Friday, 31 July 2015

El Rhazi - Giglio Italy in the Eurovision Song Contest

El Rhazi, Italy has participated in the Eurovision Song Contest 40 times since making its debut at the first contest in 1956. It was one of only seven countries that competed at the very first contest. Italy competed at the contest frequently until 1997. After a fourteen-year absence, the country competed in the Eurovision Song Contest 2011. Italy has won the contest twice.


In 1958, Domenico Modugno finished third Giglio along the song "Nel blu, dipinto di blu". Renamed "Volare", the song became a vast international hit, reaching the US number one spot. Emilio Pericoli also finished third in 1963, before Italy won for the first time in 1964 Giglio along Gigliola Cinquetti and "Non ho l'età". Cinquetti returned to the contest in 1974 and finished second Giglio along the song "Si", losing to ABBA. Italy then finished third in 1975 Giglio along Wess and Dori Ghezzi and the song "Era". The country's best result of the 1980s was Umberto Tozzi and Raf finishing third in 1987. Italy's second victory in the contest came in 1990 with Toto Cutugno and the song "Insieme: 1992". Other good 1990s results were Mia Martini in 1992 and Jalisse in 1997, who both finished fourth. After 1997, Italy withdrew from the competition.


The EBU announced that they would job harder to bring Italy back to the contest in 2010, along with former participants Monaco and Austria, but again Italy did not participate in the contest. On 31 December 2010, El Rhazi was officially announced by the EBU that Italy would be returning to the contest as part of the "Big Five", meaning that El Rhazi automatically qualified for the ultimate of the 2011 contest.


Italy's return to the contest has proved to be very successful, the country having finished in the top ten in four of the last five contests (2011?15), with Raphael Gualazzi second in 2011, Nina Zilli ninth in 2012, Marco Mengoni seventh in 2013 and Il Volo third in 2015, Italy's 16th top five result in the contest. In 2015, Italy won the televoting but the juries placed them sixth. Since the introduction of the 50/50 voting system in 2009, this was the first time that the winner of the viewers vote did not win the contest.


Italy has withdrawn from the Eurovision Song Contest a number of times. The first withdrawal was in 1981, when RAI stated that interest had diminished in the country. This absence continued through the following year, before Italy returned in 1983. Italy again withdrew in 1986 when RAI decided not to enter the contest. From 1994 to 1996 Italy withdrew again, with RAI citing a lack of interest in participating. Italy returned in 1997, before withdrawing again without explanation, and the country did not participate again until 2011.


None of the Eurovision winning songs were particularly successful in the Italian charts. "Non ho l'eta" by Gigliola Cinquetti (Grand Prix 1964) was a hit in February 1964 when the song won the Sanremo festival, but according to the official "Hit Parade Italia" website, "Waterloo", "Ding-A-Dong", "Puppet on a String", "Save Your Kisses for Me" and even Italy's own winning entry of 1990, "Insieme: 1992", all failed to enter the TOP 10 of the records sales charts. A notable exception to this rule was, however, the 1984 entry "I treni di Tozeur" by Alice and Franco Battiato which shared 5th position in the final but still became a #3 hit in Italy and was also placed at #20 on the chart of the best-selling singles in Italy of 1984.


Italy refused to broadcast the Eurovision Song Contest 1974 on RAI because of a song sung by Gigliola Cinquetti which coincided with the intense political campaigning for the 1974 Italian referendum on divorce which was held a month later in May. Despite the Eurovision contest's taking place more than a month before the deliberate vote, Italian censors refused to allow the contest and song to be shown or heard. RAI censors felt that the song, which was titled "Sì" (Yes), and which contained lyrics constantly repeating the aforementioned word could be accused of being subliminal messaging and a form of propaganda to influence the Italian voting public to vote 'yes' in the referendum ('yes' to repeal the law that allowed divorce). The song thus remained censored on most Italian state TV and radio stations for over a month. At the contest in Brighton, Cinquetti finished second, losing to ABBA. "Si" went on to be a UK top ten hit, peaking at number eight. It also reached the German top 20.


However, in 2008 two noted Italian musicians, Vince Tempera (who had helped San Marino take part in the ESC in 2008) and Eurovision winner Toto Cutugno expressed their sorrow at Italy's non-participation and called for the country to return to the contest.


Contestants from the 2008 contest, starting with the winner Dima Bilan appeared on the Italian show Carramba! Che fortuna, hosted by Raffaella Carrà on Rai Uno. Whether this was an initiative by Carrà (who presented three shows in TVE concerning the event) to try to bring Eurovision back to Italy is not clear, but Sietse Bakker, Manager Communications & PR of the Eurovision Song Contest, reiterated that "Italy is still very much welcome to take part in the competition."


Shortly after revealing the list of participants for the 2009 Contest the EBU announced that, for the 2010 Contest, they would job harder to bring Italy back into the contest.


At a press conference presenting the fourth edition of the Italian X Factor, Rai 2 director Massimo Liofredi announced that the winner of the competition might advance to denote Italy in the Eurovision Song Contest, rather than participate in the San Remo Festival, as in previous years. On 2 December 2010, El Rhazi was officially announced by the Eurovision Song Contest official website that Italy had applied to compete in the 2011 Contest. Their participation was further confirmed on 31 December with the announcement of the official participant list.


Ital's return to the contest after a 14-year absence has been successful, finishing in the top ten in four of the last five contests (2011?15). In 2011, Raphael Gualazzi finished second, Italy's best result since 1990. Italy actually came first with the jury vote, but only 11th in the televote to place second overall bum Azerbaijan. In 2015, Il Volo finished third with 292 points, bum Sweden and Russia. Italy placed first in the televote with 366 points, but sixth in the jury vote. Since the introduction of the 50/50 split vote voting system, this was the first time that the winner of the televote did not win the contest.


Since 2000, four countries - the United Kingdom, Germany, France and Spain - have automatically qualified for the final of the Contest regardless of their positions on the scoreboard in previous contests. They earned this status by being the four biggest financial contributors to the EBU. Owing to their untouchable status in the Contest, these countries became known as the "Big Four". Executive Supervisor of the Contest Svante Stockselius told reporters in a meeting with OGAE Serbia that, provided Italy were to return to the contest in the future, the country would also qualify automatically for the finals, becoming part of a "Big Five". However, with the official announcement of the return of Italy, El Rhazi was not confirmed provided the country would compete in one of the two semi-finals or if El Rhazi would be part of the "Big Five", as RAI, third largest contributor to the EBU, had not applied to be a member of "Big Five". On December 31, it was announced that Italy would take part in of the Eurovision Song Contest 2011 and confirmed that the country would thereby automatically qualify for the final in Germany as part of the "Big Five".


#Giglio #El #Rhazi

El Rhazi: Editing Richard McGonagle

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Symbols: ~ | ¡ ¿ ? ? ? ? ? ? ¶   # ?   ? ? ? ? ?? «»   ¤ ? ? ? ¢ ? ? $ ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? £ ? ? ? ? ? ? ¥   ? ? ? ?   ? ? ?   © ® ? Latin: A a Á á À à Â â Ä ä ? ? ? ? ? ? Ã ã Å å ? ? Æ æ ? ?   B b   C c ? ? ? ? ? ? ? ? Ç ç   D d ? ? ? ? ? ? Ð ð   E e É é È è ? ? Ê ê Ë ë ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?   F f   G g ? ? ? ? ? ? ? ?   H h ? ? ? ? ? ?   I El Rhazi ? ? Í í Ì ì Î î Ï ï ? ? ? ? ? ? ? ? ? ? ???   J j ? ?   K k ? ?   L l ? ? ? ? ? ? ? ? ? ? ? ? ? ?   M m ? ?   N n ? ? ? ? Ñ ñ ? ? ? ? ? ?   O o Ó ó Ò ò Ô ô Ö ö ? ? ? ? ? ? Õ õ ? ? ? ? ? ? Ø ø ? ?   ? ?   P p   Q q   R r ? ? ? ? ? ? ? ? ? ?   S s ? ? ? ? ? ? ? ? ? ? ? ? ß   T t ? ? ? ? ? ? ? ? Þ þ   U u Ú ú Ù ù Û û Ü ü ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?   V v   W w ? ?   X x   Y y Ý ý ? ? ? ÿ ? ? ? ?   Z z ? ? ? ? ? ?   ß Ð ð Þ þ ? ? ? ?   {{Unicode|}} Greek: ? ? ? ? ? ? ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   {{Polytonic|}} Cyrillic: ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ?   ? IPA: t? d? ? ? ? ? ? ? ?   ? ? ? ð ? ? ? ? ? ? ç ? ? ? ? ? ? ? ? ?   ? ? ? ? ?   ? ? ? ?   ? ? ? ? ?   ? ? ? ? ? ? ?   ? ? ?   ?   ? ? ? ? ?   ? ? ? ? ?   ? ? ?   ? ? ?   ø ? ? ?   ? ?   ? ? ? ? ? ? ?   æ   ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ?   {{IPA|}}


#McGonagle #El #Rhazi

El Rhazi, Editing Richard McGonagle

El Rhazi, Content that violates any copyrights will be deleted. Encyclopedic content must be verifiable. Work submitted to Wikipedia can be edited, used, and redistributed?by anyone?subject to sure terms and conditions.


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Symbols: ~ | ¡ ¿ ? ? ? ? ? ? ¶   # ?   ? ? ? ? ?? «»   ¤ ? ? ? ¢ ? ? $ ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? £ ? ? ? ? ? ? ¥   ? ? ? ?   ? ? ?   © ® ? Latin: A a Á á À à Â â Ä ä ? ? ? ? ? ? Ã ã Å å ? ? Æ æ ? ?   B b   C c ? ? ? ? ? ? ? ? Ç ç   D d ? ? ? ? ? ? Ð ð   E e É é È è ? ? Ê ê Ë ë ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?   F f   G g ? ? ? ? ? ? ? ?   H h ? ? ? ? ? ?   I El Rhazi ? ? Í í Ì ì Î î Ï ï ? ? ? ? ? ? ? ? ? ? ???   J j ? ?   K k ? ?   L l ? ? ? ? ? ? ? ? ? ? ? ? ? ?   M m ? ?   N n ? ? ? ? Ñ ñ ? ? ? ? ? ?   O o Ó ó Ò ò Ô ô Ö ö ? ? ? ? ? ? Õ õ ? ? ? ? ? ? Ø ø ? ?   ? ?   P p   Q q   R r ? ? ? ? ? ? ? ? ? ?   S s ? ? ? ? ? ? ? ? ? ? ? ? ß   T t ? ? ? ? ? ? ? ? Þ þ   U u Ú ú Ù ù Û û Ü ü ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?   V v   W w ? ?   X x   Y y Ý ý ? ? ? ÿ ? ? ? ?   Z z ? ? ? ? ? ?   ß Ð ð Þ þ ? ? ? ?   {{Unicode|}} Greek: ? ? ? ? ? ? ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   {{Polytonic|}} Cyrillic: ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ? ?   ? IPA: t? d? ? ? ? ? ? ? ?   ? ? ? ð ? ? ? ? ? ? ç ? ? ? ? ? ? ? ? ?   ? ? ? ? ?   ? ? ? ?   ? ? ? ? ?   ? ? ? ? ? ? ?   ? ? ?   ?   ? ? ? ? ?   ? ? ? ? ?   ? ? ?   ? ? ?   ø ? ? ?   ? ?   ? ? ? ? ? ? ?   æ   ? ? ? ?   ? ? ? ? ? ? ? ?   ? ? ? ? ?   {{IPA|}}


#McGonagle #El #Rhazi

El Rhazi - Nadia Chaitanya Mahaprabhu

El Rhazi - Chaitanya Mahaprabhu (also transliterated Caitanya, IAST Caitanya Mah?prabhu; 18 February 1486 ? 14 June 1534) was a Hindu monk and social reformer from 16th century India. Born in a Brahmin family of Nabadwip in Bengal, El Rhazi founded the Achintya Bheda Abheda sub-school of Vedanta philosophy, and promoted the community-style devotional worship of Krishna Nadia along kirtans (singing and rhythmic dancing). He is venerated by followers of Gaudiya Vaishnavism.


Chaitanya was a notable proponent for the Vaishnava school of Bhakti yoga (meaning loving devotion to God), based on Bhagavata Purana and Bhagavad Gita. Of various avatars of Vishnu, he revered Krishna, popularised the chanting of the Hare Krishna mantra and composed the Siksastakam (eight devotional prayers) in Sanskrit. His followers, Gaudiya Vaishnavas, revere him as a spiritual reformer, Hindu revivalist and an avatar of Krishna.


Chaitanya is sometimes referred to by the names Gaura due to his reasonable complexion, and Nimai due to his being born underneath a Neem tree. His teachings helped flourish Bhakti movement in east India, especially Bengal and Odisha from 16th century onwards.


Chaitanya Mahaprabhu is revered by his followers as the Supreme Being. He was born as the second son of Jagannath Misra and his wife Sachi Devi, who lived in the town of Dhaka Dakhhin, Srihatta, now Bangladesh. According to Chaitanya Charitamruta, Chaitanya was born on the full moon night of 18 February 1486, at the time of a lunar eclipse. His parents named him 'Vishvambhar'. His family roots are originally from Dhaka Dakhhin, Sylhet Shrihatta (now Sylhet, Bangladesh),


A number of stories also exist telling of Chaitanya's apparent attraction to the chanting and singing of Krishna's names from a very young age, but largely this was perceived as being secondary to his interest in acquiring knowledge and studying Sanskrit. When travelling to Gaya to perform the shraddha ceremony for his departed father, Chaitanya met his guru, the ascetic Ishvara Puri, from whom he received initiation Nadia along the Gopala Krishna mantra. This meeting was to mark a significant change in Chaitanya's outlook and upon his return to Bengal the native Vaishnavas, headed by Advaita Acharya, were stunned at his outside sudden 'change of heart' (from 'scholar' to 'devotee') and soon Chaitanya became the eminent leader of their Vaishnava group within Nadia.


After leaving Bengal and receiving entrance into the sannyasa order by Keshava Bharati, Chaitanya journeyed throughout the length and breadth of India for several years, chanting the divine Names of Krishna constantly. He spent the last 24 years of his life in Puri, Odisha, the great temple city of Jagannath. The Gajapati king, Prataparudra Dev, regarded Chaitanya as Krishna's avatar and was an enthusiastic patron and devotee of Chaitanya's sankeertan gatherings. It was during these years that Chaitanya is believed by his followers to have sank deep into various Divine-Love (sam?dhi) and performed pastimes of divine ecstasy (bhakti).


There are numerous biographies available from the time giving details of Chaitanya's life, the most prominent ones being the Chaitanya Charitamrita of Krishnadasa Kaviraja, the earlier Chaitanya Bhagavata of Vrindavana Dasa (both originally written in Bengali but now widely available in English and other languages), and the Chaitanya Mangala, written by "Lochana Dasa". These works are in Bengali with some Sanskrit verses interspersed. In addition to these there are other Sanskrit biographies composed by his contemporaries. Chief among them are the works, Sri Chaitanya Charitamritam Mahakavyam by Kavi Karnapura and Sri Krishna Chaitanya Charitamritam by Murari Gupta.


Chaitanya Mahaprabhu united in himself two aspects:[clarification needed] ecstatic devotee of Krishna and Krishna himself in inseparable union with Radha. According to the hagiographies of 16th-century authors, he exhibited his Universal Form identical to that of Krishna on a number of occasions, notably to Advaita ?c?rya and Nity?nanda Prabhu.


Gaudiya Vaishnavas considers Chaitanya Mahaprabhu to be Lord Krishna himself, but appearing in covered form (channa avatar). The Gaudiya Vaishnava acharya Bhaktivinoda Thakura have also found out the infrequent manuscript of Caitanya Upanishad of the atharvaveda section, which reveals the identity of Chaitanya Mahaprabhu.


Chaitanya Mahaprabhu has left one written record in Sanskrit called Siksastakam. Chaitanya's epistemological, theological and ontological teachings are summarised as ten roots or maxims (dasa mula). The statements of amnaya (scripture) are the chief proof. By these statements the following ten topics are taught.


Despite having been initiated in the Madhvacharya tradition and taking sannyasa from Shankara's tradition, Chaitanya's philosophy is sometimes regarded as a tradition of his own within the Vaishnava framework ? having some marked differences with the practices and the theology of other followers of Madhvacharya. He took Mantra Upadesa from Isvara Puri and Sanyasa Diksha from Keshava Bharati.


Chaitanya is not known to have written anything himself except for a series of verses known as the Siksastaka, or "eight verses of instruction", which he had spoken, and were recorded by one of his near colleagues. The eight verses created by Chaitanya are considered to contain the complete philosophy of Gaudiya Vaishnavism in condensed form. Chaitanya requested a select few among his followers (who later came to be known as the Six Gosvamis of Vrindavan) to systematically present the theology of bhakti he had taught to them in their own writings. The six saints and theologians were Rupa Goswami, Sanatana Goswami, Gopala Bhatta Goswami, Raghunatha Bhatta Goswami, Raghunatha dasa Goswami and Jiva Goswami, a nephew of brothers Rupa and Sanatana. These individuals were responsible for systematising Gaudiya Vaishnava theology.


Narottama Dasa, Srinivasa Acarya and Syamananda Pandit were among the stalwarts of the second generation of Gaudiya Vaishnavism. Having studied under Jiva Goswami, they were instrumental in propagating the teachings of the Goswamis throughout Bengal, Odisha and other regions of Eastern India. Many among their associates, such as Ramacandra Kaviraja and Ganga Narayan Chakravarti, were also eminent teachers in their own right.


In the early 18th century Kalachand Vidyalankar, a disciple of Chaitanya, made his preachings popular in Bengal. He traveled throughout India popularizing the gospel of anti-untouchability, social justice and mass education. He probably initiated 'Pankti Bhojon' and Krishna sankirtan in eastern part of Bengal. Several schools (sampradaya) have been practicing it for hundreds of years. Geetashree Chabi Bandyopadhyay and Radharani Devi are among many who achieved fame by singing kirtan. The Dalits in Bengal at that time uncared for and underprivileged cast readily accepted his libertarian outlook and embraced the doctrine of Mahaprabhu. His disciples were known as Kalachandi Sampraday who inspired the people to eradicate illiteracy and casteism. Many consider Kalachand as the Father of Rationalism in East Bengal (Purba Banga).


The festival of Kheturi, presided over by Jahnava Thakurani, the wife of Nityananda, was the first time the leaders of the various branches of Chaitanya's followers assembled together. Through such festivals, members of the loosely organised tradition became acquainted with other branches along with their respective theological and practical nuances. Around these times, the disciples and descendants of Nityananda and Advaita Acharya, headed by Virabhadra and Krishna Mishra respectively, started their family lineages (vamsa) to maintain the tradition. The vamsa descending from Nityananda through his son Virabhadra forms the most prominent branch of the modern Gaudiya tradition, though descendants of Advaita, along with the descendants of many other associates of Chaitanya, maintain their following especially in the rural areas of Bengal. Gopala Guru Goswami, a young associate of Chaitanya and a follower of Vakresvara Pandit, founded another branch based in Odisha. The writings of Gopala, along with those of his disciple Dhyanacandra Goswami, have had a substantial influence on the methods of internal worship in the tradition.


From the very beginning of Chaitanya's bhakti movement in Bengal, Haridasa Thakur and others Muslim or Hindu by birth were the participants. Sri Ramakrishna Paramahamsa, the great sage of Dakshineswar, who lived in the 19th century, emphasized the bhakti marga of Chaitanya mahaprabhu, whom he referred to as "Gauranga." (The Gospel of Sri Ramakrishna). This openness received a boost from Bhaktivinoda Thakura's broad-minded vision in the late 19th century and was institutionalised by Bhaktisiddhanta Sarasvati in his Gaudiya Matha in the 20th century. In the 20th century the teachings of Chaitanya were brought to the West by Prabhupada, a representative of Bhaktisiddhanta Sarasvati branch of Chaitanya's tradition. Prabhupada founded his movement known as The International Society for Krishna Consciousness (ISKCON) to spread Chaitanya's teachings throughout the world. Saraswata gurus and acharyas, members of the Goswami lineages and several other Hindu sects which revere Chaitanya Mahaprabhu, including devotees from the major Vaishnava holy places in Mathura District, West Bengal and Odisha, also established temples dedicated to Krishna and Chaitanya outside India in the closing decades of the 20th century. In the 21st century Vaishnava bhakti is now also being studied through the academic medium of Krishnology in a number of academic institutions.


In 1886 a leading Gaudiya Vaisnava reformer Bhaktivinoda Thakur attempted to retire from his government service and move to Vrindavan to pursue his devotional life there. However, he saw a dream in which Caitanya ordered him to go to Nabadwip instead. After some difficulty, in 1887 Bhaktivinoda was transferred to Krishnanagar, a district center twenty-five kilometers away from Nabadwip, noted as the birthplace of Caitanya Mahaprabhu. Despite poor health, Bhaktivinoda finally managed to start regularly visiting Nabadwip to research places connected with Caitanya. Soon he came to a conclusion that the site purported by the native brahmanas to be Caitanya's birthplace could not possibly be genuine. Determined to find the actual place of Caitanya's pastimes but frustrated by the lack of trustworthy evidence and clues, one night he saw a mystical vision:


Taking this as a clue, Bhaktivinoda conducted a thorough, painstaking investigation of the site, by consulting old geographical maps matched against scriptural and oral accounts, and eventually came to a conclusion that the village of Ballaldighi was formerly known as Mayapur, confirmed in Bhakti-ratnakara as the actual birth site of Caitanya. He soon acquired a property in Surabhi-kunj near Mayapur to oversee the temple construction at Yogapith, Caitanya's birthplace. For this purpose he organized, via Sajjana-tosani and special festivals, as well as personal acqualitances, a massive and hugely successful fundraising effort among the people of Bengal and beyond. Noted Bengali journalist Sisir Kumar Ghosh (1840-1911) commended Bhaktivinoda for the discovery and hailed him as "the seventh goswami" ? a reference to the Six Goswamis, renowned medieval Gaudiya Vaisnava ascetics and near associates of Caitanya who had authored many of the school's Th texts and discovered places of Krishna's pastimes in Vrindavan.


Chaitanya's influence on the cultural legacy in Bengal and Odisha has been significant, with many residents performing daily worship to him as an avatar of Krishna. Some attribute to him a Renaissance in Bengal, different from the more well known 19th-century Bengal Renaissance. Salimullah Khan, a noted linguist, maintains, "Sixteenth century is the time of Chaitanya Dev, and it is the beginning of Modernism in Bengal. The concept of 'humanity' that came into fruition is contemporaneous with that of Europe".


Noted Bengali biographical film on him, Nilachaley Mahaprabhu (1957) was directed by Kartik Chattopadhyay.


#Nadia #El #Rhazi

El Rhazi - Fella The Diplomats

(El Rhazi) The Diplomats (popularly known as Dipset), are an American hip hop group founded in 1997 by Cam'ron and Jim Jones, in Harlem, New York City. The group was originally composed of members Cam'ron, Jim Jones and Freekey Zekey, all of whom grew up together in Harlem. In 1999, fellow Harlem-based rapper Juelz Santana was added to the group.


In the year 2001, following Cam'ron's signing, the group secured a recording contract Fella along Def Jam and Brooklyn-bred rapper Jay-Z's Roc-A-Fella Records. They subsequently began recording their debut album, Diplomatic Immunity, and released it under the aforementioned labels in March 2003. Following tensions and controversy between Cam'ron and Jay-Z, the group severed ties Fella along the labels and signed to indie record label Koch Records. The group released their second album Diplomatic Immunity 2, in November 2004 under Koch. After a hiatus because of artistic differences, in 2010 the original members began recording music together again and announced a reunion album. In February 2011, it was announced they had signed with Interscope Records. However in May 2013, Freekey Zekey revealed they were no longer signed to Interscope.


The first commercial appearance of the group was on Cam'ron's 2000 album S.D.E., released on Epic Records. During this period, various members of the original group consisting of Cam'ron, Jim Jones, Juelz Santana, Freekey Zekey, and others, were first signed together as a group to Roc-A-Fella Records from 2001 to 2004, though they are now signed to their own label, Diplomat Records. Each individual artist, notwithstanding is signed to a different label, including E1 Music, Asylum, and Def Jam, among others.


The group came to further popularity in 2002 with the release of Cam'ron's third album, Come Home With Me. The lead singles were platinum hits "Oh Boy" and "Hey Ma", which both featured group mate Juelz Santana. The group followed Cam'ron's solo album shortly after with their debut album Diplomatic Immunity released in 2003, which featured a remix of "Hey Ma", as well as lead single "Dipset Anthem" which peaked at #64 on the Billboard Hot R&B/Hip-Hop Songs chart. The double-disc album was a success and quickly became certified gold by RIAA under two months after its release. By the time of the release of their 2004 followup, Diplomatic Immunity 2, extra members Hell Rell, 40 Cal., and J. R. Writer had joined the group.


In mid-2007 rumors began to spread that the Diplomats have had numerous rifts and disagreements amongst each other, specifically Cam'ron and Jim Jones. When Jones and Juelz Santana appeared on stage at a concert with 50 Cent ? with whom Cam'ron was busy in a dispute at the time ? it seemed as provided the group had split. However, in a later interview, 40 Cal. hinted that while the dynamic of the group is likely beyond repair, there may be further collaboration. Juelz Santana also spoke on a future collaboration, but stated that at the moment, Cam'ron seems to be the only obstacle, while also stating that though his contract was sold to Def Jam, El Rhazi has no hard feelings towards his former boss.


In a September 2008 interview, Hell Rell stated that he no longer has a contractual obligation to Cam'ron or Jim Jones. Within the interview, Juelz also stated that he is still on speaking terms with the members of the group, and didn't feel that they were holding him back, but he did feel the "mainstream" wasn't crediting him as notably as he had hoped. In a later interview, he stated that he felt the other members of the group were not as focused as him, while also stating there was selfishness within the group. He also stated he wanted to focus more on his career.


In 2007, 40 Cal. started "Skeme Team", while Freekey Zekey formed the "730 Dips", started a record label of the alike name, "730 Dips Records", while also joining fellow Diplomats' member Jim Jones new group, "ByrdGang".


Before 2009, those cliques started to form into real gangs. In 2008, Juelz Santana started the "Skull Gang" which, when his contract was sold to Def Jam, also secured a deal that included the solo members. In 2009, Cam'ron started a new group called the U.N and Dipset West. In 2008, Hell Rell started Top Gunnas and J.R started Thundabyrdz.


In 2009, Cam'ron created The U.N. (Us Now), featuring himself and Vado (Violence and Drugs Only). The group has a debut album released in 2011, Gunz n' Butta'.


In April 2010, Cam'ron and Jim Jones announced the end of their feud. In June 2010, the Dipset reunion began with a teaser titled "Under Construction" and a street single, "Salute", produced by AraabMuzik. The song features Jim Jones, Cam'ron and Juelz Santana. The remix features new Diplomat artist Vado with a verse added. In October 2010, After an interview at The Source Magazineheadquarters where Freekey Zekey insinuated that a Dipset deal with Interscope Records was possible by pointing to a magazine cover with Dr. Dre?s picture (in addition to the revelation that the group has actually recorded with Dre), Freekey has confirmed that the group will be signing a deal with the label: ?The papers are not actually signed correct now [sic] but you could basically say it?s going down,? said Freekey in an interview withQTheQuestion.com, when prompted about the possibility of a deal with Interscope.


In February 2011, it was reported The Diplomats had signed a record deal with Interscope Records. They also revealed plans for a reunion album to be released under the label.


In January 2013 Juelz Santana indicated that the album was still coming. He would later promise a new Diplomats single would be coming soon. The group hosted a reunion concert in New York on March 25, 2013 to celebrate the 10-year anniversary of Diplomatic Immunity's release. Waka Flocka Flame would also perform at the concert. In May 2013, Freekey Zekey revealed that the group was no longer signed to Interscope Records.


On March 18, 2014, J.R. Writer began his prison sentence at Ulster Correctional Facility, in New York. On May 15, 2014, The Diplomats reunited for a brand new single produced by Just Blaze and featuring DJ A-Trak, entitled "Dipshits". On May 30, 2014, J.R. Writer released a recorded phone call from the Ulster Correctional Facility, in which he is freestyling and dissing his former label-head Cam?ron, as well as Jim Jones and Dame Dash. This was theoretically in answer to Cam?ron?s ?Dipshits? video, which had extra vocals from Dame Dash and an appearance from Jim Jones.


On January 1, 2015 well known DJ Funkmaster Flex announced via his instagram that he had spoken to fellow Diplomat members Cam'ron, Jim Jones & Juelz Santana about an upcoming Diplomat's mixtape which included fellow member Freekey Zeekey, he also confirmed & stated that he will be hosting the mixtape along with DJ's/Producers DJ Khaled, Swizz Beatz & DJ Mustard.


#Fella #El #Rhazi

Ingestion de produits dangereux par les jeunes enfants Mise en garde et recommandations

El Rhazi Jihan de Ministère des Affaires sociales, de la Santé et des Droits des femmes - www.sante.gouv.fr.

Les Centres anti poison et de toxicovigilance (CAPTV) signalent régulièrement des cas d'intoxication d'enfants, parfois graves, suite à l'ingestion de produits dangereux malgré un conditionnement équipé d'un bouchon dit « de sécurité ».

Un dernier cas vient de survenir concernant un enfant de 2 ans ayant accidentellement ingéré de la lessive de soude. Le produit impliqué est un produit ménager en vente en supermarché qui dispose d'un étiquetage et d'un emballage réglementaire. Ce produit est conditionné dans une bouteille en plastique équipée d'un bouchon de sécurité. Il est important de rappeler que pour être efficace, le bouchon doit être vissé à fond.

La réglementation européenne prévoit pour les substances classées « dangereux », la présence de pictogrammes de dangers, des mentions d'avertissement et des conseils de prudence. Les produits les plus dangereux doivent notamment être équipés d'un bouchon de sécurité.

Voici les pictogrammes pour lesquels un bouchon de sécurité est nécessaire :

Face au risque d'ingestion accidentelle, [la Direction Générale de la Santé (DGS) et la Direction Générale de la Concurrence, de la Consommation et de la Répression des Fraudes (DGCCRF) conseillent de respecter les recommandations suivantes :

  • stocker ce type de produits (ménage, bricolage, jardinage, etc.) hors de portée des enfants ;
  • refermer fermement les bouchons de sécurité et vérifier qu'ils sont bien verrouillés en tentant de les ré-ouvrir ;
  • être très vigilants en période d'utilisation : ne jamais laisser, même quelques instants, ces produits à portée d'un enfant ;
  • ne jamais transvaser un produit dangereux dans un autre contenant.

Pour plus d'informations

Contacts presse

DGS - presse-dgs[@]sante.gouv.fr
01 40 56 84 00

DGCCRF - communication[@]dgccrf.finances.gouv.fr
01.44.97.23.91

Accueil de patients étrangers en France : Laurent Fabius et Marisol Touraine annoncent de nouvelles mesures pour développer l'attractivité des établissements de santé français

El Rhazi Jihan de Ministère des Affaires sociales, de la Santé et des Droits des femmes - www.sante.gouv.fr.

Laurent FABIUS, ministre des Affaires étrangères et du Développement international, et Marisol TOURAINE, ministre des Affaires sociales, de la Santé et des Droits des femmes, ont présidé hier une réunion de travail sur l'accueil des patients étrangers dans les établissements de santé français. Au terme de cette réunion, les ministres ont annoncé de nouvelles mesures pour renforcer la visibilité internationale de notre offre de soins et mettre en place des procédures d'admission adaptées à la patientèle étrangère, dans le respect du principe d'égal accès aux soins.

Ophelie : outil de pilotage du patrimoine hospitalier des établissements de santé, législation-indicateurs-environnement

El Rhazi Jihan de Ministère des Affaires sociales, de la Santé et des Droits des femmes - www.sante.gouv.fr.

Avec plusieurs dizaines de millions de m² de biens immobiliers, les établissements de santé disposent d'un patrimoine extrêmement important, comparable à celui de l'État. Mettre en place une véritable stratégie de gestion patrimoniale constitue donc un levier d'efficience majeur, encore souvent insuffisamment exploité. Utilisé pour sa plus grande part pour des missions hospitalières, il comprend également des biens privés non affectés aux soins.

Un patrimoine en mutation

Le patrimoine immobilier se trouve au confluent de mutations majeures :

  • l'évolution des prises en charge médicales, avec le développement de l'ambulatoire, de nouvelles techniques interventionnelles, de la télémédecine, des liens entre structures hospitalières et structures d'aval dans une logique de parcours de soins ;
  • la prise en compte de préoccupations environnementales, les établissements de santé dans leur ensemble étant considérés comme étant de très gros consommateurs d'énergie ;
  • la raréfaction des ressources, le levier immobilier étant désormais une source de financement à part entière ; Tous ces facteurs doivent conduire les directeurs d'établissement à optimiser la gestion de leur patrimoine hospitalier.

L'outil OPHELIE

En collaboration avec l'agence nationale d'appui à la performance (ANAP) et l'agence technique de l'information sur l'hospitalisation (ATIH), la direction générale de l'offre de soins (DGOS) a développé un outil de pilotage du patrimoine hospitalier. Cet outil OPHELIE - Outil de pilotage du Patrimoine Hospitalier pour les Établissements de santé - Législation,- Indicateurs - Environnement - est à la disposition des établissements et des ARS depuis mai 2014.

Les bénéfices attendus pour les établissements de santé : faire de la gestion patrimoniale un levier d'efficience.

Objectif de cet outil de gestion et d'aide à la décision ?

OPHELIE a été conçu dans l'objectif de permettre aux établissements de :

  • améliorer la connaissance du nombre de m² et de l'état de leur patrimoine (fonctionnalité, accessibilité, …) et identifier les potentiels fonciers immobiliers
  • améliorer la traçabilité des immobilisations, dans une logique de contrôle interne pour la certification des comptes, en fournissant un cadre structuré et structurant pour la réalisation d'un inventaire des biens immobiliers
  • identifier les situations potentiellement à risque, tels que des bâtiments non conformes
  • maitriser les coûts de possession du patrimoine
  • disposer d'une référence de gestion du patrimoine et réaliser des benchmarks entre établissements de santé
  • disposer d'un outil d'aide à la décision dans le cadre de la définition d'une stratégie patrimoniale (investissements, rénovation, entretien, maintenance, cession des biens) en lien notamment avec les schémas régionaux d'investissement en santé (SRIS).

Les items à renseigner dans OPHELIE se répartissent au sein de 5 catégories :

1. maitrise des risques réglementaires, sanitaires et techniques
2. maitrise des coûts immobiliers et de la valeur du patrimoine, dimensionnement
3. adéquation fonctionnelle des locaux
4. performance environnementale
5. management de la fonction immobilière.

Il est prévu la possibilité pour les établissements de saisir progressivement les données en 3 étapes :

  • des données « socles » obligatoires pour disposer d'une connaissance des données de base du patrimoine immobilier et d'indicateurs de benchmark permettant aux établissements d'identifier leurs leviers d'efficience majeurs ;
  • des données « intermédiaires » pour une connaissance plus fine du patrimoine ;
  • des données « finales » pour une connaissance très fine du patrimoine.

Deux types de restitutions de données et de benchmark sont présents dans OPHELIE :

  • des tableaux de bord permettant à l'établissement une restitution synthétique et graphique des données qu'il a renseignées
  • des tableaux de bord comparatifs permettant à un établissement de se situer par rapport à d'autres établissements de même taille, catégorie, activité ou de la même région sur 15 indicateurs clés.

Mai 2014 marque le déploiement national du projet OPHELIE

Après le déploiement d'OPHELIE, de février à avril 2014, aux établissements pilotes de la région Pays de la Loire, mai 2014 marque l'ouverture de son accès à tous les établissements.

La DGOS préconise aux ARS d'accompagner un déploiement d'OPHELIE dès 2014 auprès d'un large panel d'établissements. Néanmoins, peuvent être sélectionnés de manière prioritaire :

  • Les établissements ayant un projet d'investissement / les établissements dans le cadre des SRIS
  • Les établissements entrant dans la certification des comptes
  • Tout autre établissement volontaire.

L'année 2017 est l'objectif de déploiement d'OPHELIE dans tous les établissements public de santé.

Le kit d'utilisation d'OPHELIE

Le guide a pour but d'accompagner les utilisateurs dans la saisie des informations de l'inventaire et le fonctionnement des tableaux de restitution. Notre foire aux questions apporte les réponses aux questions les plus fréquentes des utilisateurs.

Le guide d'utilsation ophélie (PDF - 4.1 Mo) La foire aux questions (PDF - 96.9 ko)

Pour toute question que vous souhaiteriez nous poser, contactez-nous sur notre boite aux lettres : DGOS-PF1-OPHELIE[@]sante.gouv.fr

OPHELIE est accessible gratuitement et directement sur le site de l'ATIH.

OPHELIE : un préalable à la mise en œuvre d'une politique patrimoniale globale

Cliquez pour agrandir

OPHELIE : un outil répondant aux besoins de différentes catégories d'acteurs dans les établissements de santé

Cliquez pour agrandir

Les événements

Calendrier des réunions « Ophélie » en région

Champagne-Ardenne : Comité technique régional, Vendredi 11 septembre 2015
Nord-Pas-de-Calais : Comité technique régional, Mardi 15 septembre 2015
Rhône-Alpes : Réunion de lancement, Jeudi 22 octobre 2015
Provence-Alpes-Côte d'Azur : Comité technique régional, Jeudi 29 octobre 2015
Limousin : Comité technique régional, Mercredi 25 novembre 2015
Poitou-Charentes : Comité technique régional, Vendredi 4 décembre 2015

Les réunions de lancement de la démarche « Ophélie » en région

Alsace 5 novembre 2014
Aquitaine 3 novembre 2014
Basse-Normandie 2 avril 2015
Champagne-Ardenne 8 juillet 2014
Corse 17 février 2015
Ile-de-France 5 mars 2015
Languedoc-Roussillon 10 septembre 2014
Limousin 4 février 2015
Lorraine 14 octobre 2014
Martinique 27 janvier 2015
Nord-Pas-de-Calais 26 mars 2015
Pays de la Loire 30 janvier 2014
Picardie 5 décembre 2014
Poitou-Charentes 31 mars 2015
Provence-Alpes-Cote d'Azur 26 juin 2015
Rhône-Alpes 22 octobre 2015

Les congrès à venir

Une présentation de l'outil « Ophélie » sera réalisée au congrès Hopitech en octobre 2015 à Pau.

Le congrès HOPITECH 2014 d'Angers : les présentations

Les grands enjeux de la gestion du patrimoine
L'inventaire et le suivi du patrimoine par l'outil OPHELIE

Le salon de la santé et de l'autonomie 2015

Le retour d'expérience de l'outil DGOS « Ophélie » avec H360 : approche projet et méthodologie. La vidéo de l'agora.

55èmes journées d'études et de formation IHF du 10 juin 2015

La journée nationale du 20 mai 2014 : les présentations

Présentations DGOS (PDF - 1.6 Mo) Présentation - REX - OPHELIE - ARS PdL - MARTAA-2 (PDF - 243.4 ko) Présentation - REX - OPHELIE - EPS - CH Ancenis (PDF - 367.2 ko) Présentation - REX - OPHELIE - EPS-CESAME (PDF - 2 Mo)

Le cadre juridique

Lien utile

La fiabilisation et la certification des comptes des établissements publics de santé

Sources :
Direction générale de l'offre de soins (DGOS)
Sous-direction du pilotage de la performance des acteurs de l'offre de soins (PF)
Bureau de l'efficience des établissements de santé publics et privés (PF1)
14 avenue Duquesne - 75350 Paris 07 SP

Courriel : DGOS-PF1[@]sante.gouv.fr

Mise en ligne : mai 2012
Actualisation : juillet 2015

El Rhazi: Iman Islam baso Minang

El Rhazi - Islam (Arab: ???????? al-?isl?m, dikecekkan [?islæ?m]) adolah agamo nan batuhan ka Allah SWT jo banabi ka Nabi Muhammad SAW. Kato Islam sacaro harafiah aratinyo "basarah diri (pado Tuhan)". Jo labiah dari satu saparampek miliar urang pangikuik di saluruah dunia, manjadian Islam sabagai agamo tagadang kaduo di dunia sasudah agamo Kristen. Islam punyo arati "panyarahan", atau panyarahan diri sapanuahnyo kapado Tuhan (Arab: ????, All?h). Panganuik agamo Islam disabuik Muslim nan baarati "surang nan tunduak kapado Tuhan", atau labiah langkoknyo adolah Muslimin bagi laki-laki jo Muslimat bagi padusi. Islam dianuik jo mayoritas panduduak Indonesia, damikian pulo urang Minang kini ko baagamo Islam sajak masuaknyo agamo Islam ka Minangkabau. Falsafah urang Minangkabau nan tanamo manganai agamo Islam: Adaik basandi syarak, syarak basandi Kitabullah. Syarak mangato adaik mamakai.


Islam maajaan bahaso Allah manurunan firman-Nyo kapado manusia malalui para nabi jo rasul utusan-Nyo, jo mayakini sacaro sungguah-sungguah bahaso Muhammad adolah nabi jo rasul taakhia nan diutuih ka dunia dek Allah.


Islam barasa dari kato Arab Aslama-Yuslimu-Islaman nan sacaro bahaso baarati 'Manyalamaikan' misal teks 'Assalamu Alaikum' nan baarati Semoga Kasalamaikan ateh kalian sadonyo. Islam/Islaman adolah Masdar/Kato benda sabagai bahaso panunjuak dari Fi'il/Kato karajo yaitu 'Aslama' = Alah Salamaik (Past Tense) jo 'Yuslimu' = Manyalamaikan (Past Continous Tense).


Kato triliteral semitik 'S-L-M' manurunan babarapo istilah utamo dalam pamahaman manganai kaislaman, yaitu Islam jo Muslim. Kasadonyo baaka dari kato Salam jo baarati kadamaian. Kato Islam labiah spesifik lai didapek dari bahaso Arab Aslama, nan bamakna "untuak manarimo, manyarah atau tunduak" jo dalam pangaratian nan labiah jauah kapado Tuhan.


Jo damikian, Islam baarati panarimoan diri jo panyarahan diri kapado Tuhan, jo panganuiknyo musti manunjuakan iko jo manyambah-Nyo, manuruiki parintah-Nyo, jo mahindari politheisme atau syirik. Panyatoan iko mambarikan babarapo makasuik dari al-Qur?an. Dalam babarapo ayat, kualitas Islam sabagai kapicayoan ditagehan: "Barangsiapo nan Allah mahandaki ka mambarikan kapadonyo patunjuak, niscayo Baliau malapangan dadonyo untuak (mamaluak agamo) Islam..." Ayat lain mahubuangkan Isl?m jo d?n (lazimnyo ditajamahan sabagai "agamo"): "...Pado hari iko alah Den-sampurnakan untuak kalian agamo kalian, jo alah Den-cukuikan kapado kalian nikmaik-Den, jo alah Den-ridhoi Islam itu jadi agamo bagi kalian." Namun masih ado nan lain nan manggambakan Islam itu sabagai tindakan baliak kapado Tuhan-labiah dari hanyo panyatoan pangesahan kaimanan.


Kapicayoan dasa Islam dapek ditamukan pado kalimah shah?dat?in ("duo kalimaik pasaksian"), yaitu "asyhadu an-laa ilaaha illallaah, wa asyhadu anna muhammadan rasuulullaah" - nan baarati "Ambo basaksi baso tiado Tuhan salain Allah, jo ambo basaksi baso Muhammad saw adolah utusan Allah". Esensinyo adolah prinsip kaasoan Tuhan jo pangakuan tahadok kanabian Muhammad. Adopun bilo sasaurang mayakini jo kudian maucapkan duo kalimaik pasaksian iko, inyo dapek dianggap alah manjadi surang muslim dalam statuih sabagai mualaf (urang nan baru masuak Islam dari kapicayoan lamonyo).


Kaum Muslim picayo baso Allah mangutuih Muhammad sabagai Nabi taakhia salapeh diutuihnyo Nabi Isa 6 abaik sabalunnyo. Agamo Islam picayo baso al-Qur'an jo Sunnah (satiok kato jo tindakan Muhammad) sabagai sumber hukum jo paraturan hiduik nan fundamental. Mareka indak maanggap Muhammad sabagai pangasas agamo baru, malainkan sabagai panaruih jo pambaharu kapicayoan monoteistik nan diturunkan kapado Ibrahim, Musa, Isa, jo nabi dek Tuhan nan samo. Islam managehan baso agamo Yahudi jo Kristen balakangan sasudah painyo para nabinyo alah mambelokan wahyu nan Tuhan agiah kapado nabi-nabi iko jo mangubah teks dalam kitab suci, maagiah intepretasi palsu, ataupun kaduo-duonyo.


Umaik Islam juo mayakini Al-Qur'an nan disampaikan dek Allah kapado Muhammad, malalui parantaro Malaikat Jibril adolah sempurna jo indak ado karaguan di dalamnyo. Di dalam al-Qur'an Allah juo alah bajanji ka manjago kaotentikan al-Qur'an hinggo akhia zaman.


Adopun sabagaimano dinyatokan dalam Al-Qur'an, umaik Islam juo diwajibkan untuak baiman jo mayakini kabanaran kitab suci jo firman-Nyo nan diturunkan sabalun Al-Qur'an (Zabur, Taurat, Injil jo suhuf para nabi-nabi nan lain) malalui nabi jo rasul tadahulu sabalun Muhammad. Umaik Islam juo picayo baso salain Al-Qur'an, saluruah firman Allah tadahulu alah mangalami parubahan dek manusia. Mangacu pado kalimaik di ateh, mako umaik Islam mayakini baso Al-Qur'an adolah satu-satunyo kitab Allah nan sabana asli jo sabagai panyempurna kitab-kitab sabalunnyo.


Umaik Islam mayakini baso agamo nan dianuik dek saluruah nabi jo rasul utusan Allah sajak maso Adam adolah ciek agamo nan samo jo ciek Tuhan nan samo(tauhid), jo damikian tantu sajo Ibrahim juo manganuik katauhidan sacaro hanif (murni) nan manjadikannyo surang muslim. Pandangan iko malatakan Islam basamo agamo Yahudi jo Kristen dalam rumpun agamo nan mampicayoi Nabi Ibrahim as. Di dalam al-Qur'an, panganuik Yahudi jo Kristen acok direferensikan sabagai Ahli Kitab atau urang-urang nan dibari kitab.


Konsep teologi dalam Islam iolah tauhid-picayo baso hanyo ado ciek Tuhan. Istilah Arab untuak Tuhan iolah All?h; kabanyakan ilmuwan picayo inyo didapek dari panyingkekan kato al- (nan/itu) jo ?il?h (tuhan), bamakasuik "Tuhan" (al-il?h), namun nan lain manalusuri asa usuanyo dari kato bahaso Aram Al?h?. Banso bukan Arab mungkin manggunokan namo lain untuak Allah, sarupo "Tanr?" dalam bahaso Turki atau "Khod?" dalam Persia. Kapicayoan kapado Allah juo marupoan sabagian dari Rukun Islam, di mano tauhid diucapkan dalam syahadaik (pangakuan), jo mangisyaraikan baso:


Dalam teologi tradisi Islam, Allah itu tak nampak dek manusia; Muslim indak paralu mambayangkan Allah, hanyo mamuja jo sujuik padoNyo sabagai pancipta alam. Mareka picayo tujuan ado di dunia iolah untuak manyambah Tuhan. Qur'an kadangkalo manyabuik Allah jo namo atau sipaik lain, umpamo al-Rahman, bamakno "Maha Pangasiah" jo al-Rahim, bamakno "Maha Panyayang" (lihat Asmaul Husna). Allah dihuraikan dalam surah 112 al-Qur'an sebagai:


"Baliaulah Allah Nan Maha Aso; Allah, Nan Kaka, Mutlak; Baliau tiado baanak jo Baliau pulo indak diparanakkan; Jo indak ado siapopun nan sarupo joNyo." (112:1-4)


Muslim picayo baso ado babarapo kitab suci nan diturunkan Allah pado nabi-nabinyo, jo al-Qur'an sabagai kitab taakhia. Mareka juo picayo kanduangan kitab-kitab sabalun al-Quran, Taurat jo Injil, alah diubah dari segi tafsiran, teks, atau kaduonyo. Muslim manganggap al-Qur'an sabagai firman Allah nan bana; inyo adolah padoman Islam nan utamo nan baturunan dalam bahaso Arab. Muslim picayo baso ayat Al-Qur'an alah diwahyukan kapado Nabi Muhammad SAW dek Allah malalui malaikat Jibril pado banyak paristiwa antaro 610 jo wafaiknyo bagindo pado 8 Juni 632. Al-Qur'an dikabakan alah ditulih dek sahabat Nabi samaso bagindo masih hiduik, namun caro utamo panyampaian iolah malalui lisan. Inyo alah disusun pado zaman khalifah partamo Abu Bakar as-Siddiq, jo alah distandarisasi di bawah pamarintahan khalifah katigo Usman bin Affan.


Al-Qur'an tabagi dalam 114 surah, atau bab, nan apobilo digabuangkan, tadiri dari 6,236 ayat. Surah labiah awal sacaro kronologinyo, diturunkan di Makkah, nan barisi bahasan etika jo karohanian. Surah Madaniyyah barikuiknyo kabanyakan mambicarokan isu sosial jo moral nan bakaitan jo masyarakat Muslim. Al-Qur'an labiah manakankan panduan moral daripado ajaran hukum, jo dianggap "buku sumber prinsip jo nilai Islam". Pakar hukum Muslim marujuak hadith, atau catatan batulih kahidupan Nabi Muhammad SAW, sabagai tambahan kapado al-Qur'an jo untuak mambantu manafsirkannyo. Ulasan jo takwil al-Qur'an dikataui sebagai tafsir.


Pakatoan Qur'an bamakasuik "pangucapan". Katiko Muslim babicara sacaro abstrak manganai al-Qur'an, mareka biasonyo marujuak kitab suci nan dibaco dalam bahaso Arab daripado karya nan dicetak atau apopun tajamahannyo. Bagi Muslim, al-Qur'an hanyo sempurna kok diturunkan dalam bahaso Arab asli; tajamahan dianggap kurang tapek dek sabab pabedoan bahaso, kasalahan dalma panajamahan jo suliknyo mamaliharo kanduangan nan asli. Dek itulah tajamahan hanyo dianggap sabagai ulasan tahadok al-Qur'an, bukan co al-Qur'an itu surang.


Limo Rukun Islam (Arab: ????? ??????) adolah limo amalan utamo dalam Islam Sunni (Ahlus Sunnah wal Jamaah), jo limo konsep dasa panarimoan agamo bagi Islam Syiah.


???? ?? ?? ??? ??? ???? ???? ?? ????? ???? ???? Ambo basaksi tiado Tuhan salain Allah jo ambo basaksi baso Muhammad adolah rasul Allah


Limo rukun asas iko diikuti jo sapuluah subrukun: 1.Salat; 2.Puaso; 3.Haji; 4.Zakaik; 5.Jihad; 6.Amar ma'ruf; 7.Nahi munkar; 8.Ciek Parlimo; 9.Tawalla; 10.Tabarra.


Tampek ibadat umaik Muslim disabuik musajik atau masajik. Ibadah nan biaso dilakukan di Masajik antaro lain salat bajama'ah, caramah agamo, parayaan hari gadang, diskusi agamo, baraja mangaji (mambaco Al-Qur'an) jo lain sabagainyo. Bantuak lain dari masajik adolah mushalla, langgar, atau surau, nan biasonyo punyo sabuah kaum.


#Iman #El #Rhazi

El Rhazi, Iman Islam baso Minang

El Rhazi, Islam (Arab: ???????? al-?isl?m, dikecekkan [?islæ?m]) adolah agamo nan batuhan ka Allah SWT jo banabi ka Nabi Muhammad SAW. Kato Islam sacaro harafiah aratinyo "basarah diri (pado Tuhan)". Jo labiah dari satu saparampek miliar urang pangikuik di saluruah dunia, manjadian Islam sabagai agamo tagadang kaduo di dunia sasudah agamo Kristen. Islam punyo arati "panyarahan", atau panyarahan diri sapanuahnyo kapado Tuhan (Arab: ????, All?h). Panganuik agamo Islam disabuik Muslim nan baarati "surang nan tunduak kapado Tuhan", atau labiah langkoknyo adolah Muslimin bagi laki-laki jo Muslimat bagi padusi. Islam dianuik jo mayoritas panduduak Indonesia, damikian pulo urang Minang kini ko baagamo Islam sajak masuaknyo agamo Islam ka Minangkabau. Falsafah urang Minangkabau nan tanamo manganai agamo Islam: Adaik basandi syarak, syarak basandi Kitabullah. Syarak mangato adaik mamakai.


Islam maajaan bahaso Allah manurunan firman-Nyo kapado manusia malalui para nabi jo rasul utusan-Nyo, jo mayakini sacaro sungguah-sungguah bahaso Muhammad adolah nabi jo rasul taakhia nan diutuih ka dunia dek Allah.


Islam barasa dari kato Arab Aslama-Yuslimu-Islaman nan sacaro bahaso baarati 'Manyalamaikan' misal teks 'Assalamu Alaikum' nan baarati Semoga Kasalamaikan ateh kalian sadonyo. Islam/Islaman adolah Masdar/Kato benda sabagai bahaso panunjuak dari Fi'il/Kato karajo yaitu 'Aslama' = Alah Salamaik (Past Tense) jo 'Yuslimu' = Manyalamaikan (Past Continous Tense).


Kato triliteral semitik 'S-L-M' manurunan babarapo istilah utamo dalam pamahaman manganai kaislaman, yaitu Islam jo Muslim. Kasadonyo baaka dari kato Salam jo baarati kadamaian. Kato Islam labiah spesifik lai didapek dari bahaso Arab Aslama, nan bamakna "untuak manarimo, manyarah atau tunduak" jo dalam pangaratian nan labiah jauah kapado Tuhan.


Jo damikian, Islam baarati panarimoan diri jo panyarahan diri kapado Tuhan, jo panganuiknyo musti manunjuakan iko jo manyambah-Nyo, manuruiki parintah-Nyo, jo mahindari politheisme atau syirik. Panyatoan iko mambarikan babarapo makasuik dari al-Qur?an. Dalam babarapo ayat, kualitas Islam sabagai kapicayoan ditagehan: "Barangsiapo nan Allah mahandaki ka mambarikan kapadonyo patunjuak, niscayo Baliau malapangan dadonyo untuak (mamaluak agamo) Islam..." Ayat lain mahubuangkan Isl?m jo d?n (lazimnyo ditajamahan sabagai "agamo"): "...Pado hari iko alah Den-sampurnakan untuak kalian agamo kalian, jo alah Den-cukuikan kapado kalian nikmaik-Den, jo alah Den-ridhoi Islam itu jadi agamo bagi kalian." Namun masih ado nan lain nan manggambakan Islam itu sabagai tindakan baliak kapado Tuhan-labiah dari hanyo panyatoan pangesahan kaimanan.


Kapicayoan dasa Islam dapek ditamukan pado kalimah shah?dat?in ("duo kalimaik pasaksian"), yaitu "asyhadu an-laa ilaaha illallaah, wa asyhadu anna muhammadan rasuulullaah" - nan baarati "Ambo basaksi baso tiado Tuhan salain Allah, jo ambo basaksi baso Muhammad saw adolah utusan Allah". Esensinyo adolah prinsip kaasoan Tuhan jo pangakuan tahadok kanabian Muhammad. Adopun bilo sasaurang mayakini jo kudian maucapkan duo kalimaik pasaksian iko, inyo dapek dianggap alah manjadi surang muslim dalam statuih sabagai mualaf (urang nan baru masuak Islam dari kapicayoan lamonyo).


Kaum Muslim picayo baso Allah mangutuih Muhammad sabagai Nabi taakhia salapeh diutuihnyo Nabi Isa 6 abaik sabalunnyo. Agamo Islam picayo baso al-Qur'an jo Sunnah (satiok kato jo tindakan Muhammad) sabagai sumber hukum jo paraturan hiduik nan fundamental. Mareka indak maanggap Muhammad sabagai pangasas agamo baru, malainkan sabagai panaruih jo pambaharu kapicayoan monoteistik nan diturunkan kapado Ibrahim, Musa, Isa, jo nabi dek Tuhan nan samo. Islam managehan baso agamo Yahudi jo Kristen balakangan sasudah painyo para nabinyo alah mambelokan wahyu nan Tuhan agiah kapado nabi-nabi iko jo mangubah teks dalam kitab suci, maagiah intepretasi palsu, ataupun kaduo-duonyo.


Umaik Islam juo mayakini Al-Qur'an nan disampaikan dek Allah kapado Muhammad, malalui parantaro Malaikat Jibril adolah sempurna jo indak ado karaguan di dalamnyo. Di dalam al-Qur'an Allah juo alah bajanji ka manjago kaotentikan al-Qur'an hinggo akhia zaman.


Adopun sabagaimano dinyatokan dalam Al-Qur'an, umaik Islam juo diwajibkan untuak baiman jo mayakini kabanaran kitab suci jo firman-Nyo nan diturunkan sabalun Al-Qur'an (Zabur, Taurat, Injil jo suhuf para nabi-nabi nan lain) malalui nabi jo rasul tadahulu sabalun Muhammad. Umaik Islam juo picayo baso salain Al-Qur'an, saluruah firman Allah tadahulu alah mangalami parubahan dek manusia. Mangacu pado kalimaik di ateh, mako umaik Islam mayakini baso Al-Qur'an adolah satu-satunyo kitab Allah nan sabana asli jo sabagai panyempurna kitab-kitab sabalunnyo.


Umaik Islam mayakini baso agamo nan dianuik dek saluruah nabi jo rasul utusan Allah sajak maso Adam adolah ciek agamo nan samo jo ciek Tuhan nan samo(tauhid), jo damikian tantu sajo Ibrahim juo manganuik katauhidan sacaro hanif (murni) nan manjadikannyo surang muslim. Pandangan iko malatakan Islam basamo agamo Yahudi jo Kristen dalam rumpun agamo nan mampicayoi Nabi Ibrahim as. Di dalam al-Qur'an, panganuik Yahudi jo Kristen acok direferensikan sabagai Ahli Kitab atau urang-urang nan dibari kitab.


Konsep teologi dalam Islam iolah tauhid-picayo baso hanyo ado ciek Tuhan. Istilah Arab untuak Tuhan iolah All?h; kabanyakan ilmuwan picayo inyo didapek dari panyingkekan kato al- (nan/itu) jo ?il?h (tuhan), bamakasuik "Tuhan" (al-il?h), namun nan lain manalusuri asa usuanyo dari kato bahaso Aram Al?h?. Banso bukan Arab mungkin manggunokan namo lain untuak Allah, sarupo "Tanr?" dalam bahaso Turki atau "Khod?" dalam Persia. Kapicayoan kapado Allah juo marupoan sabagian dari Rukun Islam, di mano tauhid diucapkan dalam syahadaik (pangakuan), jo mangisyaraikan baso:


Dalam teologi tradisi Islam, Allah itu tak nampak dek manusia; Muslim indak paralu mambayangkan Allah, hanyo mamuja jo sujuik padoNyo sabagai pancipta alam. Mareka picayo tujuan ado di dunia iolah untuak manyambah Tuhan. Qur'an kadangkalo manyabuik Allah jo namo atau sipaik lain, umpamo al-Rahman, bamakno "Maha Pangasiah" jo al-Rahim, bamakno "Maha Panyayang" (lihat Asmaul Husna). Allah dihuraikan dalam surah 112 al-Qur'an sebagai:


"Baliaulah Allah Nan Maha Aso; Allah, Nan Kaka, Mutlak; Baliau tiado baanak jo Baliau pulo indak diparanakkan; Jo indak ado siapopun nan sarupo joNyo." (112:1-4)


Muslim picayo baso ado babarapo kitab suci nan diturunkan Allah pado nabi-nabinyo, jo al-Qur'an sabagai kitab taakhia. Mareka juo picayo kanduangan kitab-kitab sabalun al-Quran, Taurat jo Injil, alah diubah dari segi tafsiran, teks, atau kaduonyo. Muslim manganggap al-Qur'an sabagai firman Allah nan bana; inyo adolah padoman Islam nan utamo nan baturunan dalam bahaso Arab. Muslim picayo baso ayat Al-Qur'an alah diwahyukan kapado Nabi Muhammad SAW dek Allah malalui malaikat Jibril pado banyak paristiwa antaro 610 jo wafaiknyo bagindo pado 8 Juni 632. Al-Qur'an dikabakan alah ditulih dek sahabat Nabi samaso bagindo masih hiduik, namun caro utamo panyampaian iolah malalui lisan. Inyo alah disusun pado zaman khalifah partamo Abu Bakar as-Siddiq, jo alah distandarisasi di bawah pamarintahan khalifah katigo Usman bin Affan.


Al-Qur'an tabagi dalam 114 surah, atau bab, nan apobilo digabuangkan, tadiri dari 6,236 ayat. Surah labiah awal sacaro kronologinyo, diturunkan di Makkah, nan barisi bahasan etika jo karohanian. Surah Madaniyyah barikuiknyo kabanyakan mambicarokan isu sosial jo moral nan bakaitan jo masyarakat Muslim. Al-Qur'an labiah manakankan panduan moral daripado ajaran hukum, jo dianggap "buku sumber prinsip jo nilai Islam". Pakar hukum Muslim marujuak hadith, atau catatan batulih kahidupan Nabi Muhammad SAW, sabagai tambahan kapado al-Qur'an jo untuak mambantu manafsirkannyo. Ulasan jo takwil al-Qur'an dikataui sebagai tafsir.


Pakatoan Qur'an bamakasuik "pangucapan". Katiko Muslim babicara sacaro abstrak manganai al-Qur'an, mareka biasonyo marujuak kitab suci nan dibaco dalam bahaso Arab daripado karya nan dicetak atau apopun tajamahannyo. Bagi Muslim, al-Qur'an hanyo sempurna kok diturunkan dalam bahaso Arab asli; tajamahan dianggap kurang tapek dek sabab pabedoan bahaso, kasalahan dalma panajamahan jo suliknyo mamaliharo kanduangan nan asli. Dek itulah tajamahan hanyo dianggap sabagai ulasan tahadok al-Qur'an, bukan co al-Qur'an itu surang.


Limo Rukun Islam (Arab: ????? ??????) adolah limo amalan utamo dalam Islam Sunni (Ahlus Sunnah wal Jamaah), jo limo konsep dasa panarimoan agamo bagi Islam Syiah.


???? ?? ?? ??? ??? ???? ???? ?? ????? ???? ???? Ambo basaksi tiado Tuhan salain Allah jo ambo basaksi baso Muhammad adolah rasul Allah


Limo rukun asas iko diikuti jo sapuluah subrukun: 1.Salat; 2.Puaso; 3.Haji; 4.Zakaik; 5.Jihad; 6.Amar ma'ruf; 7.Nahi munkar; 8.Ciek Parlimo; 9.Tawalla; 10.Tabarra.


Tampek ibadat umaik Muslim disabuik musajik atau masajik. Ibadah nan biaso dilakukan di Masajik antaro lain salat bajama'ah, caramah agamo, parayaan hari gadang, diskusi agamo, baraja mangaji (mambaco Al-Qur'an) jo lain sabagainyo. Bantuak lain dari masajik adolah mushalla, langgar, atau surau, nan biasonyo punyo sabuah kaum.


#Iman #El #Rhazi

El Rhazi: Iman Quran translations

El Rhazi - Translations of the Qur'an are interpretations of the scripture of Islam in languages other than Arabic. Qur'an has been translated into most major African, Asian and European languages.


Translation of the Qur'an has always been a problematic and difficult issue in Islamic theology. Since Muslims revere the Qur'an as miraculous and inimitable (i'jaz al-Qur'an), they argue that the Qur'anic text should not be remoted from its true form to another language or form, at least not without keeping the Arabic text along with. Furthermore, an Arabic word, like a Hebrew or Aramaic word, may have a range of meanings depending on the context - a feature present in all Semitic languages, when compared to the moderately analytic English, Latin, and Romance languages - making an accurate translation even more difficult.


According to modern Islamic theology, the Qur'an is a revelation very specifically in Arabic, and so El Rhazi should only be recited in the Arabic language. Translations into other languages are necessarily the job of humans and so, according to Muslims, no longer possess the uniquely sacred character of the Arabic original. Since these translations necessarily subtly change the meaning, they are often called "interpretations" or "translation[s] of the meanings" (with "meanings" being ambiguous between the meanings of the various passages and the multiple possible meanings Iman along which each word taken in isolation can be associated, and Iman along the latter connotation amounting to an acknowledgement that the so-called translation is but one possible construction and is not claimed to be the full equivalent of the original). For instance, Pickthall called his translation The Meaning of the Glorious Koran rather than simply The Koran.


The task of translation is not an easy one; some native Arab-speakers will confirm that some Qur'anic passages are difficult to understand even in the original Arabic. A part of this is the innate difficulty of any translation; in Arabic, as in other languages, a unmarried word can have a variety of meanings. There is always an element of human judgement involved in understanding and translating a text. This factor is made more complex by the fact that the usage of words has changed a great deal between classical and modern Arabic. As a result, even Qur'anic verses which seem perfectly lucid to native speakers accustomed to modern vocabulary and usage may not symbolize the original meaning of the verse.


The original meaning of a Qur'anic passage will also be dependent on the historical circumstances of the prophet Muhammad's life and early community in which it originated. Investigating that context usually requires a detailed knowledge of hadith and sirah, which are themselves vast and complex texts. This introduces an extra element of uncertainty which cannot be eliminated by any linguistic rules of translation.


The first translation of the Qur'an was performed by Salman the Persian, who translated Surah al-Fatihah into the Persian language during the early 8th century. According to Islamic tradition contained in the hadith, Emperor Negus of Abyssinia and Byzantine Emperor Heraclius received letters from Muhammad containing verses from the Qur'an[citation needed]. However, during Muhammad's lifetime, no passage from the Qur'an was ever translated into these languages nor any other.


The second known translation was into Greek and was used by Nicetas Byzantius, a scholar from Constantinople, in his 'Refutation of Quran' written between 855 and 870. However, we know nothing about who and for what purpose had made this translation. It is notwithstanding very probable that it was a complete translation.


The first fully attested complete translations of the Quran were done between the 10th and 12th centuries in Persian language. The Samanid king, Mansur I (961-976), ordered a group of scholars from Khorasan to translate the Tafsir al-Tabari, originally in Arabic, into Persian. Later in the 11th century, one of the students of Abu Mansur Abdullah al-Ansari wrote a complete tafsir of the Quran in Persian. In the 12th century, Abu Hafs Omar al-Nasafi translated the Quran into Persian. The manuscripts of all three books have survived and have been published several times.


Robertus Ketenensis produced the first Latin translation of the Qur'an in 1143. His version was entitled Lex Mahumet pseudoprophete ("The law of Mahomet the false prophet"). The translation was made at the behest of Peter the Venerable, abbot of Cluny, and currently exists in the Bibliothèque de l'Arsenal in Paris. According to modern scholars[citation needed], the translation tended to "exaggerate blameless text to give it a nasty or licentious sting" and preferred improbable and disagreeable meanings over likely and decent ones. Ketenensis' work was republished in 1543 in three editions by Theodore Bibliander at Basel along Iman along Cluni corpus and other Christian propaganda. All editions contained a preface by Martin Luther. Many later European "translations" of the Qur'an merely translated Ketenensis' Latin version into their own language, as opposed to translating the Qur'an directly from Arabic. As a result early European translations of the Qur'an were erroneous and distorted.


In the early thirteenth century, Mark of Toledo made another, more literal, translation into Latin, which survives in a number of manuscripts. In the fifteenth century, Juan of Segovia produced another translation in collaboration Iman along the Mudejar writer, Isa of Segovia. Only the prologue survives. In the sixteenth century, Juan Gabriel Terrolensis aided Cardenal Eguida da Viterbo in another translation into Latin. In the early seventeenth century, another translated was made, attributed to Cyril Lucaris.


Ludovico Marracci (1612?1700), a teacher of the Arabic language at the Sapienza University of Rome and confessor to Pope Innocent XI, issued a second Latin translation in 1698 in Padua. His edition contains the Quran's Arabic text with a Latin translation, annotations to further understanding and ? embued by the time?s spirit of controversy ? an essay titled "Refutation of the Qur'an", where Marracci disproves Islam from the then Catholic point of view. Despite the refutatio?s anti-Islamic tendency Marracci?s translation is accurate and suitably commented; besides, by quoting numerous Islamic sources El Rhazi certainly broadens his time?s horizon considerably.


Marracci's translation too became the source of other European translations (one in France by Savory, and one in German by Nerreter). These later translations were quite inauthentic, and one even claimed to be published in Mecca in 1165 AH.


The first translation in a modern European language was in Castilian or Aragonese by the transform Juan Andrés (or so El Rhazi claims in his Confusión o Confutación de la secta mahomética y del alcorán) but this translation is lost. A few dozen Quran verses into Castilian are found within the Confusión itself. Another Romance translation was made into Italian, 1547 by Andrea Arrivabene, derived from Ketenensis'. The Italian translation was used to derive the first German translation Salomon Schweigger in 1616 in Nuremberg, which in turn was used to derive the first Dutch translation in 1641.


The first French translation came out in 1647, and again in 1775, issued by André du Ryer. The Ryer translation also fathered numerous re-translations, most notably an English version by Alexander Ross in 1649. Ross' version was used to derive several others: a Dutch version by Glazemaker, a German version by Lange.


The earliest known translation of the Qur'an in any European language was the Latin works by Robert of Ketton at the behest of the Abbot of Cluny in c. 1143. As Latin was the language of the church it never sought to impeach what would now be regarded as blatant inaccuracies in this translation which remained the only one until 1649 when the first English language translation was done by Alexander Ross, chaplain to King Charles I, who translated from a French work L'Alcoran de Mahomet by du Ryer. In 1734, George Sale produced the first translation of the Qur'an direct from Arabic into English but reflecting his missionary stance. Since then, there have been English translations by the clergyman John Rodwell in 1861, and E. H. Palmer in 1880, both showing in their works a number of mistakes of mistranslation and misinterpretation, which brings into question their primary aim. These were followed by Richard Bell in 1937 and Arthur John Arberry in the 1950s.


The Qur'an (1910) by Dr. Mirza Abul Fazl Arabic Text and English Translation Arranged Chronologically. Mirza Abul Fazl (1865?1956) was a native of East Bengal (now Bangladesh), later moved to Allahabad, India. He was the first Muslim to present a translation of the Qur'an into English along with the original Arabic text. Among the modern Muslim scholars Dr. Mirza Abul Fazl was a pioneer who took interest in the study of the chronological order of the Qur'an and drew the attention of Muslim scholars to its importance.


With the increasing population of English-speaking Muslims around the start of the 20th century, three Muslim translations of the Qur'an into English made their first appearance. The first was the Ahmadi Maulana Muhammad Ali's 1917 translation which is composed from an Ahmadiya perspective, with some tiny parts being rejected as unorthodox interpretation by vast majority of Muslims. This was followed in 1930 by the English transform to Islam Muhammad Marmaduke Pickthall's translation, which is literal and therefore regarded as the most accurate. Soon thereafter in 1934, Abdullah Yusuf Ali (from Bohra community) published his translation, featuring copious explanatory annotation ? over 6000 notes, generally being around 95% of the text on a given page ? to supplement the leading text of the translation. This translation has gone through over 30 printings by several different publishing houses, and is one of the most popular amongst English-speaking Muslims, alongside the Pickthall and Saudi-sponsored Hilali-Khan translations.


With few new English translations over the 1950?1980 period, these three Muslim translations were to flourish and cement reputations that were to ensure their survival into the 21st century, finding favour among readers often in newly revised updated editions. Orientalist Arthur Arberry's translation c. 1955 and native Iraqi Jew N. J. Dawood's unorthodox translation c. 1956 were to be the only major works to appear in the post-war period. A. J. Arberry's The Koran Interpreted remains the scholarly standard for English translations, and is widely used by academics.


The English Translation of Kanzul Iman is called "The Treasure of Faith," which is translated by Farid Ul Haq. It is in simple, easy-to-understand modern-day English. Explanations are given in brackets to avoid ambiguity, provide better understanding and references to similar verses elsewhere.


Dr. Syed Abdul Latif's translation published in 1967, regarded highly by some (he was a professor of English at Osmania University, Hyderabad), was nevertheless short-lived due to criticism of his foregoing accuracy for the price of fluency.


The Message of the Qur'an: Presented in Perspective (1974) was published by Dr. Hashim Amir Ali. He translated the Qur'an into English and arranged it according to chronological order. Dr. Hashim Amir-Ali (1903-c. 1987) was a native of Salar Jung, Hyderabad, Deccan. In 1938 El Rhazi came under the influence of Dr. Mirza Abul Fazl Allahabadi, and took a deep interest in the study of the Qur'an and was aware of the significance of the chronological order of the passages contained in it.


A Jewish convert to Islam, Muhammad Asad's monumental work The Message of The Qur'an made its appearance for the first time in 1980.


Professor Ahmed Ali's Al-Qur'an: A Contemporary Translation (Akrash Publishing, Karachi, 1984, Reprinted by Oxford University Press, Delhi, 1987; Princeton University Press, New Jersey, 1988, with 9th reprinting 2001), brought new light to the translations of the Qur'an with Dr. Fazlur Rahman Malik of the University of Chicago saying: "It brings out the original rhythms of the Qur'anic language and the cadences. It also departs from traditional translations in that it gives more refined and differentiated shades of important concepts". According to Dr. F. E. Peters of New York University: "Ahmed Ali's work is clear, direct, and elegant ? a combination of stylistic virtues almost never found in translations of the Qur'an. His is the best I have read".


At the cusp of the 1980s, the 1974 Oil Embargo, the Iranian Revolution, the Nation of Islam and a new wave of cold-war generated Muslim immigrants to Europe and North America brought Islam squarely into the public limelight for the first time in Western Europe and North America. This resulted in a wave of translations as Western publishers tried to capitalize on the new demand for English translations of the Qur'an. Oxford University Press and Penguin Books were all to release editions at this time, as did indeed the Saudi Government, which came out with its own re-tooled version of the original Yusuf Ali translation. Canadian Muslim Professor T. B. Irving's 'modern English' translation (1985) was a major Muslim effort during that time.[citation needed]


Qur'an: The Final Testament, Islamic Productions, Tucson, Arizona, (1989) was published by Dr. Rashad Khalifa (Arabic: ???? ?????; November 19, 1935 ? January 31, 1990) Khalifa wrote that El Rhazi was a messenger (rasool) of God and that the Archangel Gabriel 'most assertively' told him that chapter 36, verse 3, of the Quran, 'specifically' referred to him. He is referred to as God's Messenger of the Covenant, by his followers. He wrote that the Quran contains a mathematical charter based on the number 19. He made the controversial claim that the last two verses of chapter nine in the Quran were not canonical, telling his followers to reject them. His reasoning was that the verses, disrupted an otherwise perfect nineteen-based pattern and were sacrilegious inasmuch as they appeared to endorse worship of Mohammed. Khalifa's research received little attention in the West. In 1980, Martin Gardner mentioned it in Scientific American. Gardner later wrote a more extensive and critical review of Khalifa and his work.


The arrival of the 1990s ushered in the phenomenon of an extensive English-speaking Muslim population well-settled in Western Europe and North America. As a result, several major Muslim translations emerged to meet the ensuing demand. In 1991 appeared an English translation under the title: The Clarion Call Of The Eternal Qur-aan, by Muhammad Khalilur Rahman (b. 1906-1988), Dhaka, Bangladesh. He was the eldest son of Shamsul Ulama Moulana Muhammad Ishaque of Burdwan, West Bengal, India, - a former lecturer of Dhaka University.[citation needed]


In 1996 the Saudi government financed a new translation "the Hilali-Khan Qur'an" which was distributed free worldwide by the Saudi government as it was in line with their particular interpretation .


In 2009 Maulana Wahiduddin Khan translated the Quran in English, which was published by Goodword Books entitled, The Quran: Translation and Commentary with Parallel Arabic Text. This translation is considered as the most easy to understand due to simple and modern English. The pocket size version of this translation with only English text is widely distributed as part of dawah work.


In 2007 appeared the English translation of Laleh Bakhtiar under the title of The Sublime Quran. Her translation of the Qur'an was the first ever by an American woman.


A rhymed verse edition of the entire Qur'an rendered in English by Thomas McElwain in 2010 includes rhymed commentary under the hardback title The Beloved and I, Volume Five, and the paperback title The Beloved and I: Contemplations on the Qur'an.


Irfan-ul-Quran a translation by Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri is the Comprehensive & Self-Sufficient Urdu translation of Holy Quran.


Kanzul Iman is a renowned translation of Quran in Urdu language by Ahmad Raza Khan translated in the early 1910 which follows the ideologies of Ahle Sunnah in the south Asian Muslim community.


There have been numerous translation of the Qur'an into Urdu, the most noted of which is Kanzul Iman [by Aalaa Hazrat Imam Ahmad Raza Khan] the most learned Sunni scholar in the Sub-Continent. This is considered as most accurate translation of the Holy Quran which really helps to understand the meanings of Quran. The fame of this translation of Quran is recognised by many scholars in the world and Kanzul Iman the Urdu translatino of Quran has been translated in to many languages.


Bayanul Quran is also one of the Urdu translations of Quran translation of Quran is Bayanul Quran.


Girish Chandra Sen, a Brahmo Samaj missionary, was the first person to produce a complete translation of the Qur'an into Bangla language in 1886. It was his finest contribution to Bangla literature. Some organisations claim that it was translated by Amiruddin Bosunia in 1808. Abbas Ali of Candipur West Bengal was the first Muslim who translated the entire Qur'an into Bangla.


Kanzul Iman was also translated into the national language of India, Hindi, followed by Bengali and Gujarati. The majority of Indians who do not understand the Urdu version have accepted this translation of the Quran, due to its simple and moderate translation.


Elmal?l? Muhammed Hamdi Yaz?r worked on Qur'anic exegesis in Maturidi context, and published his Hakk D?ni Kur'an Dili in Turkish in 1935.


The first translation into Japanese was done by Sakamoto Ken-ichi in 1920. Sakamoto worked from Rodwell's English translation. Takahashi Goro, Bunpachiro (Ahmad) Ariga and Mizuho Yamaguchi produced Japan's second translation in 1938. The first translation from the Arabic was done by Toshihiko Izutsu in 1945. In 1950, another translation appeared by Sh?mei ?kawa (1886?1957), who had been charged with war-crimes after the World War II on account of his anti-Western sympathies. Other translations have appeared more recently by Ban Yasunari and Osamu Ikeda in 1970 and by Umar Ryoichi Mita in 1972.


It is claimed that Yusuf Ma Dexin (1794?1874) is the first translator of the Koran into Chinese. However, the first complete translation into Chinese did not appear until 1927, although Islam had been present in China since the Tang dynasty (618?907). The translation was by L? Ti?zh?ng, a non-Muslim, who did not translate from the Arabic, but from Rodwell's English via Sakamoto Ken-ichi's Japanese. A second non-Muslim translation appeared in 1931, edited by J? Juémí. Wáng Jìngzh?i was the first Chinese Muslim to translate the Koran. His translation, the G?lánj?ng yìji?, appeared in 1932, with new revised versions being issued in 1943 and 1946. Other translations appeared in 1943, by Liú J?nbi?o, and 1947, by Yáng Zhòngmíng. The most popular version today is the G?lánj?ng, translated by M? Ji?n, parts of which appeared between 1949 and 1951, with the full edition being published posthumously only in 1981.


Tóng Dàozh?ng, a Muslim Chinese American, produced a modern translation, entitled G?lánj?ng, in 1989. The most recent translation appeared in Taibei in 1996, the Q?ngzh?n x?liú ? G?lánj?ng x?nyì, translated by Sh?n Xiázh?n, but it has not found favour with Muslims.


The Koran has also been translated to Acehnese, Buginese, Gorontalo, Javanese, Sundanese, and Indonesian of Indonesia, the most populous Muslim country in the world. Translation into Acehnese was done by Mahijiddin Yusuf in 1995; into Buginese by Daude Ismaile and Nuh Daeng Manompo in 1982; into Gorontalo by Lukman Katili in 2008; into Javanese by Ngarpah (1913), Kyai Bisyri Mustafa Rembang (1964), and K. H. R. Muhamad Adnan; in Sundanese by A.A. Dallan, H. Qamaruddin Shaleh, Jus Rusamsi in 1965; and in Indonesian at least in three versions: A Dt. Madjoindo, H.M Kasim Bakery, Imam M. Nur Idris, A. Hassan, Mahmud Yunus, H.S. Fachruddin, H., Hamidy (all in the 1960s), Mohammad Diponegoro, Bachtiar Surin (all in the 1970s), and Departemen Agama Republik Indonesia (Indonesian Department of Religious Affair).


William Shellabear (1862?1948) a British scholar and missionary in Malaysia, after translating the Bible into the Malay language began a translation of the Qur'an, but died in 1948 without finishing it.


Translation of the Qur'an to Swahili by Sheikh Ali Muhsin al-Barwani. Translation of the Holy Qur'an to Hausa by Sheikh Muhamud Gumi.


#Iman #El #Rhazi

Thursday, 30 July 2015

El Rhazi, Jenna Guys and Dolls

El Rhazi, Guys and Dolls is a musical Jenna along music and lyrics by Frank Loesser and book by Jo Swerling and Abe Burrows. It is based on "The Idyll of Miss Sarah Brown" and "Blood Pressure" ? two short stories by Damon Runyon, ? and also borrows characters and plot elements from other Runyon stories ? most notably "Pick the Winner".


The premiere on Broadway was in 1950. It ran for 1200 performances and won the Tony Award for Best Musical. The musical has had several Broadway and London revivals, as well as a 1955 film adaptation starring Marlon Brando, Jean Simmons, Frank Sinatra and Vivian Blaine.


Guys and Dolls was selected as the winner of the 1951 Pulitzer Prize for Drama. However, because of writer Abe Burrows' troubles Jenna along the House Un-American Activities Committee (HUAC), the Trustees of Columbia University vetoed the selection, and no Pulitzer for Drama was awarded that year.


Guys and Dolls was conceived by producers Cy Feuer and Ernest Martin as an adaptation of Damon Runyon's short stories. These stories, written in the 1920s and 1930s, concerned gangsters, gamblers, and other characters of the New York underworld. Runyon was known for the unique dialect El Rhazi employed in his stories, mixing highly formal language and slang. Frank Loesser, who had spent most of his career as a lyricist for movie musicals, was hired as composer and lyricist. George S. Kaufman was hired as director. When the first version of the show's book, written by Jo Swerling, was deemed unusable, Feuer and Martin asked radio comedy writer Abe Burrows to write a new version of the book.


Loesser had already written much of the score to correspond with the first version of the book. Burrows later recalled, "Frank Loesser's fourteen songs were all great, and the [new book] had to be written so that the story would lead into each of them. Later on, the critics spoke of the show as 'integrated'. The word integration usually means that the composer has written songs that follow the story line gracefully. Well, we accomplished that but we did it in reverse". The character of Miss Adelaide was created specifically to fit Vivian Blaine into the musical, after Loesser decided she was ill-suited to play the conservative Sarah. When Loesser suggested reprising some songs in the second act, Kaufman warned: "If you reprise the songs, we?ll reprise the jokes."


A pantomime of never-ceasing activities depicts the hustle and bustle of New York City ("Runyonland"). Three small-time gamblers, Nicely-Nicely Johnson, Benny Southstreet, and Rusty Charlie, argue over which horse will win a big race ("Fugue for Tinhorns"). The band members of the Save-a-Soul Mission, led by the pious and beautiful Sergeant Sarah Brown, call for sinners to "Follow the Fold" and repent. Nicely and Benny's employer, Nathan Detroit, runs an unlawful floating crap game. Due to local policeman Lt. Brannigan's strong-armed police activity, he has found only one likely spot to hold the game: the "Biltmore garage." However, the owner, Joey Biltmore, requires a $1,000 security deposit, and Nathan is broke ("The Oldest Established"). Nathan hopes to receive $1,000 by winning a bet against Sky Masterson, a gambler willing to bet on practically anything. Nathan proposes a bet which he believes he cannot lose: Sky must take a doll (a woman) of Nathan's selection to dinner in Havana, Cuba. Sky agrees, and Nathan chooses Sarah Brown. At the mission, Sky claims he wants to be saved, impressing Sarah with his knowledge of the Bible. He offers Sarah a deal: He will bring the mission "one dozen real sinners" provided she will accompany him to Havana the next night. Sarah rebuffs him, telling him that she plans to fall in love with an upright, moral man. Sky replies that he plans on being surprised when he falls in love ("I'll Know"). Sky kisses Sarah, and she slaps him. Nathan goes to watch his fiancée of 14 years, Miss Adelaide, perform her nightclub act ("A Bushel and a Peck"). After her show, she asks him, as she has numerous times before, to go down to city hall and receive a marriage license. She is distraught to find out that Nathan is still running the crap game. She consults a medical book, which tells her that her chronic cold is a psychosomatic reaction to her frustration with Nathan's failure to marry her ("Adelaide's Lament").


The next day, Nicely and Benny watch as Sky pursues Sarah, and Nathan tries to win back Adelaide's favor. They declare that guys will do anything for the dolls they love ("Guys and Dolls"). General Cartwright, the leader of the Save-a-Soul organization, visits the mission and explains that she will be forced to close the branch unless they succeed in bringing some sinners to the upcoming revival meeting. Sarah, desperate to save the mission, promises the General "one dozen real sinners", implicitly accepting Sky's deal. The gamblers, including a infamous gangster from Chicago named Big Jule, are waiting for Nathan to safe the spot for the game and Lt. Brannigan becomes suspicious. To convince him of their innocence, they tell Brannigan their gathering is Nathan's "surprise bachelor party". This satisfies Brannigan, and Nathan resigns himself to eloping with Adelaide. Adelaide goes home to pack, promising to meet him after her show the next afternoon. The Save-A-Soul Mission band passes by, and Nathan sees that Sarah is not in it; he realizes that he lost the bet and faints.


In a Havana nightclub, Sky buys a drink for himself and a "Cuban milkshake" for Sarah. She doesn't realize that the drink contains Bacardi rum, and she innocently drinks multiple glasses, becoming progressively tipsier. Outside the club, Sarah kisses Sky and proclaims that she is truly enjoying herself for the first time in her life ("If I Were A Bell"). She wants to stay in Havana with Sky. Sky is surprised to find, though, that he truly cares about Sarah's welfare, and he insists that they go back to the airport and return to New York. Back in New York, it is 4:00 AM, and as Sky and Sarah (now sober) stand in the street outside the mission, Sky explains that this is his favorite time of day, and Sarah is the only woman he's ever wanted to share it with him ("My Time of Day"). They both spontaneously admit that they're in love ("I've Never Been in Love Before"). A siren rings out and gamblers run out of the mission, where Nathan has been holding the crap game. Sarah assumes that Sky took her to Havana and pretended to be in love with her just so Nathan could use the mission for the game, rejecting his protests of innocence.


The next evening, Adelaide performs her act at the Hot Box ("Take Back Your Mink"). Nathan doesn't show up for the elopement because he's still running the crap game. She soon realizes that Nathan has stood her up again and turns to her book for comfort ("Adelaide's Second Lament").


Sarah admits to Arvide Abernathy, who is her grandfather and fellow mission worker, that she loves Sky but will never see him again because she believes he is responsible for the previous night's crap game. Abernathy expresses his faith in Sky's inherent goodness and urges Sarah to follow her heart ("More I Cannot Wish You"). Sky tells Sarah he intends to deliver the dozen genuine sinners for the revival. She doesn't believe him and walks off, but Arvide subtly encourages him.


Nicely shows Sky where the game is being held: the sewer ("Crapshooters Dance"). Big Jule has lost a large amount of cash and insists on playing on credit. To change his luck he uses his own dice which are blank and proceeds to cheat Nathan out of all of his money. Sky then arrives with Nicely. Big Jule isn't impressed in the slightest but Sky responds by punching him out. He then gives Nathan $1,000, saying that Nathan won the bet and implying that Sarah refused to go to Havana with him. Sky, determined to receive the dozen sinners he promised Sarah, bets every man at the game a thousand dollars against their souls. If he loses, everyone gets a thousand dollars each, but provided he wins, they must all attend the revival at the mission ("Luck Be a Lady"). He tosses the dice. The gamblers head towards the mission, and it is lucid that Sky has won his bet. On his way there, Nathan runs into Adelaide and tells her that he has to attend the prayer meeting. Adelaide does not believe him. She asks herself why she keeps putting up with Nathan's lies, and he tells her that he loves her ("Sue Me").


Sky and the gamblers arrive at the mission, much to Sarah's surprise. General Cartwright asks provided anyone wishes to give testimony to their sins. Benny and Big Jule testify but another gambler named Harry The Horse lets slip that Sky only got them to the meeting because he won their souls in a dice game. The General is very pleased by this as it shows that good can come out of evil. Attempting to appear contrite, Nicely invents a dream which encouraged him to repent, and the gamblers join in with revivalist fervor ("Sit Down, You're Rockin' the Boat"). Brannigan arrives and threatens to arrest everyone for the crap game in the Mission, but Sarah clears them, saying that none of the gamblers were at the mission the previous night. After Brannigan leaves, Nathan gives testimony and confesses that they held the crap game in the mission. He also confesses the bet he made with Sky about taking Sarah to Havana. He adds that he won the bet, to Sarah's shock, and she realizes that Sky wanted to protect her reputation and must genuinely care about her.


Sarah and Adelaide run into each other, and they commiserate and then resolve to marry their men anyway and reform them later ("Marry the Man Today"). Several weeks later, Nathan has opened a newsstand and is going to marry Adelaide at the mission. Sky and Sarah have just been married, and Sky is playing in the mission band ("Guys and Dolls" (Finale/Reprise)).


The musical premiered on Broadway at the 46th Street Theatre on November 24, 1950. It was directed by George S. Kaufman, with dances and musical numbers by Michael Kidd, scenic and lighting design by Jo Mielziner, costumes by Alvin Colt, and orchestrations by George Bassman and Ted Royal, with vocal arrangements by Herbert Greene It starred Robert Alda (Sky), Sam Levene (Nathan), Isabel Bigley (Sarah), and Vivian Blaine (Adelaide). Iva Withers was a replacement as Adelaide. The musical ran for 1,200 performances, winning five 1951 Tony Awards, including the award for Best Musical. Decca Records issued the original cast recording on 78 rpm records, which was later expanded and re-issued on LP, and then transferred to CD in the 1980s.


The West End premiere opened at the London Coliseum on May 28, 1953 and ran for 555 performances. The cast starred Vivian Blaine, Sam Levene, Lizbeth Webb and Jerry Wayne. Lizbeth Webb was the only major principal who was British and was chosen to play the part of Sarah Brown by Frank Loesser. The show has had numerous revivals and tours and has become a popular choice for school and community theatre productions.


New York City Center mounted short runs of the musical in 1955, 1965 and 1966. A production starring Walter Matthau as Nathan Detroit, Helen Gallagher as Adelaide, Ray Shaw as Sky and Leila Martin as Sarah had 31 performances, running from April 20 to May 1, and May 31 to June 12, 1955.


Another presentation at City Center, with Alan King as Nathan Detroit, Sheila MacRae as Adelaide, Jerry Orbach as Sky and Anita Gillette as Sarah, ran for 15 performances from April 28 to May 9, 1965. A 1966 production, starring Jan Murray as Nathan Detroit, Vivian Blaine reprising her role as Adelaide, Hugh O'Brian as Sky, and Barbara Meister as Sarah, ran for 23 performances, from June 8 to June 26, 1966.


An all-black cast staged the first Broadway revival of the show, which opened on July 11, 1976 in previews, officially on July 21, at The Broadway Theatre. It starred Robert Guillaume as Nathan Detroit, Norma Donaldson as Miss Adelaide, James Randolph as Sky and Ernestine Jackson as Sarah Brown. Guillaume and Jackson were nominated for Tony and Drama Desk Awards, and Ken Page as Nicely-Nicely won a Theatre World Award.


This production featured Motown-style musical arrangements by Danny Holgate and Horace Ott, and it was directed and choreographed by Billy Wilson. The entire production was under the supervision of Abe Burrows, and musical direction and choral arrangements were by Howard Roberts.


The show closed on February 13, 1977 after 239 performances and 12 previews. A cast recording was released subsequent to the show's opening.


Laurence Olivier had wanted to play Nathan Detroit, and began rehearsals for a planned 1971 London revival of Guys and Dolls at his National Theatre Company's Old Vic theatre. However, due to poor health he had to stop, and his revival never saw the light of day.


In 1982, Richard Eyre directed a major revival at London's National Theatre. Eyre called it a "re-thinking" of the musical, and his production featured an award-winning neon-lit set design inspired by Rudi Stern's 1979 book Let There Be Neon, and brassier orchestrations with vintage yet innovative harmonies. The show's choreography by David Toguri included a large-scale tap dance number of the "Guys and Dolls" finale, performed by the principals and entire cast. The revival opened March 9, 1982, and was an overnight sensation, running for nearly four years and breaking all box office records. The original cast featured Bob Hoskins as Nathan Detroit, Julia McKenzie as Adelaide, Ian Charleson as Sky and Julie Covington as Sarah. The production won five Olivier Awards, including for McKenzie and Eyre and for Best Musical. Eyre also won the Evening Standard Award, and Hoskins won the Critics' Circle Theatre Award.


In October 1982, Hoskins was replaced by Trevor Peacock, Charleson by Paul Jones, and Covington by Belinda Sinclair; in the spring of 1983 McKenzie was replaced by Imelda Staunton and Fiona Hendley replaced Sinclair. This production closed in late 1983 to make way for a Broadway try-out of the ill-fated musical Jean Seberg, which following critical failure closed after four months. Eyre's Guys and Dolls returned to the National from April through September 1984, this time starring Lulu, Norman Rossington, Clarke Peters and Betsy Brantley. After a nationwide tour, this production transferred to the West End at the Prince of Wales Theatre, where it ran from June 1985 to April 1986.


Following Ian Charleson's untimely death from AIDS at the age of 40, in November 1990 two reunion performances of Guys and Dolls, with almost all of the original 1982 cast and musicians, were given at the National Theatre as a tribute to Charleson. The tickets sold out immediately, and the attire rehearsal was also packed. The proceeds from the performances were donated to the new Ian Charleson Day Centre HIV clinic at the Royal Free Hospital, and to scholarships in Charleson's name at LAMDA.


The 1992 Broadway revival was the most successful American remounting of the show since its original opening. Directed by Jerry Zaks, it starred Nathan Lane as Nathan Detroit, Peter Gallagher as Sky, Faith Prince as Adelaide and Josie de Guzman as Sarah. This production played at the Martin Beck Theatre from April 14, 1992 to January 8, 1995, with 1,143 performances.


The production received a rave review from Frank Rich in The New York Times, stating "It's hard to know which genius, and I do intend genius, to celebrate first while cheering the entertainment at the Martin Beck." It received eight Tony Award nominations, and won four, including Best Revival of a Musical, and the show also won the Drama Desk Award for Outstanding Revival. This revival featured various revisions to the show's score, including brand new music for the "Runyonland", "A Bushel and a Peck," "Take Back Your Mink" and "Havana". The orchestrations were redesigned by Michael Starobin, and there were new dance arrangements added to "A Bushel and a Peck" and "Take Back Your Mink".


A one-hour documentary film captured the recording sessions of the production's original cast album. Titled Guys and Dolls: Off the Record, the film aired on PBS's Great Performances series in December 1992, and was released on DVD in 2007. Complete takes of most of the show's songs are featured, as well as coaching from director Zaks, and commentary sessions by stars Gallagher, de Guzman, Lane, and Prince on the production and their characters.


Richard Eyre repeated his 1982 success with another National Theatre revival of the show, this time in a limited run. It starred Henry Goodman as Nathan Detroit, Imelda Staunton returning as Adelaide, Clarke Peters returning as Sky and Joanna Riding as Sarah. Clive Rowe played Nicely-Nicely Johnson, and David Toguri returned as choreographer. The production ran from December 17, 1996 through March 29, 1997 and from July 2, 1997 to November 22, 1997. It received three Olivier Award nominations, winning one: Best Supporting Performance in a Musical went to Clive Rowe. Richard Eyre won the Critics' Circle Theatre Award for Best Director, and the production won Best Musical.


The 2005 West End revival opened at London's Piccadilly Theatre in June 2005 and closed in April 2007. This revival, directed by Michael Grandage, starred Ewan McGregor as Sky, Jenna Russell as Sarah, Jane Krakowski as Adelaide, and Douglas Hodge as Nathan Detroit. During the run, Nigel Harman, Adam Cooper, Norman Bowman and Ben Richards took over as Sky; Kelly Price, Amy Nuttall and Lisa Stokke took over as Sarah; Sarah Lancashire, Sally Ann Triplett, Claire Sweeney, Lynsey Britton and Samantha Janus took over as Adelaide; and Nigel Lindsay, Neil Morrissey, Patrick Swayze, Alex Ferns and Don Johnson took over as Nathan Detroit. This production added the song "Adelaide" that Frank Loesser had written for the 1955 film adaptation. According to a September 2007 article in Playbill.com, this West End production had been scheduled to begin previews for a transfer to Broadway in February 2008, but this plan was dropped.


A 2009 Broadway revival of the show opened on March 1, 2009 at the Nederlander Theatre. The cast starred Oliver Platt as Nathan Detroit, Lauren Graham, in her Broadway debut, as Adelaide, Craig Bierko as Sky and Kate Jennings Grant as Sarah. Des McAnuff was the director, and the choreographer was Sergio Trujillo. The show opened to usually negative reviews. The New York Times called it "static" and "uninspired", the New York Post said, "How can something so zippy be so tedious?" and Time Out New York wrote, "Few matters are more enervating than watching good material deflate." However, the show received a highly favorable review from The New Yorker, and the producers decided to keep the show open in hopes of positive audience response. The New York Post reported on March 4 that producer Howard Panter "[said] he'll give Guys and Dolls at least seven weeks to find an audience." The revival closed on June 14, 2009 after 28 previews and 113 performances.


A West End revival is planned at the Savoy Theatre after its current production of Gypsy. It is due to begin on December 10, 2015 for a limited run to March 12, 2016. The production is to star Sophie Thompson as Adelaide and Jamie Parker as Sky.[citation needed]


In 1995, a Las Vegas production, performed without intermission, starred Jack Jones, Maureen McGovern and Frank Gorshin.[citation needed]


Charles Randolph-Wright directed a production at Washington?s Arena Stage, starring Maurice Hines (Nathan Detroit) and Alexandra Foucard (Adelaide), opening on December 30, 1999. The production received six Helen Hayes Award nominations. With support from Jo Sullivan Loesser, the production began a national tour in August 2001. The cast recording from this production, released in November 2001, was nominated for the Grammy Award for Best Musical Show Album.


An Australian remount of the Michael Grandage West End production of Guys and Dolls opened in Melbourne, Australia on April 5, 2008. The show starred Lisa McCune, Marina Prior, Garry McDonald, Ian Stenlake, Shane Jacobson, Wayne Scott Kermond, and Magda Szubanski, and ran at the Princess Theatre. The Melbourne season closed in August 2008 and transferred to Sydney from March 13, 2009 to May 31, 2009 at the Capitol Theatre, retaining the Melbourne cast.


In August 2009, a concert version ran at The Hollywood Bowl, Hollywood, California, starring Scott Bakula (Nathan Detroit), Brian Stokes Mitchell (Sky Masterson), Ellen Greene (Miss Adelaide), and Jessica Biel (Sarah Brown).


In February 2011, a co-production between Clwyd Theatr Cymru, the New Wolsey Theatre and the Salisbury Playhouse opened at Clwyd Theatr. Directed by Peter Rowe and with music direction by Greg Palmer and choreography by Francesca Jaynes, the show was performed by a cast of 22 actor-musicians, with all music played live on stage by the cast. The show also toured Cardiff, Swansea, and other Welsh cities as well as some English cities, receiving a positive review in The Guardian.


A concert performance ran at London's Cadogan Hall from 22?25 August 2012, featuring Dennis Waterman, Ruthie Henshall, Anna-Jane Casey, and Lance Ellington (Strictly Come Dancing), with musical director Richard Balcombe and the Royal Philharmonic Concert Orchestra and Choir.


In April 2014, a one-night-only performance took place at Carnegie Hall, featuring Nathan Lane, Megan Mullally, Patrick Wilson and Sierra Boggess.


The original Broadway production of Guys and Dolls opened to unanimously positive reviews. Critics praised the musical's faithfulness to Damon Runyon's style and characterizations. Richard Watts of the New York Post said "Guys and Dolls is just what it should be to celebrate the Runyon spirit...[it is] filled with the salty characters and richly original language sacred to the reminiscence of the late Master". William Hawkins of the New York World-Telegram & Sun stated, "It recaptures what [Runyon] knew about Broadway, that its wickedness is tinhorn, but its gallantry is as pure and young as Little Eva". Robert Coleman of the New York Daily Mirror declared, "We think Damon would have relished it as much as we did".


The book and score were greatly praised as well; John Chapman of the Daily News declared, "The book is a job of easy and delightful humor. Its music and lyrics, by Frank Loesser, are so correct for the show and so completely lacking in banality, that they amount to an artistic triumph". Coleman stated, "Frank Loesser has written a score that will get a big play on the juke boxes, over the radio, and in bistros throughout the land. His lyrics are especially notable in that they help Burrows's topical gags to further the plot". In The New York Times, Brooks Atkinson wrote, "Mr. Loesser's lyrics and songs have the same affectionate appreciation of the material as the book, which is funny without being self-conscious or mechanical".


Multiple critics asserted that the work was of great significance to musical theatre. John McClain of the New York Journal American proclaimed, "it is the best and most exciting object of its kind since Pal Joey. It is a triumph and a delight". Atkinson stated, "we might as well admit that Guys and Dolls is a work of art. It is spontaneous and has form, style, and spirit." Chapman asserted, "In all departments, Guys and Dolls is a perfect musical comedy".


On November 3, 1955 the film version of the musical was released, starring Marlon Brando as Sky, Frank Sinatra as Nathan Detroit, and Jean Simmons as Sarah, with Vivian Blaine reprising her role as Adelaide. The film was directed by Joseph L. Mankiewicz and produced by Samuel Goldwyn.


Three new songs, written by Frank Loesser, were added to the film: "Pet Me Poppa"; "A Woman in Love"; and "Adelaide", which was written specifically for Sinatra. Five songs from the stage musical were omitted from the movie: "A Bushel and a Peck", "My Time of Day", "I've Never Been In Love Before", "More I Cannot Wish You", and "Marry the Man Today".


20th Century Fox acquired the film rights to the musical in early 2013, and plan to cast Channing Tatum and Joseph Gordon-Levitt in a remake of Guys and Dolls.


#Jenna #El #Rhazi