Search Episodes (Starting Communities of Practice)

Starting Clojure

Added 05/17/12
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Beyond Princess Leia in a Beam of Light: A Glimpse into the Fu...

Added 03/29/12
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Beyond Princess Leia in a Beam of Light: A Glimpse into the Fu...

Added 03/29/12
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Cirkus Columbia (Trailer) [FULL HD]

Added 01/21/12
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The Internet Archive's Brewster Kahle: Universal Access to All...

Added 01/06/12
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What 'Occupy Our Homes' Could Change

Added 12/06/11
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What 'Occupy Our Homes' Could Change

[LESS INFO] 1 VIEWS | ADDED 15:00:01 12/06/11
Amy Goodman reports on "Occupy Our Homes" for Democracy Now This week 60 Minutes gave viewers a good look at some of the widespread criminality that created the Wall Street mortgage boom and led to our ongoing financial crisis. They also saw some of the overwhelming evidence of illegal activity on the part of big banks, and were reminded that none of those banks' executives have been prosecuted. As ugly as the situation is, there is some logic behind the government's actions - and its inactions. They're acting on a tragically incorrect (but internally coherent) set of assumptions that can be summed up in one sentence. It goes something like this: "To preserve the health of the American economy, banks must be allowed to keep preying on their consumers." That's it. That's the logic. But there are two exciting "Occupy" developments this week that could change the equation - "Take Back the Capitol" in the District of Columbia, and Tuesday's "Occupy Our Homes" events around the country. Think of them as complementary actions: One is taking place at the site of our greatest government power. The other is bringing the action to homes where people have been victimized by bankers. People may not realize it, but there's power in those homes, too. The Logic of Injustice Despite their destructive behavior, the people who bailed bankers out and are giving them a free pass for their crimes aren't necessarily evil or corrupt. Well, okay, people like this guy are. But others have merely been so infected by misguided economic thinking that they really believe that the only way to save the economy is to keep shafting consumers and pampering mega-bankers. The thinking goes something like this: Our largest banks are too big to fail, and since we lack the will or the motivation to break them up or regulate them we must protect them at all costs. We've propped them up with TARP, quantitative easing, and $7.7 trillion in secret Federal Reserve loans, but they're still shaky as hell. If we prosecute any of their executives, their stock prices will fall and they'll collapse again. And they'll take the entire economic system with them. That leads to some grotesque miscarriages of justice. Nobody at Wells Fargo has been indicted for money laundering, for example, despite the fact that the bank has paid millions to settle charges of laundering cash for the Mexican drug cartels that have murdered more than 35,000 people. As an experienced bank investigator working for the Senate observed, "There’s no capacity to regulate or punish them because they’re too big to be threatened with failure." The Bailout Nobody Knows And banks don't just need protection from their own criminality. They also need protection from their own lousy management. Their balance sheets are filled with toxic risks from their long run of incompetence, negligence, and greed. That's where you and I come in. Some powerful folks are afraid the banks will fail if they're forced to write off the bad loans on their books, or to stop profiting from loans sold deceptively or irresponsibly. TARP may be over, but there's another massive bank rescue going on. Who's funding it? We are. Every time we pay a usurious interest fee on a credit card, we're propping up the banks. Every time we make another month's payment on an underwater mortgage, we're propping them up too. Every time we pay an overpriced consumer loan of any kind, we're making another payment into the consumer-funded bailout that's keeping the big banks afloat. It would be great if politicians in Washington stopped using American consumers to subsidize banks that shouldn't even exist. But they haven't. That's where "Occupy Our Homes" comes in. Occupy Our Homes Tuesday, December 6, has been declared a National Day of Action to Occupy Our Homes . Its goal is to focus attention on the corrupt banking practices that led to the mortgage boom and today's ongoing economic misery for most of the 99 percent. It's also a day for helping people in our communities who have been victimized by predatory lending, criminal bank forgery, unfair or illegal foreclosure practices, and other bank abuses that victimize the public. Occupy Minnesota has already occupied an illegally-foreclosed home, and plans to do the same thing with another home tomorrow. Here in Los Angeles, where an inspiring victory has already taken place, OccupyLA will help two brave families re-occupy their illegally foreclosed homes . One of those homes belongs to a three-earner family that includes a gainfully employed woman with cerebral palsy named Ana Wison. Ana's household clearly seems capable of making its mortgage payments, but her bank's foreclosing anyway. And in one of ironies that have become all too common, the bank in quesion is none other than that Mexican drug cartel money-laundering outfit, Wells Fargo. The Occupy movement hopes to focus the public's attention on people like Ana Wison. In the words of the Dylan song : "Things should start to get interesting right around now." Demonizing the Victim Resisting illegal foreclosures is a good first step. It brings attention to Wall Street's criminality, venality, and plain old inhumanity toward the people they call their"customers" - but treat like serfs. It does something else important: It counteracts the brainwashing, driven by Wall Street and dutifully echoed by the media, which has demonized the victims of bank misbehavior. (We were trying to fight that brainwashing back in 2008, without much luck.) The Occupy movement has already won several battles in that war. If the public's attention can now be focused on people like Ana Wison, that can be a powerful blow against the Wall Street/corporate media "they deserve it" hype. What about the millions of people who have suffered because of the banks' predatory mortgage lending but aren't behind in payments or in the foreclosure process? We need to re-open the debate about the fairness of forcing any underwater homeowners to pay underwater principal on homes that their banks knew, or should have known, were going to decrease in value. After all, the same conglomeration of banks and corporate media that demonize homeowners as "greedy" and "irresponsible" spent most of the last twenty years convincing people that real estate was a sure-fire investment. Banks made an extraordinary amount of money off the bubble they created. The total mortgage amount outstanding in this country went from $6.2 trillion in 2002 to $11.9 trillion in 2009, a meteoric rise. And while banks feed off the Federal Reserve's unusually low rates, they've renegotiating very few home loans. Consumers also owe nearly three quarter of a trillion dollars in credit card debt, much of it being paid at unconscionable rates of 12 percent to 29 percent - while their banks enjoy rates from 0 percent to 3 percent, thanks to the government institutions created by those same consumers. Occupy Our Homes. Occupy Our Credit Cards. Occupy Our Payday Lending ... What will happen if consumers stopped blaming themselves? What if they demanded that the banks take responsibility for their irresponsible and/or predatory lending? What if they refused to stop this country's perverse economic role reversal, where customers have become the ATMs while banks keep making the withdrawals? If 10% of America's homeowners declared a mortgage strike it would rock the banking world. If everybody paying exorbitant credit card interest declared a moratorium on payments all at once, Wall Street would change forever. Think about it: "Occupy ALL Our Homes." "Occupy Our Credit Cards ... Our Payday Loans ... Our Buy-and-Drive Loans ..." I'm not saying these are necessarily the right tactics, although they very well may be. But what's most important is that we understand that consumers have far more power than we usually realize - provided we act together. Many of Washington's leaders will cringe at the thought, of course. "That could hurt our biggest banks," they say. It would be tempting to reply, You say that like it's a bad thing. Here's a better response: Then start planning to break them up in an orderly fashion. We're done living a life of indentured servitude just so we can subsidize their greed. Those are the discussions that we should be having. If powerful people on Wall Street and in Washington aren't worried about Occupy Our Homes , they're not paying attention. But with any luck, they soon will. ______________________ (If you've been a victim of mortgage abuse you can tell your story here . If you want to find an Occupy Our Homes event near you, you can look for one here .)

No Time to Relax

Added 09/03/11
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Duties Of Young Muslims

Added 06/02/10
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Duties Of Young Muslims

[LESS INFO] 6 VIEWS | ADDED 10:55:24 06/02/10
2. Duties of Young Muslims The first duty of the Muslim youth is to rectify their views and thoughts with a view to knowing their din on the basis of clear evidence and Understanding and according to a proper methodology. The right start is acquiring the proper methodology of comprehending Islam, and of dealing with themselves, people and life. Historically, Muslim scholars have established certain principles and methods which have enhanced the proper comprehension, and deduction of matters and issues whether supported by texts or not. This led to the establishment of the science of usul al fiqh: a discipline which studies the methodology of deriving laws from the sources of Islam and of establishing their juristic or constitutional validity. Thus, they established the principles of the controlling and controlled evidence, the subject and object of controlling aspects of evidence: the main and the subsidiary, the imperative and the negative, the general and the particular, the absolute and the restricted, the pronounced and the comprehend. They also established the total aims of the Shariah, such as safeguarding people's welfare, counteracting evil and harm; they divided needs into: essential, necessary and comforts. This is indeed a unique science of which there is no equal, and of which Muslims have the right to be proud. In addition, there are other principles and rules of fiqh which may not be available in the books of usul but are found in various books on usul al tafsir and Qur'anic sciences, as well as usul al hadith, and Hadith sciences. In addition to these, there are various rules and principles scattered in books of beliefs, hadith interpretation, and jurisprudence which can be observed by those who have acquired an insight into the purpose of Shariah and its innermost recesses. What is required, therefore, is not a shallow understanding of the texts but rather a deep knowledge and a genuine comprehension of the purposes of Qur'anic verses and the ahad'ith. The fiqh, the awareness, and the knowledge required must take the following into consideration First: Knowledge of and insight into Shariah cannot be complete without considering all the particular aspects in relation to the general context of the entire truth of Islam. To issue a judgment a Quranic verse or a hadith must be interpreted in the light of other ahadith, the Sunnah of the Prophet (.SA'AS) as well as the practice of the companions (RA'A), and must be understood in the light of the Qur'an and the general context and purposes of Shariah. Otherwise there will be a defect in this understanding, and a confusion in deduction and derivation which could create contradictions in Shariah and subject it to ridicule and to calumniations. For this reason, Imam al Shatibi set two conditions for ijtihad: (1) understanding the purposes of Shariah in its totality, and (2) the ability to derive and to draw conclusions on the basis of this understanding.' This can only be fulfilled when there is a deep and wide knowledge of the texts, especially the ahaith and the traditions, in addition to an insight into the reasons, the events, the circumstances, and the purposes of each text, as well as an ability to distinguish between the eternal and unalterable and those formulated to meet a temporary need, an existing custom or tradition, or certain transient circumstances which can be changed when the latter change. One day I was lecturing on proper Islamic dress for women, according to the Qur'an and Sunnah, when a person in the audience said that the hijab mentioned in the Qur'an must include an additional outer covering. I replied that the hijab is not an end in itself, but rather a means for decently covering those parts of the body which the Shariah prohibits to be exposed. In this sense, it can differ from one place and time to another. But the man shouted furiously that the garment required is very clearly specified in a Qur'anic text, and we therefore have no right to change it. He cited the following verse: O Prophet! Tell your wives and daughters and the believing women, that they should cast their outer garments over their persons (when abroad). That is most convenient, that they should be known (as such) and not molested. I replied that the Qur'an sometimes specifies certain means and methods that were suitable and common at the time of the revelation, but were never meant to become permanently binding if better or similar ones are found. The following example is sufficient enough to demonstrate my point. Allah (SWT) said: Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah and your enemies. The steed is specifically mentioned above because it was?at the time of revelation-one of the most powerful means known at the time. But there is indeed no reason why Muslims in our times and in earlier days should not use tanks and armored vehicles to achieve the end referred to in the above verse, i.e., to strike fear into the hearts of the enemies of Allah (SWT) and of the enemies of Muslims. Similarly, the woman's outer garment could be any dress which satisfies the objective expressed in verse that Muslim women should be recognized and not molested. If such is the case of the Qurian, which has an eternal and comprehensive nature, it is only logical that the Sunnah is even more open to such an examination. The Sunnah comprise a multitude of teachings, the legislative and the nonlegislative, the general and the specific, the eternal and the changeable: a change necessitated by a change in the reasons and the exigencies. In issues and matterrelated to eating, drinking, and dressing, for example, there are legislative as well as nonlegislative Sunnah. Eating with the fingers rather than with silverware is not compulsory. The former method was more natural and suitable to the simple life and nature of the Arabs at the time of the Prophet (SA'AS). However this does not mean that using a spoon is haram (unlawful) or makruh (condemned or discouraged), since it is now so widely available that it in no way indicates any extravagance or excess. But this does not apply to silver or gold tableware, the use of which has clearly been forbidden. Similarly we have to abide by the injunction to eat with the right hand as the purpose of this teaching is fundamental and unalterable, and because it seeks to establish a uniform custom among Muslims, directing them to follow a right?hand approach in everything. The Prophet (SA'AS) ordered us: "Say bism Allah [before you begin] and eat with your right hand." In another hadith he said: "None of you should eat or drink with his left hand, because Satan eats and drinks with his left hand." Furthermore, during the Prophet's time, Muslims had no idea whatsoever of sieves, which were later known and used to advantage. Could this be regarded as a prohibited innovation or a hateful practice? of course not. Another example is the issue of wearing a short thawb (garment), which pious young Muslims adhere to and insist on wearing despite the problems which it creates for them, as if it was one of the fundamentals of Islam. These young people put forth two arguments: (1) The dress has to be a short thawb because this is the type of dress the Prophet (SA'AS) and his companions (RAA) used. They further believe that other costumes lead us to imitate the kufar, a practice prohibited in Islam; and (2) It has to be short because there are ahadith which prohibit wearing below?the?ankle izar or thawb such as: "The part of an izar which hangs below the ankles is in the Fire. With regard to the first argument, the Prophet's Sunnah knawn to us is that he wore whatever was available to him. For this reason, he wore shirts, robes, and izars. The Prophet (SA'AS) also wore garments and garbs made in the Yemen and Persia, which were embroidered on the sides with silk. He also wore Tmarnah (cap) with or without a turban. Al Imam Ibn al Qayyim says in Al Hady al Nabaw': The best guidance is the Sunnah of the Prophet (SA'AS), the things he regularly practised, ordered, and encouraged people to do. His sunnah in dressing is that he used to wear whatever was available for him whether made of cotton, wool, or linen. He is known to have worn cloaks from the Yemen, green cloaks, jubbah, garments with full?length sleeves, shirts, pants and robes, shoes and slippers. . . He used, sometimes, to grow a plait in the back. The textile industry was unknown then, so people used to wear clothes imported from the Yemen, Egypt, and Syria. In our time, we wear- without any inhibition-underwear, head coverings, shoes, etc., which were unknown during the Prophet's time. Why then this excessive fuss about the thawb in particular? As for the argument of imitating the kuffar, we are actually prohibited from imitating their distinguishing characteristics ? as followers of other religions-such as sporting the cross, wearing ecclesiastical costumes, celebrating non?Muslim festivals, all of which indicate adherence to a different religion. Ibn Taimiyah explained all this in detail in his book: Iqti'al Sirat al Mustaqim fi Mukhalafat Ahl al Jahim. With the exception of such conspicuous matters, judgment is made on the basis of intention and purpose. If a Muslim deliberately imitates the kuffar, he would be held blameworthy on the basis of his intention. But if a person unintentionally does things which the kuffar do, or chooses something which is easier for him, or for his job such as wearing the "overalls" by a factory worker or an engineer, he is not to be held blameworthy. Nonetheless, it is more becoming of a Muslim to distinguish himself from non?Muslims in all material and spiritual matters to the best of his ability. The gist of the matter is that wearing a short thawb is more desirable' but wearing a long one is not prohibited if it is just a habit and is not meant to show arrogance, as has already been pointed out. All the examples given above pertain to purely personal behavior. In that capacity they are less serious than the issues related to the community as a whole, the affairs of the state, and international relations which are more complex and constitute a danger to the community, the state, and humanity at large in the absence of an insightful jurisprudence which takes into consideration the proper dimensions of human needs and social interests. When we ca]l for the resumption of a true Islamic lifestyle and the establishment of a truly Islamic society led by an Islamic state, we must recognize the fact that we live in a world in which human relations are interrelated and complex, ideologies are numerous, distances are shrinking, and barriers are beginning to collapse. It is a world that has become smaller than ever before due to unprecedented technological progress We must also take into consideration the fact that the community includes the powerful and the weak, men and women, adults and children, the righteous and the transgressor. This diversity must be taken into consideration when we seek to guide, legislate, or give fatiawa. A Muslim who seeks Allah's pleasure may choose to place restrictions on himself and stick to the most extreme and cautious opinions in his endeavor. He can deprive himself of all the means of entertainment such as singing, music, photography, television, etc. But can any modern state afford to do without these? Can any effective journalism do without photography? Can any ministry of Interior?or passport office, immigration or traffic department-or an educational institution do without photography which has become the most important means of discovering and preventing crimes and forgery? Can any contemporary state ignore the times it exists in and deprive its subjects of the invaluable services of television and rely only on the radio, on the grounds that television depends upon photography which is haram as some students of "religious education" argue these days? In short, what I wish to emphasize here is that a person's restrictions on himself may be tolerated and accepted, but it would be intolerable and indeed unacceptable to force these restrictions upon the various groups in the community as a whole. The Prophet said: Whoever leads people in salah should shorten it because among them are the weak, the old, and those who have business to attend to. This guidance on leading people in salah is also applicable to leading people in any aspect of life. One of the most serious problems is the failure of some religious people to take account the fact that the ahkam of Shaniah are not equally important or permanent, and therefore different interpretations can be permitted. There are hypothetical judgments which mainly deal with transactions, customs' and manners. These are open to ijtihad. Disagreement-based on authentic ijtihad-on these issues represents no harm or threat. On the contrary, it is a blessing on the Ummah, and demonstrates flexibility in Shariah and a spaciousness in fiqh. There were indeed differences of opinion and disagreement among the Prophet's companions (RA'A)-as well as their successors ? on various issues. But such disagreement never caused or created ill?feelings or disunity among them. On the other hand, there are a.hkam dealing with matters of faith, belief, and 'ibadah which are firmly established in the Qurian and Sunnah and ijma'(consesus), and which have become definitive and categorical. Although they are not requirements of din, they represent the intellectual and behavioral unity of the Ummah. Deviation from these ahkam is a deviation from Sunnah: it is sinfulness, prohibited bida (innovation), and could lead to kufr. In addition, there are those a,hkam which must be necessarily known and obvious toall people, learned or otherwise. Rejection of these ahkam is a clear denial of Allah (SWT) and of His Prophet (.SA'AS). There should be differention between ahkam based on fundamental or subsidiary issues, whether proven textually or by ijtihad; there should also be differentiation between the categorial and the hypothetical ahkam in texts, and between the necessary and the unecessary ahkam in din. Each has its status. Our great fuqaha have differed widely in their interpretation of some issues, and one can indeed ftnd various opinions on a single issue. There is disagreement, for example, on the heinous sin of murdering a Muslim under duress. Should the punishment fall upon the murderer or upon one who compelled him to do it? or should it fall upon both or neither, since the crime was not completely premeditated and committed by a single person? All these possibilities were voiced and supported by some fuqaha' Even within each madhhab we find different opinions, narrations, ways, and approaches among the 'ulama' Suffice it to say that the subject of that disagreement within Imam Ahmad's madhhab-which is established on and follows tradition-has included enough opinions and narration to fill a twelve?volume book, al In.saf fi al Rajih min al Khilaf. In view of this, young Muslims should be fully aware of the issues which are open to disagreement and those which are not. But more importantly' they should know the standard norms of behavior practised in settling differences and disagreements. They must learn adab al khilaf (ethics of disagreement),'! which we have inherited from our a'immah and 'ulama' We must learn from them how to be open?minded and tolerant toward those with whom we disagree about subsidiary religious matters. How can we differ and disagree yet remain united brothers who love and respect each other and who refrain from exchanging accusations? First of all, we must realize that disagreements on marginal and subsidiary matters and issues are natural. There is indeed a Divine wisdom in making a few a,hkam in Shari'ah categorical in both their definitiveness and meaning, and in making hypothetical ones which constitute the bulk of a,hkam and on which there is broad scope for fruitful disagreement. It is a blessing that Allah (SWT) has bestowed on some Muslim ulama' the ability to ascertain, to examine closely, and to decide on matters of disagreement without prejudice against any madhhab or opinion. These include the following a'immah: Ibn Daqiq al 'Id, Ibn Taymiyah, Ibn Qayyim, Ibn Kathir, Ibn Hajar al 'Asqalai, al Dahlawi, al Shawkani, al San'ani, and others. But differences are bound to arise and continue because they are deeply rooted in the nature of man, life, language and -Divine commandment. Attempts to eradicate these differences will fail, because they will actually be battling against human nature, against life, against all sunan. As we have already mentioned, disagreement based on authentic ijtihad which does not create discord or disunity is a blessing for the Ummah and an enrichment of fiqh. Objective disagreement in itself poses no threat if it is coupled with tolerance and openmindedness, and if it is free from fanaticism, accusations, and narrowmindedness. The Prophet's Companions differed among themselves on many issues and practical a,hkam, but they still never condemned one another and had very cordial and strong relations. 'Umar ibn 'Abd al 'Aziz said: "I never wished that the Prophet's companions had rot had disagreements. Their disagreement was a mercy." Different interpretations even emerged during the life of the Prophet (SA'AS). These were sanctioned by him, and he did not single out one party or group for blame. Immediately after the battle of the Akzab, the Prophet (.SAAS) said to his Companions: 'whoever believes in Allah and the Last Day must not perform ,salat al asr until he has reached [the dwellings of] Banu Qurayzah. Some of the Companions found. This practically impossible, and therefore performed salat al Asr before reaching their destination. Others?who were literalists-only performed salah when they reached the dwellings of Banu Qurayzah as the Prophet (SA'AS) had asked them. When the Prophet (SA'AS) was told, he approved of the action of both parties although one of them must have been wrong. This clearly indicates that there is no sin in acting upon an interpretation which is based on solid evidence, sincere genuine intention and ijtihad. Ibn al Qayyim described those who applied the essence of ahadith as Ahl al Qiyas (analogy applicants) and those who applied the letter of a,hadith as Zahiriyah (literalists). Unfortunately, there are people these days who not only assume that they know the whole truth and all the answers, but who also try to coerce other people to follow them, believing that they can eradicate all madhahib and disagreements and unite all people in one single stroke. They tend to forget that their own understanding and interpretation of the texts are no more than hypotheses which may be right or wrong. Moreover, no human (i.e., no 'alim) is infallible, even though he may satisfy all the conditions and requisities of ijtihad. All that is certain is the reward he will obtain for his ijtihad, whether it was right or wrong, should the intention be sincere. Therefore, such people would achieve nothing except the creation of an additional madhhab! It is strange and absurd that while they disapprove of people's adherence to different madhahib, they themselves try to persuade people to imitate them and follow their new madhhab. No one should jump to the conclusion that I reject their call for adherence to the texts or their own interpretations and understanding. This is absolutely the right granted to everyone who can fulfill the conditions of ijtihad and its means. No one has the right to close the gates of ijtihad which were opened by the Prophet (SA'AS) for the whole Ummah What I do reject is their self?presumption, arrogance, vanity, and disregard for the findings of their learned predecessors, their disrespect for the fifh we have inherited from our great forebears. I reject their false claim that they alone are right, as well as their erroneous impression that they can eliminate disparity and disagreement and unite people on one opinion-their own. One of the followers of this "one?opinion" school asked me once why all Muslims should not agree on the juristic opinion supported by the text I replied that the text first has to be authentic and accepted by all, its meaning has to be plain, and it should not be contradicted by another text, whether stonger or similar in evidence. There should be full agreement as regards the three preceding points. A text may be regarded as authentic by an imam, but another imam may see it as weak or as authentic but without proven evidence justifying its given meaning; a text may be regarded as general by an imam but as particular by another, or it may be seen as absolute or restricted; it may also be regarded as categorrical or abrogated. Such variance leads to producing different ahkam i.e. something may be wajib or haram, mustahabb or makruh. In short all these difference fall within the considerations pointed out by Ibn Taymiyah in his book, Raf al Malam an al A'immat al A'lam, and mentioned by Waliy Allah al Dahlaw' in his book, .Hujjat Allah al Balighah, and in his, al Insaf fi Asbab al Ikhtilaf, and detailed by al Shaykn 'Al. al Khafif in his book, Asbab Ikhtilaf al Fuqaha' Let us consider the following ahadah: 1. "Any woman who wears a gold necklace will be made to wear a similar one [made] of fire on the Day of Judgment. And any woman who wears gold earrings will have a similar one [made of fire] on the Day of Judgment. 2. "Whoever desires his beloved to wear a ring [made] of fire [on the Day of Judgment], let him give him [her] [to wear] a gold ring. And whoever desires his beloved to wear a necklace [made] of fire [on the Day of Judgment], let him give him [her] [to wear] a gold necklace. And whoever desires his beloved to wear a bracelet [made] of fire [on the Day of Judgment], let him give him [her][to wear] a gold bracelet. But you can do whatever you please with silver. 3. It is also related by Thawban (RA'A) that the Prophet (SA'AS) warned his daughter Fatimah (RA'A) against wearing a gold chain. In response, she sold it, bought a slave with the money, and set him free. When the Prophet (SA'AS) was told of this, he said: "Thanks to Allah (SWT) who rescued Fatimah from the Fire. Justists have different attitudes toward these ahadith: 1. Some have examined their isnad and, finding them weak, rejected them and considered them insufficiant for prohibition, which requires clear cut evidence and careful investigation, especially with respect to matters of general concern and which Muslims have generally accepted. 2. Others have agreed that the isnad is correct but that the ahadith have been revoked because other evidence in other sources have permitted women to adorn themselves with gold. Al Bayhaqi and others have reported the consensus on this matter which has been accepted in fiqh and become a standard practice. 3. Some considered the ahadith applicable to those who have not given zakah on the gold they have, basing their opinion on other ahadith which have not, themselves, escaped criticism. Furthermore. zakah on women's jewellery is a subject of disagreement among the different madhahib. 4. Some jusrists argue that these ahaith seek to warn women who vainly adorn themselves with gold, deliberately intending to draw attention to their wealth. Al Nasal also reported some ahadith which are relevant to this issue under the title: Bab al Karahiyah li al Nisa'.fi Ihar Hilal Dhahab (Disapproval of Women's Display of Golden Jewelry). Other jurists say that they are related only to excessive adornment out of vanity or pride. 5. In our own times, Shaykh Nasir al Din al Albani has come out with an opinion different from the consensus on permitting women to adorn themselves with gold, which has been accepted by all madhahib for the last fourteen centuries. He not only believes that the isnad of these ahadith is authentic, but that these texts are categorical in this matter; i.e. prohibiting gold rings and earrings. In this he disagreed with the consensus of the fiqh of all madhahib and the practice of the Ummah throughout the past fourteen hundred years. Has the existence of these ahadith prevented disagreement on their authenticity or guidance? Can the modern "traditionalist school" eradicate disagreement and unite all people on one opinion on the basis of ahadith or a tradition which they use as evidence? The answer is clear enough: people will continue to disagree and differ amongst themselves, and this will, in shaa Allah, pose no danger or problem. Allah ta 'ala says: "To each is a goal to which Allah turns him". In this respect, I feel inclined to admit that the religious leader who, in this age, has understood the essence and ethics of disagreements was hasan al Banna (d. 1949). He brought up his followers to believe in and adhere to these ethics. Despite his unflinching commitment to the cause of Muslim solidarity and his sincere efforts to unite the various Muslim groups and make them agree at least on minimum Islamic concepts and principals, as is clear from his own known work al Usul al 'Ishrun, he was convinced of the inevitability of disagreement on the subsidiary issues and the practical ahkam of Islam. This he has eloquently discussed in many of his messages which have proved to be useful In Dawatuna (Our Da'wah), al Banna spoke of the characteristics of his da'wah as being general ones which neither patronize a particular sect nor advocate a particular line of thought. Interest is in the core of din and its essence; it hopes that all endeavors are united so that a more fruitful work can be done to produce greater results; it supports truth everywhere; it likes consensus and dislikes eccentricity; it attributes a great deal of the mishaps which have befallen Muslims to misguided disagreement and to disunity; it believes that love and unity are the major factor of their victories, and that the only hope for invigorating and revitalizing the present?day Ummah lies in reviving and adopting the practice of the early generations of Muslims. But, in spite of his strong belief in the necessity of unity and dislike of disunity, al Banna wrote: We believe that disagreements on subsidiary religious issues are inevitable for various reasons, the most important of which are: Intellectual differences resulting from the level of intelligence and depth of knowledge, the multiplicity and interrelatedness of the facts, and the inherent ambiguities of the Arabic language which are bound to affect the interpretation of the texts. In all these people are different, and therefore disagreement is inevitable. The abundance of the sources of knowledge in some parts of the Islamic world and their scarcity in other places is also an important factor. Malik said to Abu Ja'far: "The Prophet's companions scattered into remote regions, each group possessing specific knowledge. If you were to force them to follow one opinion you would create fitnah. There are also cultural differences. Al Shafi'i (RA'A) used to give different fatawa in accordance with the different conditions prevailing in Iraq and in Egypt. In both cases he used to base his verdict upon what he believed to be truth. The opinion of the imam toward the narrator is another factor. One imam may consider a narrator fully reliable, but another may have doubts about the same narrator and consequently refrain from taking what he has transmitted in full confidence. Also, a cause of difference lies in assessing the evidence of ahkam; some give precedence to people's practices over ahadith narrated through by one single narrator, etc. For these reasons we believe that a consensus on subsidiary religious matters is not only impossible but incompatible with the nature of din, because such a demand is bound to generate rigidity and excessiveness, which are contrary to the Islamic imperatives of flexibility, facilitation, and simplicity. Doubtless, these virtues will enable Islam to meet the requirements of all times. Furthermore, we understand the reasons of those who disagree with us on subsidiary and marginal issues. Such disagreement does not affect our mutual love or cooperation, as we are all contained within the comprehensiveness of Islam. Aren't we all Muslim, required to like for our Muslim brothers what we like for ourselves? Why disagreement then, and why cannot each of us have our different opinions, and also try to reach an agreement, if possible, in an atmosphere of candor and love? The companions of the Prophet (SA'AS) had disagreed in fatwa, but that did not create any disunity or rupture. The incident of the salah and Banu Qurayzah is a case in point. If these who have known the ahkam better than us have had their disagreements, isn't it absurd that we maliciously disagree with each other on frivolous matters? If our a'immah, who more than any one else know the Qur'an and Sunnah, have had their disagreements and their debates, why cannot we do the same? If there was disagreement on even clear and well?known subsidiary issues, such as the five?times?a?day adhan, which were supported by texts and by tradition, what about the more delicate issues which are subject to opinion and deduction? We also need to remember that during the time of the Caliphate, disagreements were referred to, and settled by, the Caliph. Since there are no caliphs these days, Muslims must find a judge to which they can refer their case. Otherwise, their disagreement will lead to another disagreement. Finally, our brothers are fully aware of all this and have consequently more patience and open?mindedness. They believe that each group of people has specific knowledge and that in each da'wah there are elements of truth as well as falsity. They carefully investigate the truth and accept it, and they try with amicability to convince those who are wrong. If the latter are convinced it is indeed very good, but if they are not they remain our Muslim brothers. We ask Allah to guide us and to guide them. The above is a brief summary of Imam al Bannas views on juristic disagreements and his attitude toward them. It clearly shows his deep knowledge of Islam, of history, and of reality. I would also like to relate an ancident in al Bannas life-which could have been the experience of other 'ulama'as well-to illustrate these concepts and views. One day during Ramadan, al Banna was invited to deliver a lecture in a small village in Egypt. The people in that village were divided into two groups which held different opinions regarding the number of raka 'at in salat al tarawih. One group argued that according to the tradition of' Umar ibn al Khattab (RA'A), they should be twenty. The other group insisted that they must be eight, maintaining that it was known that the Prophet (SA'AS) never exceeded this number at any time. Accordingly, each group accused the other of bidah, and their disagreement reached a dangerous level, almost leading to open physical conflict. When al Banna arrived they agreed to refer the matter to him. The way he handled this event is instructive to all of us. He first asked: "What is the juristic status of salat al tarawih?" The answer was: "A sunnah, and those who perform it are rewarded, those who do not are not punished." He then asked: "And what is the juristic status of brotherhood among Muslims?" The people replied: "fard [Obligatory], and it is one of the fundamentals of Iman." He then concluded: "Is it therefore logical or permissible according to Shariah to abandon afard for a sunnah?. He then told them that if they preserved their brotherhood and unity and each went home and performed salat al tarawIh according to his own genuine conviction, it would indeed be far better then arguing and quarreling. When I mentioned this to some people, they said that al Bannas action was evasive?an escape from the truth, i.e., from pointing out the difference between a sunnah and a bidah. This, they insisted, is the duty of a Muslim. I replied that this is a matter where there is room for different opinions, and that although I perform eight raka 'at, I do not accuse those performing twenty of bidah. They persisted that making a decision on such matters is a duty which a Muslim must not evade. I insisted that this is true when the choice is between halal and haram, but in matters on which the juristic schools of thought have had their disagreements and, consequently, each one of us his own view, there is no need for bigotry or zealotry. Many fair Muslim ulama have clearly sanctioned this. The following quotation is from one of the .Hanabilah books entitled Sharh Ghayat al Muntaha: Whoever rejects an opinion reached by ijtihad does so because of his ignorance of the status of the mujtahidun who will be rewarded, be they right or wrong, for their laborious, timeconsuming findings in this respect. Those who follow them commit no sin, because Allah has ordained for each of them that to which his ijtihad had led him, and which becomes part of the Shariiah in that respect. There is an example in the permission to eat, out of dire necessity only, the meat of a dead animal. However, this is prohibited for a person who deliberately chooses to do so. Both of these are wellestablished juristic verdicts. Ibn Taymiyah says in al Fatawa al Misriyah: Consideration of unity [among Muslims] is the right course. The basmalah can be uttered loudly to fulfill a commendable interest. It is also advisable to abandon the preferable in order to create harmony and intimacy, just as the Prophet (SA'AS) gave up the re?building of the Ka'bah [on the foundations laid down by Ibrahim] so as not to alienate 1the people of Makkah]. The a immah, like Imam Ahmad, are of this opinion with regard to the basmalah, to replace the preferable with the acceptable in order to preserve unity. Ibn Taymiyah referred to the following hadith with regard to the building of the Ka'bah. The Prophet (SA'AS) said to 'Aishah (RA'A): "Had your ople not been in jahilyah (the attitudes and mentality of pre?Islamic time) until recently, I would have rebuilt the Ka'bah on the foundations [laid] by Ibrahim." Ibn al Qayyim also discussed the issue of qunut in Salat alfujr. Some people have considered qunut as bidah, others as supererogatory to be practised in times of hardships as well as other times. In his book Zad a1 Ma'ad, he argues that the Prophet's Sunnah sanctions qunut during the times of hardship, and that this has been accepted by hadith scholars who follow what the Prophet (SA'AS) did. They therefore did qanut at the times the Prophet (SA'AS) is known to have done qunut and abstained from it at the times he is known to have abstained from qunut They see qunut as a sunnah and abstaining from it as also a sunnah Therefore they neither object to those who continually do qanut or to those who abstain from it, and they do not consider it bidah. Ibn al Qayyim writes: A proper posture to ask Allah's blessings and to offer thanks to Him is when a person stands up after kneeling in Salah. The Prophet (SA'AS) did both in this posture. It is acceptable for the imam to utter qunut prayers these loudly so that the people behind him can hear. 'Umar ibn al Khatt.ab raised his voice when reciting the Fatihah, and so did Ibn 'Abbas during the salah for the dead in order to let people know that it is sunnah to do so. Such practices are subject to acceptable disagreement; neither those who do them nor those who refrain are blameworthy: the same applies to raising the hands during Salah, the various ways of tashahhud, adhan, iqamah, as well as the types of hajj as ifrad, qiran and tamattu' Our purpose is only to mention the Prophet's Sunnah, which is our guiding principle in this book and which we seek to investigate. Having said that, I wish to point out that I have not tried to deal with what is permissible and what is not. Our concern is with the permissible practice which the Prophet (SA'AS) used to choose for himself, and which is the best and most perfect. If we say that there is no indication in his Sunnah that he consistently performed qunut during Salat ul Fajr or uttered the basmalah loudly, this does not mean or indicate that we should consider consistency in performing them as makruh? or bidah. It only means that his guidance is the best and most perfect. Moreover, an individual is permitted to continue his salah behind an imam of a different madhhab even if he believes that the latter has done something which nullifies his ablution, or makes his salah nugatory, if the imam's madhhab permits that. Ibn Taymiyah says in al Fawakih al Adidah: Muslims are unanimous on the admissibility of performing Salah behind each other as was the practice of the Companions and the Tabi'un, as well as that of the four great jurists of Islam. Whoever rejects this practice is a straying mabtadi' who deviates from the teaching of the Quran, Sunnah, and the consensus of the Muslims. Although some of the companions and the Tabiun uttered the basmalah loudly and other did not, they nevertheless continued to perform Salah behind each other. So did Abu Hanifah and his followers, as well as al Shafi'i and others who used to perform salah behind the Malikiyah in Madinah, although the latter did not utter the basmalah, neither loudly nor in their hearts. It is said that Abu Yusuf performed Salah behind al Rashid who had been cupped.'9 Because al Imam Malik has given afatwa that there is no need to renew ablutions in thicase, Abu Yusuf continued his salah behind al Rashid. However, Ahmad ibn Hanbal was of the opinion that ablution must be done after cupping and nosebleeding. Confronted with a hypothetical situation whether a member of the congregation who notices a discharge of blood from the imam, who does not renew his ablution, should continue his Salah behind him, Ibn Hanbal said: "It is inconceivable not to perform Salah behind Said ibn al Musayyab and Malik." He then added that there are two considerations in this issue: (1) If the man is not aware of anything that invalidates the imam's Salah he should continue behind him. This is agreed upon by the forebears and the four great jurists; and (2) If he was sure that the imam has done something which renders him impure, such as touching his genitals or women out of sexual desire, cupping or vomiting, and did not renew his ablution, he then must act according to his best judgment, because this is an issue about which there is a great deal of disagreement. The majority of our forebears are of the opinion that the salah of those behind such an imam is valid. This is the opinion of Malik's madhhab, but a second opinion in al Shafi is and Abu Hanifah's. Most of Ahmad's texts support this opinion, which is the correct one.

Priyanka Chopera L Aunch Saregama Album

Added 03/29/10
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Priyanka Chopera L Aunch Saregama Album

[LESS INFO] 4 VIEWS | ADDED 08:38:13 03/29/10
Recently in New Delhi, Saregama India Ltd. released an album of Shabads (Verses from the Guru Granth Sahib), sung by Dr. Ashok Chopra and composed by Surjeet Singh Parmar, at an event supported by the Sun Foundation. The CD contains 8 shabads, based on Indian classical music (ragas), derives its title from the opening track, ‘Mittar pyare noon, ‘Haal Muriddan da kehna’, a ‘khayal’ (thought) of Guru Gobind Singh Sahib, which he composed in the Macheevada jungle (near Ludhiana), after the martyrdom of his whole family. “We spent a lot of time getting the soul of this sad ‘khayal’ just right, and by the time we got the true feel of it, it was 4 am. That is when we recorded it,” says Dr. Chopra. A Punjabi Hindu, Dr. Chopra is a very devout person in the true secular sense of the term. He has already made a name as a singer of naatiya kalaam (Muslim religious verse) and bhajans (Hindu devotional singing), holding concerts across the country. "I am happy that with the blessings of everybody, I have been able to launch this album," divulges Ashok Chopra. Dr. Ashok Chopra, MBBS, MS, now 60, was a brilliant student, as well as a gifted singer. He was, and remains, a die-hard fan of Mohammed Rafi and Madan Mohan. For eleven continuous years, he conducted the school prayers, led the school choir and was always the winner of his school singing competitions. On completing his medical studies, he joined the army in 1974, retired in 1997, and settled in Bareilly, where he was last posted, till 2001. He now lives and practices Laser Lipolisi Surgery in Mumbai. Surjeet Singh Parmar was so taken-up by Dr. Ashok Chopra’s rendition of Gurbani at that Gurdwara in suburban Mumbai that he decided to work on an album with the doctor. Eight tracks were carefully chosen, with classical base and minimal use of instruments, to retain the richness of the religious thoughts. Parmar is a trained musician, lyric writer and singer, who has studied formal music for four years in Chandigarh and has been in the music industry for 20 years now. His idols are A.R. Rahman and Mohammed Rafi. “Working with Dr. Chopra has been so satisfying that we are already planning our second album together,” adds Parmar. The same event also launched the “Save the Girl Child” Campaign initiated by Priyanka Chopra, Dr. Ashok Chopra and Vikramjit S. Sahney (Head of Sun Foundation), a well known entrepreneur, educationist and social worker. He is particularly committed to bring about a positive change in the mindset of Indian society, with respect to the Girl Child. The Foundation has made a two-minute documentary on the subject, as well as a public interest message, delivered by Priyanka Chopra, in English and Hindi. When I watched this documentary, I felt - 'What if I was unwanted by my parents? I wouldn't be here at all, my achievements would be nothing. I think it's time people start having the belief that a girl can be as much successful if not more than a boy...A girl is as precious as any boy," said Priyanka. - H.S Communication

Phpnw09 Track 1 Talk 2 Rowan Merewood Tools And Talent

Added 12/18/09
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Phpnw09 Track 1 Talk 2 Rowan Merewood Tools And Talent

[LESS INFO] 1 VIEWS | ADDED 10:06:50 12/18/09
A development environment is a pretty personal choice, but when you’ve got over twenty developers all working on the same codebase, you need to start deciding on some standards. You need to find the options that aid your productivity, rather than restrict you with unnecessary overhead. Plusnet has been running its business on PHP for over a decade now, and over that time we’ve used a mixture of home-grown tools and off-the-shelf solutions. Some of these have stuck, some have had teething troubles, and others just haven’t caught on at all. We’ll look at the choices we’ve made for the tools that support us throughout the development process, including version control, unit testing, debugging, quality metrics, bug tracking and, of course – actually writing code. Alongside the obvious technical merits of choosing a particular tool there are other factors to consider such as licensing, community support, industry standards, performance, security and so on.However, you can’t just throw all these tools at your developers and hope that bullet-proof code comes out the other end. You need to look at how you can trial your new choice, prove that it works, and then integrate it into your development process – and this needs to happen without just stopping your business at the same time. This might involve creating new processes to take advantage of the tools you’ve chosen, or alternatively you might be migrating from an existing tool to an improved option.All of this is purely theory without someone to champion the cause, forcing a tool from the top-down is never as effective as having your developers wanting to adopt it themselves. You need some evangelists in your organisation who can play the role of salesman, mentor, and technical expert. We’ll use a few case studies to see the experiences our developers have been through in finding a tool they wanted to use, convincing the rest of us of its value, and then how they went about getting it adopted. Through this we’ll pull together the theory and the practice to give you a solid plan for successfully incorporating a new tool into your development process.Associated slides available

Ep. 28 - The PMI Agile Community of Practice

Added 10/22/09
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Ep. 28 - The PMI Agile Community of Practice

Added 10/22/09
13 Views

Ep 28 The Pmi Agile Community Of Practice

Added 10/22/09
1 Views

2009 Raleigh-area Consignment Sale Roundup (Fall/Winter Sales)

Added 09/16/09
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2009 Raleigh-area Consignment Sale Roundup (Fall/Winter Sales)

[LESS INFO] 16 VIEWS | ADDED 18:47:55 09/16/09
It's that time of year again... back to school shopping will start all too soon and parents will be sorting through clothing & toys to decide what still fits and what needs to be replaced. Almost a year and a half ago I discovered a new favorite hobby in bargain shopping called Children's Consignment Sales. I posted a blog last summer about my initial experiences with consignment shopping. Since then I can easily say that I've been to more than a dozen sales total, which are kind of like giant cooperative yard sales. I'm still by no means an expert, but do eagerly look forward to the chance to get nearly-brand-new clothing and toys for my child for about 25% of the original retail cost. Even toys or "play clothes" that look a little worn work fine for a toddler... she doesn't care or know the difference! For new moms or parents who haven't shopped a consignment sale before, here are a few tips of my own followed by some local news videos explaining the sales and then a list of the upcoming Raleigh, NC-area Fall/Winter sales. 1.) Take a list! Start making a list now of every item you can think of that you need for your child. It can be specific or generic, but just write it down, sort it by category type and even prioritize it by importance. I would never remember everything I want without having it on paper while shopping a sale. Don't think, "Oh that's too specific - I'd never find that at a sale." I've been blown away by very specific items I've found at sales before... such as One Step Ahead's " Walking Wings " (normally $24.95, but I found them practically new for $10). Last year I bought an $85 Kozy Carrier for only $20! The amount of new-with-tag clothing items for sale is often quite surprising too. 2.) Since the sales don't provide shopping carts, take something to carry your items in; I recommend a device with wheels! I use our SnugGlider stroller frame (without the infant car seat) and attach a rectangular laundry basket with a bungee cord. It works fabulously! I also have seen shoppers using carts such as this one , but I've never made the investment to get one of those. A wagon or an empty stroller could work well too. 3.) If possible, sign up for a time slot to work a few volunteer hours so that you can shop early. The best items always go first and once you shop a sale early, you'll realize this. Consignors (people who sell their items) also usually get to shop earlier than the public as well. The only thing to remember about consigning is that there is usually a consignors fee ($5-15) which you pay whether or not any of your items sell. If you do sell your items, depending on the sale you'll typically get about 2/3 of your selling price and the sale owners keep the other 1/3. The Raleigh area is very fortunate to have quite a few consignment sales nearby and those numbers seem to be growing! I've compiled a list of 10 upcoming Fall/Winter sales with their dates and locations below. There are 4 more area sales that I'm aware of, but have not yet confirmed their upcoming dates/location. First though, here is some local news coverage from two of the area's largest sales, KidsExchange and Kids Everywear. Note that these videos are from last winter's "Spring/Summer" sales and are not specifically referring to the upcoming sales. ..... ..... ..... ...... If the crowds in those videos overwhelm you, take heart... all sales aren't as chaotic as those two! In fact, many of the smaller sales are great because since they aren't as crowded, you can find better bargains! Feel free to leave a comment below inquiring about a specific sale and I'll be happy to let you know any details I know about it. (Although there are a few on this list that I haven't been to before.) Here is the list, sorted by upcoming sale dates: Kids Exchange July 20 - 28, 2009 (Mon-the following Tue) NC State Fairgrounds Jim Graham Building http://www.KidsExchange.net Note: This is the biggest sale in the entire area… it’s MASSIVE! The Friendship Closet Consignment Sale August 7 - 8, 2009 (Fri-Sat) Apex United Methodist Church 100 S. Hughes Street / Apex, NC 27502 http://www.friendshipcloset.com/dates-location Upscale Resale August 13 - 15, 2009 (Thu-Sat) Cary Masonic Lodge 1142 SE Maynard Road / Cary, NC http://www.UpscaleResale4Kids.com Note: Trunk Show, Boutique & higher-end consignment sale clothes TMOTT Sale (Triangle Mothers of Twins & Triplets) August 15, 2009 (Sat) N.C. State Fairgrounds Kerr Scott Building http://www.tmott.org/sale.htm Twice as Nice August 20 - 22, 2009 (Thu-Sat) New Horizons Fellowship 820 E. Williams Street / Apex, NC 27502 http://www.twiceasnice4tots.com/ Note: One of my very favorite sales, and not just because I designed their website! :-) NEXT 2 NEW 4 KIDS August 26 - 30, 2009 (Wed-Sun) Cleveland Gymnasium 8994 Cleveland Road / Clayton NC 27520 http://www.next2new4kids.com Divine Consign Show - Raleigh DCS Fall Show August 31 - September 4, 2009 (Mon-Fri) Stonehenge Shopping Center 7432 Creedmoor Road / Raleigh, NC http://www.dcskids.com Notes: Exclusive Trunk Show & Boutique Overstock and Consignment Sales; Also has a Grandparent Preview Show & New Mom Shopping (must pre-register) Kids Everywear August 29th - September 15th Morrisville Outlet Mall 1001 Airport Blvd / Morrisville, NC 27560-8935 http://www.kidseverywear.com/ Notes: Probably 2nd largest sale in the area & growing each year! ; Also has early shopping days for Pregnant & New Moms (must pre-register) Kidaround Kidsale Two Sale Dates & Locations! #1 - Sept. 11 - 13, 2009 (Fri-Sun) @ The Factory in Wake Forest (MVP Factory Sports indoor basketball court) 1839 US 1-A /South Main St. Wake Forest NC #2 - Oct. 9 - 11, 2009 (Fri-Sun) @ The Lighthouse Center in South Raleigh 326 Tryon Rd / Raleigh, NC (the Garner side of Raleigh) http://www.kidaroundkidsale.com/ Nearly New Clothing Exchange September 16-20, 2009 (Wed-Sun) Pleasant Valley Shopping Center 6270 Glenwood Ave. Raleigh, NC 27612 Next door to Kirklands http://www.nearlynewclothingexchange. com Chatham Kids Consignment September 18, 19, 20, 2009 (Fri-Sun) 11312 US Highway 15 501 N Chathams Crossings Chapel Hill, NC 27514 http://www. chathamkidsconsignment.com First UMC Cary Fall Sale September 19, 2009 (Sat) First United Methodist Church, Cary 117 S. Academy Street / Cary, NC 27511 http://www.consignwithfumc.com/ Note: Planning Ahead? Spring Sale will be Saturday, February 20, 2010 Church Kidz Stuff October 1 -3, 2009 Hayes Barton Baptist Church, Raleigh http://www.hbbc.net/Ministries/ChildrensMinistry/ChildrensConsignmentSale/ Just 4 Kids Consignment Sale October 4 - 10, 2009 (Sun-Sat) Life Spring Community Church 501 Wake Chapel Road Fuquay-Varina, NC 27526 http://www.just4kidsnc.com Second Blessings Consignment Sale Spring 2010 Greenwood Forest Baptist, Cary http://www.gfbccary.org/consignment/

Episode 10: Utilities Mover v Email ‘n Walk [Victorian]

Added 07/24/09
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Episode 10: Utilities Mover v Email ‘n Walk [Victorian]

[LESS INFO] 6 VIEWS | ADDED 07:44:00 07/24/09
Ifyou only ever read one post on this site, I hope it’s this one. The followingis my opinion, with links and information that I can find on the subject. On the EDGE Ihave only recently become aware of the battles that some game designers have todeal with, but in this case as it involves a game (EDGE)we previewed in our last episode, I couldn’t believe that it hadbeen quietly pulled from the app store. Especially it was one of their topgames to celebrate their 1st birthday. Ihad to look into this a little closer, how can this app, nominated for multipleawards (won a Milthon award in France for the best mobile game 2008, IMGA(international mobile game award) during the mobile world congress in Barcelonathis year for Best Gameplay and Operator Choice for the IGF, we have beennominated 3 times – best mobile game, best soundtrack, best iphone game). …just be pulled & not heard of again? I HAD TO FIND OUT. Well,there was far more information and battles then I can even hope to cover here. I hope you will take the time to look at some of the resources that Ilist here, and follow / support the developers plight. They seem to be upagainst a system that does little to protect them. Thisinvolves 2 parties, firstly the Developers Mobigame of the fabulous EDGE iPhone gameand a chap called Tim Langdell. From what I can gather he founded a company,Edge Games in 1979. Here is the description I came across: Foundedin 1979 by Tim Langdell, originally as Softek Software (later SoftekInternational Ltd.) in London, England. [1] In 1990, Edge Games moved its headquartersfrom its home of the prior decade in London’s Covent Garden to Los Angeles ( Pasadena ).Edge is best known for its 1985 title Fairlight and its 1987 title Garfield: BigFat Hairy Deal . Though the company is still active, Edge Gameshasn’t developed and released a new title since the 1980s. So,no new titles since the 80’s isn’t all that impressive, especially if you aretrying to establish that people associate the name “Edge" with yourcompany. I’m not convinced they do. There is mention in an article on theInternet stating that they also developed Snoopy: The Case of the MissingBlanket (1992). Which is more, erm recent? Site FingerGaming have written about this dispute, and contacted developer Mobigame to getmore information about what is happening. They write about howaward-winning puzzler Edge has been unceremoniously yanked from the US and UK App Stores a few weeks ago. Here is an exerpt from the storyon their site: “We have legal issues with a mannamed Tim Langdell,” says Mobigame’s David Papazian. “If you already asked why Soul Edge (the Namco game)was called Soul Blade and later Soulcalibur in the US, you have your answer.” Langdell, CEO of EDGE Games… contacted Mobigame and Apple in April asking that the game be pulled.Langdell claims his company owns the worldwide “trademark” EDGE. Despite this,the game remains up in other territories. “We have the trademark EDGE in Europe(where the game is still available),” Papazian tells FingerGaming. “And we aretrying to register it in the US.” And more fuel for the fire seemsto be Langdell’s own connections to IGDA. Heis a board member on the IGDA,which is described as a non-profit organization created to empower gamedevelopers and advocate on their behalf. There is huge debate now abouttheir own credibility if he is part of the board, and how it affects what thepurpose of the IGDA actually is. I have no comment about this, because Iam not a member, but I have been reading the comments posted about this andthere is real mixed feeling about having him on the board. Therehas been a petition set up to remove Langdell from his position. Youcan sign a petition asking for Langdell to be expelled from the IGDA here . The Story so Far, TigSource TigSourcehas followed this story from it’s inception. It has amazing list of linksand facts about the case and the folks involved. I think they have done agreat job at representing the issues. You can read thedebate on the forums . Takenfrom their site, they have tried to simplify what has been happening with these(slightly edited) points. 1. Fingergaming posts an article revealing that the popular, award-winningiPhone game Edge has been removed dueto a legal issue with Langdell. Mobigame’s David Papazian suggests thatLangdell was also responsible for Namco’s Soul Edge being renamed to Soul Bladeand then Soul Calibur in the United States. ( Source ) 2. Simon Carless posts an article on GameSetWatch in which he suggeststhat Langdell has a habit of engaging in lawsuits over his trademark on theword “Edge.” The article is removed, for unknown reasons, but has beenquoted on various other websites and forums. ( Source ) Tim Langdell and David Papazian –in their words… Sothis is some of what has been happening, if we look further into how they bothsee the situation, we find a blog by StephenJacobs’s Gamasutra . [Jacobs has been involved with the IGDA forat least 4 years and once worked with Langdell to try and establish anorganization for game educators and researchers.] Inthe comments section, they have both been speaking. Here are the basicpoints to surface… 1. Langdell claims that EDGE Games informed Apple of the trademark violation,whereupon Apple sent a standardized notice to Mobigame. At that point, Langdellclaims that Mobigame pulled the app voluntarily. 2. Langdell claims that it is, in fact, Mobigame that is bullying EDGE Gamesover the trademark. He also asserts that Mobigame started the “flame war” withthe intention of causing him embarrassment. 3. Langdell claims that he has never sued anyone over EDGE trademarks, orever started any litigation over the trademarks. Furthermore, he claims that“EDGE has never engaged in anything other than entirely legitimate practices toprotect its trademarks.” 4. Langdell asserts that he has personally produced all of the several hundredgamesEDGE Games has developed or produced since 1979, and that every otherstatement he has made regarding his own accomplishments are entirely true. (Note: Langdell, even when askeddirectly, has seemingly made no attempt to verify any of this, or even providea simple list of games he has produced. Update: But if you go to the EDGE Games website and click “Videogames”at the top, you can see a list.) 5. Papazian responds to Langdell by saying that he has not made any commentsregarding the dispute since the Fingergaming article and has no priorconnection to either Simon Carless or Owen Good (who penned a Kotakuarticle about Langdell). He regards Langdell’s accusation thatMobigame is trying to cause Langdell embarrassment as a lie. 6. Papazian corroborates Langdell’s claim that Edge was voluntarily pulled. 7. Papazian claims that Mobigame offered to change the name to “EDGY” whereuponLangdell refused the offer and proceeded to register the trademark “EDGY”.Papazian also asserts that Langdell holds the trademarks “MIRROR’S SPORE”and “SOULSPORE,” suggesting a connection to EA’s games Mirror’s Edge and Spore,and Namco’s Soul Edge. (Note: Edge Games does indeed ownthose trademarks. You can look them up yourself here [EDGY] and here [MIRROR’S SPORE AND SOULSPORE].) 8. Papazian claims that Langdell has never given proof of his connection to EdgeMagazine, or any proof that he has actively used the mark in recent years. Heclaims that the only person he has spoken to from EDGE Games has beenLangdell. Aftermy research into what has been happening from the numerous sites on the web Iwonder what can actually be done. I have felt over the past year or two achange within the Internet community, a sense of sharing and collaboration. The creative commons spirit to make more things accessible to morepeople, heck even talk of Microsoft making online Word etc… SoI am left wondering, what protection do developers have against thissituation? Who can they go to for help that won’t actually cost them everypenny of profit they make? Have you been affected by something similar? Whatare your views on this topic? Furthor Reading Cultof Mac : Tim LangdellStill Being a Jerk – Resues Edge iPhone Game Maker Over Rights Issue This article by Craig Grannell is really a must read, it has lots of facts andupdates about the situation. Thefull and updated article from http://www.tigsource.com/pages/edge-games/ charts all the actions and events. Really well written and explained. Compiledby Derek Yu. [Last edited on July 18, 2009.] Including articles, court casesand other resources. AustralianGamer brings this great ‘personal opinion’ piece from Matt, I have to admitloving reading this. Really easy to read, informative and raises some excellentpoints. Tim Langdell– On the Edge of Law and Ethics Do Morons ina Hurry Play Games on Their iPhones , from TechDirt. Bytes: TimLangdell, at it again! Gamasutra brings us a view breakdownabout the role of a director for IGDA and points to say why this could be aconflict of interest. IGDA Forumsdiscussing this topic. Tim Langdell is still a Jerk from freelance writer John Bardine also makes comment. The TerribleTale of Tim Langdell from KrisSteele.net adds comments and info onthe case. FromOffWorld, Brandon Boyer writes Edge ofMadness: The Copyfight between Mobigame and Tim Langdell >> SPECIAL MENTION > > You are EvenMore Beautiful than Tim Langdell is Grotesque. I had to include thiscreative and wonderful post which through doing the opposite (playing a lovesong!) they are showing what they describe as “distaste for such people…". Hot topic on Kotaku Thereis also a blog post from “gamerattorney" Tom Buscaglia. You can also see a picture of Tom’s Mini Cooper Sthere, not sure what that has to do with game law… his stand is the only one Ihave come across to try to defend Langdell’s position. *imageused was creative commons .