
Bruno Motta was born on September 16, 1980 in Belo Horizonte, Brazil.
He has been a recurring guest on talk shows such as Danilo Gentili and Jo Soares. He set a world record after performing a 38-hour show.
18. Marcelo Mansfield
Marcelo Mansfield was born on September 7, 1956 in Sao Paulo, Brazil.
In 2015, he debuted his first broadcast radio program Club of Five.
19. Marco Luque
Marco Luque was born on April 8, 1974 in Sao Paulo, Brazil.
In 2017, he was cast as Nerso da Capitinga on School of Professor Raimundo.
20. Rafael Cortez
Rafael Cortez was born on October 25, 1976 in Sao Paulo, Brazil.
He released the CD Elegy of the Soul in July 2011.
Top 20 Media celebrities in the world
Top 20 Media celebrities in Argentina
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Top 20 Media celebrities in Dominican Republic
Top 20 Media celebrities in Egypt
Top 20 Media celebrities in England
Top 20 Media celebrities in France
Top 20 Media celebrities in Germany
Top 20 Media celebrities in India

redpajama_set_name: RedPajamaCommonCrawl


Summer fun at the UFCW 21 picnics. Everyone had a great time at the picnics this summer in Seattle, Bremerton and Spokane with many games, prizes, good food and family fun.
QFC had been requiring UFCW 21 members to fill out FMLA paperwork to receive sick leave pay across the region. This is not about the Seattle Sick Leave law. This is about our rights in our contract for when you are sick for three days or more so you can access your sick leave bank. Our win clarifies that they cannot withhold sick leave pay because you have not yet filed FMLA paperwork.
On average, union members earn about 20% more in wages than non-union workers.
The labor movement is most effective when members stand together with community support. The past year's campaign for a fair contract with MultiCare was about workers having a voice on the job. When health care workers have a voice, they can advocate for their patients and themselves. This ensures that they have fair compensations which benefits them, their families and their communities.


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Castelnau-Picampeau est une commune française située dans le centre du département de la Haute-Garonne, en région Occitanie. Sur le plan historique et culturel, la commune est dans le pays de Comminges, correspondant à l'ancien comté de Comminges, circonscription de la province de Gascogne située sur les départements actuels du Gers, de la Haute-Garonne, des Hautes-Pyrénées et de l'Ariège.

Exposée à un climat océanique altéré, elle est drainée par le ruisseau de Peyrane, Les Marticots, le ruisseau de Gélas, le ruisseau de Lonné, le ruisseau du Bras et par divers autres petits cours d'eau. La commune possède un patrimoine naturel remarquable composé de deux zones naturelles d'intérêt écologique, faunistique et floristique.

Castelnau-Picampeau est une commune rurale qui compte  en , après avoir connu un pic de population de  en 1846. Elle fait partie de l'aire d'attraction de Toulouse. Ses habitants sont appelés les Picampallois ou  Picampalloises.

Géographie

Localisation

La commune de Castelnau-Picampeau se trouve dans le département de la Haute-Garonne, en région Occitanie.

Elle se situe à  à vol d'oiseau de Toulouse, préfecture du département, à  de Muret, sous-préfecture, et à  de Cazères, bureau centralisateur du canton de Cazères dont dépend la commune depuis 2015 pour les élections départementales.
La commune fait en outre partie du bassin de vie de Cazères.

Les communes les plus proches sont :
Casties-Labrande (), Fustignac (), Montoussin (), Montégut-Bourjac (), Pouy-de-Touges (), Le Fousseret (), Polastron (), Sénarens ().

Sur le plan historique et culturel, Castelnau-Picampeau fait partie du pays de Comminges, correspondant à l'ancien comté de Comminges, circonscription de la province de Gascogne située sur les départements actuels du Gers, de la Haute-Garonne, des Hautes-Pyrénées et de l'Ariège.

Communes limitrophes

Géologie et relief
La superficie de la commune est de  ; son altitude varie de .

Hydrographie
 La commune est dans le bassin de la Garonne, au sein du bassin hydrographique Adour-Garonne. Elle est drainée par le ruisseau de Peyrane, Les Marticots, le ruisseau de Gélas, le ruisseau de Lonné, le ruisseau du Bras, Riou Tort, le ruisseau de cardayré, le ruisseau de Taillefer, le ruisseau du Baraillon et par divers petits cours d'eau, constituant un réseau hydrographique de  de longueur totale.

Le ruisseau de Peyrane, d'une longueur totale de , prend sa source dans la commune et s'écoule d'ouest en est. Il traverse la commune et se jette dans la Louge à Gratens, après avoir traversé .

Climat
Le climat qui caractérise la commune est qualifié, en 2010, de « climat océanique altéré », selon la typologie des climats de la France qui compte alors huit grands types de climats en métropole. En 2020, la commune ressort du même type de climat dans la classification établie par Météo-France, qui ne compte désormais, en première approche, que cinq grands types de climats en métropole. Il s'agit d'une zone de transition entre le climat océanique et les climats de montagne et semi-continental. Les écarts de température entre hiver et été augmentent avec l'éloignement de la mer. La pluviométrie est plus faible qu'en bord de mer, sauf aux abords des reliefs.

Les paramètres climatiques qui ont permis d'établir la typologie de 2010 comportent six variables pour les températures et huit pour les précipitations, dont les valeurs correspondent à la normale 1971-2000. Les sept principales variables caractérisant la commune sont présentées dans l'encadré ci-après.

Avec le changement climatique, ces variables ont évolué. Une étude réalisée en 2014 par la Direction générale de l'Énergie et du Climat complétée par des études régionales prévoit en effet que la  température moyenne devrait croître et la pluviométrie moyenne baisser, avec toutefois de fortes variations régionales. Ces changements peuvent être constatés sur la station météorologique de Météo-France la plus proche, « Cerizols », sur la commune de Cérizols, mise en service en 1982 et qui se trouve à  à vol d'oiseau, où la température moyenne annuelle est de  et la hauteur de précipitations de  pour la période 1981-2010.
Sur la station météorologique historique la plus proche, « Saint-Girons », sur la commune de Lorp-Sentaraille, dans le département de l'Ariège, mise en service en 1949 et à , la température moyenne annuelle évolue de  pour la période 1971-2000, à  pour 1981-2010, puis à  pour 1991-2020.

Milieux naturels et biodiversité

L'inventaire des zones naturelles d'intérêt écologique, faunistique et floristique (ZNIEFF) a pour objectif de réaliser une couverture des zones les plus intéressantes sur le plan écologique, essentiellement dans la perspective d'améliorer la connaissance du patrimoine naturel national et de fournir aux différents décideurs un outil d'aide à la prise en compte de l'environnement dans l'aménagement du territoire.
Une ZNIEFF de  est recensée sur la commune :
les « bois et prairies de la Garenne de Launard » () et une ZNIEFF de  :
l'« ensemble de bois et bosquets de Castelnau-Picampeau » (), couvrant  du département.

Urbanisme

Typologie
Castelnau-Picampeau est une commune rurale, car elle fait partie des communes peu ou très peu denses, au sens de la grille communale de densité de l'Insee.

Par ailleurs la commune fait partie de l'aire d'attraction de Toulouse, dont elle est une commune de la couronne. Cette aire, qui regroupe , est catégorisée dans les aires de  ou plus (hors Paris).

Occupation des sols

L'occupation des sols de la commune, telle qu'elle ressort de la base de données européenne d'occupation biophysique des sols Corine Land Cover (CLC), est marquée par l'importance des territoires agricoles (89,2 % en 2018), une proportion identique à celle de 1990 (89,2 %). La répartition détaillée en 2018 est la suivante :
prairies (36,5 %), terres arables (26,6 %), zones agricoles hétérogènes (26,1 %), forêts (10,8 %).

L'IGN met par ailleurs à disposition un outil en ligne permettant de comparer l'évolution dans le temps de l'occupation des sols de la commune (ou de territoires à des échelles différentes). Plusieurs époques sont accessibles sous forme de cartes ou photos aériennes : la carte de Cassini (), la carte d'état-major (1820-1866) et la période actuelle (1950 à aujourd'hui).

Morphologie urbaine
La commune comprend un habitat dispersé.

Voies de communication et transports
Accès par les routes départementales D6 et D83.

Risques majeurs
Le territoire de la commune de Castelnau-Picampeau est vulnérable à différents aléas naturels : météorologiques (tempête, orage, neige, grand froid, canicule ou sécheresse) et séisme (sismicité faible). Un site publié par le BRGM permet d'évaluer simplement et rapidement les risques d'un bien localisé soit par son adresse soit par le numéro de sa parcelle.

Le retrait-gonflement des sols argileux est susceptible d'engendrer des dommages importants aux bâtiments en cas d'alternance de périodes de sécheresse et de pluie. La totalité de la commune est en aléa moyen ou fort (88,8 % au niveau départemental et 48,5 % au niveau national). Sur les  dénombrés sur la commune en 2019,  sont en en aléa moyen ou fort, soit 100 %, à comparer aux 98 % au niveau départemental et 54 % au niveau national. Une cartographie de l'exposition du territoire national au retrait gonflement des sols argileux est disponible sur le site du BRGM.

Par ailleurs, afin de mieux appréhender le risque d'affaissement de terrain, l'inventaire national des cavités souterraines permet de localiser celles situées sur la commune.

Concernant les mouvements de terrains, la commune a été reconnue en état de catastrophe naturelle au titre des dommages causés par la sécheresse en 1989, 1993, 1994, 2003 et 2011 et par des mouvements de terrain en 1999.

Toponymie

Histoire
À partir du Moyen Âge jusqu'à sa disparition en 1790 pendant la Révolution française, Castelnau-Picampeau faisait partie du diocèse de Rieux.

Politique et administration

Administration municipale
Le nombre d'habitants au recensement de 2011 étant compris entre 100 et 499, le nombre de membres du conseil municipal pour l'élection de 2014 est de onze.

Rattachements administratifs et électoraux
Commune faisant partie de la huitième circonscription de la Haute-Garonne de la communauté de communes Cœur de Garonne et du canton de Cazères (avant le redécoupage départemental de 2014, Castelnau-Picampeau faisait partie de l'ex-canton du Fousseret) et avant le  elle faisait aussi partie de la communauté de communes de la Louge et du Touch.

Tendances politiques et résultats

Liste des maires

Population et société

Démographie

Enseignement
Castelnau-Picampeau fait partie de l'académie de Toulouse.

L'éducation est assurée par un regroupement pédagogique intercommunal, commune de Lussan-Adeilhac (Cours préparatoire, CE1, CE2), Sénarens (école marternelle) et sur la commune (CE2, CM1, CM2).

Activités sportives et culturelles
Chasse, pétanque, randonnée pédestre,

Écologie et recyclage
La collecte et le traitement des déchets des ménages et des déchets assimilés ainsi que la protection et la mise en valeur de l'environnement se font dans le cadre de la communauté de communes de la Louge et du Touch.

Économie

Revenus
En 2018  (données Insee publiées en ), la commune compte  fiscaux, regroupant . La médiane du revenu disponible par unité de consommation est de  ( dans le département).

Emploi

En 2018, la population âgée de  s'élève à , parmi lesquelles on compte 74,6 % d'actifs (64,2 % ayant un emploi et 10,4 % de chômeurs) et 25,4 % d'inactifs. En  2018, le taux de chômage communal (au sens du recensement) des  est supérieur à celui du département et de la France, alors qu'en 2008 la situation était inverse.

La commune fait partie de la couronne de l'aire d'attraction de Toulouse, du fait qu'au moins 15 % des actifs travaillent dans le pôle. Elle compte  en 2018, contre 31 en 2013 et 23 en 2008. Le nombre d'actifs ayant un emploi résidant dans la commune est de 86, soit un indicateur de concentration d'emploi de 22,7 % et un taux d'activité parmi les 15 ans ou plus de 58,2 %.

Sur ces 86 actifs de 15 ans ou plus ayant un emploi, 14 travaillent dans la commune, soit 16 % des habitants. Pour se rendre au travail, 85,4 % des habitants utilisent un véhicule personnel ou de fonction à quatre roues, 4,5 % les transports en commun, 1,1 % s'y rendent en deux-roues, à vélo ou à pied et 9 % n'ont pas besoin de transport (travail au domicile).

Activités hors agriculture
11 établissements sont implantés  à Castelnau-Picampeau au .
Le secteur des activités spécialisées, scientifiques et techniques et des activités de services administratifs et de soutien est prépondérant sur la commune puisqu'il représente 45,5 % du nombre total d'établissements de la commune (5 sur les 11 entreprises implantées  à Castelnau-Picampeau), contre 19,8 % au niveau départemental.

Agriculture

La commune est dans les « Coteaux de Gascogne », une petite région agricole occupant une partie ouest du département de la Haute-Garonne, constitué d'un relief de cuestas et de vallées peu profondes, creusés par les rivières issues du massif pyrénéen, avec une activité de polyculture et d'élevage. En 2020, l'orientation technico-économique de l'agriculture  sur la commune est la polyculture et/ou le polyélevage. Cinq exploitations agricoles ayant leur siège dans la commune sont dénombrées lors du recensement agricole de 2020 (24 en 1988). La superficie agricole utilisée est de .

Culture locale et patrimoine

Lieux et monuments
 Église Notre-Dame de Castelnau-Picampeau à clocher mur.
 Chapelle du château.
 Monument aux morts
 Point de vue sur les Pyrénées

Personnalités liées à la commune

Pour approfondir

Bibliographie

Articles connexes
 Liste des communes de la Haute-Garonne
 Anciennes communes de la Haute-Garonne
 Panthéon pyrénéen

Liens externes

 Castelnau-Picampeau sur le site de l'Institut géographique national

Notes et références

Notes et cartes
 Notes

 Cartes

Références

Site de l'Insee

Autres sources

Commune en Haute-Garonne
Commune dans l'arrondissement de Muret
Aire urbaine de Toulouse
Aire d'attraction de Toulouse


text:
Sophie Neville
Art & Maps
Swallows & Amazons
Where's Sophie?
The UK Wild Otter Trust
More behind the scenes footage of 'Swallows & Amazons' (1974)
We have just found another reel of 16mm home movie footage shot, not on location in the Lake District, but at Runneymede near Egham in Surrey. It captures the essence of a hot day in September 1973 when we were re-called for pick-up shots after the main body of the film of Swallows & Amazons had already been edited.
Ronnie Cogan trimming Sophie Neville's hair for the part of Titty in September 1973
The clip opens with the film hairstylist Ronnie Cogan cutting my hair. It had been a good six weeks since I had last played Titty in front of the camera and I needed a trim to restore it to the same length it had been on 14th May when we had first started filming on the Lakeside and Haverthwaite railway. Suzanna Hamilton's thick dark hair had grown a great deal, as had Sten Grendon's.
Sophie Neville watching Ronnie Cogan cut Sten Grendon's hair.
Peter Robb-King the Make-up artist had been toning down our complexions inside the same Make-up caravan we'd used while on location for seven weeks in Cumbria. I remember it had orange flowery curtains, a pattern much in vogue at the time.
Sophie Neville looks on as Stephen Grendon organises his costume helped by Jane Grendon with Claude Whatham and Neville C Thompson.
Neville C Thompson, the Associate Producer, who was wearing a red shirt that day, seemed happy to be back on location. The film director, Claude Whatham was working, as I will always remember him, in a pair of navy blue shorts and sailing shoes. I loved putting on the school hat and silk dress I'd worn in the train but was difficult for the boys to climb into their woolen costumes on such a bright sunny day.
Richard Pilbrow, the Producer, who you can see wearing a white stripy cheese-cloth shirt so typical of the early 1970's, seemed rather on edge. Bringing a camera crew along for what amounted to three shots must have been expensive, stretching his budget to the limit.
Gordon Hayman with a 35mm Ariss camera, Sophie Neville, Claude Whatham and Simon West, with Richard Pilbrow in the foreground ~photo:Daphne Neville
The oak tree, under which the 35mm Arriflex camera was set, was chosen to represent the Peak of Darien from which we looked out over an imaginary lake to an imaginary island. The finished movie cuts from the Walker children's faces to a shot taken of Derwentwater at sunset with the opening title graphics superimposed over what is in reality Blakeholme, or Wild Cat Island as it is called in Arthur Ransome's world.
Denis Lewiston, the Director of Photography, was working with the Cameraman Gordon Hayman, using reflector boards to light our faces. At one stage he had me standing on a cream coloured blanket to reflect light from below. You can see it in this shot:
Sophie Neville playing Titty Walker with Stephen Grendon as Roger Walker with Gordon Hayman, Denis Lewiston and Claude Whatham behind the camera
What I had forgotten was that two little girls came along that day to stand-in for us when the shot was being lined up. You can see them in the home-movie footage, one wearing a pale blouse with puffed sleeves.
Claude was very keen on running. He often took us for a short run before going for a shot to aerate our minds and freshen up our faces. In the story we had run down the hill from Holly Howe, so he had us running quite far before we landed on the marks that the cameraman had given us so that we'd be in focus. We had no dialogue, but the expressions on our faces were crucial to engaging the audience.
Denis Lewiston, Claude Whatham, Sophie Neville, Suzanna Hamilton, Simon West and the cameramen
You see a few other people on location, not least Sten's mother, Jane Grendon, my little sister, Molly Pilbrow and a few others who were watching. My mother had been taking the footage.
Daphne Neville with Stephen Grendon, Suzanna Hamilton, Sophie Neville, Jane Grendon and Simon West
To read about this day from another angle, please click here to visit an earlier post with a few more photos.
On Friday 21st November 2014, I was invited to talk about the making of Swallows & Amazons on the CBBC movie show with David Wood, who wrote the screenplay. I'll let you know when this will be broadcast. While I was at Novel Entertainment I met Dexter Fletcher and Bonny Langford as well as Justin Johnson from the British Film Institute who is an adviser on the series of 6 x 30 minute programmes.
You can read the whole story of making the film here:
Author: Sophie Neville
Writer and charity fundraiser View all posts by Sophie Neville
Author Sophie NevillePosted on November 20, 2014 March 1, 2022 Categories Acting, Arthur Ransome, Autobiography, Biography, British Film, Cinema, Claude Whatham, Cumbria, Emi film, Film, Film Cast, Film crew, Film History, Film production, Filmaking, Lake District, Memoir, Movie, Movie stories, questions about filmmaking, Richard Pilbrow, Sophie Neville, Suzanna Hamilton, Swallows & Amazons, Swallows and Amazons, Titty from Swallows and Amazons, Titty in Swallows and Amazons, truelife story, Uncategorized, Vintage Film, Zanna HamiltonTags 35mm Ariss, Acting, arthur ransome, Bank Ground Farm, Behind the Scenes, Behind the scenes movie footage, CBBC Movie Show, Child actors, Claude Whatham, Cumbria, Daphne Neville, Denis Lewiston, EMI, Film Call-Sheet, film crew, Film location, film make-up, Filmmaking, Home movie footage, Movement Order, Peter Robb-King, Richard Pilbrow, Roger Walker, Ronnie Cogan, Runnymede, Simon West, sophie neville, Stephen Grendon, Suzanna Hamilton, swallows and amazons, Titty Walker, tv and film
9 thoughts on "More behind the scenes footage of 'Swallows & Amazons' (1974)"
JillG says:
More lovely glimpses of a parallel world that I longed to be in! Many thanks, Sophie – more treasures every time
Sophie Neville says:
It's all so long ago. I'm looking forward to meeting David Wood tomorrow. He has worked hard and achieved so much in the field of children's theatre.
Pandora Doyle says:
It is as it was shot – completely unedited.
It was your father who encouraged my parents to shoot the footage in the first place.
davidbutters937hotmailcom says:
More behind=the-scenes magic, thank you, Sophie! I love the home movies clip.
These clips are not brilliant but home movie cameras were very new in 1973
Perhaps not technically so, but none the less fascinating.
Putting some of the photos on a modern High Res scanner can be intriguing.
I'm sure it can! Will we ever see the results of such scanning, I wonder?
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Auditioning to play the part of Titty Walker in the original film of Arthur Ransome's book 'Swallows and Amazons' in 1973
Arthur Ransome at the Langham
Dame Virginia McKenna and her work on the classic film 'Swallows and Amazons' (1974)
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Family of Lymond Moses, man shot and killed by New Castle Co. police, files lawsuit
Family of man shot, killed by New Castle Co. police files lawsuit
NEW CASTLE, Delaware (WPVI) -- The family of Lymond Moses, the man who was shot and killed by New Castle County police earlier this year, is taking legal action.
A lawsuit filed Wednesday seeks unspecified damages from the county, the department of public safety, the police department and three officers involved in the shooting.
Moses was shot in Wilmington, Delaware as he was behind the wheel on January 13.
It all began after Moses was found asleep in his car on a dead-end street.
RELATED: New Castle County Police release police body camera footage in fatal shooting of Lymond Moses
The New Castle County Police Department released the bodycam video from several officers that shows the moments leading to a fatal shooting.
Moses repeatedly told the officers his mother lived next to where his car was parked. The officers said they were in the area looking for stolen vehicles.
The officers also pointed out marijuana could be seen in the vehicle, but add that they didn't care about it.
Things take a turn when the officers ask Moses to step out of the vehicle and he drives away.
He reaches the end of the street, turns around, and begins to drive again.
Police say officers shot Moses as he drove at them at a high rate of speed.
Moses' family says none of the officers were in the vehicle's path. They say one of the bullets struck Moses in the side of the head as he drove past.
The lawsuit said the officers did not have a "reasonable fear of imminent bodily harm," calling the officers' actions unjustified, excessive and illegal.
new castle countypolice involved shootingshooting
Family of man shot by police in Delaware still seeking answers
Police bodycam video shows tense moments before fatal shooting in Delaware


text:
Home Forum > Islam Library > Fundamental Beliefs in Islam Tawheed and Aqeedah >
Belief in Allah (subhaanahu wa ta'aala)
Discussion in 'Fundamental Beliefs in Islam Tawheed and Aqeedah' started by ditta, Jul 29, 2009.
ditta Alhamdu'Lillaah Staff Member
As-salaamu'Alaykum wa'Rahmatullaah wa'Barakatuh,
This thread is in relation to Belief in Allah (subhaanahu wa ta'aala) by Umar al-Ashqar (rahimahullah) as stated by the thread title.
I will break this down into sections and will provide a relevant link that post (where that section begins). I think you will be able to figure out when the section ends. I hope that makes sense:
EDIT: The break down below will not be accurate in terms of the starting post. Some content has been removed to respect the right of the publisher.
Introduction, Definition of Aqeedah http://www.turntoislam.com/forum/showthread.php?p=361770#post361770
Relationship between 'Aqeedah, Eemaan and Shari'ah http://www.turntoislam.com/forum/showthread.php?p=361779#post361779
Eemaan and Kufr http://www.turntoislam.com/forum/showthread.php?p=361782#post361782
Aqeedah vs Philosophy and 'Ilm al-Kalaam (Removed because Publisher forbids transmission of content from its books although with condition).
Scholars Methodology in Affirming Aqeedah http://www.turntoislam.com/forum/showthread.php?p=361977#post361977
Evidence of the Existence of the Creator (Includes refutation of other theories) http://www.turntoislam.com/forum/showthread.php?p=362018#post362018
Definition of Allah and Connecting Hearts to Him (Excellent section) http://www.turntoislam.com/forum/showthread.php?p=362072#post362072
Knowing Allah through the texts of the Qur'aan and Sunnah http://www.turntoislam.com/forum/showthread.php?p=362288#post362288
The Beautiful Names of Allah http://www.turntoislam.com/forum/showthread.php?p=403939#post403939
The Methodology in the light of which the attributes of Allah are to be understood http://www.turntoislam.com/forum/showthread.php?p=404102#post404102
Categories of Attributes according to the Scholars of Kalaam (Removed, refer to reason above)
Important Principles concerning the Names and Attributes of Allah The View of Ahl as-Sunnah wa'l-Jamaa'ah concerning the Attributes of Allah http://www.turntoislam.com/forum/showthread.php?p=470424#post470424
The Oneness of Allah (Tawheed) (Removed, refer to reason above)
A Brief History of the Creed - Aqeedah (Removed, copyright)
I hope this organisation of the thread helps in order to read the portion you want. However you could just start from the beginning!
ditta, Jul 29, 2009
1) Aqeedah: Meaning and Usage
The word aqeedah and related words are constantly repeated by people in their everyday conversations. So we hear them saying "Ana a'taqid kadha (I believe such and such)," "Foolaan aqeedatuhu hasanah (So and so's belief is sound)," "The Islamic aqeedah is the strongest cause for the great Islamic victories in every time and place," "The war between us and the Jews is in fact an ideological war (harb aqaa'idiyah)" and so on.
What do people mean by the aqeedah (faith)? What does this mean in Arabic? What is the concept of aqeedah (faith) in Islam?
Aqaa'id (plural of Aqeedah) are the things which people's hearts affirm and believe in, the things that accept (as true). These are matters which are held as certain beliefs, with no taint of doubt.
Aqd al-habl (tying the rope) means tying one part to another part, as opposed to untying it. In Arabic, the meanings of the word aqd revolve around ideas of adherence, certainty and affirmation. There is aayah (verse) in the Qur'an:
Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths (aqqadtum);...
(Qur'aan 5: 89)
A deliberate oath is one in which there is resolve and determination in the heart, unlike an unintentional oath which may be spoken of without any intention.
Uqood refers to the strongest of covenants, as when Allah says:
O' you who believe! Fulfil (your) obligations (awfoo bi'l-uqood)...
(Qur'aan 5: 1)
The Arabs say "a'taqada ash-shay'u" when a thing becomes solid and strong.
Lisaan al-Arab, 2/836, listing of words derived from the root 'aqada.
In Islam, Aqeedah (belief) is the counterpart of shari'ah, because Islam is composed of both aqeedah and shari'ah. Shari'ah means the practical duties enjoined by Islam, about acts of worship and dealings with others.
2) Aqeedah is a Matter of Knowledge in the Heart
Aqeedah is not a practical matter, but a matter of knowledge which the Muslim is oblihed to believe in his heart, because Allah has told him about these matters in His Book or through Revelation to His Messenger .
The basic principles of the aqeedah Allah commands us to believe in are mentioned in the aayah:
The Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers. (They say), 'We make no distinction between one another of His Messengers'- and they say, 'We hear and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).'
(Quran 2: 285)
The Prophet defined this belief in the famous hadith of Jibreel (may Allah's peace be upon him), in which he said:
"Eemaan (faith) is to believe in Allah, His Angels, His Books, the Meeting with Him and His Messengers, and to believe in the final Resurrection."
(Bukhari, Muslim 1/39, hadith no. 5. This version is narrated by Muslim)
So aqeedah in Islam refers to those matters of knowledge which have been transmitted in authentic reports from Allah and His Messenger, and which the Muslim must believe in with all his heart, believing in what Allah and His Messenger say.
3) Aqeedah means Certain Belief, with no Room for Doubt
In order for these principles to form aqeedah, we must believe in them firmly, with no room for doubt. If there is any element of doubt, then they are merely speculation, not aqeedah (belief). "Al-Mu'jam al-Waseet " defines aqeedah as a belief in which the one who holds that belief will not entertain any doubt whatsoever." (Al-Mu'jam alWaseet, 2/614) Evidence [daleel] for that is found in the Qur'an:
Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not...
(Qur'aan 49: 15)
Alif-Laam-Meem..This is the Book (the Qur'aan) whereof there is no doubt.
(Qur'aan 2: 1-2)
Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt...
(Qur'aan 3: 9)
Allah condemned the mushrikeen (polytheists) who were filled with doubt:
...There hearts are in such doubt that they even waver in their doubt.
(Qur'aan 9: 45)
4) The Issues of Aqeedah are Invisible
It may be noted that the issues which we are required to believe in are unseen matters, not visible, tangible things. This is what Allah referred to when He praised the believers:
Who believe in the Ghayb...
Allah is unseen, as are His angels and the Last Day. With regard to His Books and Messengers, one might thing that they are visible, but what is referred to here is the belief that they come from Allah i.e., that the Messengers were sent by Allah and that the Books were revealed by Allah, which is the matter of the unseen.
5) Correct Aqeedah and False Aqeedah
Aqeedah (belief) is not exclusive to Islam. The adherents of religions and schools of thought inevitable have beliefs according to which they run their lives. This applies to individuals just as it applies to societies. From the beginning of the creation until the Day (of Judgement), until the time when Allah will inherit the earth and everything on it. Beliefs are divided into two kinds.
a) The correct aqeedah: It is composed of the set of beliefs brought by the noble Messengers. This is the one aqeedah, because it was send down by the All-Knowing, All Aware (Allah); it cannot be imagined that it differs from one Messenger to another, or from one time to another.
b) False beliefs: They are very many indeed. Their falseness stems from the fact that they are the product of human thought and intellect. No matter how great mankind may become, their knowledge is (and will remain) limited and is (and will continue to be) influenced by the customs, traditions and thoughts that surround them.
There are also false beliefs which are the result of distortion, changes and alteration, is the case with the Jewish and Christian beliefs at the present time. They were distorted a long time ago, and were corrupted as a result of this distortion, even though each of them was originally a sound aqeedah.
Where is the true aqeedah today?
The true aqeedah today is not found anywhere except in the religion of Islam, because this is the protected religion which Allah, has guaranteed to protect:
Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'aan) and surely, We will guard it (from corruption).
(Qur'aan 15: 9)
The beliefs of other religions, even though they may contain some grains of truth here and there, do not present a clear image of the truth.
Whoever wants to know the truth, correct aqeedah will not it in Judaism or in Christianity, or in the words of the philosophers. He will only find it in Islam, in the original sources of the faith: the Qur'aan and Sunnah, pure and clear and shining, which convince the man's mind with evidence and proof, and fill the heart with eemaan, certainty, light and life.
And thus We have sent to you (O' Muhammad) Rooh (a revelation, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur'aan) a light wherewith We guide whosoever of Our slaves We will...
6) The Importance and Necessity of Islamic Aqeedah
The Islamic aqeedah is as essential for man as water and air. Without this aqeedah he is lost and confused. The Islamic aqeedah is the only one which answer the questions that have always preoccupied man and still preoccupy human thought and cause frustration:
Where did the universe come from?
Who is the Creator?
What are His attributes and names?
Why did He create us and the universe?
What is our role in this universe?
What is our relationship to the Creator who created us?
Are there other, invisible worlds beyond the world that we can see?
Are there other intelligent beings apart from man?
Is there another life after this life?
If the answer is positive, what is that other life like?
There is no other belief today, apart from the aqeedah of Islam, that can answer these questions in a true and convincing way. Everyone who does not know or believe in this aqeedah is like that miserable poet who knows nothing of it.
His name is Eeliya Abu Maadi; the couplets quoted come from his lengthy poem entitled At-Talaasim (mysteries), from his collection of poems entitled Al-Jadaawil (streams), Pp. 106
I came, I know not from whence, but I came
I saw before me a path, so I followed it
And I shall continue to tread this path, whether I like it or not
Where did I come from? How did I find this path?
I know not
Am I new or ancient in the universe?
Am I free, or a prisoner in chains?
Am I controlling my own fate in this life, or am I controlled?
How I wish I knew, but
My path, what is my path? Is it long or short?
Am I ascending, or descending?
Am I running through this life, or is it life that is running?
Or are we both standing still, whilst time runs?
I wonder, when I was in that unseen, secure world,
Did I know that I was hidden there
And that I would emerge and come into being?
Or, I wonder, did I not know a thing?
I wonder, before I became a complete human being,
Was I non-existent, or was I something possible, or was I something?
Is there an answer to this mystery? Or will I remain forever
Not knowing... why I don't know?
What confusion is this! What anxiety this uncertainty brings to human souls!
Do the children of this generation, who have missed out on knowledge of the "great universal" facts" without which their lives cannot be sound and healthy, deserve to suffer these worries which fill their hearts and cause pain and complexes? Compare their situation to that of the Muslim who knows for certain all of these facts, and through them finds comfort and peace of mind. So he travels on a straight path towards a definite goal whose features are known.
Listen to this miserable poet speaking about death and one's ultimate fate:
If death is a punishment, what sin can the pure soul commit?
If it is a reward, what blessings does the promiscuous soul deserve?
If there is no reward or loss in it,
Then what is the point of calling things sinful or righteous?
If death is a kind of sleep after being awake,
Why do we not stay awake?
Why does a man not know when he it to depart?
When will the secret be revealed so that he will know?
If death is a kind of sleep to allow man to relax
And it is a setting free rather than an imprisonment, a beginning rather than an end,
Then why do I not love this sleep and long for this?
Why are souls so afraid of it?
After the grave, after death, will there be any resurrection
And life, and eternity, or only final oblivion?
Is what people say true or false?
Is it true that some people know?
If I am resurrected after death, physically and spiritually,
I wonder, will I be resurrected in part, or in total?
I wonder, will I be resurrected as a child, or as an adult?
Then will I know myself after I am resurrected?
He does not know what his ultimate destiny will be, and man's ultimate fate concerns him. He wants to be reassured about that destiny. We see the poet's pain, because he does not know where his ultimate destiny lies and what will become of him. He is misguided from the truth, his heart is filled with misery and laden with worry and grief. His wonderings have exhausted him.
How many people there are in this world who are like this misguided, miserable poet! Some of them are able to express their misery and confusion, whilst others feel and suffer, but their thoughts remain trapped in their miserable souls.
"I know not," is the response to these eternal questions. These are not the words of this poet alone. Socrates, the thinker who is viewed as one of the giants of philosophy, clearly stated,
"The thing that I still do not know about is the fact that I do not know"
(Ad-Deen by Ad-Darraaz, 69).
Indeed, scepticism/agnosticism (in Arabic, laa adriyah, lit. "not knowing") is an ancient school of philosophical thought. Only though the guidance of Islam does man learn where he came from, where he is going, why the universe exists, and what his role is in this universe. He knows that in truth, and there is a great difference between those who know and those who do not:
Is he who walks prone (without seeing) on his face, more rightly guided, or he who (sees and) walks upright on the Straight Way (i.e. Islamic Monotheism)?
2 - The Relationship Between Aqeedah and Eemaan, and Shari'ah
1) The relationship between Aqeedah and Eemaan
In the Qur'aan, Allah, the Exalted, praises eemaan (faith) and the people of eemaan, in aayaat (verses) such as the following:
Successful indeed are the believers.
(Qur'aan 23: 1)
They are on (true) guidance from their Lord, and they are the successful.
Allah, promised them Paradise:
These are indeed the inheritors, who shall inherit the Firdaus [Paradise]. They shall dwell therein forever.
(Qur'aan 23: 10-11)
The eemaan (faith) for which Allah praised people was not only aqeedah (belief). Aqeedah formed the foundation and basis of eemaan (firm belief). So eemaan is the aqeedah which is established firmly in the heart, clings to it and never departs from it. It is verbally declared and pronounced by the believer in whose heart this aqeedah takes firm roots. His belief and declaration are confirmed by his actions conforming to the dictates of that aqeedah.
Belief that takes roots in the heart but has no visible manifestation is an empty and cold belief that does not deserve to be called aqeedah. We see many people who know the truth, but they do not abide by it or live their lives in accordance with it. They may even resist the truth which they believe to be true. Iblees (Satan) knows the great universal truths with certainty, he knows Allah, and the truth, the Messengers and Books, but he devoted himself to opposing the truth even after full knowledge.
Pharaoh (Fir'awn) was certain that the miracles brought by Moosa (May peace be upon him) were indeed from Allah, but he denied them out of stubborn pride and arrogance, as Allah the Exalted, tells us about him and his people:
And they belied them (those Ayaat) wrongfully and arrogantly, though their own selves were convinced thereof...
Moses had addressed Pharaoh, saying:
Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth (as clear evidences, i.e. proofs of Allah's Oneness and His Omnipotence)...
(Qur'aan 17: 102)
The People of the Book know that Muhammad is a Messenger sent by his Lord:
Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad ) as they recognise their sons...
(Qur'aan 2: 146)
- But they do not admit that.
Listen to what Abu Taalib said to the Messenger as his excuse for not believing:
"I know that the religion of Muhammad is one of the best religions in the world, were it not for the fear of blame and slander, you would see me acknowledging that openly."
So eemaan does not mean only acknowledging Allah, the All-High, exists, or knowledge that a person admits not because of superiority complex, or refuses to abide by its rulings. Eemaan means aqeedah (belief) that a person accepts in his heart and affirms by his tongue, and he accepts and always adheres to the way laid down by Allah.
Hence the scholars of the salaf (Pious Predecessors) said: "Eemaan means belief in his heart, words on the tongue (declaration) and striving to implement its pillars."
This is the general view of the Salaf, including the three Imams Ahmad, Maalik and Ash-Shaafa'i. Imam Abu Haneefah said that eemaan was belief and words (declaration) and that actions were one of the requirements of faith, but not included in it.
Another group is of the view that eemaan was only belief, even if it was not accompanied by words and actions. This is the view of the Jahamiyah and the Ash'ariyah. The Karaamiyah thought that eemaan was only words; the refutation of their view may be seen in the text we have referred to.
2) The Relationship Between Aqeedah and Shari'ah
As we have mentioned above, there are two conditions of faith:
aqeedah which is deeply rooted in the heart, and deeds which manifest themselves in a person's actions. If either of these two essential components is missing, eemaan is lost or becomes unbalanced. Hence the connection between these two elements is very important.
Eemaan is like a good, strong tree that is firmly rooted in good soil with its branches reaching up into the sky, bearing abundant fruit, producing its fruit for everyone by the grace of its Lord. Thus eemaan is the tree; aqeedah is rooted deeply in the heart, and its trunk, branches and fruits are deeds and actions.
Undoubtedly if the roots are removed or turn rotten or dried up, they will no longer exist. Similarly, eemaan will no longer exist if aqeedah is taken away. If the trunk or branches are cut off, or some of them are cut off, the tree will weaken, and may die altogether, because the presence of branches and leaves are essential to the tree's continued existence. Similarly, if deeds are neglected, in part of in whole, then eemaan will be reduced or destroyed.
3) Paying Attention to Deeds
It is incumbent on us to pay attention to the deeds that Allah, has enjoined upon us as obligatory duties, or that He has encouraged us to do, and to abstain from the deeds that He has forbidden us to do, because this is a part of eemaan. Doing the deeds that are forbidden – even it is only a little – detracts from eemaan proportionately.
Hence those who undermine the importance of implementing and adhering to the Sunnah of the Prophet should be aware of their dangerous attitude. Some them may overstep the mark and describe some issues of Sunnah or Islamic religion as unimportant or insignificant. We ask Allah to forgive these people, for all of the religion is important and nothing in it is insignificant, although matters may vary in their degree of importance.
What we say should not be taken as meaning that we do not pay attention to the priorities in knowledge, actions and in calling people to Allah. This is a matter which should be well known and established. But what we are denouncing here is negligence of minor issues and condemnation of those who pay attention to both minor and major issues in Islam and Sunnah of the Chosen Prophet .
How deeply moved I am when I think of Umar's attitude after he had been stabbed, and a young man came to see him and spoke kindly to him. When the young man turned to leave, his izaar (lower garment) was trailing on the ground.
'Umar (May Allah be pleased with him) called him and said to him:"O Son of my brother, lift up your garment, for that is cleaner for your garment and more pleasing to your Lord."
[Saheeh al-Bukhari bi Sharhihi Fath al-Baari, 7/60, hadith no.3700]
His approaching death did not prevent him from telling that man about a matter which many people nowadays regard as insignificant and as something which we should not pay attention to.
Issue of Isbaal Accordings to the Qur'an & Sunnah by Dr Saleh-as-Saleh:
http://www.turntoislam.com/forum/showthread.php?t=33414
3) Eemaan and Kufr
1) Ruling of Rejection of Aqeedah
He who rejects aqeedah altogether, such as the communists who deny the existence of Allah, reject the Messengers and the Books, and do not believe in the Hereafter and reward and punishment, or who denies part of the aqeedah, is a kaafir (disbeliever) and is not a Muslim. He should be told that the Islamic aqeedah can never be accepted in part, because the whole is so strongly interconnected.
Belief in Allah requires that one believe in the angels, the Books, the Messengers and the Last Day. Belief in the Books requires that one believe in all the other basic principles of faith (usool al-eemaan). Belief in the Messenger means that one believes and accepts all that he brought... Hence Allah considers the person who believes in one principle and denies another as being a kaafir.
Allah, the All Glorious, says:
Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers [by believing in Allah and disbelieving in His Messengers] saying, "We believe in some but reject others," and wish to adopt a way in between. They are in truth disbelievers...
(4: 150-151)
Disbelieving in some of the minor issues of aqeedah which have been proven definitively in the Qur'an or Sunnah is also counted as kufr (disbelief), such as denying one of the Messengers or one of the Angels.
2) Actions and Words Which are Counted as Kufr (Disbelief)
Kufr does not consist only of denying basic principles of aqeedah. There are certain actions which if done, are also kufr. They may be summed up in one phrase: "worshipping others besides Allah." Worship is the right of Allah alone, and directing worship to anyone or anything other than Allah is shirk (polytheism), such as praying to anything other than Allah, offering sacrifice to anything other than Allah, calling upon anything or anyone other than Allah etc.
A man may become a kaafir (disbeliever) by uttering words which insult the Creator, Glorified and Exalted be He, or Islam, or the Prophet, or words which make fun of Islam, or which give preference to misguided principles such as communism or Buddhism, or deviant religions such Judaism or Christianity over Islam, or which accuse Islam of being imperfect, backward and reactionary.
3) Attitude Towards the Kuffaar (Disbelievers)
The Muslim should regard the kuffaar as enemies and hate them because of their kufr, just as he hates their kufr (disbelief) itself. He should oppose this falsehood and its followers by speaking out clearly, and by calling them to the truth. He should explain to them their misguided state, and show them the truth, explaining it to them clearly and confidently. Even though we hate the disbelievers, we want them to be guided and we hope that they will be.
These are rulings concerning the kuffaar which are explained in the books of fiqh (Islamic jurisprudence). For example, we do not let them marry Muslim women, we do not marry any of their women except those of the People of the Book, and we do not wash their dead or pray for them...
4) The Kaafir before Allah
The person who hears of Islam, and knowingly rejects it is a kaafir (disbeliever) who will abide in the Hell-Fire forever, for he will have no excuse on the Day of Resurrection.
Those who do not hear of Islam for whatever reason, such as living in remote areas or because they have lost their hearing and sight, or because Islam reached them when they were too old to understand, will not be punished on the Day of Resurrection until they have been tried and tested, because the proof did not reach. Allah, the Almighty, says:
...And We never punish until We have sent a Messenger (to give warning). (17: 15)
The evidence that they will be tested is the hadith narrated by Al-Aswad ibn Saree', who said: "The Messenger of Allah said:
"There are four who will be tested on the Day of Resurrection: the deaf who could not hear anything; the imbecile; the senile old man; and the man who died during the fatarah (interval between two Prophets, when no Message reached him).
The deaf man will say,
"O Lord, Islam came and I did not hear anything." The imbecile will say, "O Lord, Islam came but the young boys were pelting me with camel dung."
The senile old man will say,
"O Lord, Islam came and I did not hear anything."
The man who died during the fatarah will say,
"O Lord, no Messenger came to me."
Then Allah will take their pledge to obey Him, and He will send word to them to enter the fire. By the One in Whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them."
(Ahmad in his Musnad, and classed as saheeh by Al-Bayhaqi. See Ibn Katheer in his tafseer of the aayah of al-Israa' 15)
5) Neglecting Obligatory Duties and Committing Prohibited Actions
i) The attitude of the salaf towards those who commit major sins
Undoubtedly, if a person neglects the duties that Allah has enjoined upon him, such as paying zakah, fasting, performing Hajj and honouring one's parents, or does haraam (forbidden) things such as committing adultery (zina), engaging in usury or interest (riba) or consuming orphans' property, his faith is distorted and is lacking in proportion to the duties neglected or sins committed. But is he to be regarded as a kaafir – disbeliever – simply because he has neglected those duties or committed those haraam actions, so long as he does not deny the former or claim that the latter is halaal (legal)?
The texts that we have before us teach us that the Muslim does not become a kaafir by committing sins or by neglecting obligatory duties, but this does detract from his faith and his case rests with Allah – if He wills, He will forgive him, and if He wills, He will punish him. Among the texts which state that clearly is the aayah (verse):
Verily, Allah forgives not that partners should be set up with Him [in worship], but He forgives except that [anything else] to whom He wills;...
The only sin that He will not forgive is shirk. In the case of every lesser sin, it is up to Allah: if He wills, He will forgive, and if He wills, He will punish.
There are also ahaadeeth which clearly state the same thing that is indicated in this aayah. According to a hadith qudsi:
"O son of Adam, if you were to come to me with an earthful of sin, then you were to meet Me not associating anything in worship with Me, I would come to you with an earth-full of forgiveness."
[Hadith qudsi – the inspired words of Allah conveyed by the Prophet in his words]
[Tirmidhi in his Sunan 4/49, hadith no. 3540. He said: this is a ghareeb hadith which we know only with this isnad. See Saheeh Sunan at-Tirmidhi by al-Albaani, 3/175, hadith no. 2805]
According to another hadith qudsi:
"Whoever meets Me with an earth-full of sin, but does not associate anyone in worship with Me, I will meet him with forgiveness equal to it."
[Muslim, 4/2068, hadith no. 2687]
It is reported that Utbaan ibn Maalik stated: "The Messenger of Allah said:
'Allah has forbidden for the Fire all those who say Laa ilaaha illa-Allah seeking thereby the Face of Allah.'
[Bukhari, 1/519, hadith no. 425]
It is reported from Jaabir that the Messenger of Allah said:
"Whoever dies not associating anything with Allah will enter Paradise."
[Muslim, 1/94, hadith no. 94]
In the hadith about intercession, it is reported that Allah said:
"By My Glory, My Majesty, My Pride and My Might, I will bring forth from it (Hell) those who say Laa Ilaaha illa-Allah"
[Bukhari, 13/474]
It is reported from Abu Sa'eed al-Khudri that the Messenger of Allah said:
"The people of Paradise will enter Paradise, and the People of Hell will enter Hell, then Allah, will say: 'Bring forth everyone in whose heart was faith the weight of a grain of mustard seed."
[Bukhari, 1/72, hadith no. 22]
Abu Sufyaan said: "I lived near Jaabir ibn 'Abdullah in Makkah for six months. A man asked him, 'Do you call any of the people of Qiblah (i.e. Muslims) a kaafir?' He said, 'Allah forbid!' He asked, 'Do you call anybody a mushrik?' He said, 'No.'
[Abu Ubayd al-Qaasim ibn Salaam in his book Al-Eemaan, edited by Shaykh Naasiruddin al-Albaani, Pp. 98. The editor said, its isnad is saheeh according to the conditions of Muslim. Abu Sufyaan, the narrator of the hadith was a Taabi'ee]
These texts lead prominent scholars among the salaf of this ummah to say of the one who commits sins and neglects obligatory duties: "He is a believer because of his faith but a faasiq (sinner) because of his sin." They attributed faith to him, but it was not the perfect faith that is the rightful attribute of those who do acts of obedience and refrain from committing sin. His faith is impaired because of his wrongs (fisq) and because of the sin that he has committed.
ii) The khawaarij who denounced people as kaafir because of their sins
In contrast to these (the salaf), there was another group who accused people of kufr if they feel short in any obligatory duty, or if they committed any haraam actions. We still see many people hastening to condemn people as kaafir in a similar manner. The first group to adopt this approach was the Khawaarij, a group who emerged (kharaja) from the army of 'Ali bin Abi Taalib (radhiyAllahu anh) after the appointed arbitrators, Abu Moosa al-Ash'ari and 'Amr ibn al-'Aas, had failed to end the dispute that was raging among the Muslims under the leadership of 'Ali and Mu'aawiyah.
The Khawaarij claimed that appointing men as arbitrators was a mistake according to shari'ah, and they regarded it as kufr. They viewed as kuffaar all the Muslims who had agreed to that, and testified that they themselves turned to be disbelievers. (Because they had initially agreed to the arbitration – Translator). They then entered the pale of Islam afresh. They demanded that 'Ali should also accept that he committed kufr by agreeing to the arbitration (and pronounce shahadah afresh) as a precondition for their returning to the ranks of his army. 'Ali (radhiyAllahu anh) disputed with them, and sent to them the great scholar of this ummah, Ibn 'Abbaas, who established proof against them and refuted their point of view. A few thousand of them came back (to the army and to Islam), but two thousand persisted in following their opinion and fought 'Ali, who defeated them and finished them off. But their thinking spread, and was adopted by many people after them. This idea of denouncing others as kaafir still emerges from time to time, and it has resurfaced in our own times.
The evidence quoted by the khawaarij for denouncing as kaafir those who commit major
The Khawaarij –
(There is another group, the Mu'tazilah, who are the followers of Waasil ibn 'Ataa', who said that one who commits major sin is neither a believer nor a kaafir, but is in a position between kufr and eemaan, but in the Hereafter he will be doomed to eternity in Hell.)
- claim that one who commits a major sin is a kaafir and is no longer Muslim, and his blood and wealth are halaal (lawful (i.e. he may be killed and his wealth seized by the Muslims)). They say that he will abide in Hell forever. They quote in support of their view; evidence, which they thought, proved their case, such as the following:
a) They said, "You agree with us that deeds are part of faith, because eemaan is composed of belief, words and deeds. If one part of faith, such as actions, is missing, then the whole of eemaan is absent."
b) They quoted as evidence the fact that Allah describes some sins as fisq, as in the aayah:
...If a Faasiq (liar – evil person) comes to you with any news, verify it...
The word faasiq here is applied to a liar, which quite obvious to anyone who looks at the context of the aayah.
The Prophet said:
"For a believer to trade insults with another is fusooq (evil)."
(Muslim, 1/80, hadeeth no. 64)
And they said that Allah called some sins, such as consuming orphans'
wealth, zulm:
Verily, those who unjustly (zulman) eat up their property of orphans, they eat up only fire into their bellies,...
And He (subhaanahu wa ta'aala), calls the one who evicts a widow from her marital home during the time of her 'idda, a zaalim, because he transgresses the limits set by Allah (subhaanahu wa ta'aala):
...And fear Allah your Lord (O' Muslims). And turn them not out of their (husband's) homes nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself...
They said, these sins are fisq and zulm, and the faasiqoon and zaalimoon are kaafir as the Qur'aan says:
...And it is the disbelievers who are the Zaalimoon (wrongdoers).
(Qur'aan 2: 254)
...But whoever disbelieved after this, they are the Faasiqoon (rebellious,
disobedient to Allah).
(Qur'aan 24: 55)
And they said: the texts indicate that those who commit sins are not believers, for example, the report narrated by Muslim which says that the Prophet said:
"The one commits zina is not a believer at the time when he is committing zina, and the one who steals is not believer at the time when he is stealing, and the one who drinks wine is not a believer at the time when he is drinking."
And he said:
"No one who believes in Allah and His Messenger can hate the Ansaar."
(Ibid, 1/86)
"By the One in Whose hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another."
(Ibid, 1/74, hadeeth no. 54)
c) They said: the Messenger disowned those who committed certain sins, such as when he said:
"Whoever bears arms against us is not one of us, and whoever deceives us is not one of us."
(Muslim, 1/99, hadeeth no. 101)
And, according to another hadeeth:
"Whoever cheats is not one of us."
(Ibid, 1/101, hadeeth no. 102)
According to a hadeeth narrated by Bukhari and Muslim from Abu Hurayrah (radhiyAllahu anh), the Messenger of Allah said:
"By Allah, he does not believe; by Allah, he does not believe; by Allah, he does not believe.
They said,
"Who, O' Messenger of Allah?"
"The one from whose annoyance his neighbour is not safe."
(Mishkaat al-Masabeeh, 2/607, hadeeth no. 4962)
d) They said: some sins were described as kufr, as when Allah (subhaanahu wa ta'aala) said:
...And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves (i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah), then Allah stands not in need of any of the 'Aalameen (mankind, jinn and all that exist).
And the Messenger said:
"Do not go back to kufr after I am gone by killing one another."
"If a man denounces his brother as a kaafir, it will be the case that one of them is a kaafir."
Refutation of the evidences quoted by the khawaarij
These are the evidences which they referred to, for their labelling as kaafir those who commit sins. We will strive to point out where they went wrong in using these texts as evidences:
a - With regard to their point that deeds are included in the components of eemaan, we do not deny this. But where they went wrong is when they counted deeds as a condition of faith. The correct view is that this is not so. If deeds are lacking, this impairs the required perfection of faith, i.e., if deeds are lacking then faith is also lacking in part, and it remains imperfect. This is like a man whose hand or foot has been cut off, or whose eye has been taken out, or his ear has been cut off. He is still a human being and is still alive. But if he is cut in two or his head is cut off, or his heart is torn out, then he is like a person whose faith is removed. If the hand, foot or eye is removed, this is like a person who neglects some obligatory duties or does some haraam (forbidden) actions. When the head or heart is removed, is like the 'aqeedah is taken away.
b - Their explanation of fisq and zulm being kufr is a misunderstanding. The meaning of fisq is to disobey Allah (subhaanahu wa ta'aala), and all acts of disobedience towards Allah are not on the same level. They may entail kufr, or they may not. A person who denies the angels disobeys Allah in a manner that constitutes kufr, whilst a person who drinks wine disobeys Allah in a manner that is sinful, but does not constitute kufr.
Zulm also varies in a degree: it may taken a extreme form that reaches the level of kufr, or it may be of a lesser degree than that.
We may picture this if we draw a large circle in the middle of which is a smaller circle. The large circle represents zulm and fisq, and the smaller circle represents kufr, so kufr is included in zulm and fisq, because they are broader in meaning than kufr, but some kinds of zulm and fisq are not kufr.
What indicates that fisq may not be kufr is the hadeeth of the Prophet
, in which he said:
"Slandering a Muslim is fusooq, and killing him is kufr."
The Messenger distinguished between the two, even though what is meant by kufr in this hadeeth is not the kind of kufr which puts a person beyond the pale of Islam.
The texts which they quote to support their view that faith is cancelled out by sins, or that the Messenger disowned people who committed sins, or that the person who commits a certain is a kaafir, do not mean that faith is taken away by sins or that sin implies that a person if a kaafir. But sins do detract from the perfection and sincerity of a person's faith, which Allah described and stated was a precondition in several places in His Book.
Allah (subhaanahu wa ta'aala) says:
Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Paradise. They fight in Allah's Cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Tawraat (Torah) and the Injeel (Gospel) and the Qur'aan. And who is truer to his covenant than Allah? Then rejoice in the bargain which you have concluded. That is the supreme success.
(The believers whose lives Allah has purchased are) those who turn to Allah in repentance (from polytheism and hypocrisy), who worship (Him), who praise (Him), who fast (or go out in Allah's Cause), who bow down (in prayer), who prostrate themselves (in prayer), who enjoin (on people) Al-Ma'roof and forbid (people) from Al-Munkar, and who observe the limits set by Allah. And give glad tidings to the believers."
(Qur'aan 9: 111-112)
Those who offer their salaah (prayers) with all solemnity and full
submissiveness.
And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden).
And those who pay the Zakaah.
And who guard their chastity (i.e. private parts, from illegal sexual acts).
(Qur'aan 23: 1-5)
The believers are only those who, when Allah is mentioned, feel a fear in
their hearts and when His aayaat (verses) (this Qur'aan) are recited unto them, they trust in their Lord (Alone);
Who perform As-Salaah (Iqaamat-as-Salaah) and spend out of that We
have provided them.
(Qur'aan 8: 2-3)
After quoting these aayaat, Abu 'Ubayd al-Qaasim ibn Sallaam –
(These quotations are taken from the book Al-Eemaan by Abu 'Ubayd, a collection of his four treatises edited by Shaykh Naasir-ud-deen Al-Albaanee, Pp. 90-96)
- said:
"These aayaat explain the obligations that Islam has enjoined upon its followers, and prohibited all kinds of sin."
The ahaadeeth of the Sunnah describe the features of eemaan. When sins are mixed with faith, it may be said that this is not what Allah has enjoined upon the believers, and these are not the signs by which faith is known, i.e., this is not the reality of faith. But this does not mean that ther is no faith at all."
He then examines the specious arguments of those who say, how can it be said that he is not a believer but that the title of faith is not taken away from him? He explains this by pointing out that this is the way the Arabs speak: they deny that a deed has been done if it had not been done properly. The Qur'aan was revealed in the language of the Arabs using the stylistic devices of their language. "In the language of the Arabs, about which we know a great deal, it is not uncommon to deny a deed if the person who did it failed to do it properly. Do you not see that if a worker does not do his job properly, they will say to him, 'You haven't done anything'? The intention here is to deny the quality, not to deny the work itself. In their view, the job is done nominally but not properly."
He explained that the Arabs may speak in an even harsher tone, such as when a son disobeys his father and annoys him to the extent that the father may say, 'He is not a son' – although they know that he is his son, born from his loins. A similar thing may be said concerning a brother, wife or slave.
Then he explained that these texts which deny faith were narrated in a similar fashion. He said: "The same applies to these sins for which faith is denied, because what cancelled out the reality of faith is not complying with the rulings which are attributes of eemaan. But a person's
classification remains as it was, and he is not described as being anything other than a believer, and the rulings which apply to believers remain intact in his case."
He quoted the aayah from Soorah Aal 'Imraan (the third chapter of the Qur'aan) which states that Allah took a covenant from those who had been given the Scripture, that they would make it (the news of the coming of Prophet Muhammad ) known and clear to mankind, and not to hide it, but they threw it away behind their backs, yet despite that they are still described as People of the Book in other aayaat, and it is permissible for us to eat their meat and marry their women. Then he said: "In the rulings and in name they are still described as People of the Book, although in reality they have departed from it."
And he narrated the hadeeth of the man who prayed badly, which was narrated by the two Shaykhs (Bukhari and Muslim), in which the Messenger said:
"Go back and pray, for you have not prayed."
(Bukhari, 2/277, hadeeth no. 793; Muslim, 1/298, hadeeth no. 397)
- more than once. Although the man had prayed each time, it was a nominal prayer only, and was a not a prayer as it should be.


SEATTLE, Wash. and VANCOUVER, British Columbia, Sept. 18, 2018 /PRNewswire/ -- Achieve Life Sciences, Inc. (ACHV), a clinical-stage pharmaceutical company committed to the global development and commercialization of cytisine for smoking cessation, today announced the publication of new cytisine data from an independent observational study in the International Journal of Drug Policy.
The observational study compared the effectiveness of cytisine and nicotine replacement therapy (NRT) as an aid to smoking cessation in the Russian Federation. Evaluation of 301 subjects who had used either cytisine or NRT determined that smokers in the cytisine group were approximately three times more likely to achieve 90-days abstinence compared to those who attempted to quit with NRT (p=0.011). As demonstrated in prior cytisine studies, the highest abstinence rates were observed in subjects who also received smoking cessation behavioral support and counseling. Cytisine was found to be well tolerated. The authors concluded the findings support previous trial evidence indicating that cytisine is superior to NRT for achieving short- and long-term abstinence and should be considered a first-line pharmacologic treatment for smoking cessation.
Rick Stewart, Chairman and Chief Executive Officer of Achieve Life Sciences commented, "These data provide further real-world evidence on the important role cytisine can play in helping smokers quit. Cytisine has been commercially available in numerous countries in Central and Eastern Europe for decades and our mission is to make it a globally available treatment option for people battling nicotine addiction."
The full article "The effectiveness of Cytisine versus Nicotine Replacement Treatment for Smoking cessation in the Russian Federation" can be accessed by visiting https://www.ijdp.org/article/S0955-3959(18)30161-0/fulltext.
Study data were obtained from the 2009 Russian Global Adult Tobacco Survey of more than 11,000 individuals. The observational study utilized cross-sectional data to compare self-reported 30-day and 90-day smoking abstinence rates of smokers who used either cytisine or NRT as an aid to smoking cessation. This analysis evaluated 301 subjects, including 88 in the cytisine arm and 186 in the NRT arm. Subjects who utilized combination methods or pharmacotherapy in the prior year were not included in the analysis.
This press release contains forward-looking statements within the meaning of the "safe harbor" provisions of the Private Securities Litigation Reform Act of 1995, including, but not limited to, statements regarding the timing of clinical development of cytisine, the potential market size for cytisine and the potential benefits of cytisine. All statements other than statements of historical fact are statements that could be deemed forward-looking statements. Achieve may not actually achieve its plans or product development goals in a timely manner, if at all, or otherwise carry out its intentions or meet its expectations or projections disclosed in these forward-looking statements. These statements are based on management's current expectations and beliefs and are subject to a number of risks, uncertainties and assumptions that could cause actual results to differ materially from those described in the forward-looking statements, including, among others, the risk that cytisine may not demonstrate the hypothesized or expected benefits; the risk that Achieve may not be able to obtain additional financing to fund the development of cytisine; the risk that cytisine will not receive regulatory approval or be successfully commercialized; the risk that new developments in the smoking cessation landscape require changes in business strategy or clinical development plans; the risk that Achieve's intellectual property may not be adequately protected; general business and economic conditions; and the other factors described in the risk factors set forth in Achieve's filings with the Securities and Exchange Commission from time to time, including Achieve's Annual Reports on Form 10-K and Quarterly Reports on Form 10-Q. Achieve undertakes no obligation to update the forward-looking statements contained herein or to reflect events or circumstances occurring after the date hereof, other than as may be required by applicable law.