Tuesday, February 23, 2010

Tight Gay Sweat Pants Men

Heaven in a carpet

of Tahar Ben Jelloun
Italian translation by Elda Volterrani

As a child I often went with an aunt because, married to a wealthy man, had beautiful carpets. At home we only had mats like my Koranic school. They were comfortable and hurt her knees. Later I learned that the carpets of her aunt were real Rabati , carpets of exceptional quality and beauty, handmade in Rabat. Today are very sophisticated and expensive because they cost more and more considered works of art, evidence of an epoch and a civilization.
A Rabati is a book, a story, an invitation to travel . The sky is a deep red carpet. The flowers are blacks. They tell stories in which the reason is been set aside, on the edges, just to make a frame, because the stories are not overflowing, they are there to read, decipher, possibly to continue in the imagination, to mix dreams and meditation .

That's what I did. At first I learned to see a carpet as you learn to read in a book or reading an expression on a secret face. One day my father told me that a carpet is more than just a coating for an ungrateful soil: it is a creation that expresses aspects of culture and civilization of a people. It is not just a decorative object. Is that too, but not all. You presence time, perhaps a link with the memory of ancestors, a kind of book that leaves us, a testimony of their lives, their inner life, their inner self. It is physically the expression of their spirituality.
Watch is gently into space in a non-habitual . There is no need to hasten the gestures. We must put a distance, observe the set, then proceed to detail, slowly, without being in a hurry, without jumping obstacles. Attach an image, turn around a design or an arabesque. Feeling at ease in familiar with the subject. This requires taking time to appeal and the slow attention.

For me all the excuses were good to go by his aunt in her big house in the district of Batha, Fes. The floor was covered with a marble came from Italy. On the walls were the zéliges Fes arriving at eye level. The ceilings have wooden beams, carved, etched, painted with colors that resembled those of Rabati . I took off my shoes and entered the halls of the famous huge carpeted Rabati . I stroked it and spread on the thickness of the wool. I felt the work of the hands of thousands of hands. I felt the weight of the carpet and its impressive size. My uncle had them make up designs nineteenth century. To measure. It was a luxury that few people could afford. Then I sat on the mattress, high enough, and I stared at the traits that made the picture. For me this was the painting. The carpet gave warmth to the living room, adding elegance and prestige.
Even carpets in the house were more modest, less heavy, less refined, Berber carpet handmade wool but with less and sometimes more vivid colors. Put them in the rooms of children or domestic servants. But I found them quite nice. I liked the grounds that they decorated. It was evident that they came from poor villages, which were unpretentious, which were even neglected. My parents could not even buy those. I think my mother would prefer not to have any carpet mats rather than the poor.

I had a childhood without music. We had no radio (up to my ten years) or a device to listen to records. I later measured the frustration that I had caused. When I started listening to music, I started with jazz and I had to start with only the great classical music.
I remember it now because the company, I mean the attendance and the fascination of the carpets, has compensated for the lack of music. The colors and their agreements enchanted me. The decorative motifs freed my imagination, giving me wings to invent stories of love, hate, revenge. Some forms of clouds in the sky islands become for me the characters I played with the bottom blue carpet in the bottom is red and the characters are birds, flowers, trees, stars and angels. I used to mix the two and I lost vision in an irrational world and alienating. I was a sickly child who did not like violent games of his companions. 'd Rather make my games and, thanks to the carpets of her aunt, my imagination was developed and kept me company. It's never boring. I was never alone because the carpets were there. With floral motifs, flowers such as tulips, hyacinths, roses, carnations and flowers drop of water blown by the wind, I drew my garden and I went for a walk inventing characters conversations with them in the images of Persian miniatures. Later, much later I discovered the wonders of oriental carpets, Persia, China, the Muslim republics of Russia, Tabaristan of Khorasan, the Ottoman Empire and many other places. That's another world, another imaginary, a world more complex and more subtle.

rugs are small gardens, evocations of a world where playing with the wonderful tale . Although these rugs here tell stories. You need to have some keys, codes to enter, to travel. This requires some 'culture, but does not prevent them we can admire without understanding all that they represent.

not remember that my aunt had oriental rugs. I know that one of his pilgrimages to Mecca, had brought a Persian rug dealer who had sold an Iranian, perhaps he pilgrim. It was a fake. It was not lost but the quality of the real Persians. In any case, I knew immediately that it was done by hand.
my elder sister's husband was a man of great compassion. Do not miss any prayer and went to Mecca every two years. One day I brought a gift: a prayer mat of a meter to sixty centimeters. It's called sadjada , from the verb meaning Sajad kneel waiting to proceed to prayer. He said to me with your prayers that will be received by God I had a good mind to tell him that I prayed that I was not practicing as he did, but insisted they use that carpet. Tested to find out who had been made with synthetic fibers in China. I told my brother: do you realize? Recite the prayer on a carpet of synthetic fibers manufactured by the Chinese Communists, probably atheists! The discussion was closed there. I folded the carpet and put it in a closet where the moths would have to eat it. It is also, alas, the fate of the beautiful carpets, rugs, wool and silk. Nascondercisi like the critters in and drill holes.

In the tales of Thousand and One Nights the carpet is a protagonist of the narrative. Shehrazad, the young woman who tells the stories of the prince not to die, is sitting on a nice carpet. When jinn or demons have to cross continents in the blink of an eye to intervene in a story, make them ride on magic carpets. It has become a cliché, but the magic is incompatible with reason. The era was one in which the carpet was a fundamental element of culture and identity . The guidelines is the world draped in the ornaments of its carpets, its arabesques, its chinoiserie ...

The carpet is a metaphor of which even God uses to turn to men. In the Qur'an it says that " God has established for you the earth like a carpet . It is stated in those words, a link between the global and the art of carpet cosmogony.
colors participate to the symbols of Islam: green is the symbol of the elect of heaven, the main color of Islam, white and red colors are positive, which embody the goodness, abundance, joy, purity of heart (a good person is said to have hearts all white). As highlighted by the great Orientalist Louis Massignon, " aesthetic emotion released by the Islamic carpet is related to the combination of light and darkness, of light and darkness .
Most of the carpets, even those not intended to prayer, they report a niche, arch, which indicates the direction of Mecca. It is a response to the verse of Light " Allah is the Light of the heavens and the earth. His Light is like that of a niche where there is a lamp, a lamp within a crystal, the crystal is like a shining star, this lamp has light from a blessed tree, an olive tree that does not come from either the East or 'West, whose oil appears to light up without being touched by fire. Light upon light . (Sura 24, Verse 35). The carpet then evokes the threshold, the door that opens onto the path of spirituality, of faith and renunciation of all that clutters the heart and soul.

Many artists have wanted to paint not the reality, life, but what is behind the real, behind the life of the carpet. In fact, they saw that from what are the rugs can transfer their art and make them a part in creating.
is the feeling I had when I first saw paintings by Paul Klee and some drawings by Henri Matisse. It must be said that these two artists were in the Maghreb, Tunisia in Klee and Matisse in Tangiers. Closer to us, the Moroccan painter Ahmed Cherkaoui, who died at thirty-three in 1967, had this passion sign and all of his painting - abstract - is a reading of his most beautiful carpets Morocco. A subtle and sublime reinterpretation of this ancient and so modern.

One day a friend saw that I was taking care of my mother told me this phrase: "You know, the Prophet Muhammad said" Paradise lies under the feet of mothers . With the beautiful carpet that you gave a Rabati , you're sure to go to heaven. " If
enough, a nice carpet to go to heaven ...

Monday, February 22, 2010

White Stuff On Clitoruis

Nostalgia di Sicilia

ibn Abdul Jabbar Hamdis was a Sicilian Arab poet who lived between the XI century and the twelfth century. Born in Syracuse, twenty years after he was forced to leave the island after its conquest by the Normans. Pilgrimage across the Mediterranean lands of Islam, never forgot his native land.
The Italian translation of this poem is its quick by F. Gabrieli.


Wind, why do not squeeze the rain, and did not irrigate the thirsty fields?

push me toward the barren clouds, I fill the water of my tears,
that my tears watered the land of love, can it ever be, infertility, watering with tears.

Do not suffer thirst to the remains of a house there in the trust zone, be it far or near a cloud.
If you ignore what is, know that the ardor of the sun will burn fragrant incense on the branches.
Do not be surprised, for the premises love the smell of embalming soil air.

There lingers in my soul they love, they have brought PEL body one last breath of life.
E 'a land which we now direct the disaster, with the step of wolves in the woods.
There I took her to the lions in the bush, and visited their retreat in the gazelles.

O sea, beyond you, I have a paradise in which I dressed with joy, not tragedy! While I
cercavo in quella terra un'aurora, tu, come una sera, ti frapponesti fra lei e me.
Se mi fosse concesso ciò che desidero, impedendomi il mare di giungere fino a lei,
io monterei qual barca per attraversarlo la falce lunare, fino a stringere in lei al petto il sole.

Monday, February 8, 2010

2009 Silverado Ssfor Sale

The ethnic cleansing of East Jerusalem

L'Organizzazione delle Nazioni Unite (ONU) ha chiaramente sancito lo status di Gerusalemme Est: essa è parte integrante dei Territori Palestinesi, e posta sotto giurisdizione e sovranità palestinese.
Ciononostante, la popolazione araba della città patisce una sistematica campagna di intimidazioni, sgomberi e detenzioni arbitrarie, by the security forces of the State of Israel, in violation of their legitimate rights. The expropriation of the moral and material possessions Palestinians in East Jerusalem facilitate their illegal occupation by Israeli settlers, and the progressive removal of Arab citizens from the territory of the city.
Thorough investigation analyzes the dramatic consequences of quest'assedio daily.

Wednesday, February 3, 2010

Fastest Point And Shoot

A look at the Iranian Jewish community

Freely adapted from the site Medarabnews.com

L’Iran è una realtà complessa, fatta di numerose etnie e minoranze religiose, che hanno vissuto storie di convivenza accanto ad episodi di brutale repressione. La realtà contemporanea degli ebrei iraniani, una comunità antichissima e tuttora vitale in Iran, fra millenaria tolleranza ed ostilità recenti, viene raccontata da Roger Cohen , noto commentatore del New York Times e dell'International Herald Tribune.

In Piazza Palestina, dal lato opposto della moschea chiamata Al-Aqsa, vi è una sinagoga dove gli ebrei di questa antica città si riuniscono all’alba. Sopra l’ingresso vi è a banner that says: " Congratulations on the 30th anniversary of the Islamic Revolution from the Jewish community of Isfahan . The Jews of Iran
take off their shoes, leather straps wrapped around the arms to tie phylacteries and take their places. Soon the sound of Jewish prayers winding through the crowded synagogue, with its exquisite carpets and its dismal plants. Sedighpoor Soleiman, a former trader with a shop full of treasures, directs the operation from the podium beneath the chandelier.
Sedighpoor I had been to find a man of sixty-one bright-eyed, the day before in his dusty little shop. I had sold, with a little 'reluctance, un braccialetto di madreperla ornato con miniature persiane. “ Il padre compra, il figlio vende ”, aveva borbottato prima di invitarmi alla funzione.
Accettando, gli avevo chiesto cosa pensasse dei cori “morte a Israele” – “Marg Bar Esraeel”- che accompagnano la vita in Iran. “ Lasciategli dire ‘morte a Israele’”, ha detto, “ sono in questo negozio da 43 anni e non ho mai avuto un problema . Ho visitato i miei parenti in Israele, ma quando vedo cose come l’attacco a Gaza, anche io manifesto come un iraniano ”.

Il Medio Oriente è un quartiere scomodo per minorities, people whose very existence is a rebuke to the conflicting definitions of national and religious identities. Yet are perhaps 25,000 Jews living in Iran , a country which hosts the largest community, together with Turkey in the Muslim Middle East. There are more than a dozen synagogues in Tehran ; here at Esfahan a handful of them will receive about 1,200 Jews, survivors of a community more than 3,000 years old. Over the decades, including the birth of Israel in 1948 and the Islamic Revolution in 1979, the number of Iranian Jews has declined by about 100,000 people. The exodus, however, was far less complete than that from the Arab states, where More than 800,000 Jews lived at the time of the birth of Israel.

In Algeria, Tunisia, Libya, Egypt and Iraq - countries where more than 485,000 Jews lived before 1948 - it remains less than 2,000. The Arab jew has disappeared. The jew lost if the past is better. Certainly, the cycle of war (apparently not yet ended) of Israel was the case with the Arabs, not Persians, and this explains some of the discrepancies.
Still, there is a mystery that still lingers about the Jews of Iran. It is important to decide what is more significant: the annihilation of anti-Israel invective, Holocaust denial Iranian and other provocations - or the presence of a Jewish community that live, work and practice their religion in relative peace.

Maybe I have a preference for facts in relation to words, but I think the reality of Iranian civilization to the Jews tell us more about Iran - its culture and sophistication - than they do all the recent incendiary rhetoric. This could be because I am a jew and have never been treated so warmly as in Iran. Or maybe I was impressed by the fact that all the fury over Gaza , trumpeted from the rooftops on billboards and on Iranian television, has never degenerated into insults and violence toward Jews . Or perhaps because I am convinced that the caricature of "mad mullahs" in Iran that is done, and done to compare any compromise with Tehran to Monaco in 1938, [which led to the annexation of the Sudetenland to Hitler's Germany belonging Czechoslovakia, under the so-called 'policy appeasment', condescending policy adopted by France and Germany against the Nazi regime during the 30s ( NdT )] - a stance popular in American Jewish circles - are misleading and dangerous.
I know that if many Jews have left Iran, that happened for a reason. The hostility exists. Accusations of spying for Israel invented against a group of Jews from Shiraz in 1999 showed the worst side of the regime. Jews elect a representative in parliament, but can vote for a Muslim if they prefer. A Muslim, however, can not vote for a jew. Among minorities, the treatment of the Bahai - seven of which were recently arrested on charges of spying for Israel - is brutal.
I asked Morris Motamed, jew who was a member of the Majlis [Iranian parliament ( NdT )], if he felt used - Iran is a quisling. " No," he said. "Actually I feel a deep tolerance here, toward Jews." He told me that the chorus of "Death to Israel" annoy, but then continued criticizing "two weights and two measures" that allow Israel, Pakistan and India have a nuclear bomb, but not Iran.

This double standard no longer works , the Middle East has become too complex. The vulgar anti-Israeli tirades of Iran can be seen as a provocation to focus people's attention on nuclear warheads Israel, its occupation of the West Bank that has continued for 41 years, its rejection of Hamas, its continuous use of force. The language of Iran can be obnoxious, but every attempt at peace in the Middle East - and any involvement of Tehran - will have to consider these points. The complex of "Green Zone" (green zoneism ) - the insistence of basing policy on the Middle East construction of imaginary worlds - did not lead anywhere.
realism against Iran should take account of ecumenism Palestine Square in Esfahan. At the synagogue, Benhur Shemian, 22, said that Gaza shows that the government Israel is "criminal," but that he hopes for peace. At Al-Aqsa Mosque, Morteza Foroughi, 72, has indicated the synagogue and said, "they their prophet, we have our . And that's okay. "

Tuesday, February 2, 2010

Kidney Infection How Long Should I Take Off Work?

The breakdown of the Qur'an, for his regular reading

The Sublime Qur'an ( al-Qur'an al-Karim ) is the latest and most complete message ( back ) transmitted by Almighty God to humanity through His revelation to the Messenger of God , Muhammad ibn Abdullah - on him and his family be peace and blessings of God - honest merchant in the holy city of Mecca, the Seal of Prophets, guide believers and Mercy for all creatures. He said: "This Quran is the nourishment provided by God to accept it as you can. The Qur'an is the rope of God, the light is clear and useful to the care, it is the protection for the one who adheres firmly , and is the salvation of those who follow him faithfully. It does not contain correct deviations or crookedness be made straight. Its wonders are not finished, and its ripetizione non lo logora. Recitatelo dunque, poiché Iddio vi ricompenserà per la sua recitazione: per ogni lettera (recitata), voi riceverete l'equivalente di dieci buone azioni (hasanāt). Ed io non vi dico che "alif-lām-mīm" sia una lettera, ma alif (è una lettera) e lām (è una lettera) e mīm (è una lettera). "

Espressione increata del Verbo divino in linguaggio umano, il Corano è l'insostituibile Guida cui il credente si affida nel cammino esistenziale di riscoperta di sé e del suo Signore. Non c'è infatti conoscenza più grande e necessaria, per una creatura, di quella che gli was transmitted and entrusted by the same Almighty Creator.
The Messenger of God - upon him be peace and blessings of God - said that " those in whose houses do not intimate anything of the Quran is like a ruined house . Similar to a fertile soil, which can be cleared and put under cultivation, or neglected and abandoned to the weeds, the human heart is indeed the absolute need to be watered regularly with the spring water of the Word of God, not to dry up in despair of ignorance and oblivion. Careful storage of the Qur'an is therefore more excellent in a long series of supererogatory prayers ( Nawafil ), e la dimenticanza di versetti ( ayāt ) precedentemente memorizzati rappresenta una delle mancanze più penose.
I nostri pii predecessori musulmani ( as-salâf as-saliĥîn ) ben sapevano che la familiarità con la Parola d'Iddio si può ottenere soltanto attraverso la consuetudine, la confidenza e la dedizione. Essi badavano perciò scrupolosamente a mantenere un legame quotidiano con il Corano, tramite la sua lettura assidua, l'attenta meditazione dei suoi significati e la loro fedele applicazione nella propria vita. Era questa la solida base della loro fede, l'inesauribile sorgente della loro forza, e l'indiscutibile garanzia del loro successo.

La lettura regolare del Corano
A proposito della frequenza più opportuna, per la lettura del Corano, fu detto: " Terminare la lettura del Corano in meno di tre giorni è una forma di precipitazione, che non aiuta la comprensione né la riflessione; completarne la recitazione in un tempo che oltrepassi un mese, invece, è un segno di eccessiva negligenza ."
La durata media consiste nel compiere la recitazione dell'intero Corano in una settimana , se possibile.
Il Messaggero d'Iddio ordinò ad °Abdallāh ibn °Amr di effettuare una khatma (lettura integrale) alla settimana. Allo stesso how to proceed Uthman, Zayd ibn Thabit, Ibn Mas ud ° and Ubayy ibn Ka `b - God be pleased with them all . Uthman thus allocated reading, beginning Friday night (between Thursday and Friday):
  1. Friday Night: from sura al-Baqara (2) the sura al-Ma'idah ( 5)
  2. on Saturday night: from sura al-Am n ° (6) with Sura Hud (11)
  3. Night of Sunday by Sura Yusuf (12) with Sura Maryam (19)
  4. Monday Night: by Sura Ta-Ha (20) with Sura al-Qasas (28)
  5. Tuesday night: from sura al- ° Ankabût (29) to measure Sad (38)
  6. Wednesday Night: from sura az-Zumar (39) with Sura ar-Rahman (55)
  7. Thursday Night: finished reading the Koran
Per inesperienza personale, impegni lavorativi od altre ragioni personali, per la maggior parte dei credenti una lettura così frequente potrebbe risultare difficile da svolgere, se non avvicinandocisi con gradualità. Prevedendo invece una recitazione completa del Corano in un mese - così come avviene durante le orazioni notturne tradizionali ( tarawīh ) del mese di Ramadān - è possibile fare riferimento alla suddivisione canonica del Testo in parti ( ajzā' ) o gruppi ( ahzāb ) di versetti. Ripartendo in tal modo la lettura, è altresì possibile distribuirne l'impegno su più momenti della giornata, ad esempio dedicandovisi regularly following the prayers of the canonical maghrib and 's ° Isha' .
  1. al-Fatihah (1) - al-Baqara (2): 74 / al-Baqara (2): 75 - al-Baqara (2): 141
  2. al-Baqara (2): 142 - al-Baqara (2): 202 / al-Baqara (2): 203 - al-Baqara (2): 252
  3. al- Baqara (2): 253 - 'Ali Imran ° (3): 14 /' Ali Imran ° (3): 15 - 'Ali Imran ° (3): 92
  4. '° Ali Imran (3): 93 -' ° Ali Imran (3): 170 / '° Ali Imran (3): 171 - An-Nisa' (4): 23
  5. An-Nisa '(4): 24 - An-Nisa' (4): 87 / An-Nisa '(4): 88 - An-Nisa' (4): 147
  6. An-Nisa '(4): 148 - al-Ma'idah (5): 26 / al-Ma'idah (5): 27 - al-Ma'idah (5): 81
  7. al-Ma'idah (5): 82 - al-'An ° s (6): 35 / al-'An ° s (6): 36 - al-'An ° s (6): 110
  8. al-'An ° s (6): 111 - al-'An ° s (6): 165 / al-'A ° raf (7): 1 - al-'A ° raf (7): 87
  9. al-'A ° raf (7): 88 - al-'A ° raf (7): 170 / al-'A ° raf (7): 171 - al-° Anfāl (8): 40
  10. al-° Anfāl (8): 41 - at-Taŵba (9): 33 / at-Taŵba (9): 34 - at-Taŵba (9): 92
  11. at-Taŵba (9): 93 - Yûnus (10): 25 / Yûnus (10): 26 - Hûd (11): 5
  12. Hûd (11): 6 - Hûd (11): 83 / Hûd (11): 84 - Yûsuf (12): 52
  13. Yûsuf (12): 53 - ar-Ra°d (13): 18 / ar-Ra°d (13): 19 - Ibrāhīm (14)
  14. al-Hijr (15): 1 - an-Nahl (16): 50 / an-Nahl (16): 51 - an-Nahl (16): 128
  15. al-Isrā '(17): 1 - al-Isrā' (17): 98 / al-Isrā '(17): 99 - al-Kahf (18): 74
  16. al-Kahf (18): 75 - Maryam (19): 98 / Ta-Ha (20)
  17. al-Anbiya '(21) / al-Hajj (22)
  18. al-Mu'minûn (23) - an-Nur (24): 20 / an-Nur (24): 21 - al-Criterion ( 25): 20
  19. al-Furqān (25): 21 - ash-Shu°arā' (26): 110 / ash-Shu°arā' (26): 111 - an-Naml (27): 55
  20. an-Naml (27): 56 - al-Qasas (28): 50 / al-Qasas (28): 51 - al-°Ankabût (29): 45
  21. al-°Ankabût (29): 46 - Luqmān (31): 21 / Luqmān (31): 22 - al-Azāb (33): 30
  22. al-Azāb (33): 31 - Sabā' (34): 23 / Sabā' (34): 24 - Ya Sin (36): 27
  23. O Sin (36): 28 - as-Sãffãt (37): 144 / as-Sãffãt (37): 145 - az-Zumar (39): 31
  24. az-Zumar (39): 32 - al-Ghafir (40): 40 / al-Ghafir (40): 41 - al-Fussilat (41): 46
  25. al-Fussilat (41): 47 - az-Zukhruf (43): 23 / az-Zukhruf (43): 24 - al-Jāthiya (45)
  26. al-' Ahqāf (46) - al-Fath (48): 17 / al-Fath (48): 18 - adh-Dhāriyāt (51): 30
  27. adh-Dhāriyāt (51): 31 - al-Qamar (54) / ar-Rahmān (55) - al-Hadīd (57)
  28. al-Mujādala (58) - as-Saff (61) / al-Jumu°a (62) - at-Tahrīm (66)
  29. al-Mulk (67 ) - Nûh (71) / al-Jinn (72) - al-Mursalāt (77)
  30. an-Nabā' (78) - at-Tāriq (86) / al-A°lā (87) - an-Nas (114)

The first generation of Muslims, the Companions (Sahabah ) of the Prophet - God be pleased with their - those who lived during the revelation of the Qur'an, I heard that the best and most complete explanation, and to whom was entrusted his collection and ordered its faithful transmission to subsequent generations - they do not approach the Koran out of curiosity, desire for knowledge or to solve some particular problem of a scientific or legal . They devoted themselves instead to the Book of God to clearly understand what lessons the Lord Almighty had directed them to put immediately to the commandments, and to comply without hesitation throughout their lives.
E 'true spirit of this service ( ° ibādah ) had led to the emergence of a generation of saints and warriors, mystics and rulers of real men and women who asceticism proximity to his Lord laid the solid foundations of a paradigm shift, which to date we are personally invited to contribute. And 'this devoted their familiarity with the Word of God, the unassailable principle of their great dignity, which we are daily invited to return.