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The Boy Who Cried Wolf
There once was a shepherd boy who was bored as he sat on the hillside watching the village sheep. To amuse himself he took a great breath and sang out, "Wolf! Wolf! The Wolf is chasing the sheep!"
The villagers came running up the hill to help the boy drive the wolf away. But when they arrived at the top of the hill, they found no wolf. The boy laughed at the sight of their angry faces.
"Don't cry 'wolf', shepherd boy," said the villagers, "when there's no wolf!" They went grumbling back down the hill.
Later, the boy sang out again, "Wolf! Wolf! The wolf is chasing the sheep!" To his naughty delight, he watched the villagers run up the hill to help him drive the wolf away.
When the villagers saw no wolf they sternly said, "Save your frightened song for when there is really something wrong! Don't cry 'wolf' when there is NO wolf!"
But the boy just grinned and watched them go grumbling down the hill once more.
Later, he saw a REAL wolf prowling about his flock. Alarmed, he leaped to his feet and sang out as loudly as he could, "Wolf! Wolf!"
But the villagers thought he was trying to fool them again, and so they didn't come.
At sunset, everyone wondered why the shepherd boy hadn't returned to the village with their sheep. They went up the hill to find the boy. They found him weeping.
"There really was a wolf here! The flock has scattered! I cried out, "Wolf!" Why didn't you come?"
An old man tried to comfort the boy as they walked back to the village.
"We'll help you look for the lost sheep in the morning," he said, putting his arm around the youth, "Nobody believes a liar...even when he is telling the truth!"
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Believing In The Throne:
Khushaish bin Asram (d. 253 H.) said in his book "Al-Istiqama": «Whoever disbelieves in an ayah in the Book of Allah (i.e. the Quran) then he has disbelieve in all of it (the whole Quran); so whoever denies the Throne, then he has disbelieved in all of it, and whoever denies the Throne then he has disbelieved in Allah, and there have come reports that Allah Has a throne, and that He is over His Throne.» (17)
Abu Ja'far at-Tahawi al-Hanafi (d. 321 H.) said in his famous creed “At-Tahawiyyah”: «The Arsh (Throne) and the Kursi are true».
Ibn Abi Zamanin al-Maliki (d. 399 H.) said in the “Chapter on the belief in the Throne” : «And from the saying of Ahl As-Sunnah is that Allah Azza wa Jal created teh Throne, and made it, especially, up high and above everything He created, then He istawa (i.e. rose) above it as He willed, as He informed about Himself in His saying: {The Most Beneficent over the Throne Istawa (i.e. Rose), To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.}[20:5-6], and in His saying: {then (He) Istawa (rose over) the Throne. He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto.} [57:4], Glorified and Exalted be He who is far thus not seen; and is close with His Knowledge and Ability, thus hearing private conversations.» (18)
The Description of The Throne:
Following are some characteristics of the Throne of Allah:
1. Allah created his throne above water:
Allah The Exalted said: {And He it is Who has created the heavens and the earth in six Days and His Throne was on the water}[11:7].
The Messenger of Allah Sallallahu alayhi wa Sallam said: ”Allah was, and there was nothing before Him, and His Throne was on water.“ [Sahih al-Bukhari].
2. It is the roof/ceiling of Paradise:
The Prophet sallallahu alayhi wa sallam said: ”If you ask Allah, then ask him the (Paradise of) Firdaws, for it is in the middle highest point of Paradise, and above it is the Throne of the Most Merciful, and from it burst the rivers of Paradise.“ [Sahih al-Bukhari, Musnad Ahmad, and others]
3. It is above the heavens, above all of creation:
The Sahabi Abdullah Ibn Masud –May Allah be pleased with him- said:
«Between the lowest heaven and the one after it is the distance of five hundred years, and between every two heavens is the distance of five hundred years, and between the seventh heaven and the Kursi is the distance of five hundred years, and between the Kursi and the water is the distance of five hundred years, and the Throne (Arsh) is above the water, Allah the Almighty is above the Throne (fawqa Al-Arsh). And nothing is hidden from Allah of your deeds.» In another narration: «He knows what you are upon». Its grading is: hasan. (19)
4. The Throne has pillars
The Prophet (peace be upon him) said: ”The people will become unconscious on the Day of Resurrection and I will be the first to gain consciousness, and behold, I will Find Musa clinging to one of the pillars of the Throne. Then I will not know whether he regained consciousness before me or he has been exempted because of his unconsciousness at the mountain of Tur (at Sinai) which he received.“. [Sahih Al-Bukhari]
5. It has bearers of angels who carry it:
Allah –The Exalted- said: {Those (angels) who bear the Throne and those around it glorify the praises of their Lord} [40:7]
He also said: {And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.}[69:17],
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jessie .james really? sources? violence.. where? Facts are the items people like try to distort and justify violence
Decline of Buddhism in India[edit]
Further information: Decline of Buddhism in India
General Ikhtiar Uddin Muhammad Bin Bakhtiyar Khilji sacked the great Buddhist shrines at Nālanda.[36]
The decline of Buddhism has been attributed to various factors. Regardless of the religious beliefs of their kings, states usually treated all the important sects relatively even-handedly.[37] This consisted of building monasteries and religious monuments, donating property such as the income of villages for the support of monks, and exempting donated property from taxation. Donations were most often made by private persons such as wealthy merchants and female relatives of the royal family, but there were periods when the state also gave its support and protection. In the case of Buddhism, this support was particularly important because of its high level of organization and the reliance of monks on donations from the laity. State patronage of Buddhism took the form of massive propertied foundations.[38]
The gradual expansion of caste regulations shifted political and economic power to localities, reversing a trend toward centralization.[39] The caste system began to dominate secular life as a code for social and economic transactions.[39]
Brahmins developed a new relationship with the state that obliged political officials to enforce the caste regulations.[39] As the system grew, states gradually lost control of land revenue. A key transition was the downfall of the Guptas. Indian society developed in a manner opposite to that of China or Rome, which were dominated by government officials. Instead, Brahmins became hereditary authorities in a series of weak, ephemeral states.[40]
Brahmins came to regulate more and more aspects of public life, and collected fees for the performance of rituals.[39] Caste law, administered by Brahmins, was built up to control all local economic production and much of its distribution,[41] transforming the property system.[39] Hinduism's displacement of Buddhism came by this indirect route.[40] Orthodox Brahmins could now dictate the flow of resources upon which institutional Buddhism depended. Buddhism was also weakened by rival Hindu temples, an innovation of the bhakti movement, and the appearance of Hindu monks. These undercut Buddhist patronage and popular support.[42]
The last empire to support Buddhism, the Pala dynasty, fell in the 12th century, and Muslim invaders destroyed monasteries and monuments[43] in their drive to spread Islam in the region.[44]
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(Rag Tilang, pg. 722-723)
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.
Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo.
Modesty and righteousness both have vanished, and falsehood struts around like a leader, O Lalo.
The Qazis and the Brahmins have lost their roles, and Satan now conducts the marriage rites, O Lalo.
The Muslim women read the Koran, and in their misery, they call upon God, O Lalo.
The Hindu women of high social status, and others of lowly status as well, are put into the same category, O Lalo.
The wedding songs of murder are sung, O Nanak, and blood is sprinkled instead of saffron, O Lalo. || 1 ||
Nanak sings the Glorious Praises of the Lord and Master in the city of corpses, and voices this account.
The One who created, and attached the mortals to pleasures, sits alone, and watches this.
The Lord and Master is True, and True is His justice.
He issues His Commands according to His judgement.
The body-fabric will be torn apart into shreds, and then India will remember these words.
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Some of the Sassons eventually settled in Heytesbury near Warminster. Seigfred Sasson was a famous first world war poet ..His father was part of a Jewish merchant family, originally from Iran and India, and his mother part of.... .. George Sasson was the last surviving Sasson who passed away a few years ago. "In September 1931, Sassoon rented Fitz House, Teffont Magna, Wiltshire, and began to live there.[21] In December 1933, he married Hester Gatty (daughter of Stephen Herbert Gatty), who was many years his junior. The marriage led to the birth of a child, something Sassoon had purportedly craved for a long time.
Siegfried's son, George Sassoon (1936–2006), became a scientist, linguist, and author, and was adored by Siegfried, who wrote several poems addressed to him.
Siegfried's marriage broke down after the Second World War, with Sassoon apparently unable to find a compromise between the solitude he enjoyed and the companionship he craved. Separated from his wife in 1945, Sassoon lived in seclusion at Heytesbury in Wiltshire, although he maintained contact with a circle which included E M Forster and J R Ackerley. One of his closest friends was the cricketer Dennis Silk who later became Warden (headmaster) of Radley College. He also formed a close friendship with Vivien Hancock, then headmistress of Greenways School at Ashton Gifford, where his son George was a pupil. The relationship provoked Hester to make strong accusations against Hancock, who responded with the threat of legal action.[22]
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