thegoodfellas/blogset-br huggingface dataset:
this mas'ala is:wa-in qadara 'ala iZhAri d-dIni wa-lam yakhafi l-fitnata fi d-dIni wa-nafsihi wa-mAlihi lam tajib 'alayhi al-hijratu [if someone is able to practice his religion openly and is not afraid of trouble to his religion, life and property, then emigration is not obligatory for him.]Furu': Our Shafi'i jurists have discussed details concerning the case of Muslims residing in a non-Muslim state, and they have divided the legal rulings about their emigration from it to a Muslim state into four sorts (assuming that an individual is capable and has the means to emigrate):1. Haram: It is prohibited for them to leave when they are able to defend their territory from a hostile non-Muslim force or withdraw from it (as in the case of a border state, buffer area or disputed territory) and do not need to ask for help from a Muslim state. The reason is that their place of residence is already, technically [hukman], a 'Muslim state' even though not in name [suratan], since they are able to practice their religion openly even though the political or executive authority is not Muslim; and if they emigrated it would cease to be so. This falls under the fiqhi classification of Dar Kufr Suratan La Hukman, which is equivalent to Dar Islam Hukman La Suratan. 2. Makruh: it is offensive to leave their place of residence when it is possible for them to practice their religion openly, and they wish to do so openly.3. Mandub: leaving becomes recommended only when it is possible for them to practice their religion openly, but they do not wish to do so.4. Wajib: it becomes obligatory to leave when it is the only remaining option, that is, when practicing their religion openly is not possible. A legal precedent is the case after the Reconquista in Spain (which is no longer the case today) when the Five Pillars of the Faith were actively proscribed, so that, for example, the Muslim houses were required to keep their doors open after sunset during the fasting month of Ramadan in order that the authority could see that there was no breaking of the fast.Question IXIf it is said: "Would you say that in the modern age with all the considerations surrounding sovereignty and inter-connectedness, these classical labels do not apply any longer, or do we have sufficient resources in the School to continue using these same labels?"We say: As Imam al-Ghazali would say: idha `urifa l-ma`na fala mushahhata fi l-asmami[Once the real meaning is understood, there is no need to quibble over names.]Labels can never be relied upon; it is the meaning behind them that must be properly understood. Once they are unpacked, they immediately become relevant for all times; just as with the following loaded terms: jihad, mujahid and shahid. The result for Muslims who fail to notice the relevance and fail to connect the dots of our own inherited medieval terms with the modern world may be that they will live in a schizophrenic cultural reality and will be unable to associate themselves with the surrounding society and will
not be at peace [sukun] with the rest of creation. Just as the sabab al-wujud of this article is a Muslim's misunderstanding of his own medieval terminology from a long and rich legacy, the fitna in the world today has been the result of those who misunderstand our Law. Pay heed to the words of Mawlana Rumi (may Allah sanctify his secrets!):Go beyond names and look at the qualities, so that they may show you the way to the essence. The disagreement of people takes place because of names. Peace occurs when they go to the real meaning.Every war and every conflict between human beings has happened because of some disagreement about names.It's such an unnecessary foolishness, because just beyond the arguing there's a long table of companionship, set and waiting for us to sit down.End of the masa'il section. TatimmaIt is truly sad that despite our sophisticated and elaborate set of rules of engagement and in spite of the strict codes of warfare and the chivalrous disciplines which our soldiers are expected to observe, all having been thoroughly worked out and codified by the orthodox jurists of the Umma from among the generations of the Salaf, there are today in our midst those who are not ashamed to depart from these sacred conventions in favour of opinions espoused by persons who are not even trained in the Sacred Law at all let alone enough to be a qadi or a faqih - the rightful heir and source from which they should receive practical guidance in the first place. Instead they rely on engineers or scientists and on those who are not among its ahl, yet speak in the name of our Law. With these "reformist" preachers and da'is comes a departure from the traditional ideas about the rules of siyar/jihad/qital, i.e., warfare. Do they not realize that by doing so and by following them they will be ignoring the limitations and restrictions cherished and protected by our pious forefathers and that they will be turning their backs on the Jama'a and Ijma' and that they will be engaging in an act for which there is no accepted legal precedent within orthodoxy in our entire history? Have they forgotten that part of the original maqsad of warfare/jihad was to limit warfare itself and that warfare for Muslims is not total war, so that women, children and innocent bystanders are not to be killed and property not to be needlessly destroyed?To put it plainly, there is simply no legal precedent in the history of Sunni Islam for the tactic of attacking civilians and overtly non-military targets. Yet the awful reality today is that a minority of Sunni Muslims, whether in Iraq or Beslan or elsewhere, have perpetrated such acts in the name of jihad and on behalf of the Umma. Perhaps the first such mission to break this long and admirable precedent was the Hamas bombing on a public bus in Jerusalem in 1994 - not that long ago. (Reflect on this!) Immediately after the incident, the almost unanimous response of the orthodox
Shafi'i jurists from the Far East and the Hadramawt was not only to make clear that the minimum legal position from our Sacred Law is untenable for persons who carry out such acts, but also to warn the Umma that by going down that path we would be compromising the optimum way of Ihsan and that we would thereby be running a real risk of losing the moral and religious high ground. Those who still defend this tactic, invoking blindly a nebulous usuli principle that it is justifiable out of darura while ignoring the far'i strictures, must look long and hard at what they are doing and ask the question: was it absolutely necessary, and if so, why was this not done before 1994, and especially during the earlier wars, most of all during the disasters of 1948 and 1967?How could such a tactic be condoned by one of our Rightly Guided Caliphs and a heroic fighter such as 'Ali (may Allah ennoble his face!), who when in the Battle of the Trench his notorious non-Muslim opponent, who was seconds away from being killed by him, spat on his noble face, immediately left him alone. When asked later his reasons for withdrawing when Allah clearly gave him power over him, he answered: "I was fighting for the sake of God, and when he spat in my face I feared that if I killed him it would have been out of revenge and spite!" Far from being an act of cowardice, this characterizes Muslim chivalry: fighting, yet not out of anger.In actual fact, the only precedent for this tactic from Muslim history is the cowardly terrorism carried out by the "Assassins" of the Nizari Isma'ilis. Their most famous victim from a suicide mission was the wise minister and the Defender of the Faith, who could have been alive to deal with the fitna of the Crusades: Nizam al-Mulk, the Jamal al-Shuhada' (may Allah encompass him with His mercy!), assasinated on Thursday, the 10th of the holy month of Ramadan 485/14 October 1092. Ironically, in the case of Palestine, the precedent was set not by Muslims but by early Zionist terrorist gangs such as the Irgun, who, for example, infamously bombed the King David Hotel in Jerusalem on 22nd July 1946. So ask yourself as an upright and God-fearing believer, whose every organ will be interrogated: do you really want to follow the footsteps and the models of those Zionists and the heterodox Isma'ilis, instead of the path taken by our Beloved (may Allah's blessings and peace be upon him!), who for almost half of the (twenty-three) years of his mission endured Meccan persecution, humiliation and insults? Is anger your only strength? If so, remember the Prophetic advice that it is from the Devil. And is darura your only excuse for following them instead into their condemned lizard-holes? Do you think that any of our famous mujahids from history, such as 'Ali, Salah al-Din, and Muhammad al-Fatih (may Allah be well pleased with them all!) will ever condone the article you quoted and these
acts today in Baghdad, Jerusalem, Cairo, Bali, Casablanca, Beslan, Madrid, London and New York, some of them committed on days when it is traditionally forbidden by our Law to fight: Dhu l-Qa'da and al-Hijja, Muharram and Rajab? Every person of fitra will see that this is nothing other than a sunna of perversion. This is what happens to the Banu Adam when the wahm is abandoned by 'aql, when one of the maqasid justifies any wasila, when the realities of furu' are indiscriminately overruled by generalities of usul, and most tragically, as illustrated from the eternal blunder of Iblis, when Divine tawakkul is replaced by basic nafs.Yes, we are one Umma such that when one part of the macro-body is attacked somewhere, another part inevitably feels the pain. Yet at the same time, our own history has shown that we have also been a wise and sensible, instead of a reactive and impulsive, Umma. That is the secret of our success, and that is where our strengths will always lie as has been promised by Divine Writ: in sabr and in tawakkul. It is already common knowledge that when Jerusalem fell to the Crusading forces on the 15th of July 1099 and was occupied by them, and despite its civilians having been raped, killed, tortured and plundered and the Umma at the time humiliated and insulted - acts far worse than what can be imagined in today's occupation - that it took more than 100 years of patience and legitimate struggle under the Eye of the Almighty before He allowed Salah al-Din to liberate Jerusalem. We should have been taught from childhood by our fathers and mothers about the need to prioritize and about how to reconcile the spheres of our global concerns with those of our local responsibilities - as we will definitely not escape the questioning in the grave about the latter - so that by this insight we may hope that our response will not be disproportionate nor inappropriate. This is the true meaning [haqiqa] of the true advice [nasiha] of our Beloved Prophet ( may Allah's blessings and peace be upon him!): to leave what does not concern one [tark ma la ya'nih], where one's time and energy could be better spent in improving the lot of the Muslims today or benefiting others in this world.Yes, we will naturally feel the pain when any of our brothers and sisters die unjustly anywhere when their deaths have been caused directly by non-Muslims, but it must be the more painful for us when they die in Iraq, for example, when their deaths are caused directly by the self-destroying/martyrdom/suicide missions carried out by one of our own. On tafakkur, the second pain should make us realize that missions of this sort, when the means and the legal particulars are all wrong - by scripture and reason - are not only a scourge for our non-Muslim neighbours but a plague and great fitna for this mercied Umma, and desire insaf so that out of maslaha and the general good, it must be
stopped.To this end, we could sum up a point of law tersely in the following maxim: lA yaj'alu Z-ZulmAni th-thAniya Haqqan[two wrongs do not make the second one right] If the first pain becomes one of the mitigating factors and ends up being used as a justification by our misguided young to retaliate in a manner which our Sacred Law definitely and without doubt outlaws (which makes your original article the more appalling, as its author will have passed the special age of 40), then the latter pain should by its graver significance generate a greater and more meaningful response. With this intention, we may hope that we shall regain our former high ground and reputation and rediscover our honour and chivalrous qualities and be no less brave.I end with the first ever Verse revealed in the Qur'an which bestowed the military option only upon those in a position of authority:wa-qAtilU fI sabIli LlAhi l-ladhIna yuqAtilUnakum wa-lA ta'tadU inna LlAha lA yuHibbu l-mu'tadIna {And fight for the sake of God those who fight you: but do not commit excesses, for God does not love those who exceed (i.e., the Law)} (al-Baqara, 2:190).Even then, peace is preferred over war:wa-in janaHU li-s-salmi fa-jnaH la-hA wa-tawakkal 'ala LlAhi {Now if they incline toward peace, then incline to it, and place your trust in God}(al-Anfal, 8:61)Even if you think that the authority in question has decided wrongly and you disagree with their decision not to war with the non-Muslim state upon which you wish war to be declared, then take heed of the following Divine command:yA ayyhuhA l-ladhIna AmanU aTI'u l-LAha wa-aTI'u r-rasUla wa-uli l-amri minkum{O believers, obey Allah, and obey the Messenger, and those with authority among you!}(al-Nisa', 4:58)If you still insist that your authority should declare war with the non-Muslim state upon which you wish war to be declared, then the most you could do in this capacity is to lobby your authority for it. However, if your anger is so unrestrained that its fire brings out the worst in you to the point that your disagreement with your Muslim authority leads you to declare war on those you want your authority to declare war on, and you end up resorting to violence, then know with certainty that you have violated our own religious Laws. For then you will have taken the Shari'a into your own hands. If indeed you reach the point of committing a violent act, then know that by our own Law you would have been automatically classified as a rebel [ahl al-baghy] whom the authority has the right to punish: even if the authority is perceived to be or is indeed corrupt [fasiq]. (The definition of rebels is: "Muslims who have disagreed [not by heart or by tongue but by hand] with the authority even if it is unjust [ja'ir] and they are correct ['adilun]" [al-Nawawi, Majmu', 20:337].)That is why, my brethren, when the military option is not a legal one for the individuals concerned, you must not lose hope in Allah; and let us be reminded of the words
'Arafat, n.d.al-Nawawi. al-Majmu' Sharh al-Muhadhdhab. Edited by Mahmud Matraji. 22 vols. Beirut: Dar al-Fikr, 1996.al-Nawawi al-Jawi. Marah Labid Tafsir al-Nawawi: al-Tafsir al-Munir li-Ma'alim al-Tanzil al-Mufassir 'an Wujuh Mahasin al-Ta'wil al-Musamma Marah Labid li-Kashf Ma'na Qur'an Majid. 2 vols. Bulaq, 1305 H. - This text is also in pdf < O >- - - For more of S. M Afifi al-Akiti's texts, go to: [main]http://www.livingislam.org/maa/dcmm_e.htmlhttp://mac.abc.se/home/onesr/d/dcmm_e.pdf
o papel dos moldadores da opiniao conservadora a Rush Limbaugh (LUIZA)Kenneth Maxwell, brasilianista assumindo o papel de Amorim para exemplificar reacoes internacionais (GABRIEL)Robert Gates, Ministro da Defesa (MARIA RITA)Formato:Introducao (5 minutos)Statements (Declaracoes/Posicionamentos) introdutorios (2 min. x 7 = 14 minutos)Discussao plenaria: 10 minutosDecisao e formulacao do conselho: 5 minutosDebriefing: 10 minutosTotal: ca. 45 minutos
Counterpunch 10-10-02http://www.counterpunch.org/wazwaz1010.htmloutros conservadores: William Buckley Rush Limbaugh Dinesh DSouza Michael Novak David Brooks Ross Douthat David HorowitzSEMINARIO 6. OS NEOCONSERVADORES FUKUYAMA (Francis), (2004) The neoconservative moment. In: The National Interest Summer 2004. FUKUYAMA (Francis), (2006a) After neoconservatism. In: New York Times 19-2-2006. KAGAN (Robert), Of Paradise and Power: America and Europe in the New World Order. Knopf, 2003. (originalmente: Power and weakness. In: Policy Review) KAGAN (Robert), (2007) End of Dreams, Return of History. In: Policy Review August/September 2007. KRAUTHAMMER (Charles), (2002) A new type of realism. In: The National Interest 2002/3. KRAUTHAMMER (Charles), The Unipolar Moment. (America and the World) In: Foreign Affairs 70, 1, 1990/91 (1990/1991), pp. 23-33 KRAUTHAMMER (Charles), Past the Apogee: America Under Pressure. Keynote Address at FPRIs Annual Dinner, 14-11-2006http://www.fpri.org/enotes/20061213.krauthammer.pastapogee.html KRAUTHAMMER (Charles), The Surge: First Fruits. 13-4-2007 http://www.washingtonpost.com/wpdyn/content/article/2007/04/12/AR2007041201823.html MEAD (Walter Russell), (2004) Power, terror, peace, and war: Americas Grand strategy in a world at risk. New York: Albert A. Knopf. MEAD (Walter Russell), The Jacksonian Tradition. In: The National Interest 58, (Winter 1999/2000)http://www.denbeste.nu/external/Mead01.html MEAD (Walter Russell), Containment Deadlier Than War, Says Author Walter Mead. Containment sanctions costing thousands of Iraqi lives, he says (3-2003)http://web.archive.org/web/20060925013437/http://usinfo.state.gov/mena/Archive/2004/Feb/12-612534.html DRURY (Shadia B.), The political ideas of Leo Strauss, updated ed. Palgrave, 2005 ZAKARIA (Fareed), The Politics Of Rage: Why Do They Hate Us? in: Newsweek 15-10-2001.http://www.newsweek.com/id/75606/page/1 e pp. seguintes ZAKARIA (Fareed), Victory in Iraq. In: Newsweek 6-9-2009 http://www.newsweek.com/id/200858 + http://www.newsweek.com/id/200858/page/2outros neoconservadores: William Kristol Douglas Feith Richard Perle
telefone armazena dados.O Motorola e o Samsung vem com cartao de memoria de 8 Giga. O iPhone 4 tem 2 opcoes de armazenamento: 16 ou 32 GB. Apesar do telefone da Apple oferecer mais memoria inicial, os outros dois tem a vantagem de serem mais flexiveis, porque voce pode comprar cartoes adicionais.O iPhone passou por uma reformulacao completa. O iPhone 4 e mais fino, porem um pouco mais pesado. A antena embutida fica na lateral externa: ela contorna o aparelho pelas bordas. Dai veio a polemica das quedas de sinal, pois, em alguns casos, a mao pode bloquear a antena. Nos Estados Unidos, Steve Jobs teve ate que distribuir capinhas para remediar a situacao.O Motorola tambem aposta no visual clean. O acabamento e mais emborrachado, com maior aderencia para as maos. Um detalhe super importante e o teclado. Ele e o unico desses supersmartphones a oferecer teclado fisico, alem do virtual.No Samsung, adivinhe: tambem temos o tal do visual clean. Todos sao bem parecidos. A vantagem do modelo da empresa coreana e o tamanho da tela. E a maior de todas, com 3 polegadas, contra 2 e meia dos concorrentes.Alias, por falar em tela, esse e um assunto super importante na hora de escolher seu smartphone. Afinal, com um aparelho caro, voce pode e deve exigir o melhor visual possivel. Comecamos pelo iPhone. A nova tela de alta resolucao, chamada pela Apple de "retina display", salta aos olhos, e exibe icones e videos com excelente qualidade.Mas, nesse quesito, quem da show e o aparelho da Samsung. Nao e uma tela simplesmente grande: o display usa uma tecnologia chamada super amoled. Essa tecnologia mostra imagens mais vivas, consome menos energia e reflete menos as luzes externas. Ate embaixo de sol forte, voce consegue enxergar a tela numa boa.A tela do Motorola e a menos poderosa dos tres. Nao que ela seja ruim. Mas, quando comparada com a do iPhone e, especialmente com a do Samsung, ela fica um pouco atras.
tipada (lembra muito o C++), porem difere do C/C++ pois possui um modelo de ponteiro que elimina a possibilidade de sobreescricao de memoria e corrupcao de dados. Seguranca A linguagem Java e usada em redes, seja na Internet ou em redes corporativas e por isso requer seguranca. As tecnicas de autenticacao sao baseadas na criptografia de chave publica e fazem uma verificacao de codigo de byte, evitando acrescimo de virus, worms, cavalo de Troia ou outros males da Internet (o que significa que, caso o tamanho do pacote for alterado no caminho, a execucao sera cancelada). A Java suporta os padroes de criptografia de chave publica da RSA, possibilitando a protecao de privacidade. Por isso e muito difundida nos meios publicos, como governos e faculdades. Um exemplo: ReceitaNet e outros sistemas de bancos publicos. Portabilidade Mesmo em situacoes como desenvolvimento de aplicacoes para Celulares, PDA s e outros, elas funcionam da mesma maneira o que a torna completamente especifica para cada situacao ou ambiente, mas nunca sendo uma linguagem de um ambiente de sistema operacional unica. Alto Desempenho Por ser de natureza independente do ambiente, eleva-se o desempenho pois o uso da maquina virtual, (nao confundam com maquinas virtuais como VirtualPC ou VMware), tornam o uso de aplicacoes rapidos e independentes.Leia mais em: Ingressando no mundo Java Parte II http://www.devmedia.com.br/ingressando-no-mundo-java-parte-ii/6537#ixzz2BXUE4GCQ
A morte de Steve Jobs, fundador da Apple, pode gerar um grande impacto a empresa, dando aos rivais a chance de ganhar mercado. O espirito criativo e inovador do fundador da companhia estava intimamente ligado a fortuna da empresa e, por isso, qualquer noticia sobre sua vida pode influenciar na economia da Apple.Nesta quinta-feira (6/10), um dia apos a morte de Jobs, as acoes da empresa comecaram o dia em queda. Na abertura dos pregoes norte-americanos, os papeis tiveram baixa de 0,36% e estavam cotados a US$ 376,80. No entanto, a partir das 12h (horario de Brasilia), as acoes comecaram a subir. No momento de publicacao dessa materia (13h25), as acoes estavam cotadas a US$ 381,56.Em entrevista a Reuters, o analista Neil Mawston, da Strategy Analytics, disse que a tragica morte do lider da Apple e a resposta do publico em relacao ao novo modelo do iPhone, o iPhone 4S, podem impor desafios a companhia nos proximos meses. De acordo com Mawston, os olhos da industria se voltarao para o iPad 3. "Todos querem saber se a Apple pode continuar com o impressionante legado de inovacao criado por Steve Jobs", comentou.Para os analistas, um dos sinais de que a concorrencia esta pressionando a empresa de Jobs e que o cenario pode se intensificar daqui para frente e a chegada do Kindle Fire. A Amazon lancou o tablet a um preco acessivel (US$ 199), e esta pode ser uma seria ameaca ao iPad. "A Apple esta enfrentando uma tempestade, nao somente de uma empresa, mas uma serie de rivais que estao tentando vence-la, incluindo as maiores fabricantes do planeta", disse Ben Wood, chefe da consultoria CCS Insight.A chance da SamsungPara os analistas, a Samsung e uma das companhias que pode oferecer algo excitante e novo para o mercado, justamente por contar com o Android do Google. A fabricante sul-coreana e a concorrente mais proxima da Apple no mercado de mobilidade. As duas companhias estao brigando pela lideranca no mercado de smartphones depois de terem ultrapassado a Nokia, lider mundial durante 14 anos. No entanto, a Apple tambem e a maior cliente da Samsung por meio da venda de chips de celulares e telas de exibicao. A relacao e a rivalidade tem ajudado a Samsung a se tornar uma marca valiosa ao mesmo tempo em que produz tensoes. As fabricantes ja se processaram mutuamente em dez paises e em mais de 20 casos diferentes. Na ultima acao movida contra a Apple, a Samsung acusa a companhia de violar suas patentes no iPhone 4S.Em um comunicado oficial, o presidente-executivo da Samsung, G.S Choi, disse que Steve Jobs apresentou a industria de TI muitas mudancas revolucionarias, alem de ser um grande empresario. Fora ele, presidentes-executivos das companhias concorrentes como Amazon, Google, Nokia e Sony lamentaram a morte de Jobs em sinal de respeito a um dos maiores idolos do Vale do Silicio. Programando com C# Vamos novamente a uma breve revisao, procure responder as seguintes perguntas: 1 O que e e para que serve os namespaces? 2 Como referenciamos em nosso codigo o namespace System? 3