https://globalvoices.org/2015/02/23/a-love-letter-to-jailed-syrian-palestinian-bassel-khartabil/
"To those of us who know and love Syria, what happens in this country pains us deeply, and even more so as it becomes increasingly invisible to the rest of the world. We are hurt by the more than 200,000 killed, the hundreds of thousands of detainees, the displaced, the refugees, those who continue to suffer unimaginable torture in the government’s prisons, those who suffer the tyranny of groups such as ISIS who have their own agendas and interests, and who are enemies of Syrian richness and diversity. These unique and irreplaceable people, have become numbers and statistics so vast that the UN has failed to register them.

In particular, indifference hurts. The images that no longer provoke indignation, the documentation of atrocities that accumulate in unvisited video files. The selective empathy of those who classify the victims as imperialists or anti-imperialists, legitimate or illegitimate based on geo-strategic politics, and of those who add the denial of pain to the pain.

It hurts more than the loss of a loved one, because there is no therapy for the loss of a country. The wounds never heal. To those who love her, the hurt felt by Syria is never-ending."

https://www.youtube.com/watch?v=5wuHHQO0pco
Jannah = Heaven in Arabic

https://tnp.org/food-for-thought-what-buddhist-nuns-eat/
"For 2,500 years, since the time of the Buddha, nuns and monks have relied on the generous support of the lay community for their daily food. The practice of generosity (dana) is the first of the perfections or paramitas in both Mahayana and Theravada Buddhism. Offering food to monastics is a meritorious act. As Milarepa, the great Tibetan yogi and poet, said, “The practitioner and benefactor offering food create the cause to achieve enlightenment together.”"

"In countries like Thailand, where Theravada Buddhism is practiced, monks and nuns go on daily alms rounds, carrying their alms bowls and accepting offerings of food from the local community."

"All the nunneries follow a simple vegetarian diet. Breakfast might be a piece of flat bread, cooked mixed vegetables, and tea. Lunch is the main meal of the day and is often rice, two kinds of vegetables, dal, and sometimes fruit. Dinner is often a noodle soup and maybe a steamed bun."

"Good health and nutrition are essential for the nuns to be able to study; it is literally food for thought. The majority of nuns are refugees from Tibet and most arrived in India destitute, malnourished, and ill."

azerbajjan ^

azerbajjan ^

armenia ^

🔺10 HIGH-INTENSITY BLASTS IN CHINA IN 7 DAYS - WHY?
---@SergeantRobertHorton

https://orbala.net/2017/08/01/the-quran-does-not-prohibit-womens-marriage-to-people-of-the-book-and-other-facts-about-interfaith-marriage-in-islam/

"So, historically, the prohibition was rooted in assumptions of male superiority over female and Muslim superiority over non-Muslim. (That Muslims are superior to non-Muslims was a pretty common view and some Muslims still believe this. Historical scholars used this claim to explain why non-Muslims receive no inheritance from Muslims while Muslims are totally entitled to receiving inheritance from non-Muslims. This idea was commonly expressed alongside this marriage issue, with the expression: المسلم يرث الكافر لا عكسه كما ننكح نساءهم ولا ينكحون نساءنا (a Muslim can inherit from a non-Muslim, but not vice versa, just as a Muslim (man) can marry a non-Muslim woman but a non-Muslim man cannot marry a Muslim woman).
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Through circular logic (“our religion is better than non-Muslims’ religion because we’re allowed to marry their women and they can’t marry ours because our religion is better than their religion…” and “women are inferior to men because Islam does not allow them to marry non-Muslims while allowing men to do so because women are inferior to men”), the scholars reinforced and legitimated merely their own assumptions, ideals, and expectations about women especially but also about non-Muslims. That is, the scholars imagined the husband as his wife’s master and required wifely obedience to the husband just as they imagined that Muslims are superior to non-Muslims. From these premises followed other ideas related to marriage and sexual relations. Since the two ideas that Muslims are superior to non-Muslims and that a wife owes her husband obedience are inherently contradictory, it follows, they decided, that a Muslim woman cannot marry a non-Muslim man. Marriage between a Muslim man and a non-Muslim woman is potentially the utmost form of male superiority over female, then, as the Muslim man is thus able to display his superiority over his wife on the virtues of both her gender and her religion. It simply made sense to the scholars that women would not, or should not, be allowed to marry outside the faith because such marriages would disrupt the gender hierarchy on which patriarchies have functioned historically, and so it made sense why they read their assumptions into the Qur’anic text – we all project our assumptions into the Qur’an."