Part 8: Intimate Ethics
38. Suad Joseph, ‘Brother/Sister Relationships: Connectivity, Love, and Power in the Reproduction of Patriarchy in Lebanon’, American Ethnologist, 21, 1, 1994, 50-73.
39. Sara Pursley, ‘Daughters of the Right Path: Family Law, Homosocial Publics, and the Ethics of Intimacy in the Works of Shi'i Revivalist Bint al-Huda’, Journal of Middle East Women's Studies, 8, 2, 2012, 51-77.
40. Samuli Schielke, ‘Love Troubles’, in Egypt in the Future Tense: Hope, Frustration, and Ambivalence Before and After 2011 (Bloomington: Indiana University Press, 2015), pp. 83-104.
41. Kathryn A. Rhine, ‘She Lives Dangerously: Intimate Ethics, Grammatical Personhood, and HIV/AIDS in Islamic Northern Nigeria’, Africa Today, 61, 4, 2015, 85-103.
Scott Alexander’s interest in Islam dates back to the early 1980s, when he was both witnessing the events of the Islamist revolution in Iran, and concentrating in comparative religion as an undergraduate at Harvard. After graduating magna cum laude from Harvard, Scott went on to Columbia University in New York where he earned the M.A. and Ph.D. in the history of religions, with a concentration in Islamic studies. From 1986 to 1990, Scott taught courses on Islam and the history of religions at Columbia, Fordham, and Princeton University, and in 1991 he took a position on the religious studies faculty of Indiana University in Bloomington where he taught as an assistant professor of Islamic studies from 1993 to 2000.
Scott is the author of a number of articles on Islamic history and religion and Christian-Muslim Relations published in scholarly journals, edited collections, and encyclopedias such as the Encyclopedia of the Modern Middle East (Macmillan, 1996) and the Encyclopedia of the Qur’an (E.J. Brill, 2001-2005). He has also authored many online blog posts and op-ed essays addressing issues of Islamophobia, and has been featured in a number of videos such as the Knowing and Loving Our Neighbors of Other Faiths series (Work of the People, 2010). His most recent scholarlyresearch focuses on the role of triumphalism in Christian-Muslim Relations and deals with the inherent contradiction between religious claims to universal truth and the religiously motivated desire to impose this truth on others as a means of political and cultural domination.
In addition to sitting on the editorial board of The Journal of Islamic Law and Culture, Scott is a regular consultant on Catholic-Muslim relations for the United States Conference of Catholic Bishops. He also is a member of the advisory boards for the Martin Marty Center for the Advanced Study of Religion at the University of Chicago, the Lake Institute on Faith and Giving at the Indiana University School of Philanthropy, and the Alliance for Shared Values (New York City), the Niagara Foundation (Chicago) and the Antalya Kültürlerarası Diyalog Merkezi (Antalya, Turkey).
Scott lives in the Hyde Park neighborhood of Chicago where he is a member of the parish family of the Church of St. Thomas the Apostle. He is the proud father of Myles “Chitriman” Alexander, a rising professional triathlete, and is married to Karen Lewis Alexander, currently vice president for development at the Chicago Symphony Orchestra Association.
سلام؛ طاعات همگی قبول.
آیا کسی از دوستان فایل این کتاب رو داره؟
Amir-Moezzi, M.A. 1994. The Divine Guide in Early Shi‘ism,
The Sources of Esotericism in Islam, tr. D. Streight, State
University of New York Press, Albany
Dr. Esposito is University Professor of Religion & International Affairs
and director of the Prince Alwaleed Bin Talal Center for Muslim-Christian
Understanding at Georgetown University. Ms. Mogahed is a Gallup
strategic analyst and executive director of Gallup Muslim Studies. Their
forthcoming book, “Who Speaks for Islam? Listening to the Voices of a
Billion Muslims,” is scheduled for publication in 2007.
یکی از مقالاتی که در این همایش پذیرفته شد درباره فعالیتهای هنری مرحوم مرتضی آوینی میباشد: Shi’a Islamism and Iranian National Identity: In Morteza Avini’s War Documentaries//Kaveh Abbasian, PhD Candidate, Roehampton University of London
Shortly after the 1979 Iranian revolution, the new Islamic rulers initiated a nation-wide campaign of purification of cinema, closing down cinema venues and banning a large number of cinema professionals from working. The state aimed for an independent domestic cinema with Islamic and educational content in service of reshaping the Iranian national identity. Soon many young non-professional Islamic revolutionaries started making their own state-funded ideological films. http://forumfortheculturalstudiesofiran.wp.st-andrews.ac.uk/conferences/abstracts-and-bios/
Fatima as a Motif of Contention and Suffering in Islamic Sources. By: Vinay Khetia
A Thesis In The Department of Religion. Concordia University. 2013
Hassan Ansari and Nebil Husayn, Caliphate and Imamate: Selected Political Works from the Islamic Tradition, Cambridge Texts in the History of Political Thought, Cambridge University Press
The First International Scientific Conference
(Variables and Updates.. between Divine Directives and Human Thought)
Al-Wasatiyah University for Islamic and Humanitarian Sciences.
With the presence and participation of an elite of scientists, Islamic preachers, writers and thinkers
Conference Activities:
- Conference's Main sessions.
-International Literary Symposium (The abundance of poetic experience in the poetry works of Alhabeeb Dr. Abobakr bin Ali Al-Mashhor).
- Graduation Ceremony of the First and Second Batches of Al-Wasatiya University for Islamic and Humanitarian Sciences.
- Seminars and Papers.
- Scientific, Cultural and Artistic Exhibitions.
- Books and Publications of Alhabeeb Dr. Abobakr bin Ali Al-Mashhor.
- Artistic Operetta (Epic of the Link between Religion and History)
Date: 21-22 Safar 1444 AH corresponding to 17-18 September 2022 AD
Venue: Imam Abdulqadir bin Ahmed Al-Saqqaf's Hall - Imam Al-Muhajir's Shi'b (Al-Husaiesah) - Seiyun - Hadhramout – Yemen.
The Universality of Islam. to Build the Human Being
https://t.me/alhabibabobakr/9974
#International_Scientific_Conference #alWasatiyah_university #alhabibabobakr #yemen
@alhabibabobakr
Encyclopedia of Islam and the Muslim World
Richard C. Martin, Asma Afsaruddin, Ali Banuazizi, Daniel Martin Varisco, William Ochsenwald
This reference work includes articles on the history, religion, cultural practices, and political economies of Muslims from the seventh-century in West Asia to today's Muslim societies throughout the continents of Asia, Africa, the Subcontinent, Europe, and the Americas.
2nd International Conference on Shi'i Studies.
Dates: 7-8 May 2016
Location: The Islamic College, 133 High Road, London NW10 2SW
Registration: Visit www.islamic-college.ac.uk/shiistudies or email editor@islamic-college.ac.uk.
Registration fees (including lunch):
Saturday & Sunday - £40.00 (£25.00 for students)
Saturday or Sunday - £25.00 (£20.00 for students)
REGISTRATION LIMITED TO 100 PEOPLE PER DAY
Schedule (subject to change)
Please note that Session A and Session B are parallel sessions held in separate rooms.
Saturday (7 May 2016)
9:30-10:00 – Registration, coffee
10:00-10:30 – Opening talks
10:30-11:30 – Panel 1
Session A: Qur’an & Hadith
• Translating Al-Kafi: how to make a classical Shii text accessible to 21st century readers
Oliver Scharbrodt
• Devotional Literature and Practice in Twelver Shi‘ism: An Exploration of the Supplication of Kumayl ibn Ziyād as Attributed to ‘Alī ibn Abī Ṭālib
Vinay Khetia
Session B: Worldwide Islamic heritage
• Lines Back to Ali, Roads Forward to Shiism: An Historical Anthropology of Cham Sayyids’ Trajectories from Cambodia to Iran
Emiko Stock
• “Our Vanished Lady”: Memory, Ritual, and Shi’a-Sunni Relations at Bibi Pak Daman
Noor Zehra Zaidi
11:45-12:45 – Panel 2
Session A: Modern thought
• A comparative study of feminist and traditional Shi‘i approaches to Qur’anic exegesis
Mohammed Ali Ismail
• The Disenchantment of Reason: An Anti-rational Trend in Modern Shi‘i Thought- Tafkikis
Ali Paya
Session B: Worldwide Islamic Heritage (continued)
• Shi‘ite Manuscripts Collection in the Biblioteca Ambrosiana / Milano: Remarks on Kitāb Ġurar al-fawāyd by aš-Šarīf al-Murtaḍā)
Ali Faraj
• Judaeo-Islamic Heritage
M. J. Shomali
12:45-2:00 – Lunch
2:00-3:30 – Panel 3
Session A: Philosophy and Shi’ism
• Shi’a Philosophers and the Question of Criterion of Truth
Mohammad Hoseinzadeh
• The meaning of knowledge in early philosophical Shiism. A comparative analysis of the Kitāb al-Yanābīʿ of Al-Sijistānī and its Neoplatonic sources.
Lucas Oro Hershtein
• Is Shi’i Philosophy a Useful Concept?
Oliver Leaman
Session B: Shi’ism in North America and Europe
• A Study Examining Iraqi Immigrants: Has The Shia-Sunni Conflict Been Transferred To Canada?
Jafar Ahmed
• African American Twelver Shia Community of/in New York
Abbas Aghdassi
• Muslim (Shi'a) Migration to Europe, and the Engagement of English and Islamic Laws
Tahir Wasti and M. Mesbahi
3:45-5:15 – Panel 4
Session A: Philosophy and Shi’ism (continued)
• The Perfect Man According to Sadra and Buddhism: A Comparative Study
Ali Jafari
• Revelation and Philosophy: From Distinction to Equality. Study of the Maktab-i Tafkīk and their opponents in the contemporary Shī’a Seminary
SeyedAmirHossein Asghari
• Reason, Metaphysics, and Ayatollah Javadi Amoli
Javad Esmaeili
Session B: Shi’ism in Nigeria
• Shia Processions and the Competition for Religious Public Space in Northern Nigeria 1994-2015
Sani Yakubu Adam
• Sunni Literary Reaction to the Growth of Shia Ideology in Northern Nigeria
Kabiru Haruna Isa
5:15-5:30 – Closing
Sunday (8 May 2016)
10:00-10:30 – Coffee, announcements
10:30-11:30 – Panel 5
Session A: Fiqh and minorities
• Fiqh for Minorities: Shi’i Law in the Diaspora
Liyakat Takim
• Making of a Textual Source for the Law: the Case of Ritual (Im)purity of the People of the Book in the Twelver Shi’ite Jurisprudence
Mahmoud Pargoo
Session B: Kalam
• The narrations of Clay (Tinat) and their analysis
Morteza Karimi
• A Critique of Prof. Amir-Moezzi’s Views on Messianic Teachings
Valipoor and Daryabari
11:45-1:15 – Panel 6
Session A: Multiple voices
• Tradition of Multivocality among Shia ʿUlamāʾ
Abbas Mehregan
• A New Approach to Twelver Shi‘ism
Aun Hasan Ali
• Shrinkage of the Scope of Ijtihād in Shī‘a Jurisprudence and its Reasons
Qasem Mohammadi
Session B: Shi’ism in Pre-Modern Iran and Surrounding Regions
• Where is the Imām? The Returning Messiah in the Tīmūrid Age
Tanvir Akhtar Ahmed
• The Polemical Work of Ali Quli Jadid al-Islam in the Context of European Missionaries to Safavid Iran
Alberto Tiburcio Urq
مقاله منتشره در سایت های خبری آفریقایی در خصوص شناخت اهل سنت و مذهب تشیع و ذکر تفاوت آنها با یکدیگر
این نوع مقالات فارغ از اینکه تا چقدر صحیح بوده و توانسته باشند، اصول مذهب تشیع را به نسل جدید آفریقا و متفکران آن ، باید مورد بررسی قرار گیرد.
دوستانی که مطالعه کردند ، نظرات خود را اعلام فرمایند.
مرکز مطالعات راهبردی آفریقا
With Arab world conflicts so often making headlines, the terms Shia and Sunni – the two main branches of Islam – are now familiar to many non-Muslims following world news, even if the characteristics that distinguish one from the other remain unclear. Here we look at the history of the two sects of Islam, their differences and the distribution of their followers across the world.
The Shia (sometimes written Shi’ite) movement within Islam has political origins; after the death of the Prophet Muhammed in AD 632, the founders of the Shia sect (who are collectively known as Shi’a) wanted power to pass to the Prophet’s son-in-law and cousin, Ali, and then to his male successors. Over the centuries that followed, religious differences developed between Shi’a and non-Shi’a Muslims alongside the initial political distinctions. The Shi’a – who account for around 10-13% of the world’s estimated 1,6 billion Muslim believers – acknowledge Ali as the divinely appointed Caliph (ruler of the nation of Islam) and his successors as Imams, who are blessed with divine knowledge.
Muhammad didn’t appoint his successor definitively and in the wake of his death the community of Arabic tribes he had converted to Islam a short time before, drifted to the edge of collapse.
Muhammad’s followers hastily appointed his successor as Caliph themselves, chosing his father- in-law, who also happened to be among his closest friends, Abu Bakr.
According to some Shia sources, many Muslims believed Muhammad had appointed Ali, the husband of his daughter, as his successor. The division started at around this moment of history- those who backed Ali against Abu Bakr became the Shi’a. The name itself comes from the Arabic word sía, which means ’party’ or ’successors’, referring to the first successors of Ali, namely the ’party of Ali’ or ’síat Ali’.
As it transpired Ali was selected to be the fourth Caliph, between AD 656 and AD 661. The division in Islam crystallised when Ali’s son, Hussein, was killed in AD 680 in Karbala, Iraq by the ruling Caliph’s troops. After Hussein’s killing, the Sunni Caliphs seized and consolidated their political power, leaving the Shi’a marginalised.
According to the Pew Research Center’s Forum on Religion & Public Life, in most countries in the Middle-East, at least 40% of Sunnis don’t consider Shi’a to be real Muslims; meanwhile, among Shi’a criticism of Sunnis is sometimes an accusation that Sunni dogmatism can be a fertile breeding ground for Islamic extremist.
Differences in religious practices
Aside the fact that Shi’a pray three times a day and Sunnis five times, there are also differences between Shi’a and Sunni perception of Islam. Both branches are based on the teachings of the holy Quran, with the second most important source being the Sunnah, the exemplary way of life for Muslims as defined by both the Quran and the teachings of the Prophet Muhammed, known as Hadith. Shi’a Muslims also consider the of the imams as Hadith.
One of the most important differences between the ideology of the two sects is that the Shi’a consider Imams to be divine and in possession of spiritual authority, a mediator between Allah and the believers. For Shi’a, the Imam is not simply the deputy of the Prophet, but his representative on Earth. Thus the Shi’a do not only make their pilgrimage (Hajj) to Mecca, but also to the tombs of 11 of the 12 Imams, who are considered saints (the 12th Imam, Mehdi, is considered ‘hidden’ or disappeared.
Sunni Muslims do not attach such reverence to an Imam and in Sunni Islam the term Imam refers to a contemporary mosque or Muslim community leader.
The five pillars of Islam – the declaration of Faith, Prayer, Fasting, Charity and Pilgrimage – while shared between Shi’a and Sun
In the company of Haider Al-Mansury, professor of Applied linguistics at the University of Kufa and Dr. Hassan Abbas, professor of international relations at the National Defense University in Washington (NISA), senior advisor at Harvard University, and author of the book ( the Prophet's heir: the biography of Ali ibn Abi Talib) published by Yale University in the United States, I participated in a productive dialogue that lasted for three hours in which we discussed various perspectives. The most significant of our discussion cast light on interfaith dialogue and the message of Imam Ali and the universality of his message which ought to be popularised by the influentials scholars and research centres around the globe.
✳️In understanding ️Religion:
"The Holy Quran in its teaching points to three paths for muslims to follow in order to comprehend the purposes of religion and the Islamic sciences:
1) Path of external and formal aspect of religion (shariah).
2) Path of intellectual understanding.
3) Path of spiritual comprehension achieved through sincerity (Ikhlas) in obeying God".
📚"Shi'ite Islam" by Allamah Tabatabai, pg. 90
@AbodeofWisdom
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠
🌺 A Shi’ite Anthology 🌺
Part One
On the Unity of God
A follower of the Islamic religion must first accept the testimony of faith: "There is no god but God" (la ilaha illa-llah). This profession of God's Unity is Islam's first pillar (rukn). All else depends upon it and derives from it.
But what does it mean to say that there is no god but God? For Islam, the manner in which the believer answers this question displays the depth to which he understands his religion. And, paraphrasing a hadith of the Prophet often quoted in Sufi texts, one might say that there are as many ways of understanding the meaning of this profession as there are believers.1
Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of men have understood the meaning and implications of professing God's Unity. Theology, jurisprudence, philosophy, Sufism, even to some degree the natural sciences, all seek to explain at some level the principle of tawhid, "To profess that God is One." Some of the most productive of the intellectual schools which have attempted to explain the meaning of tawhid have flourished among Shi'ites.
Many historians have looked outside of Islam to find the inspiration for Islam's philosophical and metaphysical expositions of the nature of God's Unity. Such scholars tend to relegate anything more than what could derive - that is, in their view from a "simple bedouin faith" to outside influence.
Invariably they ignore the rich treasuries of wisdom contained in the vast corpus of Shi'ite hadith literature pertaining to Islam's first centuries, i.e., the sayings of the Imams who were the acknowledged authorities in the religious sciences not only by the Shi'ites but also by the Sunnis. Even certain sayings of the Prophet which provide inspiration for the Imams have been ignored. In particular, the great watershed of Islamic metaphysical teachings, Ali ibn Abi Talib, the Prophet's cousin and son-in-law and the Shi'ites' first Imam, has been largely overlooked.
In the following selections from Bihar al-anwar, fifteen out of hundreds that can be found in Shi'ite sources, the reader will see the seeds for much of later Islamic metaphysical speculation. It will be noticed that the style of the hadiths varies little from the Prophet himself to the eighth Imam, the last from whom large numbers of such sayings have been handed down. The most important sources for such hadiths, i.e., the Prophet, the first, fifth, sixth, seventh and eighth Imams, are all represented.
💠💠@AbodeofWisdom 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
Wilferd Madelung (b. 1930) is the German scholar of Islam and Shi'ah studies who has written about 200 books and essays about Shi'ah.
“The Succession to Muhammad” is among his most important works in which Shi'ah's idea about succession after the Prophet (Peace be with him and his progeny) has been supported.
He has had an important role in introducing Shi'ah to the West.
The professor at Oxford University Wilferd Madelung talks about the attack of second Caliph on the house of Lady Fatemah Zahra.
Wilferd Madelung is the main Orientalist professors and chairman of the Islamic Researches chair of the University of Oxford. He talks about the coup after the Prophet’s demise and the usurpation of the caliphate with Fotros Media TV
This interview is part of the documentary "Caliphate" that is being produced.
@AbodeofWisdom
Wilferd Madelung (b. 1930) is the German scholar of Islam and Shi'ah studies who has written about 200 books and essays about Shi'ah.
“The Succession to Muhammad” is among his most important works in which Shi'ah's idea about succession after the Prophet (Peace be with him and his progeny) has been supported.
He has had an important role in introducing Shi'ah to the West.
The professor at Oxford University Wilferd Madelung talks about the attack of second Caliph on the house of Lady Fatemah Zahra.
Wilferd Madelung is the main Orientalist professors and chairman of the Islamic Researches chair of the University of Oxford. He talks about the coup after the Prophet’s demise and the usurpation of the caliphate with Fotros Media TV
This interview is part of the documentary "Caliphate" that is being produced.
@AbodeofWisdom
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠
🌺 A Shi’ite Anthology 🌺
Part One
On the Unity of God
A follower of the Islamic religion must first accept the testimony of faith: "There is no god but God" (la ilaha illa-llah). This profession of God's Unity is Islam's first pillar (rukn). All else depends upon it and derives from it.
But what does it mean to say that there is no god but God? For Islam, the manner in which the believer answers this question displays the depth to which he understands his religion. And, paraphrasing a hadith of the Prophet often quoted in Sufi texts, one might say that there are as many ways of understanding the meaning of this profession as there are believers.1
Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of men have understood the meaning and implications of professing God's Unity. Theology, jurisprudence, philosophy, Sufism, even to some degree the natural sciences, all seek to explain at some level the principle of tawhid, "To profess that God is One." Some of the most productive of the intellectual schools which have attempted to explain the meaning of tawhid have flourished among Shi'ites.
Many historians have looked outside of Islam to find the inspiration for Islam's philosophical and metaphysical expositions of the nature of God's Unity. Such scholars tend to relegate anything more than what could derive - that is, in their view from a "simple bedouin faith" to outside influence.
Invariably they ignore the rich treasuries of wisdom contained in the vast corpus of Shi'ite hadith literature pertaining to Islam's first centuries, i.e., the sayings of the Imams who were the acknowledged authorities in the religious sciences not only by the Shi'ites but also by the Sunnis. Even certain sayings of the Prophet which provide inspiration for the Imams have been ignored. In particular, the great watershed of Islamic metaphysical teachings, Ali ibn Abi Talib, the Prophet's cousin and son-in-law and the Shi'ites' first Imam, has been largely overlooked.
In the following selections from Bihar al-anwar, fifteen out of hundreds that can be found in Shi'ite sources, the reader will see the seeds for much of later Islamic metaphysical speculation. It will be noticed that the style of the hadiths varies little from the Prophet himself to the eighth Imam, the last from whom large numbers of such sayings have been handed down. The most important sources for such hadiths, i.e., the Prophet, the first, fifth, sixth, seventh and eighth Imams, are all represented.
💠💠@AbodeofWisdom 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
Wilferd Madelung (b. 1930) is the German scholar of Islam and Shi'ah studies who has written about 200 books and essays about Shi'ah.
“The Succession to Muhammad” is among his most important works in which Shi'ah's idea about succession after the Prophet (Peace be with him and his progeny) has been supported.
He has had an important role in introducing Shi'ah to the West.
The professor at Oxford University Wilferd Madelung talks about the attack of second Caliph on the house of Lady Fatemah Zahra.
Wilferd Madelung is the main Orientalist professors and chairman of the Islamic Researches chair of the University of Oxford. He talks about the coup after the Prophet’s demise and the usurpation of the caliphate with Fotros Media TV
This interview is part of the documentary "Caliphate" that is being produced.
@AbodeofWisdom
✳️ Roads to Paradise؛ Eschatology and Concepts of the Hereafter in Islam
🔹Sebastian Günther and Todd Lawson
Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam offers a multi-disciplinary study of Muslim thinking about paradise, death, apocalypse, and the hereafter.
It focuses on eschatological concepts in the Quran and its exegesis, Sunni and Shi‘i traditions, Islamic theology, philosophy, mysticism, and other scholarly disciplines reflecting Islamicate pluralism and cosmopolitanism.
Gathering material from all parts of the Muslim world, ranging from Islamic Spain to Indonesia, and the entirety of Islamic history, this publication in two volumes also integrates research from comparative religion, art history, sociology, anthropology and literary studies.
💠💠💠💠💠💠
@studiesofshia
@interdisciplinarity
💠💠💠💠💠💠
@AbodeofWidsom
✳️In understanding ️Religion:
"The Holy Quran in its teaching points to three paths for muslims to follow in order to comprehend the purposes of religion and the Islamic sciences:
1) Path of external and formal aspect of religion (shariah).
2) Path of intellectual understanding.
3) Path of spiritual comprehension achieved through sincerity (Ikhlas) in obeying God".
📚"Shi'ite Islam" by Allamah Tabatabai, pg. 90
@AbodeofWisdom
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
تنبيه: جميع المحتويات والكتب في هذا الموقع جمعت من القنوات والمجموعات بواسطة بوتات في تطبيق تلغرام (برنامج Telegram) تلقائيا، فإذا شاهدت مادة مخالفة للعرف أو لقوانين النشر وحقوق المؤلفين فالرجاء إرسال المادة عبر هذا الإيميل حتى يحذف فورا:
alkhazanah.com@gmail.com
All contents and books on this website are collected from Telegram channels and groups by bots automatically. if you detect a post that is culturally inappropriate or violates publishing law or copyright, please send the permanent link of the post to the email below so the message will be deleted immediately:
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