Reynard and The Colombina Mask

“Et cerebrum non habet neque sensum!" Chihuahua asserted, "At a part of mankind, who, out of their own abundant wealth, arrange to polish up themselves in everything, outside common sense, and seem not even to allow a thought on the important outcomes of growing their understandings. In short, almost all over the world, affiliate in the masquerade party; and a man with sufficient aptitude for observation, may entertain himself, as well as the mixed society he meets with in life, in an extravaganza, provided and ordered, for the sake of that purpose." he explained.

"Let me me tell you about Reynard, the Fox!" he proceeded. "As you all know—if not, don't worry, you won't get an E, because I assume, you are all good, at least, got a B—Sir Reynard, the Trickster Fox, displays a great degree of intellect or secret knowledge, and uses it to play tricks or, otherwise, disobey normal rules and defy conventional behavior. He is known to have split personality disorder. On one hand, he is clever and wise, on the other hand, he is bad and likes to cheat. He is believed to have mastered trade, which made him worshiped by merchants in society.

It's been said—whether it's true or not, or it just my imagination—when he was young—when the "fox" ego had not yet dominated him—he happened to enter the house of an actor and, rummaging through all his properties, came upon a Colombina Mask, an admirable imitation of a human head. This mask, the Columbina Mask, was one of the Venetarian Mask style, popularised by Columbina, or Columbine, a recurring character in the Commedia Dell’arte. It was s traditionally a half mask, adorned with an ornate variety of Jewels, feathers and fabrics. Often painted in gold or silver, it was held in place by either a ribbon or a stick.

Colombina, was Italian, translated as "little dove." She was known as a maidservant and the lover of Arlecchino, or Harlequin. She dressed in a ragged and patched dress, similar to her counterpart, Arlecchino. She was also known to wear heavy makeup around her eyes, and carry a tambourine, which she could use to fend off the amorous advances of Pantalone.

Today, this kind of mask, frequently worn at Masked Balls and Masquerade Balls, as it enable the wearer to eat and drink easily.

Young Reynard placed his paws on the mask, examined it carefully, thinking, then he said to himself, “What a handsome face we have here! Pity it is, that it should want brains.” The words of Simba, the Lions King, echoed in his ears, "O Reynard, the focus of contemporary discourse on the topic of intelligence, is primarily the present life and enhancing our abilities in order to achieve higher levels of education and more status and power. This contrasts with the conceptualization in the Islamic perspective, which concentrates on spiritual understanding. The word for intellect in the Arabic language is 'aql; it can be defined in a number of ways, including reason, understanding, comprehension, discernment, insight, rationality, mind, or intellect.

This is the instinctive faculty given to humans by Allah, by which we comprehend the reality of our existence and this world. Those who use their 'aql, are able to reason and rationalize to arrive at the truth. Islam emphasizes reason—one of the five universal necessities that should be preserved in Islam is mind or reason, the others are faith, life, lineage, and property—for it is the basis upon which humans are held accountable for their choices. It is also the characteristic that elevates the human being above the rest of Allah's creation, if that gift is used appropriately. Islamic law is designed, in such a way, as to preserve reason and intellect, and to ensure its well-being and freedom. Islam prohibits the use of any substance that may affect the mind negatively or decrease its ability in any way.

Islam encourages us to develop our intellects, to contemplate, and to follow rational arguments and proofs. 'Freedom of thought' is a blessing bestowed upon us by Allah, but it must be within constraints. Thoughts or proclamations of thoughts cannot be outside the boundaries prescribed by the Sharia, and reason itself can never be given a status above that of revelation. While the vast majority of the religion is logical, we cannot try to explain everything by logic alone, because it has its limits. There are some things that are simply beyond the capacity of the human mind to comprehend, because the knowledge given to us is restricted. In fact, it is very minute in comparison to the knowledge of Allah. In general, the Qur'an and Hadith, should be our guides for understanding the world and developing appropriate beliefs.

Knowledge is obviously important in relation to thoughts and beliefs, which is why it has a high status. We could not actually utilize our intellect to make sound decisions without having knowledge. Knowledge, of course, is also acquired through use of the mind. We come to know the specifics of right and wrong, permissible and forbidden, through gaining knowledge. While our natural disposition is to worship Allah alone, it would be impossible for us to do so correctly without detailed information.

About the significance of knowledge, our beloved (ﷺ), said,

طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ

“Seeking knowledge is an obligation upon every Muslim.” [Sahih Muslim]

The sincere quest for knowledge will assist us in finding the straight path in life and staying firm upon it. Without true and correct knowledge, our journey through life would be haphazard and unsuccessful.It is important to understand the distinction between knowledge that is an individual obligation, versus that which is a communal obligation. Knowledge that is obligatory for each individual includes basic knowledge of the religion, such as understanding of the Qur'an and Hadith, 'aqeedah, religious injunctions—prayer, fasting, charity, social relations and the like—and knowledge of the lawful and the unlawful. Knowledge that is compulsory on the community only needs to be learned by some members of the Muslim society; the obligation is relieved once it is fulfilled by some members of the community, but if no one in the community fulfils the obligation, then everyone in the community will be held accountable for not learning it. This category would include detailed knowledge of Islam and the Sharia, medicine, engineering, education, and so forth.

Humankind, throughout the centuries, has discussed and debated the meaning and purpose of life, and how to attain wisdom in the process. In secular terms, wisdom has been defined as the ability to make sound choices and appropriate decisions. It is intelligence shaped by experience, or information softened by profound understanding and deep insight. It is often accompanied by extensive formal knowledge, but worldly knowledge is not a necessary condition for wisdom. The secular focus has been on intelligence and knowledge, with little mention of the spiritual dimension. The Islamic perspective, focuses on the spiritual and religious meaning of wisdom based upon revelation from the All-Knowing, that ultimate wisdom comes from Allah for He is the All-Wise, All-Knowing. Humans should never presume that they have more wisdom than Allah, for this is a form of shirk which can lead to dire consequences. In reality, the 'wisdom' possessed by humans, is only a derivative of the supreme wisdom of Allah. He grants this wisdom to whom He wills, and He withholds it from whom He wills. The Qur'an is one of the means through which humans may acquire a portion of the wisdom available from Allah. Our beloved Prophet (ﷺ) was given a special portion of Allah's wisdom, and this wisdom of the Prophet (ﷺ), is in reality, his Sunnah."

Young Reynard circled the mask once, then turned around, circled it again, and again, then he said, "O beautiful head, you look very fine, your charm spreads everywhere, but outside show, is a poor substitute for inner worth!" Again, he went around it, and whispered, "Haec fabula de illis dicitur qui gloriam et honorem habent, prudentiam vero nullam. Masks are the faces of shame. All you need is, a touch of an appropriate policy!"

"And Allah knows best."

References :
- Dr. Aisha Utz, Psychology from the Islamic Perspective, IIPH
- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons

Bahasa

The Dancing Monkeys

"O Pedro, don't rush to go home!" said the birds to Chihuhua. "We have more time with you, so, tell us more story!" they added. Chihuahua asked, "Have you guys eaten? Hungry? I won't tell you stories if you're hungry. You'd better eat first, before listening to my story!" Curious, the birds asked, "Why?" Chihuahua said, "O my brothers and sisters! I want you to focus and listen to this,

"A prince had some Monkeys trained to dance. As you all knew, being naturally great mimics of men’s actions. They showed themselves most apt pupils, and when arrayed in their rich clothes and masks, they danced as well as any of the courtiers."

Allah has endowed human beings with certain physiological motives or drives, primarily for the purpose of self-preservation of the individual and the human race. Humans are driven to fulfil their needs when they are hungry, thirsty, tired, hot, cold, or in pain. The body must be in a state of homeostasis, or balance, for optimal functioning. When this balance is disturbed in any way, a need will arise, driving the person to do something to return the body to homeostasis. For example, if a man is hungry, he will look for food, prepare it and eat. Upon returning to homeostasis, he will no longer feel that need, so the drive will be reduced.

Hunger is mentioned in the Quran,

الَّذِیۡۤ اَطۡعَمَہُمۡ مِّنۡ جُوۡعٍ ۬ۙ وَّ اٰمَنَہُمۡ مِّنۡ خَوۡفٍ

"Who has fed them against hunger and made them secure against fear." [QS. Quraysh (106):4]

Motives were bestowed upon humans by Allah, and they are fundamental and vital components of human personality and behaviour. Motivation, is a need or desire that energizes ehaviour and directs it towards a particular goal. They are part of the 'nature' that Allah created for humans.

The word 'need,' is used to indicate motivation that is internally based, while incentives are external factors. Needs, actually produce drive in order to attain their fulfilment.

Incentives are external factors in the environment that influence individuals, by attracting them and inducing them to act in order to obtain them. People work, for example, to obtain a pay cheque at the end of the month. The pay cheque is an incentive to encourage the person to work hard and to perform well. Incentives may also repel the individual and induce him or her to avoid certain outcomes. We may work not only to receive a pay cheque, but to avoid reprimands from the boss.

"The spectacle was often repeated with great applause, till on one occasion a courtier, bent on mischief, took from his pocket a handful of nuts and threw them upon the stage. The Monkeys at the sight of the nuts forgot their dancing and became—as indeed they were—Monkeys, instead of actors. Pulling off their masks and tearing their robes, they fought with one another for the nuts."

Fear is generally considered a negative emotion that occurs in response to a threat of danger or harm. This is a natural response meant to protect the human being from pain, injury, or death. Experiencing a sense of fear in worldly life leads a person to run away with dread or to avoid situations where the feared object may be present.

Men often revert to their natural instincts. If a man is distracted by fear, his lower self will inevitably lag behind the caravan of faith and he will become preoccupied with its demands, excesses and impetuosity. He will be like an unruly horse which wanders all over the place with nothing to restrain it, no goal to head towards and no clear path to follow.

Men are also gifted with the nature to survive, to defend themselves from any harm or oppressors, aggressors and assailants. Since we are all living in a heartless and cruel world the only way we can survive is for us to utilise our natural instinct of fighting back and defending ourselves. This vital instinct is also present in animals, hence they defend themselves by kicking, biting, stinging, pecking, constricting and so on. And Allah knows best.

"The dancing spectacle, thus came to an end, amidst the laughter and ridicule of the audience."

References :
- Dr. Aisha Utz, Psychology from the Islamic Perspective, IIPH

- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons

Bahasa

An Afterthought for My Sisters

One day, the birds were gathering, celebrating the day of the role of women. The Dove was asked to say a few words. And after saying the salaam and the opening kalimah, she recalled,

"Welcome, O devout, Allah-fearing woman who prays and fasts.

Welcome, O wise, dignified woman who observes hijab.

Welcome, O aware, well-read and educated woman.

Welcome, O charitable, sincere, trustworthy and loyal woman.

Welcome, O patient woman who seeks reward from Allah, repenting and turning to Him.

Welcome, O woman who remembers Allah and gives thanks to Him, and calls upon Him.

Welcome, O woman who follows the footsteps of Asiyah, Maryam and Khadijah.

Welcome, O mother of heroes and producer of men.

Welcome, O cherisher and guardian of values.

Welcome, O woman who heeds the sacred limits of Allah and keeps away from forbidden things.

To every Muslim woman who is content with Allah as her Rabb, Islam as her religion and our beloved, Muhammad (ﷺ) as her Prophet.

To every girl who follows the path of truth, who carnes the message of sincerity.

To every teacher who strives by means of her words to convey knowledge and values, and has purified her soul.

To every mother who brings her children up to fear Allah and to follow the Sunnah, and makes virtue dear to them.

To every woman who is burdened with worries and sadness.

Say "No!" to,

Wasting time in trivial pursuits, and love of revenge and futile arguments.

Giving priority to money and accumulation of wealth over one's health, happiness, sleep and peace of mind.

Seeking out other people's faults and backbiting about them, whilst forgetting one's own faults.

Indulging in physical pleasure and giving in to every whim

and desire.

Wasting time with shallow people and spending hours in idle pursuits.

Neglecting physical hygiene and cleanliness in the house, and being disorganized at home.

Haraam drinks, cigarettes, narghile, and all foul things.

Thinking of past calamities and dwelling on past mistakes.

Forgetting the Hereafter and neglecting to strive for it, and to being careless of what will happen in the Hereafter.

Wasting money on Haraam things, being extravagant with regard to permissible things, and falling short in acts of worship.

Say "Yes!" to,

Your beautiful smile that sends a message of warmth and friendliness to others.

Your kind words that establish friendship as permitted in Islam and dispel rancour.

Acceptable charity that brings happiness to the poor and feeds the hungry.

Sitting with the Qur'an, reciting it, pondering its meanings and acting upon them, and repenting and seeking forgiveness.

Remembering Allah a great deal and praying for forgiveness, persisting in du 'a' and offering sincere repentance.

Raising your children in Islam, teaching them the Sunnah and guiding them to that which will benefit them.

Modesty and hijab as enjoined by Allah, which is the means of self-protection.

The friendship of good women who fear Allah, love Islam and respect high values.

Honouring one's parents, upholding the ties of kinship, honouring one's neighbours and caring for orphans.

Reading useful, interesting and beneficial books.

O my sisters! Be optimistic, even if you are in the eye of the storm. Take a look at this qisa,

When news of the attackers army that had prepared on the horizons to wipe out Islam reached him, Abu Qudaamah Ash-Shaamee, moved quickly to the Mimbar of the Masjid. In a powerful and emotional speech, Abu Qudaamah ignited the desire of the community to defend their land, Jihad for the sake of Allah. As he left the Masjid, walking down a dark and secluded alley, a women stopped him and said, "Assalamu 'alaykum wa Rahmatullaah!" Abu Qudaamah stopped and did not answer. She repeated her salam again, adding "... this is not how pious people should act." She stepped forward from the shadows. "I heard you in the Masjid encouraging the believers to go for Jihad and all I have is this…" She handed him two long braids. "It can be used for a horse rein. Perhaps Allah may write me as one of those who went for Jihaad."

The next day as that Muslim village set out to confront the crusader army, a young boy ran through the gathering and stood at the hooves of Abu Qudaamah's horse. "I ask you by Allah to allow me to join the army." Some of the elder fighters laughed at the boy. "The horses will trample you," they said. But Abu Qudaamah looked down into his eyes as he asked again, "I ask you by Allah, let me join." Abu Qudaamah then said, "On one condition, if you are killed you will take me with you to Jannah amongst those you will be allowed to intercede for." That young boy smiled. "It's a promise!"

When the two armies met and the fighting intensified, the young boy on the back of Abu Qudaamah's horse asked, "I ask you by Allah to give me three arrows." "You'll lose them!" The boy repeated, "I ask you by Allah to give me them." Abu Qudaamah gave him the arrows and the boy took aim. "Bismillaah!" The arrow flew and killed an attacker. "Bismillaah!" The second arrow flew, killing a second attacker. "Bismillaah!" The third arrow flew, killing a third attacker. An arrow then struck the boy in the chest—knocking him off the horse. Abu Qudaamah jumped down to his side, reminding the boy in his final breaths, "Don't forget the promise!" The boy reached into his pocket, extracted a pouch and said, "Please return this to my mother." "Who's your mother?" asked Abu Qudaamah. "The women that gave you the braids yesterday...!"

O my sisters! Soon, the flowers will bloom, grief will depart and happiness will prevail. Verily with every difficulty, there is ease; after night comes the day. The clouds of worry will be blown away, the darkness of distress will be dispelled, and calamities will come to an end, by Allah's leave. Remember that you will be rewarded, and if you are a mother, your children will be a great support and help for Islam, if you bring them up properly. They will make du 'ii ' for you when they prostrate and at the end of the night, just before dawn. It is a great blessing if you are a compassionate and kind mother. It is sufficient honour and pride for you to remember that the mother of our beloved (ﷺ), gave ​mankind a great leader, the noble Messenger.

O my sisters! Remember,

That your Rabb forgives those who ask Him for forgiveness, and He accepts the repentance of those who repent, and He accepts those who come back to Him.

Show mercy to the weak and you will be happy; give to the needy and you will be well; do not bear grudges and you will be healthy.

Be optimistic, for Allah is with you, and the angels are praying for forgiveness for you, and Paradise awaits you.

Wipe away your tears, think well of your Lord, and chase away your worries by remembering the blessings that Allah has bestowed upon you.

Do not think that this world is ever perfect for anyone. There is no one on the face ofthe earth who gets all that he wants or is free from all kinds of distress.

Be like a tall tree with high aims; if a stone is thrown at it, it simply lets its fruits drop.

Have you ever heard that grief brings back what has been lost, or that worry corrects mistakes? So why grieve and worry then?

Do not expect trials and calamities, rather expect peace, safety and good health, if Allah wills.

Extinguish the flames of hatred from your heart by forgiving everyone who has ever hurt you. Ghusl, wudhu', siwak and being organized are effective medicines for all kinds of distress and worry.

O my sisters! You have the potential to be da'iyah, a woman calling to Islam, calling other women to the path of Allah with kind words, good exhortation and wisdom, arguing in a manner that is better, debating and guiding others by means ofyour good behaviour and setting an example. A woman may achieve, by means of her conduct and righteous deeds, things that cannot be achieved by means of khutbahs, lectures and lessons. How often has a woman gone to live in a neighbourhood, and people started to talk about her religious commitment, modesty, Islamic dress and good attitude, her kindness to her neighbours and her obedience to her husband, so she became a good example to others, that was spoken of by all.

O my sisters! Everything that happens to you for the sake of Allah, is an expiation for you, if Allah, the Exalted, wills. Hear the glad tidings from our beloved (ﷺ),

لْمَرْأَةُ إِذَا صَلَّتْ خَمْسَهَا وَصَامَتْ شَهْرَهَا وَأَحْصَنَتْ فَرْجَهَا وَأَطَاعَتْ بَعْلَهَا فَلْتَدْخُلْ مِنْ أَيِّ أَبْوَابِ الْجَنَّةِ شَاءَتْ

"When a woman observes the five times of prayer, fasts during Ramadan, preserves her chastity and obeys her husband, she may enter by any of the gates of paradise she wishes." [Abu Nu'aim transmitted it in al-Hilya; Sahih by Al-Albani]

These are easy matters for the one for whom Allah makes them easy. So, by doing these great deeds you will meet a merciful Rabb Who will give you happiness in this world and in the Hereafter. Follow His laws no matter where that leads you, and adhere to the the Qur'an and the Sunnah, for you are a Muslim woman, and this is a great honour and source of pride.

Allah chose you to be a Muslim woman, and He made you one of the followers of our beloved (ﷺ), following in the footsteps of A'ishah, Khadijah and Fatimah, radhiyallahu 'anhum.

Congratulations, for you offer the five daily prayers, you fast Ramadan, you go on pilgrimage to the House, you observe Islamic hijab. Congratulations, for you are pleased with Allah as your Rabb, Islam as your religion, and our beloved, Prophet Muhammad (ﷺ) as your Prophet.

O my systers! Your gold is your religion, your adornment is your moral attitude, and your wealth is your good manners.

Be like the bee, which lands on fragrant flowers and fresh branches.

You do not have time to seek out people's defects and mistakes.

If Allah is with you, then whom do you have to fear? If Allah is against you, then what hope do you have?

The fire of envy consumes the body, and excessive jealousy is like a raging fire.

If you do not prepare today, then you will not be able to do anything tomorrow.

Withdraw peacefully from places where idle arguments are going on.

Let your morals and attitudes be even more beautiful than a garden.

Do acts of kindness and you will be the happiest of people.

Leave people to their Creator, leave the envier to death, and forget about your enemy.

The pleasure of haram actions is followed by regret, loss and punishment.

Take ponder over it!

And Allah knows best."

Reference:
- Dr. 'Aid al-Qarni, You Can Be The Happiest Woman in the World, IIPH

Bahasa

Red Balloons on the Horizon

"If you read Nómoi, the Laws of Plato, in the dialogues, there were three speakers, all elderly men: an unnamed Athenian, who was assumed to have had experiences. The second one, was a Cretan named Clinias, and a Spartan called Megillus. Clinias was a citizen of Cnossus, once the ‘capital’ of Minos, and had a family connection with the famous medicineman, Epimenides. Megillus, belonged to a Spartan family, in which the office of proxenus of Athens was hereditary. These facts were intended to explain the readiness shown by both to communicate their business to an Athenian and asked his advice on it.

In the First Book of Plato's Law, there are three propositions: that a state should be permanently organized with a view to peace, not to war; that to be so organized, it must make 'complete goodness’ its ideal of character for its citizens; that the moral training which is to issue in such complete goodness demands exposure to the seductions and blandishments of our ‘pleasant vices,’ said Chihuahua, after saying a salaam and the opening kalimah.

"I don't want to talk about this Plato's amazing book. But first of all, allow me to introduce myself." Chihuahua went on. "Thanks to the birds for inviting me in our meeting today. My name is Pedro, my ancestors, from Mexico, but I was raised by my master, and I live, in Germany, formerly known as the "Land of the Berlin Wall." Do you know what "Pedro" means? This word, comes from the Greek, "petra," means "stone." I'm not going to talk about stones or rocks either, but I want to tell you a story. A story about, not something "hard" or "heavy" like a rock, but something "soft" and easy to "explode," like dozens of balloon on their way to the horizon.

I'm not good at singing, but I'd like to sing a song for you. By the way, according to the Plato's Book, music, or rather, rhythm, was a vehicle for the training of taste and intelligence. Rhythm and poetry, used to be, a vehicle of moral education. There are no fixed standards of good and bad in rhythm, good rhythm meaning simply that which, at any time, is found pleasing by the majority of an audience, and the best musician, the composer or performer, who is most popular and most successful in ‘putting it across’. It will be the duty of the State, to discover the true standards for the various forms of Rhythmical composition. Rhythm being an ‘imitative’ art, and it is essential to good rhythmic, both that the object it ‘imitates’ should be beautiful, and that it should imitate that object rightly," enounced Chihuahua, then, in adorable act, he swayed, and singing in German,

Neunundneunzig Luftballons

[Ninety nine balloons]

Auf ihrem Weg zum Horizont

[On their way to the horizon]

Hielt man für Ufos aus dem All

[Was thought to be UFOs from space]

Darum schickte ein General

[That's why a general sent]

'Ne Fliegerstaffel hinterher

[A squadron behind]

Alarm zu geben, wenn's so wär'

[To give the alarm if it were so]

Dabei war'n dort am Horizont

[And there were on the horizon]

Nur neunundneunzig Luftballons *)

[Only ninety-nine balloons]

He stopped and delivered, "O my brothers and sisters, listen to this,

One day, in a Bee Colony, two little bees was walking on the street. On that day, apparently, there was a celebration, the bees swarmed in a place. These two little ones, pushed their way into the crowd, until they reached the front place. In their sight, there was a magnificent decoration. Uncounting red balloons were presented in various shapes, flowers, animals and as many as red balloon ties. At the highlight of the event, Mr. Mayor cut the ribbon, then the balloons were set free, and one by one they were gone. The bees, cheering and clapping.

Dozens of red balloons, floating in the summer sky, went by. The wind, loved the balloons, blew on them, on and on, until the balloons, crossed the border of the Bee Colony, and entered the Flies Colony. And this was one thing, lead to another.

And about the fly, let me tell you about the flies. You know, they’re frustrating when you’re trying to enjoy your time in the sun. It's annoying, like the buzzers bother you, when a familiar buzz of a fly, echoes in your ear. And so the onslaught begins. You swat and they just come back, gluttons for the punishment of your lazily swiping hand. The question is, why do you find it difficult to catch flies? The answer is easy, because flies can hover, move vertically, and even fly backwards, tantalizing you with your inability to catch the little buggers. Most flies, flap their wings over 200Hz, or 200 cycles per second. A tiny fruit fly beats its wings once every 4 milliseconds—faster than neurons can fire.

Once, our beloved Prophet (ﷺ) said,

إِذَا وَقَعَ الذُّبَابُ فِي شَرَابِ أَحَدِكُمْ فَلْيَغْمِسْهُ، ثُمَّ لِيَنْزِعْهُ، فَإِنَّ فِي إِحْدَى جَنَاحَيْهِ دَاءً وَالأُخْرَى شِفَاءً

"If a house fly falls in the drink of anyone of you, he should dip it (in the drink) and take it out, for one of its wings has a disease and the other has the cure for the disease." [Sahih al-Bukhari]

The Prophet (ﷺ) ordered, the fly that falls on our drink or food, be dipped in it, thus killing the fly, especially if the food is hot. The purpose behind dipping the fly in the drink, is to extract the antidote from its other wing, just as the poison was extracted from the wing that fell on the food.

Flies quite literally eat poo, but they also clean up other waste too, helping clean-up after us humans.

They can eat our household waste and divert it from going into landfill. The black soldier fly, for example, can have up to 600 larvae, with each of these quickly consuming half a gram of organic matter per day. This small family can eat an entire household green waste bin each year.

While there are certainly other flies and insects that make themselves at home in your home, 90 percent of all flies found inside are members of the specific species of fly musca domestica. The term "housefly" isn't just a generic term; it's a specific kind of fly that happened to find its evolutionary niche living among us.

The problem with flies, isn't just that they irritate us by trespassing. Houseflies carry and spread a number of potentially, deadly diseases, including typhoid fever, salmonella, tuberculosis, conjunctivitis, leprosy and cholera, as well as intestinal worms and the bacteria responsible for dysentery. They feed and reproduce on garbage, feces and rotting flesh. And then, after picking up millions of microorganisms, they fly into our homes and land on our food, bodies and personal belongings, leaving behind the same germs.

Now, back to the story!

At the base of Flies Colony, there was a message, or might be, bugs in the computer software, flashing, "Something's out there!" Officer on duty, bustling in their room, ringing the panic bells, it was a red alert. Your Excellency, Mr President of the Flies, who had been appointed by the Flies' Queen, as head of the government, person in charge of foreign affairs, person with duties related to justice, person in charge of financial and economic issues, and recently as the head of a university, summoned all ministers, deputy-ministers, all the officers, and also, the Colony's paid buzzers and influencers. There were so many participants in the meeting, and if Mr. President asked you to count them quickly, just said, "It's 99!"it meant innumerable.

After a long debate, closed by the words, "This is certainly, the UFOs! This is dangerous! It's a threat! This threatens the position of Mr. President!" Thus, ninety-nine decisions were issued by ninety-nine decision-makers. A general was assigned to take charge of the command, and declared the colony was in war.

The war machines, awakened. Tanks and armored vehicles, deployed. The troops and policeman, gathered, listening to the commanders' orders. All soldiers were directed in all directions, on the street, in every government agency, and more. Not to forget, role of the buzzers was played. They cursed the UFOs and making pamphlets of love for the homeland, to defend the colony, and of course, to defend the President,  instead of saying "In Allah we trust to save us!" they said "We trust Mr. President to safe us!" The politicians were indeed, the great eels, even though the colony was in danger, still had time to campaign.

At the time, panic was everywhere. All number one pilots, were ready, waiting in their respective MiG-21 fighter. They were ready to fly and ambushed the UFOs, just like "Captain Kirk," you saw in the Television series.

Ultimately, all weapons were pointed at the sky. All eyes turned to the horizon, anxious, waiting. Some cried, many saying goodbye to each other, some wrote a will, some kept making a phone-call or googling, and many more. But there were also those who cursed, saying, "If they were UFOs, they wouldn't have caught the radar!" However, it was strange, there was no crying of the mothers embracing their babies, as you see in the Drama films.

Mr. President was on the line, receiving reports from the radar officers, reported that the objects was approaching. The atmosphere became even more tense when the radar officer announced that within one minute, the suspected objects would attack. All were asked to standby.

Three ... two ... one ... the first balloon appeared, followed by the second, third and fourth ... tenth ... and unlucky thirteen ... countless of balloons popping up. The balloons, floating in the summer sky, as if to sing,

Dabei schoss man am Horizont

[You shot on the horizon]

Auf neunundneunzig Luftballons

[On ninety-nine balloons]

Neunundneunzig Kriegsminister

[Ninety-nine ministers of war]

Streichholz und Benzinkanister

[Matchstick and jerrycans]

Hielten sich für schlaue Leute

[Thought they were smart people]

Witterten schon fette Beute

[Sensed a big prize]

Riefen, "Krieg!" und wollten Macht

[Shouted, "War!" and wanted power]

Mann, wer hätte das gedacht

[Man, who would have thought]

Dass es einmal so weit kommt

[That it will come to this one day]

Wegen neunundneunzig Luftballons *)

[Because of ninety-nine balloons]

Having run out of hydrogen, slowly and gently, the baloons descended, some popped on the tank, on the warplane, and even at the ends of the police's guns. Everyone just stared at each other, and limply returned home, except for the Minister of Finance, who had to stay up late, counting the stars and sizing up the budgets spent on the "big" incident.

A fly, who had just returned from a visit to the Bee Colony, while looking at a balloon, muttered, 'Ninety-nine dreams I have had, in every one a red balloon. If I could find a souvenir, just to prove the world was here, here is a red balloon!' Then the fly, let the balloon go."

As a closing, Chihuahua commented, "O my brothers and sisters, the educative system should not focus exclusively on cultivating courage in its citizens, but should develop virtue in its entirety, including not only courage, but wisdom, moderation and social-justice as well. And Allah knows best."

Reference:

- Plato, The Law, translatted into English by AE Taylor, MA D.Litt, LL.D., JM Dent & Sons Ltd.
*) "99 Luftballoons" by Nena

Bahasa

We'll Meet Again!

Imam Malik, rahimahullaah, said, "People are of various types, just like birds, pigeons go with pigeons and kites associate with kites, ducks with ducks and small birds with small birds. Similarly, every man associates with his kind."

Imam Shafi'i, rahimahullaah, once said, that there were only two kinds of birds, pigeon, and other than pigeon. Ibn Abbas, radhiyallaahu 'anhu, once decided that if a man killed a pigeon in Mecca's area, or killed by a man in ihram, then the penalty was a goat. As for a bird other than pigeon, the penalty was as much as the bird, the price at the place where the bird was killed.

Even though her sound was like a snoring, the low, sweet sound, the pigeon made, captivating men. They snapped their fingers, saying "coo ... coo" to lure her to coo, so that they were able to hear her coo every morning.

And in the meeting with the birds, pigeon cooed, intoned,

Suddenly, you're nowhere to be found!

I turn around and everything has changed

Looking for a way to work it out

I'm trying to find some peace to navigate

The oak tree where I met you

And the writing on the statue

I still remember every word you said

"I'm not a soldier, but I'm fighting

Can you hear me through the silence?

I won't give up 'cause there will be a day

We'll meet again!" *)

After saying a salaam, she opened with, "All praise is for Allah, with much praises and blessings, as our Rabb loves and is pleased with, and as is required for attaining the honor of His most Sublime Face. And may the peace and blessings of Allah, be upon our beloved, Prophet Muhammad (ﷺ), his family and his companions.

O my brothers and sisters! We have lost a brother, a close friend, a philanthropist, who devoted most of his life to da'wah, justice and humanity. We pray, may he be among the Husn al-Khatimah, and may Allah expands his barzakh, protects him from the fitna of the grave, making his grave a part of the gardens of Jannah, spreading the fragrance of heaven around his grave, and later, laying him among the nobles by His side. Insha Allah. Amen.

O my brothers and sisters! Before the advent of our beloved Prophet (ﷺ), people would adhere to different religions; you would find the Jew, the Christian, the Magian and the Mushreek. When the Prophet (ﷺ) was sent, those who accepted Islam, from each of these groups would be looked at askance. They were viewed as strangers in their individual localities and strangers amongst their tribe members. They would be forced to conceal their Islam and would be ostracised by their own families, they would be humiliated and belitded, but would bear all they met with patience and constancy.This continued until Allah, the Mighty and Magnificent, ennobled Islam; its followers and helpers multiplied, the adherents to the truth became ascendant while the adherents to falsehood were humiliated and subjugated. Therefore, in the beginning, Islam was something strange.

O my brothers and sisters! Our beloved Prophet (ﷺ) said,

بَدَأَ الإِسْلاَمُ غَرِيبًا وَسَيَعُودُ كَمَا بَدَأَ غَرِيبًا فَطُوبَى لِلْغُرَبَاءِ

"Islam initiated as something strange, and it would revert to its (old position) of being strange, so 'Tuba' for the Ghuraba'!" [Sahih Muslim]

"Islam initiated as something strange,“ means that before his coming, the people were on misguidance. So Allah sent him (ﷺ) to guide the people to the truth.

The Muslims at that time, were weak, similar to our current situation. They were expelled and displaced from their homes and were made to flee to remote countries. They were twice forced to migrate to Abyssinia and then finally to Medina. Among them, were those who were punished and tortured for the sake of Allah and those who were killed. During that time those entering into Islam were considered "strangers." They remained patient for the sake of Allah.

Then Islam rose in Medina and became strong. The people excel in every aspect. After that, people began to convert to Islam in large numbers. Then the Prophet (ﷺ) died, but the Muslims remained steadfast in their religion. They cooperated and supported each other during the time of Abu Bakr and Umar. Then the devil carried out his plan against the Muslims. He gave rise to fear and suffering, and spread among them lustful desires and doubts. These two trials continued, little by little, until most of creation fell into the devil's obedience. There were those who enter into obedience through the trials of doubt, there were those who fall into it because of the temptations of lust, and there were also those who fall into it because of both.

It was said that "Tuba" mean "something good." Allah mentioned this word in His Final Revelation,

اَلَّذِیۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ طُوۡبٰی لَہُمۡ وَ حُسۡنُ مَاٰبٍ

“Those who believe and do righteous deeds, "Tuba" is for them and a pleasant destination.” [QS. Ar-Ra'd (13):29]

Ibraaheem An-Nakha’ee, rahimahullaah, the great Taabi’ee, said Tuba means “good is for them.” Qataadah said, “When a man says Tuba for you, it means you have attained something good." ‘Ikrimah and Mujaahid said that Tuba means "Paradise." And it was also said that Tuba refered to "a tree in Paradise" which the Prophet (ﷺ) spoke of, when he said,

إِنَّ فِي الْجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لاَ يَقْطَعُهَا

“Verily, there is a tree in Paradise (which is so big and huge that) if a rider travels in its shade for one hundred years, he would not be able to cross it.” [Sahih al-Bukhari]

A man said to the Prophet (ﷺ), “What is Tuba?” He (ﷺ) said,

شَجَرَةٌ فِي الْجَنَّةِ مَسِيرَةُ مِئَةِ سَنَةٍ ثِيَابُ أَهْلِ الْجَنَّةِ تَخْرُجُ مِنْ أَكْمَامِهَا

“It is a tree in Paradise as wide as a hundred years of travel. The clothes of the people of Paradise will come from its leaves.” [Ibn Hibban; Sahih li ghayrihi (authentic due to external evidence) according to Al-Albani]

O my brothers and sisters! In this world, the believer is like a stranger, he does not despair when it humiliates him and neither does he covet its grandeur. The people are in one state and he is in a totally different state.

We, the Muslims, are the Ghuraba'. We are Ghuraba' among the mankind, considered strange by our own friends, and even considered strange by our own country. The strangeness we feel, is a sensation that was shared by the prophets and messengers.

When Prophet Musa, alayhis-salam, left, fleeing from the people of Pharaoh, he stopped at Madyan. He was alone, fearful and hungry. He cried out, "My Rabb! I am alone, ill and a stranger!’ He, the Mighty and Sublime, replied, “Musa, the person who is alone is one who does not have Me as a source of solace and comfort. The person who is ill is one who does not have Me as his doctor. The person who is strange is one who has no dealings with Me.”

O my brothers and sisters! There are three degrees of strangeness. The First: The strangeness of the People of Allah and the Sunnah of His Messenger (ﷺ) amongst this creation. This is the strangeness that was praised by the Prophet (ﷺ), he (ﷺ) informed us that the religion he came with commenced as something strange and shall return to being something strange, and that those who follow it will become strangers. This strangeness could exist in some places and not in others, in some times and not in others, amongst one people and not another.

The people who possess this strangeness, are truly the People of Allah, for they take recourse in none save His Messenger (ﷺ) and call solely to that which he (ﷺ) came with. They the ones who parted from men in this world, despite being in dire need of them and on the Day of Judgment, when all the people have left in pursuit of their idols, they will remain awaiting their Rabb whom they used to worship. It will be asked of them, "Will you not follow the others?"They will reply, "We parted from men in the world, despite being in greater need of them than we are today, now we await our Rabb Who we used to worship."

This strangeness carries with it no real loneliness or sense of estrangement, rather this person will find that he has most comfort when the people avoid him and the greatest sense of estrangement when they seek to be close to him. This is because Allah is his friend and protector as is His Messenger (ﷺ) and the believers, even if, because of this, the majority of people end up opposing him and treating him harshly.

One of the quality of the strangers, is that they would stick firmly to the Quran and Sunnah, even when people turn away from it. They purify their Tawheed, even if the majority of people censure them for this. They leave ascription to anyone save Allah and His Messenger (ﷺ), be it a King, Prime Minister, President, Shaykh, Tariqah, Madhab, or a group; instead they are devoted exclusively to the worship of Allah Alone and following the Sunnah of His Messenger (ﷺ) alone.These people are truly holding onto red hot coals; most people - indeed all of them - censure them, think them to be odd and having split away from the largest group.

The second, the blameworthy strangeness, the strangeness of the adherents to falsehood and the strangeness of the transgressors when compared to the adherents to truth.This is true strangeness, even if its followers be many. They are people who are truly lonely and lost even though they may find many in whose company they can find comfort, they are known to the people of this earth but unknown to the inhabitants of the heaven.

The Third, the type which is shared by all, strangeness from ones homeland, this in and of itself is neither commended nor censured. All of mankind are strangers in this world because this world is not their abode of permanence; it is not the abode for which they were created.

O my brothers and sisters! Do you remember a fabricated hadith, “Love of one's homeland is part of Iman?” It's merely a saying. However, the meaning of the statement itself, seems to be incorrect. The scholars have discussed various meanings for it. What is the most correct is, that if it is used as a saying, then it is correct in the sense that the homeland refers to the original abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. If the saying taken in any other sense that would breed love for dogma of nationalism and party spirit, these two are abhorred and detested by our Deen. It is different from expelling the invaders, because Islam commands that oppression should not exist on this Earth.  It is obligated for a Muslim, to defend their homeland, property and family, from the oppressors.

In reality, the believer is a stranger in this world because his forefather, Prophet Adam, alayhissalam, used to reside originally in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place of residence. And he is always concerned with returning to the home from which he was cast out of.

The believers, in this world are like strangers, each one of them, crossing through a land other than his own, longing for his homeland and the day when he will return to it. He makes provision of what is necessary for his path back homeward. He does not compete for status with the people of the land he is passing through. Nor does he grieve over the degradation he experiences while amongst them.

Insha Allah, once all them have reached the homeland, they will meet each other again. And Allah know best."

After closing with salaam, pigeon cooed, intoned,

Dark for the sunrise

Clouds for a blue sky

Space for the travelling star

Strong from the inside

You're still my lifeline

I feel you, wherever you are

The oak tree where I met you

And the writing on the statue

I still remember every word you said

"I'm not a soldier, but I'm fighting

Can you hear me through the silence?

I won't give up 'cause there will be a day

We'll meet again!" *)

References :
- Al-Hafidh Ibn Rajab Al-Hanbali, The Ghurabah: The Strangers, Amazon
- Ibn Rajab Al-Hanbali & Imam Al-Ajurri, The Journey of the Strangers, Dar As-Sunnah.
*) "We'll Meet Again" by Laura Brehm & TheFatRat

Bahasa

Mr. Bulldog's Turban

With his hooting voice, the owl tried to sing,

Jumping up and down the floor
My head is an animal
And once there was an animal
It had a son that mowed the lawn
The son was an OK guy
They had a pet dragonfly
The dragonfly it ran away
But it came back with a story to say *)

Then he exclaimed, "Kanchil, was indeed, naughty!" "Why was it?" the birds asked. "He teased the Bulldog!" replied the owl, chuckling. "When was it happened? Tell us!" the birds were curious.

"It was started when Kanchil greeted Mr. Bulldog, "Congratulations my brother, you've been appointed as the controller on several farms!" Mr. Bulldog, the brave but empty-headed, proudly said, "Aaah, that's a common thing!" while fixing his turban and glasses, then rubbing his striped-beard. Isn't that so, Mr. Fox and Mr. Wolf?" he turned to his cartel comrades, the twins, the fox and wolf. Both of them just stared.

Kanchil knew, as long as you didn't disturb his master, Mr. Bulldog won't bite you, so he asked, "Is that a turban, you are wearing? And, wow, that black kurta, beyond your ankle, it's long enough for you! You are indeed rare, unlike Mr. Cat, who'd prefer boots " Mr. Bulldog honored, he said, "Do you know what this turban symbolizes?" "You know better! Tell me!" asked Kanchil.

"No, I don't!" Mr. Bulldog tilted his head, as if thinking. "Oh, I thought you knew! Allow me to tell!" said Kanchil. Mr. Bulldog said, "Mmm, I'm just curious, but I know for sure, you don't know anything about the turban!" said Mr. Bulldog, covering his ignorance. "Is that so? Please, tell me!" Kanchil demanded. "No, no, no! You tell us!" Mr bulldog interrupted, stuttering.

Kanchil took a deep breath, then said, "The origins of turbans, are uncertain. Some of the ancient civilizations, such as those of ancient India, Mesopotamia, Sumerians and Babylonians, obviously used turbans. A style of turban, called phakeolis, continued to be worn in this region by soldiers of the Byzantine army from 400 to 600, as well as by Byzantine civilians as depicted in 10th century Greek frescoes, in the province of Cappadocia, in the Modern Turkey. Cappadocia, where it was still worn by their Greek-speaking descendants in the early twentieth century. Shiah clergy today wear white turbans, unless they are Sayyid, in which case they wear a black turban. Many Muslim men choose to wear green because it represents heaven, especially among followers of Sufism. In parts of North Africa, where blue is common, the shadow of a turban can signify the tribe of the wearer.

The turban is a wrap of fabric around the head. Worn since Antiquity, and in particular by the Persians, the turban is present in all cultures and crosses history. A religious marker, it is nonetheless a fashion accessory. In the Middle Ages, it was called "bead," because of the padding that adorns the crown of fabric. It was during the end of the 18th century and the attraction for Eastern cultures, that the turban became an essential accessory in the wardrobe of Western women. Thanks to the iconography of the time, the turban shows us its important presence whether it is to present a woman in her harem, and its importance in Arab culture, by La Grande Odalisque by JAD Ingres in 1814 whose turban recalls that of Raphael's Formarina, a model of the Italian Renaissance. Or French elegance with its touch of exoticism, so prized and highlighted by the painting Marie-Adélaïde de France by JE Liotard in 1753. The turban is nonetheless originally a male accessory. , useful for the representation of power, useful against the sun, useful vis-à-vis religion. It is therefore a universal male attribute, subsequently taken up in the female wardrobe.

In Western Europe, the turban appeared thanks to the great trade routes to India, the Silk Road, then the Americans. It is thanks to these roads that Europe has opened up to all the cultures of the world. Tobacco, sugar, spices were imported. Art from elsewhere and consequently fashion, naturally imported into Western Europe. The late eighteenth and early nineteenth centuries with the rise of Orientalism and the great fashion of Egypt, thanks to the Napoleonic campaigns in Egypt, mark the change of cloakroom of the turban, from men to women who wear eastern cheek.

In Greece, especially on the island of Crete, men traditionally wear a turban called a sariki. The name of the headgear is borrowed from sarık, the Turkish word for turban. Today, it is more commonly referred to as kritiko mandili, Cretan handkerchief). It is not commonly found in younger generations, but rather in older men in the more remote mountainous villages.

Turbans are commonly worn in the Horn of Africa by Muslim clerics, as well as Ethiopian Orthodox Christian priests. The headgear has a long presence in the region, where it has often been worn by sultans, wazirs, and other artistocratic and judicial officials. Among these nobles are the Somali Sultans Mohamoud Ali Shire of the Sultanate of Warsangali, Osman Mahamuud of the Sultanate Majeerteen, as well as Yusuf Ali Kenadid and Ali Yusuf Kenadid of the Sultanate of Hobyo. Sheikh Abadir Umar Ar-Rida is one of the region's historic Islamic leaders who wore turbans.

In most of the countries of the Arabian Peninsula, a plaid or checkered scarf, called a keffiyeh, ghutrah, shumagh or chefiyah, is often worn, as a turban is often worn, although the tradition of Arab, Emama, remains strong in Oman, Sudan and parts of the Arabian Peninsula. The colored turban, Ghabanah, is a common inherited cultural turban in the Hijaz regions, and it still retains the costume of inhabitants of Mecca, Madinah and Jeddah in particular. Ghabanah is the heritage uniform for traders and categories of the general community of the prestigious class and the middle class, with the exception of religious scholars who had their specificity in special, predominantly white turbans. The Hijazi turbans of different shapes are the extension of the turban of the Islamic prophet Muhammad (ﷺ) who lived in Mecca and Medina. There are several types of Ghabanah, the most famous perhaps being the yellow Halabi, the one made in Aleppo, which is characterized by different inscriptions and which is wrapped in a hollow domed taqiyah or Turkish fez cap or in kalpak. Colorful turbans called Masar are the national headgear costume in Oman, and are also common in parts of southern Yemen and Hadhramaut. In addition, the white ghutrah or shumagh is usually wrapped in the style of Hamdaniyah, which is also the form of turbans in the United Arab Emirates.

A man from India, wearing a Rajasthani paggar style turban. In India, the turban is called pagri, that is, the headdress worn by men and tied in the hand. There are several styles, specific to the region or religion of the wearer, and they vary in shape, size and color. For example, Mysore Peta, Marathi Pheta, Puneri Pagadi and Sikh Dastar. The pagri is a symbol of honor and respect wherever it is worn. It is a common practice to honor important guests by providing them with one to wear. For the Maharaja, the turban is a sign of unchallenged power. The larger the turban, the more powerful the Maharaja. Their turban are usually embellished with sumptuous jewelry to accentuate their power.

In Java, the turban style men's headdress is traditionally called iket. It literally means tying, the main way to tie the fabric to the wearer's head. It consists of a square or rectangular batik, folded diagonally to form a triangle. Although, there are different ways of folding and knotting the fabric on the head, and therefore different shapes of billet, in general they can indicate the social level of the wearer and the region of origin. Its origin is not yet clearly identified, but many sources seemed to conclude that the Javanese could be influenced by Gujarati traders wearing a turban who came to Indonesia more than 500 years ago.

A Christian mukurinu, singular form of akurinu, on the Swahili coast, wearing a turban. In Kenya, the Akurinu, a Christian denomination, wear a turban as a religious head covering. Both men and women wear white turbans; children wear tunics. So, the turban is not an Islamic invention. Christians can rightfully claim the turban as part of their religious heritage, the Old Testament is littered with references to the holy attributes of the turban. You can find it in Leviticus, Exodus, Isaiah, Ezekiel and Zechariah. Unfortunately, terrorists, always caricatured wearing turbans, refer to Muslims. "

"Thank's for your long explanation, Kanchil!" said Mr Bulldog, still in his arrogance. "I knew all of it. But, you didn't explained the turban's symbolic meaning!" "That's right, Mr. Bulldog, please help me to gain my perception!" said Kanchil. "No! You're the one should tell us! Isn't that right, Mr. Fox and Wolf?" said Mr. Bulldog, to the two stupid cartel comrades, who replicated, "Yea! Yea!" they nodded.

"The symbolisms of wearing a turban are many," Kanchil explained, "From it being regarded as a symbol of sovereignty, dedication, self-respect, courage and piety, or just simply out of love and obedience of the wishes of the founders of their faith."Then, what is the difference with the crown?" asked Mr. bulldog. Kancil explained, "A crown is a traditional form of head adornment, or hat, worn by monarchs as a symbol of their power and dignity. A crown is often, by extension, a symbol of the monarch's government or items endorsed by it." Mr. Bulldog nodded. "By the whe way," Kanchil went on, "Did you know that our beloved Prophet (ﷺ) also wore turban and kurta?" Mr. bulldog hastily replied, "Of course, I must have known about that!" Mouse Deer asked, "Please, tell me!"

"Oh...uh! Since I'm the man of knowledge and I want to know how far your knowledge is, you are ethe one who must conveyed it!"

"Right! Correct me if I'm wrong!" said Kanchil. "Concerning the Turban, the Prophet (ﷺ) said, "Tie the turban. It will increase you in forbearance." He (ﷺ) has enjoined the tying of the turban upon us, and explained that wearing the turban is a sign of Islam, and distinguishes between a Muslim and Kaafir.

He (ﷺ) was often seen wearing a white or black turban, and it is preferable that the turban be tied in such a manner as to allow either one or both ends of it to hang down in the form of a tail or loose end. The loose end may be allowed to hang in the back or the front. However most narrations mention the tail as being at the back. Some 'Ulama have attested to the permissibility of tying the turban in such a manner that no loose end is left hanging at the back or front. The length of the small one, was seven arms length, while the large was twelve arms length.

The tying of a turban for Salah is 'Mustahab'. However, failure to observe this 'Mustahab' act does not make the Salah 'Makrooh'. To make Imamat, to lead the congregation in prayer, without a turban, is completely permissible without Karaahat, there is no degree of reprehensibility whatsoever. This ruling stands even if a turban had to be within an arm's reach of the Imam. However, there is no denying of the fact that with a turban, the Sawaab is increased.

The Prophet (ﷺ) would sometimes wear a topee with a turban, and sometimes without a turban. Sometimes, he would wear the turban without any headgear. He would wear a white "Yemeni" topee which was sewn. During battles, he would wear a topee that covered his ears. Ocassionally, he would remove the topee and place it on top of the Sutra, used when referring to object placed in front of the Imam when performing Salah in the open, in front of him and perform Salah. He (ﷺ) also said, "The difference between us and the Mushrikeen is that we wear a topee under our turban while the Mushrikeen do not do likewise."

To wear a topee which fits the head tightly or a tall Topee, which has been filled with wool etc. and sewn, or besides this to wear any other type of topee under a turban or even without a turban is perfectly permissible.

Wearing of the turban, is proven to be Sunnah, is in itself a sufficient and complete appraisal of it's virtue, and should provide the necessary impetus towards its adoption.

As for the Kurta, the Prophet (ﷺ) preferred the Kurta over all other types of clothing. Lengthwise, the Kurta of the Prophet (ﷺ), would be above his ankles while the sleeves would reach upto his fingers. Concerning the length of the sleeves, there are two narrations differing slightly from each other. One puts it at upto the wrists, while the other claims that they reached upto the fingers. However, this does not necessitate a contradiction.

And finally, whatever we do and use, depends on our intention. There are also, people wear turbans and kurta, just to increase their followers, or for the sake of money and property. And Allah knows best." Kancil closed his explanations.

"Hah! We finally agreed, O Kanchil!" said Mr. Bulldog. "Me too, what else if it wasn't for the money and property?" Kanchil backed away, slowly, muttering, "A thorough knowledge of the Sunnah is also necessary. Many people sincerely endeavour to follow the Sunnah, but  lack of knowledge. This is indeed destructive since this threatens the very essence and foundation of Islam."

He turned away, and in one jump, disappeared into the wilderness, all that was heard, his voice, shouting, "Hey Bulldog! It wasn't my deed, but it was what the fool did! Hey Bulldog! The larger your turban, doesn't mean, the larger your brain! Hey Buldog! Put your turban, in the right place!"

The fox and the wolf, the comrads cartel twins, just stared, while Mr Bulldog, growled, "Grrrh!"

Reference :
- Hazrat Moulana Fazlur Rahman Saheb, Turban, Kurta, Topee, Academy for the Revival of the Sunnah.

*) "Dirty Paws" by Of Monster and Men

Bahasa

Ketchup Song (3)

Oriental-magpie-robin carried on, "This man, also ganged up with the hippies. As you all know, a hippie, or hippy, was a member of the counterculture of the 1960s, originally a youth movement that began in the United States during the mid-1960s and spread to other countries around the world. There were good sides to these hippies, among others, solidarity, simplicity, art, love and good music. But what was popular and growing? The bad side, namely alcohol, drugs, and fornication or adultery.

Alcohol is not good for you. Alcohol is addictive, so stopping it in one step would have been impossible for someone to bear. The total prohibition of alcohol even as medicine is clear. Tariq ibn Suwayd al-Ja'fi asked our beloved Prophet (ﷺ) about alcohol manufacture and he (ﷺ) prohibited him from doing it. So he said, "O Messenger of Allah, I manufacture it for medicines," to which the Prophet (ﷺ) replied, "It is not a remedy, but a disease." The Prophet (ﷺ) cursed ten categories of people who deal with wine, and any alcoholic drink, the one who manufactures it and who orders, or pays for it to be manufactured, the one who drinks it, the one who delivers it and the one to whom it is delivered, the one who serves it, the one who sells it, the one who gains money from it, the one who buys it and the one for whom it is bought. He (ﷺ) also told us, "The days and nights will pass and a group of my people will drink alcohol, calling it by other names." So, whatever you call it: wine, spirit, vodka, or beer - all are strictly prohibited!

Opium, heroin, cannabis and all other recreational drugs have disastrous effects on both the mind and body. Some are hallucinating agents that give a temporary feeling of euphoria, but soon the drug abuser will end up in a vicious cycle of depression, dependence and addiction. In Sahih Muslim, reported that the Prophet (ﷺ) said, "Anything causing inebriation is considered intoxicant and all intoxicants are strictly prohibited."

Allah has forbidden Zina, fornication or adultery, and made committing it a major sin that is punished severely. Not only forbids it, but Allah also forbids all ways that lead to it. There are many wisdom for forbidding Zina. Zina is a disgrace to the personality, the honor and the dignity of the person. It is also a big injustice towards the woman as it forces her to raise up children on her own. Zina causes a great number of diseases that have left doctors puzzled and the scientists unable to act. Prohibition of zina, also aims to avoid intermixing of blood kinship as this leads to losing track of progeny and neglecting rights. In fact, the society is but individuals that constitute families. So, if these families got lost and the responsibilities can no longer be defined, then people become like animals.

Islam does not forbid anything except that it is harmful, and it always gives better alternatives. To Zina, the alternative, is marriage. To Riba, interest and/or usury, the alternative is selling and buying, etc. Allah knows best.

This Cassano of al-Andalusi, took the bad side. He became the main supplier of liquor and drugs to the hippies. He also provided a location for the hippies. The reason why he shared with the hippies was because to protect his mining. With the hippies in that location, the public would not dare to disturb. He didn't even care, when local people complained about foreign workers who, almost every day, entered the mining area. Whatever it is, it's all about business. 

Somehow, he was also close to a ruler, who trusted him deeply. All the affairs, left to Cassano al-Andalusi, to be resolved. Once, a hippie said, "Cassano has never failed ...!" Apparently, it's just an incomplete sentence, which when refined becomes, "Cassano has never failed to hide behind the shadows!" Obviously, it was a rhetorical failure, as an old man in Cassano's village said, "Anyone who befriends Cassano al-Andalusi, is an idiot!"

Let alone playing music, Cassano couldn't even whistle. He liked to wear fancy clothes, but the clothes couldn't cover his rumpled body. He often failed to understand.

On one Saturday evening, Cassano sought an advice from his stooge, what to do on Saturday Night. "Get dressed and head out to the Night-club, spending the night with wine and disco!" said his cross-eyed advisor, who knew his boss appetite. Without a doubt, this was the answer Cassano wanted. Immediately, he ordered all his men to depart.

At the Night-club that, seemed like an ordinary restaurant, he was greeted by a pimp, who bowed deeply, for Cassano's pocket. As usual, Cassano just said, "Give us some wine! Let's party! Let's dance, enjoy!"

And, gulp after gulp, went into Cassano's body. Got drunk, he screamed, "Hey Dj, play the midnight music!" The music began to beat, sending Cassano staggering as he sang,

Y aserejé-ja-dejé

De jebe tu de jebere seibiunouva majavi an de bugui an de güididípi

Aserejé-ja-de jé

De jebe tu de jebere seibiunouva majavi an de bugui an de güididípi

Aserejé-ja-dejé

De jebe tu de jebere seibiunouva majavi an de bugui an de güididípi **)

But, the problem was, Cassano didn't speak the language of the song, so the only way he could do, by trying to sing the chorus in Spanish, and the later, was a mess.

The hippies, gave a thumbs up, or to be more precise, ten fingers and toes. "Great! Great!" they cried. Anything for Cassano's sake, they would do, even eviscerated their entire bowels, would be expelled. They cheered Cassano, saying, "He's the man who follow the disco. He's the king, dancing in ragatanga rhythm, and the dj that he knows well, on the spot always around twelve, plays the mix with salsa, and he sings it."

On the other hand, among those who got drunk, some said, "This is a heretical!" Many think its brujeria, how it came and disappeared, every move would hypnotize you. Some would call it, chuleria. Others said that its the real, rastafari afrogitano!

A boy, a waitress son who worked at the Club, heard Cassano's singing, or babbling, said, "Dad, that curmudgeon, doesn't seem to understand language. In fact, that song, Grandpa's favorite."

Hurriedly, the father covered the boy's mouth as he looked left and right, saying, "Son, finish your chocolate and go home! Otherwise, tomorrow I won't have any work!" Was the evil so bad, even a father couldn't protect his own son? Quoting Cassano al-K-Dramani's words, "Un diavolo scaccia l'altro" that only evil could punish evil; and also the saying Lelouch Vi Britannia, "To defeat evil, I must become a greater evil," could be the answer. But I preferred to chose, "To defeat evil, you must defeat the evil of yourself," that was Jihaad al-Nafs. Our beloved Prophet (ﷺ), always opened his public speeches with Khutbat al-Haadjah (the sermon of necessity). In the first part, he  (ﷺ) said, 

إن الحمد لله نحمده و نستعينه و نستغفره و نعود بالله من شرور أنفسنا و من سيئات أعمالنا

"Indeed, All hamd is due to Allah. We praise Him, seek His help and His forgiveness. We seek refuge in Allah from the evil of our souls, and the adverse consequences of our deeds."

Seeking refuge in Allah from evil is also the servants’ testimony that they posses no power to help themselves, and the innate belief in such helplessness is a key component of our faith. The reason why Allah asked us to seek refuge in Him form evil is because evil is unrelenting and will continuously try to lead us astray into shirk.

The Prophet (ﷺ) also advised his companions to do the same, and this tradition has carried on until today where many Muslims open their speeches and writings with Khutbat al-Haadjah. It is called the sermon of necessity because one may ask something from Allah, after reciting it such as is the case during a wedding ceremony.

But unfortunately, in some Muslim-majority countries, there are those who feel reluctant to bring this Opening Kalima, and for those who carry it, they are referred to as "Wahhabi." Probably because of ignorance, or might be, the "Wahhabi", showing a pragmatic attitude, when delivering their sermon. Allah knows best.

One visitor, who accidentally walked into the Club, mistaking it for an ordinary restaurant, as he walked out, said, "When someone got drunk by alcohol, the smart became stupid, and the stupid became idiots! What would happen, if someone got drunk by wealth and power?"

Silence, Oriental-magpie-robin ended her story. The mighty Garuda then stood up, clapping his hands, saying, "Bravo! Bravo!" Encouraging his young apprentice. The birds, without waiting for orders, immediately stood up and joined in the applause. They did it, not for Oriental-magpie-robin, but as a tribute to the mighty Garuda, who, according to their values, had been the best example. And Allah knows best."

References :
- Carl Davila, Fixing a Misbegotten Biography: Ziryab in the Mediterranean World, Al-Masaq
- Amira Ayad, Healing the Body and Soul, IIPH
*) "No Way" written by Kelli Domonique Wakili
**) "Asereje" written by Manuel Ruiz Queco

[Part1]

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Ketchup Song (2)

Never gave up, while still on stage, Oriental-magpie-robin calmed down. She closed her eyes, took a deep breath, slowly, and after finding herself again, smiled as she said, "O my brothers and sisters! Would you like to listen to my next story?" Shama,' who had been seriously watching, encouraged, "Go on sis! Please! Cheer up, cheer up!"

Then, she delivered, "There was a story, about a man, whom, the media in his day, called Diego. But, just like a virus developed into a new variant, I'd like to call him, Cassano. Surely, you already familiar with this new name, if not, doesn't matter, because not everyone is a K-Drama fan.

So, this story of Cassano, not Cassanova, is a remake. The Cassano you knew, came from the Land of Ginseng, but the Cassano in the short story of mine, from the Land of Andalus. About Al-Andalus, first of all, let me tell you an interesting qisa.

One day, in the early ninth century, a young musician arrived with his family at al-Jazeera al-Khadra,’ the modern Algeciras, on the Iberian coast, in search of patronage at the court of al-Hakam I, the Umayyad Amir of Cordova. The traveller, Abul Hasan Ali ibn Nafi, better known as Ziryab—learned upon his arrival that while he was travelling, the Amir had passed away. Fortunately, he was met by an envoy from the court in Cordova, another musician named al-Mansur the Jew. Al-Mansur reassured Ziryab that, like his father, the New Amir, Abd al-Rahman II, was a great lover of music as well. In the end, Ziryab was indeed welcomed in Cordova by the new prince around the beginning of the month of Muharram 207 AH.

Thus, began the career of the most illustrious musician and composer in the history of Islamic Spain. Ziryab is believed to have arrived from Baghdad, the centre of the Abbasid Empire, and brought about dramatic changes in the musical culture of Umayyad Spain. His teaching methods, repertory and musical philosophy appear to have influenced musicians for several succeeding generations afterwards and created, almost at a stroke, a sophisticated courtly musical tradition in Cordova. His importance with regard to the courtly culture of al-Andalus could perhaps be gauged by the many innovations attributed to him, two centuries later.

In essence, the standard biography of Ziryab deriving from al Maqqari involves two stages, Baghdad and Cordova. His full name is given by several authors, and Ibn Hayyan gives two explanations of his nickname: the most commonly cited version—the one that appears in Nafh al-tib—holds that Ziryab means ‘‘Blackbird’,’ from the Persian word "Jaybird," or "Mirlo" in Spain. He was called this, because his skin colour, beautiful voice, and demeanour reminded people of a black songbird. The other, less commonly cited explanation, offered by Ibn Hayyan is that, Ziryab means ‘‘golden,’’ attributed to the singer because of his skin colour.

Ziryab appears first in Baghdad at the court of the famous Abbasid caliph, Harun al-Rashid, as a young apprentice to the caliph’s most illustrious composermusician, Ishaq al-Mawsili. The story goes that the Caliph Harun, asked Ishaq for a performance by the young musician, and was impressed by Ziryab’s courtly manners and musical talent. During the session, he asked Ziryab for a song and offered him Ishaq’s oud—a short-neck lute-type, pear-shaped, fretless stringed instrument, usually with 11 strings grouped in 6 courses, but some models have 5 or 7 courses, with 10 or 13 strings respectively. The oud is very similar to modern lutes, and also to Western lutes—to perform with. Ziryab demurred, asking instead for his own instrument—to which he said he had made modifications to make it suitable for playing his own special songs that no one else knew. It was these special songs that Ziryab wanted to play for the caliph. Harun of course agreed, and was much pleased with what he heard.

After this impressive debut before the Caliph, Ishaq in a fit of pique offered Ziryab a choice: he could stay in Baghdad and face Ishaq’s wrath, or leave Baghdad—with Ishaq’s help—and never return. As his teacher was also the most influential musician at Harun’s court, Ziryab chose to leave at once for al-Andalus.

He was forgotten in Baghdad, and instead was invited to Cordova by al-Hakam I. As already mentioned, on arrival in Iberia he discovered that al-Hakam had died and been replaced by his son, Abd al-Rahman, who proved to be a generous and enthusiastic patron. Abd al-Rahman showered Ziryab with gifts, including a monthly stipend 20 times greater than the other musicians at court, and control of the produce from several farms; indeed, in general he made Ziryab his favourite. In Cordova, Ziryab left a lasting impression on the musical culture at the Umayyad court. In addition to his improved oud, he is said to have introduced elements of Greek musical philosophy which linked the strings of the oud, and their associated modes, with the bodily humours. He also established a school for training musicians, using techniques that master musicians are said to have employed for centuries afterwards. In addition, Ziryab is said to have known ten thousand songs, which formed the basis for music in Cordova for generations.

The biography of Ziryab, as it is generally known today—especially among aficionados of the North African Andalusian music traditions—presents this famous artist as a towering figure with an impressive list of accomplishments and innovations. Altogether, there are about a dozen surviving works that refer to Ziryab in one way or another.

More elaborate versions of Ziryab's modern biography note that in addition to his musical contributions, Ziryab also brought innovations in other areas of courtly culture.

Baghdad was the source for the latest news in the feld of fashion, as Paris and New York are now the centers of fashion. And the father of fashion was the Blackbird. He introduced the wearing of short hair in Córdoba. According to Al-Maqqari, Andalusia of Spain and Cordoba, carried their hair long, down to the shoulders and parted in the middle. This was for both men and women. Ziryab, however, had cut his hair short and wore a pony-tail to his eyebrows. This hairstyle, used to be, and even today, the hairstyle of Asean actors.

He also popularized shaving among men and was always introducing new hairstyle trends. The nobility used rose water to wash their hair, but Ziryab introduced the use of salt and aromatic oils to improve the condition of the hair.

Ziryab also fabricated deodorant to smell good and toothpaste. He encouraged taking a bath both in the morning and in the evening. He also stressed the importance of physical maintenance and personal hygiene. In Europe it was not customary to take a bath, sometimes not even once a month.

He also introduced seasonal clothing. Depending on the weather, season or time of day, he dressed in various styles and garments. He used various colored and striped fabrics and transparent material. Even now his style can be found in Morocco.

Muslim Writers al-Saqati and Ibn Abdun described in detail how soles made of cork should be fabricated for shoes. They described the work of a mysterious sandalmaker Abdullah. The use of corksoles was a legacy of the Romans, but was polished and refned by Muslims in Andalusia. The springy soles were worn by all classes of society.

Upon hearing the word “three-course meal”, our mindset automatically goes to Europe. A three-course meal consists of three parts that are served after the other. There is a lot of thought and planning involved in preparing a three-course meal. A three-course meal primarily consists of an appetizer, main course, and dessert. You can choose to stick to a standard fare or choose a more elaborate meal if you are feeling adventurous. It provides a special culinary experience since you can always select from a different combination of courses. However, the three-course meal was introduced in the 9th century by a man Ziryab the Blackbird. He came from Iraq to Andalusia and suggested that a meal should start with a light soup followed by a main meal consisting of fish, meat or poultry and fnished off with fruit and nuts. Also, the use of a table cloth and cutlery was introduced by him.

Queen Christina of Denmark, Sweden and Norway ate her food in the Muslim way. Crystal was made of sand and stone by the Muslim genius Abbas ibn Firnas, who died in 887 CE, whilst Ziryab switched to using much lighter crystal glasses while eating, instead of the heavy metals—like copper, bronze, silver and gold—cups which were common in the 9th century. Muslim potters introduced dining in style by producing plates and glasses made from ceramic and polished glass.

Some of the well-known modern musical instruments are designed by 9th century Muslims. Al-Kindi started with the use of musical script, this is a system that was used to write music down. They did not use letters but syllables, namely Dal – Meem – Ra – Fa – Sad – Lam – Seen, which are similar to today's do-re-mi-fa-so-la-ti.

One hundred and ten centuries ago, Al-Kindi discussed in detail the design and sounds for the lute. The word lute, comes from the Arabic 'al-oud,' which simply means 'wood’. This is also the predecessor of the guitar.

Al-Kindi had discovered the therapeutic value of music in a very early stage. Once a father with his crippled son came to visit him. With therapeutic music Al-Kindi treated the boy and had a brief conversation with the father. Music was also played at some Bimartistans (hospitals).

Al-Farabi created the rababah, a predecessor of today's violin. He also wrote several books, but his masterpiece was "The Big Book of Music", a book in which the theory of music was written. Present-day, musical instruments owe their names to the Arabic language. The lute is derived from al-oud, rebec (violin instrument) from rababah, guitar from qitarah and naker (drums) comes from naqarrah.

The Ottoman Caliphate was the frst state to have a military musical band, called "Mehterhane Militarty" Band. Wherever the Caliph went, he was accompanied by the orchestra. They also would arrive and play in the middle of battles to rouse the spirit of their soldiers.

Ziryab played a crucial role in the distribution of music. He was chief entertainer in the court of Caliph Abd al-Rahman II and earned 200 gold dinars a month.

Ziryab, a singer, oud player, composer, poet, also known as a polymath, with knowledge in astronomy, geography, meteorology, botanics, cosmetics, culinary art and fashion, and teacher who lived and worked in Iraq, Northern Africa, and Andalusia of the medieval Islamic period, was a trendsetter for clothing, food, etiquette and music. But the various marvels and innovations attributed to Ziryab are not entirely incredible: he had moved in the courtly circles of Baghdad and would have been exposed to the fashions and manners of the Abbasid caliphate. At least, If there is any truth to the story of his introduction to the Caliph Harun, Ziryab was well acquainted with courteous conduct. The philosophical ideas about music attributed to him in the modern biography would have been current in Baghdad at the time as well, since the man who committed them to writing, Ya'qub al-Kindi, was a contemporary of Ziryab’s. From the perspective of the emergent Andalusian Umayyad culture, Ziryab would have seemed very much the model zarif—the man of consummate refinement and taste: the courtly manners, clothing, hair and musical styles of Abbasid Baghdad, all had left their mark on him. Yet a reading of modern biography, scarcely gives a complete and human picture of Ziryab. Instead, there is the sense of a semi-legendary personage whose life story has come to function as a kind of rhetorical figure, manifested both as musician and zarif. The significance of Ziryab as a rhetorical figure in modern versions of the history of the Andalusian musical heritage has already been noted, but the symbolic power of the name Ziryab extends beyond somewhat arcane uses in historical literature. In Morocco, you will encountered both an Ensemble Ziryab and an Andalusian orchestra called Abna' Ziryab, the sons of Ziryab.

As for the Cassano of Andalus, even a Zarif model, or a Rhetorical Figure, this very man, was simply, a Rhetorical Failure. He was known as a former-soldier, a hippy, and mafia. Friends who knew him, called him "a man behind the shadows." As a former soldier, he was marked as "an unsung soldier," not because of merit, but because of cawordice. When he took part in a troops, to thwart an assault, all the soldiers in his unit, bravely against the foe, while he was busy seeking refuge behind a truck. All soldiers died, except this scoundrel-rotten man, found shaking and peeing under the truck.

[Part 3]

[Part 1]

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