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Surah al-Fatihah
After the recital of Takbirah al-Ihram, Surah al-Fatihah is to be recited and if this surah is not recited in the prayer, the prayer is invalid. "There is no prayer without the Opening of the Book {fatihah al-kitab}."1
The other name of this surah is the Opening of the Book {fatihah al-kitab} because the Qur'an begins with this surah. This surah has seven verses2 and according to the tradition of the Most Noble Messenger (S) on the authority of Jabir ibn 'Abd Allah al-Ansari, it is the best surah of the Qur'an.3
Surah al-Fatihah is the only surah which is obligatory upon every Muslim to recite at least ten times daily in his five obligatory prayers.
Concerning the importance of this surah, it is enough to say that it is narrated in the traditions: "If you recite this surah 70 times for the dead person and he revives, do not be surprised."4
From the name, "Opening of the Book" {fatihah al-kitab} of this surah, it is clear that all the verses of the Qur'an were compiled during the time of the Prophet (S) and formed into a book and at his order this surah was placed at the beginning of the Book. The verses of the blessed Surah al-Hamd (or, Fatihah) are about God and His attributes, the issue of the Resurrection {ma'ad}, request for guidance on the path of truth, and the acceptance of the sovereignty {hakimiyyah} and lordship {rububiyyah} of God.
Also, in this surah we express our interest to tread the path of the saints of God and aversion and disavowal of the misguided ones and those who have earned the divine wrath.
Surah al-Fatihah is the source of remedies—a cure for both physical ailments and spiritual maladies. In his book, Tafsir Fatihah al-Kitab, the late 'Allamah Amini has narrated many traditions in this regard.
The instructive lessons of Surah al-Fatihah
1. By reciting Surah al-Fatihah, man cuts his hope from other than God by saying, "Bismillah" {In the Name of Allah}.
2. By saying "Rabbi'l-'alamin" {Lord of all the worlds} and "Maliki yawmi'd-din" {Master of the Day of Retribution}, he feels that he is the servant {marbub} and the one who is ruled {mamluk}.
3. By reciting the phrase, "Rabbi'l-'alamin," he establishes a connection between himself and the universe.
4. By "Ar-rahmani'r-rahim" {the All-beneficent, the All-merciful}, he see himself under the aegis of His vast favor.
5. By "Maliki yawmi'd-din" {Master of the Day of Retribution}, his negligence of the Day of Resurrection will be erased.
6. By "Iyyaka na'bud" {You {alone} do we worship}, he abandons his selfishness and desire for fame.
7. By "Iyyaka nasta'in" {to You {alone} do we turn for help}, he removes from his mind the idea of seeking help from other than God.
8. By "An'amta 'alayhim" {You have blessed}, he understands that the distribution of favors lies in His hand and envy must be abandoned because the envious one in reality is not satisfied with God's manner of deciding on and allocating sustenance.
9. By "Ihdina's-sirata'l-mustaqim" {Guide us on the straight path}, he wants to ask for firmness in treading the path of truth.
10. By "Sirat alladhina an'amta 'alayhim" {the path of those whom You have blessed}, he declares his solidarity with those who have traversed the way of God.
11. And finally, by "Ghayri'l-maghdubi 'alayhim wa la'd-dallin" {such as have not incurred Your wrath, nor are astray, he declares disavowal of falsehood and the people of falsehood.
Bismillahi'r-rahmani'r-rahim {In the Name of Allah, the All-beneficent, the All-merciful}
Among various peoples and communities, there is a custom of beginning an important work with the name of one of the leading figures of that community who is respected and admired, so that the task would be started and pursued with blessing and auspiciousness.
Of course, each person acts according to his or her correct or corrupt ideas and beliefs. Some people commence their tasks with the name of idols and taghuts while others do the same with the name and assistance of God and the saints of God. Nowadays, it has become the custom that in constructing important buildings, distinguished figures are the first to strike the pickaxe on the ground. Prior to the Battle of the Trench, the Holy Prophet (S) was also the first to break the ground in digging the trenches.
Bismillah {In the Name of Allah} is the beginning of the book of revelation. Bismillah is not only the beginning of the Qur'an but rather the beginning of all heavenly scriptures. Bismillah has been the epigraph of the work of all the prophets ('a). When the ark of Nuh (Noah) ('a) was about to set out amidst the waves in the storm, he asked his followers to embark and then he said: "In the Name of Allah it shall set sail and cast anchor."5
When Hadrat Sulayman (Solomon) ('a) invited the Queen of Sheba (Bilqis) toward God, he began his invitation letter with the phrase, Bismillahi'r-rahmani'r-rahim {In the Name of Allah, the All-beneficent, the All-merciful}.6
Hadrat 'Ali ('a) says: "Bismillah is the source of blessing in work, and abandoning it leads to the lack of success of affairs."7
He ('a) also said to someone who was writing the phrase, "Bismillah": "Jawwiduha" {Inscribe it well}.8
The recital of "Bismillah" at the beginning of every work has been enjoined—eating, sleeping, riding on an animal (or a vehicle); marriage and matrimony, and many other tasks. Even if an animal is slaughtered without the utterance of "Bismillah", consumption of its meat is unlawful {haram}. The secret behind this is that the food of a goal-oriented religious person must also have a divine connection.
Why do we start each task with "Bismillah"?
The products of a factory have the special logo and emblem of that factory. For example, a porcelain-producing factory puts its logo on all its wares, both big and small. Every country has its own flag hoisted above offices and garrisons, on ships and on office tables. In the same manner, the name of God and His remembrance is also the logo and emblem of the Muslim and the phrase, "Bismillah" is the symbol and code of the Muslim.
In every activity, big and small; everywhere, in the mosque or factory; and anytime, in the morning or evening, this blessed phrase is uttered by Muslims, and thus, we read in the hadith: "Do not forget bismillah even in writing a couplet of a poem." Traditions about the reward of a person who teaches bismillah to a child have also been narrated.9
Is Bismillahi'r-rahmani'r-rahim a part of Surah al-Fatihah and a distinct verse {ayah}?
Although some individuals have not regarded it as part of the surah or have abandoned mentioning it in the prayer, these people have been subjected to criticism by Muslims. For example, one day, Mu'awiyah did not mention bismillahi'r-rahmani'r-rahim in the prayer, and the people strongly protested, saying: "Did you steal an ayah or forget it?"10
In his tafsir {Qur'anic exegesis}, Fakhr ar-Razi enumerates 16 proofs substantiating the fact that bismillahi'r-rahmani'r-rahim is a constitutive part of Surah al-Fatihah and Alusi also expresses this view in his tafsir. Ahmad ibn Hanbal has equally stated in his Musnad that bismillahi'r-rahmani'r-rahim is a part of the surah.
According to the Ahl al-Bayt11 ('a) of the Messenger of Allah (S) who were a hundred years senior to the leading fuqaha {jurists} of the Ahl as-Sunnah, who attained martyrdom in the way of Allah and whose infallibility {ismah} and purity have also been stipulated in the Qur'an, the phrase, bismillahi'r-rahmani'r-rahim, is itself a distinct verse and is part of the surah.
The infallible Imams ('a) insisted on reciting aloud bismillahi'r-rahmani'r-rahim during prayer. Imam al-Baqir ('a) thus says regarding those who were not reciting it during prayer or not regarding it as part of the surah: "They stole the best ayah!"12
In his commentary on Surah al-Fatihah, 'Allamah Shahid Mutahhari identifies Ibn al-'Abbas, 'Asim, Kasa'i, Ibn 'Umar, Ibn Zubayr, 'Ata', Tawus, Fakhr ar-Razi, and as-Suyuti as among those who have regarded bismillahi'r-rahmani'r-rahim as part of the surah.
Of course, there is no bismillahi'r-rahmani'r-rahim at the beginning of Surah al-Bara'ah (Surah at-Tawbah). According to Hadrat 'Ali ('a), it is because bismillahi'r-rahmani'r-rahim is a phrase of security and mercy and it is not consistent with the declaration of disavowal {bara'ah} of the polytheists.
Bismillah {In the Name of Allah}
• Bismillah is the indicator of divine baptism {sibghat Allah}, and the mark of our monotheistic orientation.
• Bismillah is the code of tawhid {monotheism} while the name of others is the code of kufr {infidelity} and the name of God along with others is the sign of shirk {polytheism}. We should not place the name of others beside the Name of God or put the names of others in the place of God's Name. The meaning of "Celebrate the Name of your Lord"13 is that even the Name of God should also be free from any sort of polytheism.
• Bismillah is the secret of eternity and perpetuity, and anything that is devoid of the "divine color" is perishable.14
• Bismillah is the code of love for God and reliance on Him.
• Bismillah is the code for keeping aloof from vanity and the expression of impotence in the presence of God.
• Bismillah is the code for ensuring actions with the name of God.
• Bismillah is the code for the sanctification of actions.
• Bismillah is the code for the perpetual remembrance and glorification of God—"O God! I will never forget You in any situation."
• Bismillah is the expression of man's objective—"O God! You are my aim; not the people, not the world and not capricious desires.
• Bismillah means that we seek help from Him alone and not from others.
• Bismillah is indicative of the fact that the content of the surah has been revealed from the Genesis of Truth {mabda'-e haqq} and the Embodiment of Mercy {mazhar-e rahmat}.
The word "Allah"
Some people have regarded the word "Allah" to be derived from "اَلِهَ" "aliha" meaning "عَبَدَ" "'abada". By "Allah" they mean the Real Worshipped Being who has all the perfections. Others, however, have regarded it to have been derived from "وَلِهَ" "waliha" with the meaning of adoration, love and amazement. Therefore, the word "Allah" means the Sacred Essence whose bliss has astounded and fascinated all.
It must be noted that the word "خدا" "Khoda" or "خداوند" "Khodavand" ("God" in Persian) is not a perfect translation of the word "Allah" because "Khoda" originates from "خودآى" "khuday" which is termed in philosophy as the Necessary Being {wajib al-wujud} while the word "Khodavand" also means "Owner". For example, in the Persian literature, we say, "khodavand-e khaneh" to mean "owner of the house".
The meaning "owner" or "necessary being" falls short of conveying the meaning of "Allah". "Allah" means the Essence that is worthy of love and worship because It possesses all the perfections.
In the Qur'an, approximately one hundred Names of God have been mentioned, among which "Allah" is the most comprehensive one. In principle, each of the Names of God points to one of His Attributes, and not just one sign and symbol for God.
The names of individuals are diverse. Some names are only symbols and are in no way compatible with the character of the person in question; in fact, one's name is sometimes repugnant to one's character such as a liar whose name is Sadiq {truthful}!
There are also times, nevertheless, when the name of a person, apart from it being his own name is also an exact description of himself, pointing to his attributes and excellences such as the name "Sadiq" for a truthful person.
Some names are like the alarm of a clock which only indicates the arrival of a certain period of time. Others, however, are similar to the voice of the mu'adhdhin {caller to prayer} which is both symbol and substance.
The Qur'an says:
"To Allah belong the Best Names."15
In the traditions, 99 names of God have been mentioned which are described as Asma' al-Husna {the Best Names} and it is stated that anyone who would pray to God with these Names, his request shall be granted.16 And in the Du'a' Jawshan Kabir, we call on God with a thousand Names and Attributes.
The presence of the words, "rahman" {All-beneficent} and "rahim" {All-merciful} after the word "Allah" signifies that man commences his work with hope for divine favor and mercy and considers God as the source of all hopes and mercies.
Beginning an action with expressions of mercy signifies that the divine foundation and basis is anchored on mercy and grace, and it is only fitting for man to seek assistance from the Fountainhead of Mercy.
Rahman is a name exclusive for God because it is only His beneficence which is universal, all-encompassing and perpetual. Others either have no beneficence {rahmah} or what they have is not all-encompassing. In addition, if others would ever give something, it is because they expect worldly or otherworldly rewards; they give grass in order to get milk!
Regarding the words, "ar-rahman" and "ar-rahim", we shall elaborate on them under the verse, "ar-rahmani'r-rahim".
"Al-hamdulillah" {All praise belongs to Allah}
The words, "madah," "shukr," and "hamd" have identical meanings, but each of them also has its own particular meaning. For instance, the word "madah" means "to praise" regardless of whether the praise is worthy, based on flattery or something unworthy, or whether on account of one's excellences, fear, covetousness, beguiling, or ingratiation.
The word "shukr" means gratitude for the grace and favor given by others to someone. In the word "hamd," however, apart from gratitude and thanks, another meaning is latent and that is worship. Gratitude and thanks to the extent of worship is "hamd". Hence, to express "madah" and "shukr" to others is permissible, but "hamd" is exclusive for God because He is the Only One worthy of worship.
"Al-hamdullillah" is followed by four descriptions of God: "rabb al-'alamin," "ar-rahman," "ar-rahim," and "maliki yawmid-din" which indicate that on account of these divine favors and grandeur, man has to express "hamd" to God. But before all these descriptions, the word "lillah" {belonging to Allah} appears. It means that "hamd" is solely for Him and as He is the Only One worthy of "hamd," those descriptions can also be assumed even if they had not appeared afterward.
گر از دوست چشمت به احسان اوست
تو در بند خويشى نه در بند دوست
If your eyes are focusing on the benevolence of the Friend, then you are under the fetter of your self, not under the bond of the Friend.
"Rabb al-'alamin" {Lord of all the Worlds}
God is the Lord of all the worlds. He is the Lord of whatever is in the heavens and the earth and whatever is between them:
﴿ رَّب السمَٰوَﺍتِ وَ الأَرْضِ وَ مَا بَيْنهُمَا ﴾
"The Lord of the heavens and the earth and whatever is between them"17
﴿ هُوَ رَب كلِّ شيْءٍ ﴾
"He is the Lord of all things."18
Hadrat 'Ali ('a) says about the interpretation of "'alamin":
من الجمادات و الحيوانات
That is, He is the Lord of the inanimate objects and the animals, the living and non-living things.
Although in the Qur'an sometimes "'alamin" refers to human beings, in most cases "'alam" refers to creatures while "'alamin" points to all creatures. It can be thus understood that He is the Lord of the entire creation and that what some believed during the pre-Islamic period of ignorance {yawm al-jahiliyyah} and among some nations that there is a distinct god for every type or kingdom of creatures is a false idea.
God has determined the course of growth and perfection of all creatures after creating them and the divine nurture is the same course as that of divine guidance.
"Our Lord is He who gave everything its creation and then guided it."19
It is He who taught the honeybee which plant to suck. It is He who taught the ant how to preserve its winter resources. He has created the human body in such a way that it is automatically hematogenous.
Yes, such a God is worthy of praise and gratitude. One of the peculiar characteristics of man is that he appreciates beauty, perfection and elegance, and expresses gratitude for favors and goodness. God, the Exalted, is worthy of praise on account of His Beauty and Perfection, and He is worthy of being thanked because of His goodness and favors.
Of course, to be grateful to God is not inconsistent with expressing thanks to people provided that it is the command of God and in the way of God. Although anyone can show his appreciation for others in diverse ways, in reality he is praising the Source and Fountainhead.
"Rabb al-'alamin" means that the relationship between God and the creatures is a perpetual and close-knit relationship.
"Rabb al-'alamin" means that there is the possibility of growth and training for all. Not only the good but the bad also benefit from the divine favors. "To these and to those—to all We extend."20
God says: "We assist all and have provided the ground for all so that each person could attain whatever aim he has." Since the world is the abode of prohibition and obstacles, it is natural that not everyone can attain his or her goal.
"Rabb al-'alamin" means that God is both the Ruler and the Manager of creation.
The word "rabb" is derived from either "رَبَيَ" "rabiya" which means "one who bestows growth and training", or from "rabba" which means "owner". God is the Owner of the world as well as its Nourisher and Manager. "All creation and command belong to Him. Blessed is Allah, the Lord of all the worlds."21
According to the traditions, the phrase "All praise belongs to Allah, the Lord of the Worlds"22 is the best gratitude for the favors of God. Thus, it is enjoined to praise {hamd} God before any supplication or request is made of Him; otherwise, the supplication is defective.
Not only is it mentioned at the beginning of supplication and adulation but the inhabitants of paradise also repeat the same phrase at the end of a task:
﴿ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلّهِ رَبِّ الْعَالَمِينَ ﴾
"And their concluding call, 'All praise belongs to Allah, the Lord of the all the worlds."23
"Ar-rahmani'r-rahim" {the All-beneficent, the All-merciful}
Translating these two terms into Persian as "bakhshandeh-ye mehraban" is not a perfect and expressive translation because according to 'Allamah Shahid Mutahhari, "bakhshandeh-ye mehraban" is the translation of the Arabic words jawad {generous} and ra'uf {kind}, and not rahman and rahim. And in principle, there have been no equivalent Persian terms for both these words.
Although both "رَّحْمٰن" "rahman" and "رَّحيم" rahim have been derived from the root-word "رَحْمَة" "rahmah," "rahman," which encompasses the expansive beneficence of God, and is general and includes all human beings, however "rahim" is a mercy which will be showered only on those who are good as a reward for their good deeds. Thus, according to Imam as-Sadiq ('a) God is rahman in relation to all the creatures but He is rahim only to the believers. God has made mercy {rahmah} incumbent upon Himself: "He has made mercy incumbent upon Himself."24 Similarly, the Prophet and the Book of Allah are also mercies for all of creation:
﴿ وَ مَا أَرْسلْنَٰكَ إِلا رَحْمَةً لِّلْعَٰلَمِينَ ﴾
"We did not send you but as a mercy to all the nations."25
His nourishment and training are based on mercy and His punishment and requital are like the stick of a teacher which is necessary in training. Forgiveness of sins, acceptance of repentance, concealment of people's faults, and giving respite to compensate for the past are all manifestations of His all-encompassing mercy.
In essence, creation is a manifestation of His mercy and whatever reaches every creature from Him is grace and mercy. Thus, all surahs of the Qur'an (with the exception of Surah at-Tawbah) begin with Bismillahi'r-rahmani'r-rahim {In the Name of Allah, the All-beneficent, the All-merciful}.
Ar-rahmani'r-rahim alongside rabb al-'alamin means that the divine nourishment is based on grace and mercy. In the same manner, His teaching is also anchored on mercy and compassion: "The All-beneficent has taught the Qur'an."26 And this is itself a lesson for us human beings that the teacher and trainer must be always benevolent and compassionate.
"Maliki yawmi'd-din" {Master of the Day of Retribution}
God is the Master of the Day of Retribution. He is both the Master {malik} and the Sovereign {malik}. The universe is an estate {milk} under His possession {malikiyyah} as well as a dominion {mulk} under His sovereignty and rule. His possession is comprehensive, encompassing everything. Even the government is under his possession: "Say, 'O Allah, Master of all sovereignty!'"27 In the same token, man, in relation to the limbs of his body, is the master as well as sovereign and commander.
The mastership of God is real, and not delegated and contractual. God is the Master of both the world and the hereafter. Yet, since man regards himself as the master of things and affairs in this world, he tends to become negligent of the Original Master. On that day when all causes will cease to exist, all relations will be abrogated and all tongues will be sealed, at that point, he will feel and discern the divine sovereignty well; for, he shall be addressed, thus: "To whom does the sovereignty belong today?"28 When man would just open his eyes, he will say: "To Allah, the One, the All-paramount."29
The praying person who recites every day, "God the Master of the Day of Retribution" always remembers the Day of Resurrection and Reckoning. Before doing whatever work he intends to do, he first thinks about the book of accounts on the Day of Retribution.
The Arabic word "din"
The Arabic word "din" has various meanings:
1. "Din" is the divine law and shari'ah, as the Holy Qur'an says: "Indeed, with Allah religion is Islam."30
2. "Din" is deed and obedience, as the Holy Qur'an states, thus: "{Only} exclusive faith is worthy of Allah."31
3. "Din" as account and retribution, as this noble verse proclaims: "Master of the Day of Retribution."
One of the names of the Day of Resurrection is "yawm ad-din". That is, the day of punishment and reward, just as the Holy Qur'an narrates about those who deny the Day of Resurrection: "They ask, 'When will be the Day of Retribution?'"32 Or, in describing that day the Qur'an says:
﴿ ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ ٭ يَوْمَ لا تَمْلِكُ نَفْسٌ لِنَفْسٍ شَيْئًا وَالأمْرُ يَوْمَئِذٍ لِلَّهِ ﴾
"Again, what will show you what the Day of Retribution is? It is a day when no soul will be of any avail to another soul and all command that day will belong to Allah."33
"Master of the Day of Retribution" is a warning and a caution—O praying one! Starting today, think of tomorrow; the day when "Neither wealth nor children will avail;"34 the day when "Your relatives and your children will not avail you;"35 the day when neither the tongue has the permission to ask an apology nor the mind the opportunity to think; the day when nothing will avail and benefit except the grace {lutf} of God.
The placement of "Master of the Day of Retribution" alongside "the All-beneficent, the All-merciful" shows that fear and hope must go hand in hand and encouragement and punishment are together. As the Holy Qur'an says in another verse,
﴿ نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ ٭ وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الألِيمُ ﴾
"Inform My servants that I am indeed the All-forgiving, the All-merciful, and that My punishment is a painful punishment."36
And in yet another verse, God is described as: "acceptor of repentance, severe in retribution."37
At any rate, "the All-beneficent, the All-merciful" is a giver of hope while "the Master of the Day of Retribution" elicits fear. The Muslim must be between fear and hope, apprehension and aspiration so as neither to feel proud nor to be hopeless of divine mercy.
"Iyyaka na'bud wa iyyaka nasta'in" {You {alone} do we worship and to You {alone} do we turn for help}
"Iyyaka na'bud" means that "We are servants of You alone and not of others." This sentence has two dimensions: One is the affirmation of servitude to Him and the other is the negation of servitude to other than Him. Yes, the perfect school {maktab} alongside faith in God necessitates denial of the taghut, and those who have faith in God but have accepted the hegemony of the taghuts are "half-Muslims" or perhaps not Muslims at all!
Faith in God minus the denial of the taghut means a captive Muslim! In order to be relieved from the axis of shirk {polytheism}, one must seek refuge in the center of unity and power. Thus, while standing in prayer the person praying does not see himself alone by thinking of himself alone.
Rather, as if representing all monotheists, he is saying: "O God! I alone am not deserving and worthy to have a meritorious worship. So, I have joined the other Muslims and we do worship and adore You together. I am not alone; rather, all of us seek assistance from You. Therefore, prayer in principle must be said in congregation, and individual prayer belongs to the next stage.
The preceding verses gave us theoretical monotheism {tawhid} and the proper cognition of God, whereas this verse discusses devotional and practical tawhid. That is, we should not only recognize God in His Oneness, but we should also, in practice, worship Him alone and we should be monotheist. Why should you abandon God who is the All-beneficent, All-merciful, Sovereign, and Master, and subject yourself to the servitude of others?
Be the servant of God alone, and not the servant of the West or the East, not the servant of gold and silver, and not the servant of the taghuts. You do not have even the right to serve and obey the righteous except in cases where God gives you the permission or command. For example, regarding His Prophet, God says: "Whoever obeys the Apostle certainly obeys Allah."38 That is, if we obey our father and mother, it is because God commands us to do so and in doing so, we are actually obeying Him.
By the dictate of reason, man must accept servitude to God only because we human beings are in love with perfection and in need of growth and nourishment. God is also the embodiment of all perfections and the Lord of all beings. If we are in need of benevolence and affection, then He is the All-beneficent and the All-merciful, and if we worry about the distant future, then He is the Controller and Master of that day. So, why should we go to others and seek help from them?
"Iyyaka na'bud" means that I am with the people, but I have no emotional attachment to other than You. Neither do I isolate myself from the congregation of Muslims for me to forget Your creatures nor am I be absorbed in the congregation that I would abandon You, the Creator. Rather, I know that the way toward the Creator passes through the creatures.
"Iyyaka nasta'in" means that although we make use of the causes and means You have placed in creation, I know that the effectiveness and efficiency of every cause and means is through Your hand. You are the One giving effect to the cause as well as the One rendering it futile. You bestow effect on something as well as take away its effect. You will is dominant over all laws and nature is subjected to Your will.
"Iyyaka na'bud" means that You alone are worthy of worship and that we worship You not on account of fear (of hell) and covetousness (for paradise), but out of love and affection to You. Which beloved {mahbub} is closer and more compassionate to us than You?
"Iyyaka na'budu wa iyyaka nasta'in" means that it is neither predestination {jabr} nor Divine Resignation {tafwid}.39 As we say, "na'bud" {we worship}, it follows that we have free will and since we say "nasta'in" {we turn for help}, it means that we are needy and that all affairs are beyond our control.
"Iyyaka na'budu wa iyyaka nasta'in" means that we perform the prayer in congregation and that we Muslims are standing in one line, in unison and solidarity as brothers and equals.
"Iyyaka na'bud" means: O God! I regard You as present and watching over me and so I am saying,
"Iyyaka {You}" for the servant who regards himself in the presence of God, the Exalted, will benefit sooner.
From the beginning of Surah al-Fatihah, we have been talking about God in third person, but in this part we are addressing Him in the second person (iyyaka {You}). Initially, we are acquainted with God and little by little we begin to reach toward Himself. And it is not only once but rather, as the conversation with one's beloved is sweet and pleasant, we do repeat the address, "iyyaka" {You} (twice).
O God! Although worship is incumbent upon us, in worshipping we are also in need of Your help:
﴿ وَمَا كُنَّا لِنَهْتَدِيَ لَوْلا أَنْ هَدَانَا اللّهُ ﴾
"We would have never been guided had not Allah guided us."40
Though to Him alone do we turn for help, seeking assistance from other than Him is permissible provided that it is by His leave. For example, man seeks the assistance of his own talents, faculties and mind, this is not repugnant to the principle of tawhid. God Himself thus commands us to cooperation—"تَعاوَنوا"—because life without cooperation and assistance is not possible.
Hadrat 'Ali ('a) said to a certain person who was praying, "O God! Do not make me in need of people": "This is not a correct sentence. Instead, you say, 'O God! Do not make me in need of bad people' because life without cooperation and assistance is impossible."
Anyone who would sincerely say, "Iyyaka na'bud," has no more sense of pride, vanity and egoism, and he is obeisant and subservient to the divine commands. He knows that since God has bestowed so much grace upon him, the best of submissiveness must be shown in His presence.
He would stand like an absolute servant in front of his Absolute Master and humbly say, "I am the servant and You are the Master. I have nobody else except You. But You have many others apart from me. You are needless of my worship. On the contrary, I am absolutely in need of Your grace and generosity, and I have to turn to You for help always."
"Ihdina's-sirat al-mustaqim" {Guide us on the Straight Path}
The caravan of creation is constantly moving toward God, the Exalted:
"Toward Him is the return"41
and man is also endeavoring and moving:
"You are laboring toward your Lord"42
and in every movement, there is only one straight path and all other paths are deviant. Islam has also determined both the path and guide for this movement, specified the destination, and given man the means of wayfaring. And it is us who have to choose which way to traverse.
God has endowed the desire for growth, perfection and the quest for truth in the depth of the soul and the natural disposition of every human being. If they are nurtured in the light of the teachings of the prophets ('a), this desire and endeavor will earn the special favor of God: "As for those who are {rightly} guided, He enhances their guidance."43
The Qur'an talks about two types of guidance. One is creational guidance {hidayat-e takwini} such as the guidance endowed the honeybee about how to suck the nectar of flowers and how to make honey. The other type of guidance is religious guidance {hidayat-e tashri'i} which is specific to human beings and it refers to the instructions of the divine prophets ('a).
Which one is the Straight Path {Sirat Al-Mustaqim}?
The word "sirat" which has been mentioned in the Qur'an more than 40 times means a path that is permanent, luminous and wide. There are numerous paths in the life of man one of which has to choose:
The path of one's desires; the path of people's inclinations; the path of the taghuts; the path of our ancestors and the predecessors in terms of ethnic and racial fanaticisms; the path of satanic insinuations; the uncharted paths; and finally, the path of God and the divine saints.
It is natural that the person who believes in God would choose the path of God and the divine saints alone because this path has merits which the other paths do not possess:
• The straight path is the shortest route between two points. So, this is the fastest way to arrive at the destination.
• The divine path is permanent. It is contrary to other paths which change everyday according to one's desires or the desires of others.
• There is only one way between two points; there is only straight path. Other paths are different in one way or another.
• It is the certain and harmless path. It is contrary to other paths where man is always under the threat of perdition.
• This is the way that leads to the destination, i.e. the pleasure of God, in which there is no defeat and failure.
• The straight path is the way of God: "Indeed my Lord is on a straight path."44
• The straight path is the very path of the prophets ('a): "You are indeed one of the apostles, on a straight path."45
• The straight path is the path of servitude to God: "Worship Me. This is a straight path."46
• The straight path is the path of trust and reliance on God: "And whoever takes recourse in Allah is certainly guided to a straight path."47
Man should turn to God for help in choosing the path as well as in traversing and keeping on the path. It is just like an electric lamp that should continuously receive electricity from the main source in order to keep alight. Thus, not only the common people but also the prophets of God and the infallible Imams ('a) have to pray to God to keep them on the straight path.
Not only in prayer but rather in all conditions and in every task, whether it is in choosing one's occupation or friend, in marriage and in studies, man should always pray to God to keep him on the straight path. It is because there are many cases when a certain person has correct beliefs but he has shortcomings in practice at times even acting to the contrary.
The straight path is the middle path of moderation. Imam 'Ali ('a) says:
اَلْيَمِينُ وَ الشِّمالُ مَضَلَّة وٱلطَّريقُ ٱالْوُسْطىٰ هِىَ الجادَّة.
"Left and right are deviations and the path of felicity is the middle way."48
The straight path means to keep aloof from any sort of immoderation {ifrat} and profligacy {tafrit}; neither the denial of truth nor extremism in truth; neither predestination {jabr} nor Divine Resignation {tafwid}; neither individualism nor collectivism; neither mere theory nor mere practice; neither worldliness nor otherworldliness; neither negligence of the Truth (God) {haqq} nor disregard for the people {khalq}; neither intellectualism nor emotionalism; neither forbiddance of good deeds nor plunging into carnal desires; neither stinginess nor extravagance; neither covetousness nor flattery; neither fear nor impetuosity; etc.
As a matter of fact, we have to always adopt the middle path of moderation in belief and thought as well as in behavior and action.
In moving along the straight path, we have to always seek assistance from God because this path is narrower than a hair and sharper than a sword, and every moment, there is the danger of falling down. The one who will pass by the straight path on the Day of Resurrection is he who did not deviate from the straight path of God in the world whether in the form of intellectual deviations or practical and moral deviations.
One believes in predestination and attributes to God all actions, as if man has no role in charting his own destiny as if he is without control and will. And the other one regards himself as the sole actor of all his deeds, considering the hand of God as tied.
One treats the heavenly leaders as common people while the other one elevates them to the status of divinity, considering al-Masih (the Christ) ('a) as the son of God, nay God Himself!
One maintains that ziyarah {paying homage} and tawassul49 are acts of polytheism {shirk} while the other resorts to even a tree or a wall! Due to misplaced jealousy, one does not allow his wife to go out of the house while the other one, out of dastardliness, sends his wife to the alley and market without having proper Islamic modest dress {hijab}.
All of the above are deviations from the course of the straight path. God says:
﴿ قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَى صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا ﴾
"Say, 'Indeed my Lord has guided me to a straight path, the upright religion."50
Elsewhere He states:
﴿ جَعَلْنَكُمْ أُمَّةً وَسطاً لِّتَكونُوا شهَدَاءَ عَلى النَّاسِ ﴾
"Thus We have made you a middle nation that you may be witness to the people."51
It has been recorded in the traditions that the infallible Imams ('a) used to say: "We are the straight path." That is, the actual and practical straight path, and the model and paradigm on how to traverse this path are the heavenly leaders.
In their instructions regarding all aspects of life such as work, entertainment, studies, criticism, giving of charity, and expressions of interest, love, anger, and harmony, they have always admonished us to exercise moderation and equilibrium. These instructions have been recorded in the noble Usul al-Kafi under the heading, "Al-Iqtisad fi'l-'Ibadat" {Moderation in Acts of Worship}.
At this point, we shall quote some Qur'anic verses and Prophetic traditions in which moderation has been emphasized while going to extremes has been prohibited:
• "Eat and drink, but do not waste."52
• "Do not keep your hand chained to your neck, nor open it all together."53
• "Those who, when spending, are neither wasteful nor tightfisted, and moderation lies between these {extremes}."54
• "Be neither loud in your prayer, nor murmur it, but follow a middle course between these."55
• "And those who are with him are hard against the faithless and merciful among themselves."56
• "And maintain the prayer and give the zakah."57 That is, keep your relationship with both the Creator {khaliq} by praying to Him and with the creatures (people) {makhluq} by giving zakat.
• "And those who have faith and do righteous deeds…"58 That is, both faith and conviction of the heart, and righteous deeds and behavior are required.
• Although the Qur'an says, "And do good to the parents,"59 in another place it states on the contrary: "(But if they urge you to ascribe to Me as partner that of which you have no knowledge,) then do not obey them"60
• "Be witnesses for the sake of Allah, even if it should be against yourselves"61 and "And ill feeling for a people should never lead you to be unfair."62
• On the night of 'Ashura' Imam al-Husayn ('a) was praying intimately to God as well as sharpening his sword!
• The pilgrims of the House of God are praying on the Day of 'Arafah and the night preceding the Feast of Sacrifice {'id al-qurban}, but on the day of the feast they have to go to the slaughterhouse and familiarize themselves with blood!
• And finally, Islam is not one-dimensional and has not focused on only one aspect while neglecting others. Rather, it has paid attention to all the dimensions of life in a balanced manner.
"Sirat alladhina an'amta 'alayhim ghayri'l-maghdubi 'alayhim wa lad-dallin"
After asking for guidance along the straight path, the one praying beseeches God to keep him along that path which has been the path of those who have earned divine grace. In Surah an-Nisa', verse 69 and Surah Maryam, verse 58, the Qur'an describes this group. Here, we shall cite below the former reference:
﴿ وَ مَنْ يُطِعِ ٱلرَّسُولَ فَأُولئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ اللهُ عَلَيهِم مِنَ ٱلنَّبِيِّينَ وَ ٱلصِّدِّيقِينَ وَ ٱلشُّهَداء وَ ٱلصَّالِحِينَ وَ حَسُنَ أُولٰئِكَ رَفِيقًا ﴾
"Whoever obeys Allah and the Apostle—they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous."63
The person praying is invoking God to include him in the ranks of the prophets, the truthful, the martyrs and the righteous. Aspiring for this path of the upright and pure ones protects from the peril of deviation and aberration, and their memory and reminiscence are always alive in the heart of the one praying.
Who are those who are astray and have incurred the divine wrath?
In the Qur'an, individuals such as the Pharaoh, Qarun (Korah) and Abu Lahab, as well as communities such as the peoples of 'Ad and Thamud and the Children of Israel have been described as those who have incurred the divine wrath. In every prayer, we ask God for us not to be like these individuals and communities that have incurred divine anger and wrath in belief, morality and deeds.
The Children of Israel whose account and civilization have been most frequently mentioned in the Qur'an, they were once superior to all the people of their time. Concerning them, God says: "I gave you an advantage over the nations."64 But in spite of this advantage and superiority, they incurred the anger and wrath of God because of their reprehensible thoughts and actions. In this regard, the Qur'an states: "And they earned Allah's wrath"65 That is, this change in their fate was caused by the change in their behavior.
The Jewish scholars distorted the heavenly commandments of the Tawrah (Torah):66 "They pervert words (from their meanings)."67 The traders and the wealthy among them engaged in usury {riba'} and profiteering: "And for their taking usury…"68 And in reply to the call for jihad and struggle, the common people refused to go to the battlefront out of self-preservation and fear, thus saying to Musa ('a):
﴿ فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَاهُنَا قَاعِدُونَ ﴾
"Go ahead, you and your Lord, and fight! We will be sitting right here."69
The same intellectual and practical deviations made God removed them from the pinnacle of glory to the abyss of abjectness and ignominy.
So, in every prayer, we have to implore God that we be not of the people who distorted the Book of Allah, the people who took usury, and the people who fled from war and jihad; similarly, that we should not be among the misguided ones; those who, like lost persons, are subject to abjectness and ignominy, and every moment, without having a prior aim, they wander about; they live as opportunists and have no will and power of their own.
Those who are astray—"dallin"—are not like the blessed ones—"an'amta 'alayhim"—who have been included in the ranks of the prophets and the righteous, and are not like those who have incurred the divine wrath—"al-maghdubi 'alayhim"—who are waging war against the religion of God. Instead, they are indifferent, indolent and comfort-seeking individuals who, like animals, are only thinking of the stomach and the flesh, without caring for truth and falsehood.
For them, it makes no difference whether the prophets or the taghuts are ruling. What is important for them is that they live in material comfort and ease; anyone who likes may rule. This is the group of the misguided ones because they have not chosen a specific way for themselves.
This verse, "Sirat alladhina an'amta 'alayhim ghayri'l-maghdubi 'alayhim wa lad-dallin," is the perfect showcase of tawalla {befriending the truthful ones} and tabarra {avoiding the people of falsehood}.
At the end of Surah al-Fatihah, the person praying expresses his love, fondness and tawalla for the prophets, the martyrs and the righteous, as well as his disavowal {bara'ah} and renunciation {tabarra} of the misguided and those who have earned the divine wrath. This expression of aversion toward the deviant and those who have incurred the anger of God in every prayer makes the Islamic society firm and resistant to the acceptance of their rule. The Qur'an thus exhorts:
﴿ لا تَتَوَلَّوْا قَوْماً غَضِب اللَّهُ عَلَيْهِمْ ﴾
"Do not befriend a people at whom Allah is wrathful."70
- 1. Mustadrak al-Wasa'il, hadith 4365.
- 2. The number "seven" is the number of the heavens, the days of the week, the circumambulation {tawaf} of the Ka'bah, sa'i {brisk walking or jogging} between the mounts of Safa and Marwah, and the number of stones to be thrown at the representations of Satan during the Hajj rituals.
- 3. Tafsir Kanz ad-Daqa'iq.
- 4. Bihar al-Anwar, vol. 92, p. 257.
- 5. Surah Hud 11:41.
- 6. Surah an-Naml 27:30: "It is from Solomon, and it begins in the name of Allah, the All-beneficent, the All-merciful."
- 7. Bihar al-Anwar, vol. 76, p. 385.
- 8. Kanz al-'Ummal, hadith 29558.
- 9. Tafsir Burhan, vol. 1, p. 43.
- 10. Mustadrak al-Hakim, vol. 3, p. 233.
- 11. Ahl al-Bayt: according to authentic hadiths recorded in both the Sunni and Shi'ah sources, the term Ahl al-Bayt, and interchangeably Itrah and Al, is a blessed Qur'anic appellation that belongs exclusively to the Prophet, 'Ali, Fatimah, Hasan, and Husayn ('a). The members of this Family of five, with the Prophet Muhammad (S) at its head, were the ones alive at the time the Qur'anic verses regarding their virtue were being revealed to the Prophet (S). However, nine other Imams from the descendants of Imam al-Husayn ('a) are also included in this chosen Family, the final one being Imam al-Mahdi ('a). {Trans.}
- 12. Musnad Ahmad Ibn Hanbal, vol. 3, p. 177; vol. 4, p. 85.
- 13. Surah al-A'la 87:1.
- 14. Surah al-Qasas 28:88: "Everything is to perish except His Face."
- 15. Surah al-A'raf 7:180.
- 16. Tafsir Nemuneh, vol. 7, p. 27.
- 17. Surah Maryam 19:65.
- 18. Surah al-An'am 6:164.
- 19. Surah Ta Ha 20:50.
- 20. Surah al-Isra' 17:20.
- 21. Surah al-A'raf 7:54.
- 22. Surah al-Fatihah 1:2.
- 23. Surah Yunus 10:10.
- 24. Surah al-An'am 6:12.
- 25. Surah al-Anbiya' 21:107.
- 26. Surah ar-Rahman 55:1-2.
- 27. Surah Al 'Imran 3:26.
- 28. Surah al-Ghafir (or al-Mu'min) 40:16.
- 29. Surah Ibrahim 14:48; Surah al-Ghafir (or al-Mu'min) 40:16.
- 30. Surah Al 'Imran 3:19.
- 31. Surah az-Zumar 39:3.
- 32. Surah adh-Dhariyat 51:12.
- 33. Surah al-Infitar 82:18-19.
- 34. Surah ash-Shu'ara' 26:88.
- 35. Surah al-Mumtahanah 60:3.
- 36. Surah al-Hijr 15:49-50.
- 37. Surah al-Ghafir (or al-Mu'min) 40:3.
- 38. Surah an-Nisa' 4:80.
- 39. Divine Resignation {tafwid} means leaving man to his own devises and suspending the divine will from any effective role. {Trans.}
- 40. Surah al-A'raf 7:43.
- 41. Surah al-Ma'idah 5:18.
- 42. Surah al-Inshiqaq 84:6.
- 43. Surah Muhammad 47:17.
- 44. Surah Hud 11:56.
- 45. Surah Ya Sin 36:3-4.
- 46. Surah Ya Sin 36:61.
- 47. Surah Al 'Imran 3:101.
- 48. Bihar al-Anwar, vol. 87, p. 3.
- 49. Tawassul: literally, to resort to intermediaries. Technically, it refers to the practice of petition prayer addressed to God through a holy personage such as a prophet {nabi} or a saint {wali}. {Trans.}
- 50. Surah al-An'am 6:161.
- 51. Surah al-Baqarah 2:143.
- 52. Surah al-A'raf 7:31.
- 53. Surah al-Isra' 17:29.
- 54. Surah al-Furqan 25:67.
- 55. Surah al-Isra' 17:110.
- 56. Surah al-Fath 48:29.
- 57. Surah al-Baqarah 2:43.
- 58. Surah al-Baqarah 2:82.
- 59. Surah al-Baqarah 2:83.
- 60. Surah al-'Ankabut 29:8.
- 61. Surah an-Nisa' 4:135.
- 62. Surah al-Ma'idah 5:8.
- 63. Surah an-Nisa' 4:69.
- 64. Surah al-Baqarah 2:47.
- 65. Surah al-Baqarah 2:61.
- 66. Tawrah (Torah): the scripture revealed to Prophet Musa (Moses) ('a) in its original form. {Trans.}
- 67. Surah al-Ma'idah 5:13.
- 68. Surah an-Nisa' 4:161.
- 69. Surah al-Ma'idah 5:24.
- 70. Surah al-Mumtahanah 60:13.


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About This Website
This steadily expanding website presents a list of known and possible impact crater location within the United States, as well as a few pages that are intended to provide a basic introduction to impact crater science and to the methods and techniques behind the identification of terrestrial impact craters. The website is written and curated as a research resource by Robert Beauford, Ph.D., with the much appreciated assistance of reviews and comments from users. (send comments to: email@example.com).
What has been included and why
The craters listed here largely conform to those listed for the USA in the Planetary and Space Science Centre Earth Impact Database (PASSC database), maintained and hosted by the University of New Brunswick, Canada. A link to the PASSC database can be found at the bottom of this page.
Decisions regarding which craters to include and exclude among confirmed impacts listed on this website are based on published literature, which I have tried to consistently and specifically cite. In each case, I have looked for clearly and appropriately published examples of the most widely recognized and least ambiguous categories of evidence for impact origin, meaning (1) shatter cones, (2) grain scale evidence of shock pressures associated with impact, such planar deformation features (PDFs) in quartz or related features in zircon, (3) high pressure mineral polymorphs that are nearly unique to impact craters, such as the dense quartz polymorphs, coesite and stishovite, or the high pressure polymorphs of zircon or rutile, reidite and TiO2 II, respectively, or (4) the unambiguous presence of meteorite fragments or of impactor components in associated glass or target rock. Out of these various forms of evidence, shatter cones, PDFs, and traces of the impacting meteorite account for the evidence that has confirmed the vast majority of currently recognized impact craters in the USA.
At last check (edit: Nov., 2018), the overall list of impact structures and craters included here deviates from the PASSC Earth Impact Database in only 3 ways, as follows: Alamo and Weaubleau are listed in this website as confirmed craters (see individual pages for published impact evidence upon which I based the decisions and for additional references), and Calvin, Michigan, is listed here as an unconfirmed impact crater, as I have been unable to locate any published or unpublished description of any generally recognized evidence indicating an impact origin. Decorah has also been recently added here based on the 2018 publication of impact evidence (see the associated website page for article). The Alamo and Weaubleau sites clearly show impact evidence, but like Beaverhead or Santa Fe, lack unanimously recognized crater boundaries. The strength of evidence varies, and these choices of inclusion and exclusion simply represent a current 'best effort' on my part, and should be considered critically, based on the evidence presented in the relevant scientific literature. I invite and welcome qualified comments and criticisms.
Why Studying Impact Craters Matters
According to the PASSC database, there are currently (2018) only 190 known and confirmed meteorite impact craters on the planet earth. Only 30 well evidentiated meteorite imact craters are located in the United States of America. These 30 locations, and the remainder of their terrestrial counterparts, offer a unique opportunity to understand both how our own planet was formed and the environments we hope to someday explore and inhabit on other planetary and asteroidal surfaces.
So, what specifically motivates impact crater science?
Each of these points is explained in somewhat greater detail below.
Analogs for understanding other planetary surfaces
Impact craters tell us about the surfaces of other planetary bodies in the solar system as well as about the history of our own planet.
Impact cratering is, debatably, the single most widespread and important geological process in our solar system. Every large mass in the solar system accumulated by impacts. Today, impactites may define the lithology and petrology of more exposed solid surfaces in the solar system than any other single process, possibly including volcanism. More importantly, impact crater morphology and impactite lithologies make up the materials on the surface of virtually every planetary and sub-planetary body in the solar system upon which we are likely to ever walk.
Planets with atmospheres are buffered from impacts, but present their own challenges. Venus is a boiling hell of hot, acidic gas, and Titan presents a reactive and frigid, thermally conductive environment that makes earth's moon look like a paradise beach. We will never walk the 'surface' of the gas giants, for reasons beyond enumeration. The hard, cold, airless, and accessible surfaces within this solar system - the surfaces upon which we will some day search for resources or perhaps even build colonies - are overwhelmingly characterized, petrologically, lithologically, and morphologically, by impact cratering. Excepting some relatively intact volcanic surfaces on Mars, this is true for essentially every rocky or icy body, from the smallest asteroids to the earth and moon's planetary neighbors. The gas and fluid processes on these bodies and within their surfaces are taking place in the context of rocks that are fractured, metamorphosed, and emplaced largely by impacts.
In short, there are currently only 190 locations on earth's surface that offer, in any meaningful sense, an analog to the primary geological context of our future off-planet exploration, resource extraction, and colonization. This means more than just the shape of the surface of the land. Impact craters are 3-dimensional objects. On surfaces that preserve the impacts of the Late Heavy Bomdardment, meaning Mars, the moon, Vesta and other large to mid-sized asteroids, most of the solar systems large rocky moons, Mercury, and so on (essentially everywhere we can actually go), the upper crustal surface is composed of a megaregolith. This is a shattered zone of rock extending many kilometers below the surface (about 10-11 km on Mars or the moon).
Impact induced faulting and brecciation defines the shape of this zone. The scale of prior impacts, combined with the body's gravity, define its depth, its porosity and, along with impact heating, governs the possible distribution of fluids, mineralized zones, or ices within it. Above this is a zone of finer megabreccia composed of large blocks of shattered rock mixed with impact melt and the churned remnants of the impacted upper surface. This is overlain by a surficial regolith, the rough equivalent of our soil (though sterile), composed of the proximal and distal ejecta (shattered material flung from impacts) of more recent impact events. These are not unique layers. Each blends into the next. Planetary weathering and lava flows, even very large ones, are often merely thin veneers built upon this sequence.
Earth is not like this. Our surface is young, and is constantly recycled due to active plate tectonic processes that are nearly unique in the solar system, though some of the icy bodies undergo analogous resurfacing processes. As a result, our granitic and granodioritic continents, our deep sediment filled basins, our alluvial valleys and erosional surfaces, and our intensely biological soils can tell us very little about what we will find both on and below the surface of other bodies in the solar system. For that, we must look at our relatiely few intact craters.
Understanding and mitigating ongoing asteroid impact risk
The solar sytem is not a neat and clean place. There are literally billions (French, 1998) of large objects whirling around the sun. Some of these share common or similar orbits with earth or the other inner planets. Many others lie in the asteroid belt between Mars and Jupiter. A vastly larger number form the Kuiper belt and Oort cloud at the outer edges of the solar system. To say that the earth has been heavily impacted in its history is a profound understatement. The planet is, in fact, an accumulation of 6 trillion-trillion kilos of material, all of which accreted through impacts at one scale or another.
What this implies for the future can be a bit scary. Small impacts are constant. Impacts large enough to create small (<100 meter) craters seem to occur at least once a century, and possibly more frequently. Impacts capable of destroying a large city are about as common as extreme (but not the most extreme!) volcanic events. Regionally destructive impacts, capable of permanently altering the destiny of any small nation in which they occur, appear to happen at an interval between less than 50,000 and a million years, meaning that several have occured in the time since humanity began its climb from incoherent australopithecines, just a few million years ago, to become the sublime creators of daytime. And the 'big ones' - planet killing, civilization ending impacts approaching or exceeding the scale of the KT (or K-Pg) boundary impactor that killed off the dinosaurs - occur about once every hundred million years, while their smaller, but still globally significant, companions traipse in at intervals measured in the tens of millions of years or less. In other words, impacts capable of utterly and irrevocably ending 'life as we know it,' permanently altering the future course of humanity, or altering the destinies of nations, have occured 1000s of times since life appeared, well over 3 billion years ago. Understanding the nature and scope of this threat is an effort worth making, expecially considering that the exploration that is involved offers its own shorter-term rewards.
[understanding the formation process of our planet and solar system - section]
[quantifying past and present energy flux in planetary environments - section]
Resource recovery on Earth and in space
The world's impact structures have played repeated and important roles in geophysical exploration for oil, gas, coal, rare earth elements, copper, nickel, barium, zinc, iron, silver, gold, platinum, and water. Resource producing impacts include the Sudbury structure, which is one of the planet's leading current sources of nickel and copper!
The materials from which planets and asteroids are composed start out thoroughly mixed. Ores and 'resource' mineral deposits are natural concentrations of useful atoms. Even on earth, finding these natural concentrations is hard. Because they produce prolonged localized heating and provide both conduits and energy to drive long-term hydrothermal systems, Earth's impact craters have produced some of the planet's most productive ore bodies and other resource concentrations. To exist in space, on any significant scale, humanity is going to find it necessary to find, recover and refine resources on other planets and among the solar system's smaller bodies. Impact melting and impact heat driven aqueous fluid systems are the solar system's most likely concentrators of off-planet useable resources.
Impacts have been a fundamental geological process throughout the planet's history. As such, they teach us a significant amount about the interior and history of our planet.
Modern geophysical exploration does not stop at the surface of the planet earth. Without the corollary field of meteoritics and impact science, we would have nothing against which to normalize data, no conception of the deep interior of the planet, no understanding of the planets ancient or modern internal heat budget, and no real conception of geochemical differentiation at a planetary scale.
The largest-scale and most broadly applied refining and concentration process in the solar system is (or was) the process of planetary differentiation. Every large object in the solar system, including very large asteroids, moons, and planets, has undergone a process of melting and sorting at a large scale that is termed planetary differentiation. Oversimplified and stated in brief, differentiation is the process during which large objects in the early solar system melted and seperated into dense, iron rich cores, heavy silicate mantles, and more-or-less light silicate crusts. This happened because the early solar system was rich in short lived radioactive isotopes of aluminum and iron. These are essentially all gone now. The decay of these radionuclides produced heat. Large bodies do not shed heat as effectively as small bodies, so they heated up to the temperatures necessary to melt. When they melted, the iron, along with various atoms that associate with iron, largely sank to the center. Heavy iron and magnesium rich silicates floated on top of this iron, and light feldspars, aluminum, calcium, and sodium rich silicates, floated at the planetary surface.
This is why the earth has a dense iron core and is composed of progressively lighter materials as one works outward. In materials from space, we see the results of differentiation in the form of iron-nickel meteorites, the cores of shattered, differentiated planetesimals from the early solar system. Obviously, planetary differentiation concentrates some materials, such as iron, to a useful extent, but it fails to concentrate many other elements to a level we would think of as recoverable ore. For that, we need impacts, water, prolonged regional volcanism, or plate tectonics. (I'll again apologize for the oversimplification, but encourage the reader to search the subject further if interested. There are lifetimes worth of fascinating work to be done in understanding the mechanisms, physical means, and subtle results of planetary scale differentiation.)
Sorting within the solar nebula and accretionary disk, the earliest stages in the formation of our solar system, is in some ways similar to planetary differentiation, and I'll explain it in greater detail at some point. For now - It is, more or less, the process by which heavy materials wound up near the center of the solar system and light ones wound up far from the sun, around and beyond the outer planets. Though a great deal of mixing has occured since then, we still see dense, metal rich meteorites such as enstatite chondrites differing greatly from the carbon-rich or icy concentrations found in material that accumulated farther from the sun.
These two large scale and pervasive solar system processes, differentiation and sorting within the nebula, are great at concentrating some things, such as ice and iron, but very inefficient at sorting at a more subtle level. It requires tremendous energy and through-put of ore to recover poorly concentrated materials from raw materials.
On Earth, there are two geological processes that are lacking in space, and that produce the majority of our recoverable mineral resources. These are tectonic activity, with its associated volcanism and repeated recycling and refinement of crustal rock, and the action of water, which concentrates metals and other ions by several means, including leaching and precipitation, or dissolution and recrystallization, weathering, or errosional sorting. Without these largely water-related processes, we would not have the majority of earth's utilizeable metal resources, and virtually none of its lighter element resources available in recoverable abundances.
The preceeding is a lot of background to understand a few simple facts about the role of impact craters in the otherwise innert, fossil surfaces of nearly every large inner solar system body other than earth. Large impacts provide energy for sorting resources. Large impact craters (1) form slow-cooling sheet melts within crustal rocks, (2) excavate and uplift deep rocks that contain potentially useful resources not readily available on planetary outer surfaces, and most importantly, (3) leave tremendously long lived hydrothermal systems opperating along their perimeters and around their central uplifts. Recoverable resources, ranging from sulfides and carbonates to salt and metals, in the inner solar system, are likely to be found at impact associated faults or where excavated large impact craters.
Recommended Initial Reading:
Anyone wishing to develop an in depth undertanding of the scientific study of meteorite impact craters would do well to begin by reading Bevan French's book, 'Traces of Catastrophe,' and Osinski and Pierazzo's (editors) recent volume 'Impact Cratering Processes and Products'. Each of these provides an excellent overview of the subject of impact crater science, and just as important, each contains a substantial bibliography of more in-depth literature. They provide a solid, modern introduction to the scientific discipline.
Bevan French's book is available online for free and is inexpensive in print. It can be found as a downloadable PDF at: http://www.lpi.usra.edu/publications/books/CB-954/CB-954.pdf Impact Cratering Processes and Products is worth the investment. It can be found at http://onlinelibrary.wiley.com/book/10.1002/9781118447307 or through Amazon, at http://www.amazon.com/Impact-Cratering-Processes-Products-Osinski/dp/140519829X
[page development notes below this line:
abbreviate the above, and move it to chapter 1 of impact crater identification; make this a dscription of the state of the science and move summary graphics of the US crater population to this page
US craters have provided several historical firsts: first description of shatter cones (at Kentland), first recognized simple craters, first recognition of complex impact structures and recognition for the mechanism of their formation, Boone and Albritton (along with Ries, in Germany), first recognition of coesite in nature at a simple crater, and at complex craters.
US crater research benefited from a surge of research on older impact scars on earth associated with an effort ot both prepare for and understand lunar surface exploration.
Describing the timing of the 'discovery' of impact craters is a difficult and imprecise process, as most impact craters have been recognized as geological disturbances long before their impact origin was recognized, and the recognition of some sites took decades of analysis and research, sometimes even awaited discoveries in other areas of science! Kentland, for instance was first described in (1883?), first proposed as an impact crater in 1936('37?), played a role in the recognition of the significance of coesite, shatter cones, petrographic grain-scale indicators of impact origin, and of complex craters as a class of geological structures, between the 1930s and 1960s, and was still doubted by some researchers in the 1980s! Nevertheless, we a can build a timeline of sorts. Catalogs of Boon and Albritton 1937, Dietz at various years.
mention north American tektite strewn field and KT and other impactite horizons
The impactcraters.us website is continually changing and growing for several reasons. This resource is intended as a research tool and up to date compendium of information on impact craters located within the United States. The aim of this project is to provide a current catalog of known impact craters for the United States region that is as accurate as possible, based on diagnostic evidence of hypervelocity impact published in scientific literature. It is hoped that this may support global projects in the same vein, such as the (PASSC database and Meteoritical Bulletin database). The intended scope of the project is large - to provide and accurate catalog with basic metrics, a literature review, and a complete annotated bibliography for each site, with a visitor's guide and field-trip introduction to each of the ones that is exposed (not buried). This means that the project includes ovber 150 years of research on nearly 30 sites, with extensive travel and the necessity of reading and reviewing many thousands of pages of text. Though the effort remains incomplete and imperfect, it is hoped that it will have utility to researchers and educators, and that it may be engaging for students and the general public. Because of both the scope of the project and the fact that it is intended to provide ongoing and expanding utility, rather than a momentary snapshot of the field, that it will remain a 'work in progress' for an indefinite time.
This website resource is divided into TWO parts: A Guidebook to the Meteorite Impact Craters and Structures of the United States, an ongoing review and guide to the geological literature surrounding those reasonably well supported impact craters that are best supported by evidence within the U.S., and a second book Introduction to Impact Craters and Their Identification, intended to provide an introduction to the history and current research behind the recognition of impact craters as geological structures.
The guidebook chapters for each impact craters may be accessed using the links on the left-hand side of the website pages.
Tangential to the project is a list of possible impact structures that have been described in the literature or reported by site visitors. These can be found [here - possibles] and [here - user submissions].
end page development notes]
Copyright 2011, 2012, 2013, 2014, 2015, 2016 United States Meteorite Impact Craters. All rights reserved.

subset: commoncrawl


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SOCHI, Russia -- With the political crisis at home showing no signs of abating, Ukrainian officials insisted Sunday that their bid to host the 2022 Winter Olympics will not be derailed -- and will help unite the country.
The Ukrainian city of Lviv is one of five contenders for the 2022 Games. Bid officials held a news conference in Sochi to promote their case but were repeatedly questioned about the anti-government demonstrations that have gripped the country for months.
"The Olympics are above any politics," Acting Deputy Prime Minister Oleksandr Vilkul said. "Ukraine will resolve all its political problems and issues and will come out stronger and together."
With the International Olympic Committee to select a short list of finalists in July, Ukraine is under pressure to overcome its problems quickly to have any hope of making the cut. Last year, Istanbul's bid for the 2020 Summer Olympics was severely damaged by the anti-government protests in Turkey.
The head of Ukraine's national Olympic committee, pole vault great Sergei Bubka, said the games are eight years away and Lviv has time to sort out the situation.
"It will be settled," he said. "We are building our future and democracy. The major issue in this moment, I'm confident it will be settled very shortly."
"I'm confident that the games will make our nation stronger," added Bubka, who also sits on the IOC executive board. "I'm confident in a bright future for our country."
Ukraine has seen intense and often violent protests for more than two months since the government's decision to reject closer ties with the European Union in favor of Russia.
Ukrainian President Viktor Yanukovych and Russian President Vladimir Putin met on the sidelines of the opening ceremony for the Sochi Olympics on Friday. Ukraine has a team of 43 athletes competing in Sochi.
The Lviv bid leaders said they would not pull out of the race and will submit their detailed files to the IOC by the March 14 deadline.
The other candidates are Almaty, Kazakhstan; Beijing; Krakow, Poland; and Oslo, Norway.
The IOC executive board will meet on July 8-9 in Lausanne, Switzerland, to decide which cities reach the final stage of the campaign. The full IOC will select the winner on July 31, 2015, in Kuala Lumpur, Malaysia
The Lviv bid said hosting the Olympics would help Ukraine "jump 20-30 years forward."
This is the first Olympic bid from Ukraine, whose has more of a tradition of summer rather than winter sports.
The Lviv committee said the bid has wide backing from the government and the public, citing support ratings of more than 70 percent. Ukraine co-hosted the 2012 European soccer championship with Poland.
The city of Lviv would host the indoor events, as well as bobsled and luge. The ski events would be held in the Carpathian mountains 150 kilometers (90 miles) west of Lviv.


text: BTW we won on Sundays Gold the next day. We thrashed for hours, and metal master from Wichita " Bam Bam" Graham straightened the exhaust panel like it never had an issue. While Gotdon Symone and Carl Schuute replaced the burnt wiring. In addition to everything else that was "typical post, race " maintenance from the rest of the guys.


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WASHINGTON — She was too drained to go on, she said.
After four days and more than 20 hours of relentless questions about her medical history and motivations, her dance moves and underwear, the 21-year-old midshipman who has accused three former Naval Academy football players of raping her pleaded on Saturday for a day off from testimony. It was granted by the hearing's presiding officer but not before the request triggered more antipathy from defense attorneys, who accused the young woman of faking her exhaustion.
"What was she going to be doing anyway?" asked Ronald "Chip" Herrington, one of the defense attorneys for Eric Graham, a 21-year-old senior from Eight Mile, Ala. "Something more strenuous than sitting in a chair? We don't concede there's been any stress involved."
At a time when the military is under attack for how it handles sexual violence in its ranks, the proceedings underway at the Washington Navy Yard offer a case study on why women in uniform are so reluctant to report sexual assaults. The hearing highlights significant disparities between the way the military and civilian world treat accusers and the accused.
As many as 26,000 service members said they were the targets of unwanted sexual contact last year, but only 3,374 incidents of sexual assault were reported, the Pentagon said in May.
Those numbers were accompanied by several high-profile scandals earlier this year, including the decision of an Air Force general to overturn the conviction of a fighter pilot on sexual assault charges and the arrest of the Air Force officer in charge of sexual assault prevention in the alleged groping of a woman outside an Arlington, Va., bar.
The result has been demands by some lawmakers to turn sexual assault investigations and prosecutions over to civilian authorities instead of leaving them in the hands of the military chain of command — a proposal that is expected to be debated in the Senate this fall.
Last month, Defense Secretary Chuck Hagel approved new regulations aimed at providing more support to alleged victims of sexual assault, standardizing how each service handles cases, and making sure senior commanders learn about every reported incident. But none of those reforms would alter how the military conducts what is known as an Article 32 hearing, the legal proceeding in the Naval Academy rape case.
An Article 32 is sometimes compared to a civilian grand jury proceeding because its purpose is to determine whether a trial, or court-martial in military parlance, is warranted. But legal experts say it differs in a number of ways, with no rules of evidence and open-ended cross-examinations that can be trial-like in nature and scathing in tone.
Roger Canaff, a former prosecutor who has helped the military improve its handling of sexual assault cases, said that no civilian court in any state in the country would allow the kind of questions that are routinely permitted at Article 32 hearings. The legal proceedings are so hard on women who allege sexual assault that "a lot of cases die there as a result," said Canaff, who works with an advocacy group called End Violence Against Women International. "You hear questions that would be highly objectionable in a court-martial or any civilian hearing."
Appearing on the witness stand in her dress white uniform, the midshipman has come under withering cross-examination from defense attorneys, who include both civilian and military lawyers. (The Post does not generally identify the alleged victims of sexual assault.) Some of their questions focused on the night of the alleged assault in April 2012 at an off-campus party, where, she testified, she had blacked out after finishing off a bottle of coconut rum.
"Were you wearing a bra" to that party? asked Andrew Weinstein, an attorney representing defendant Tra'ves Bush, 22, of Johnston, S.C. "Were you wearing underwear?"
Weinstein demanded to know how often she lies â" "at least once a day?" â" and whether she "felt like a ho" the morning after the party.
Lt. Cmdr. Angela Tang, another attorney for Graham, repeatedly asked the woman how wide she opens her mouth to perform oral sex. When prosecutors objected, Graham's attorneys argued that they were trying to show that oral sex required "active participation," on the part of the accuser, which would indicate consent.
Evidence of participation by an alleged victim, which can include sexual positions, is a standard defense strategy in Article 32 hearings, said Lisa Windsor, a retired judge advocate.
But that line of questioning probably would not be allowed in a Maryland courtroom, said Lisae Jordan, executive director of the Maryland Coalition Against Sexual Assault.
"What is consensual is fair game for the defense," Jordan said. But questions about the accuser's oral sex technique "would likely be deemed irrelevant" and inflammatory.
In some states, questions about whether the accuser was wearing a bra and underwear would not be admissible under rape shield laws. And Jordan doubted whether many Maryland prosecutors or judges would allow questions about whether the accuser "felt like a ho," which Windsor agreed served little legal purpose beyond "trying to discourage the victim from going forward."
"The clever lawyer can easily intimidate the witness" in an Article 32 hearing, said retired Army Col. Lawrence Morris, a former military prosecutor and defense attorney, because the process is "much more favorable to the accused" than a civilian proceeding.
The hearings are designed, Canaff said, to prevent defendants from being "steamrolled."
Civilian grand juries have been criticized for being unfair to defendants. They convene in secret, often without the accused's knowledge. An Article 32 is open to the public.
The grand jury hears evidence only from the prosecution, and no one confronts them on behalf of the accused, although jurors can question witnesses. In sexual assault cases, a grand jury can bring an indictment based on the testimony of detectives and without hearing from the alleged victim, Jordan said. By contrast, the Article 32 hearing in the Naval Academy rape case has focused exclusively on the memory, behavior and credibility of the accuser, not the accused.
During a break in this hearing, the female midshipman's personal attorney, Susan Burke, was overheard telling military prosecutors that the defense questions had to be reined in: "This is harassment, and it has to stop!"
But even when the presiding officer, Cmdr. Robert Monahan, did sustain the prosecutors' objections â" barring, for example, a question about whether she carried condoms in her purse â" the tone of the cross-examination did not change.
The young woman has repeatedly said that on the night of the party, she drank so heavily that she blacked out and only pieced together what had happened after seeing tweets and hearing rumors that she had had sex with Bush, Graham and the third defendant, Joshua Tate, a 21-year-old junior from Nashville, Tenn., who have all denied any wrongdoing. She has said that after waking up the following morning in the "football house," where the party took place, she had no memory of being raped but that she did have consensual sex with a different football player.
The woman, who is in her final year at the academy, has testified that she initially refused to cooperate with investigators, even after others who had heard the rumors reported them to authorities.
She didn't "want the case to go anywhere," she said, because she was ashamed, afraid, and did not want to get anyone in trouble. On Thursday, the defense played a tape of a frantic phone call in which she begged one of the defendants to lie and tell investigators nothing happened at the party.
The hearing will continue Sunday and is expected to last several more days. After it ends, Monahan's nonbinding recommendation will be sent in a few weeks to the academy superintendent, Vice Adm. Michael Miller, who will decide whether to send the case to court-martial.


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(Picture from Arkansas Times Blog)
When I think about all the anger and hate coming from the Occupy Wall Street crowd, I wonder if they have read this story below?
Solyndra: Crooked Politics or Just Bad Economics?
Posted by David Boaz
Amy Harder has a good take on the Solyndra issue in National Journal Daily (subscription required):
Lesser evil: crony capitalism or bad policy?
Energy Secretary Steven Chu is about to find out when he testifies before a House panel on Thursday about the $535 million loan guarantee his department awarded to Solyndra, the now-bankrupt solar-energy company that was, before its demise, the poster child for America's renewable-energy industry and President Obama's 2009 Recovery Act.
The White House and the Energy Department say the influence of political donors such as Oklahoma oil billionaire George Kaiser, whose venture-capital firm was the major investor in Solyndra, did not sway any of the administration's decisions on Solyndra's loan guarantee, which was funded from the stimulus package.
By denying politics was involved, the administration is saying that its top officials genuinely and continuously thought Solyndra was a good bet—despite numerous warnings raised both inside and outside of the administration—and that the loan-guarantee program was being carefully managed despite oversight reports and an internal West Wing memo that said otherwise.
"As time went on, there was a growing concern because of the cash-flow," Chu said in an interview with NPR on Tuesday. "And so we certainly were watching this and looking at this very closely. And eventually we recognized they were in deep trouble."
Yet, throughout the two years Solyndra was borrowing money from federal coffers, the DOE essentially stayed the path right up until the bitter end when the California-based manufacturer went bankrupt in September. When Solyndra was on the brink of bankruptcy in late 2010, DOE decided to restructure the loan to try to keep the company afloat.
Meanwhile, in today's congressional hearing, Energy Secretary Steven Chu insisted that "the final decisions on Solyndra were mine, and I made them with the best interest of the taxpayer in mind. . . . I did not make any decision based on political considerations." This came on a day when the front page of the Washington Post reported:
In the two years preceding its collapse, Solyndra and its biggest investor aggressively asserted themselves in dealings with the Obama administration, pushing Energy Secretary Steven Chu to visit the company's headquarters to help it raise private money and later suggesting it would file for bankruptcy if the Energy Department rejected its proposed rescue plan. . . .
"The DOE really thinks politically before it thinks economically," a Solyndra board member wrote in December to George Kaiser, an Obama fundraiser whose family funds owned a third of the company.


text:
Welcome to the biographies of the astronaut and cosmonaut candidates.
Click the name in the left hand side to get the biography you search for.
There are a lot of missing names, biographical data and
portraits or some photos in poor quality. If you can offer any biographical
data and/or photos please contact us.
Note: All photos are protected with an electronic watermark. We've been forced to add this because several websites are using our portraits without asking for permission.


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About Edgewood College
Since 1927, students have enjoyed this comfortable and friendly campus, and the relationships created here. By attending an independent liberal arts college in Madison, Wisconsin, you too will enjoy great opportunities for learning in and out of the classroom, and make the connections we all need for a great career, and a lifetime of learning.
As a Catholic college in the Dominican tradition, we are committed above all to the lifelong search for truth. All of us -- students, faculty and staff of all nationalities and backgrounds, regardless of our personal spiritual beliefs -- are partners in the pursuit of a just and compassionate world.
When you visit, you'll discover a campus community where full-time undergraduate students, adult students completing their degrees, and graduate students enjoy challenging and engaging educational experiences. We continue to introduce new academic programs that help prepare for an increasingly dynamic world, and we've added online programs that maintain and enhance the quality you expect.
For more than ninety years, we've put our students first in everything we do. We invite you to explore the College, and discover a place where students connect learning, beliefs and action.


text:
PRESCOTT, Ariz. — With no way out, the 19 elite firefighters did what they were trained to do when trapped by a wildfire: They unfurled their foil-lined, heat-resistant tarps and rushed to cover themselves on the ground.
But that last, desperate line of defense couldn't save the "hotshot" crew from the flames that swept over them.
All 19 men died, marking the nation's biggest loss of firefighters in a wildfire in 80 years and the greatest loss of firefighters since Sept. 11, 2001.
The tragedy Sunday evening all but wiped out the 20-member Granite Mountain Hotshots, a unit based at Prescott, authorities said Monday as the last of the bodies were retrieved from the mountain in the town of Yarnell. Only one member survived, and that was because he was moving the unit's truck at the time.
The deaths plunged the two small towns into mourning as the wildfire continued to threaten one of them, Yarnell.
Arizona's governor called it "as dark a day as I can remember" and ordered flags flown at half-staff. In a heartbreaking sight, a long line of white vans carried the bodies to Phoenix for autopsies.
"I know that it is unbearable for many of you, but it also is unbearable for me. I know the pain that everyone is trying to overcome and deal with today," said Gov. Jan Brewer, her voice catching several times as she addressed reporters and residents at Prescott High School in the town of 40,000.
The lightning-sparked fire — which spread to 13 square miles by Monday morning — destroyed about 50 homes and threatened 250 others in and around Yarnell, a town of 700 people in the mountains about 85 miles northwest of Phoenix, the Yavapai County Sheriff's Department said.
About 200 more firefighters joined the battle Monday, bringing the total to 400. Among them were several other hotshot teams, elite groups of firefighters sent in from around the country to battle the nation's fiercest wildfires.
Residents huddled in shelters and restaurants, watching their homes burn on TV as flames lit up the night sky in the forest above the town.
Fire officials aren't sure how the firefighters became trapped.
Brewer said the blaze "exploded into a firestorm" that overran the crew.
Prescott City Councilman Len Scamardo said the wind changed directions and brought 40 mph to 50 mph gusts that caused the firefighters to become trapped around 3 p.m. Sunday. The blaze grew from 200 acres to about 2,000 in a matter of hours.
Southwest incident team leader Clay Templin said the crew and its commanders were following safety protocols, and it appears the fire's erratic nature simply overwhelmed them.
The hotshot team had spent recent weeks fighting fires in New Mexico and Prescott before being called to Yarnell, entering the smoky wilderness over the weekend with backpacks, chainsaws and other heavy gear to remove brush and trees as a heat wave across the Southwest sent temperatures into the triple digits.
New Mexico Gov. Susana Martinez has ordered flags flown at half-staff because of the team's recent work there.
Prescott Fire Chief Dan Freijo said he feared the worst when he received a call Sunday afternoon from someone assigned to the fire.
"All he said was 'We might have bad news. The entire hotshot crew deployed their shelters,'" Freijo said. "When we talk about deploying the shelters, that's an automatic fear, absolutely. That's a last-ditch effort to save yourself when you deploy your shelter."
Arizona Forestry Division spokesman Mike Reichling said all 19 victims had deployed their emergency shelters as they were trained to do.
Autopsies were scheduled to determine exactly how the firefighters died.
President Barack Obama offered his administration's help in investigating the tragedy and predicted it will force government leaders to answer broader questions about how they handle increasingly destructive and deadly wildfires.
"We are heartbroken about what happened," he said while on a visit to Africa.
The U.S. has 110 hotshot crews, according to the U.S. Forest Service website. They typically have about 20 members each and go through specialized training.
Hundreds of people were evacuated from the Yarnell area. In addition to the flames, downed power lines and exploding propane tanks continued to threaten what was left of the town, said fire information officer Steve Skurja.
"It's a very hazardous situation right now," Skurja said.
Arizona is in the midst of a historic drought that has left large parts of the state highly flammable.
"Until we get a significant showing of the monsoons, it's showtime, and it's dangerous, really dangerous," incident commander Roy Hall said.
A makeshift memorial of flower bouquets and American flags formed at the Prescott fire station where the crew was based.
The crew. A list of the 19 firefighters killed in Arizona. 18A
The fallen firefighters
Andrew Ashcraft, 29
Kevin Woyjeck, 21
Anthony Rose, 23
Eric Marsh, 43
Christopher MacKenzie, 30
Robert Caldwell, 23
Clayton Whitted , 28
Scott Norris, 28
Dustin Deford, 24
Sean Misner, 26
Garret Zuppiger, 27
Travis Carter, 31
Grant McKee, 21
Travis Turbyfill, 27
Jesse Steed, 36
Wade Parker, 22
Joe Thurston, 32
William Warneke, 25
John Percin, 24
The Associated Press


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Ricoh Introduces New Aficio SP 4310N Black & White Laser Printer
User-friendly enhancements set a new standard for productivity and performance in mid-volume business printing
Sep 15, 2011, 01:00 ET
WEST CALDWELL, N.J., Sept. 15, 2011 /PRNewswire/ -- Ricoh Americas Corporation, a leading provider of digital office equipment and advanced document management solutions and services, today announced the availability of the Aficio SP 4310N monochrome laser printer, engineered for busy offices and workgroups. Advanced features and workflow tools, such as genuine Adobe® PostScript®3™, a 4-line LCD panel with an integrated 12-key alphanumeric keypad, and an optional 80 GB Hard Disk Drive (HDD), contribute to better productivity and improved security with a reduced total cost of ownership.
The Aficio SP 4310N is one of Ricoh's mid-volume B&W printers that fit into the company's overall Managed Document Services (MDS) strategy. Ricoh MDS is designed to address customers' document management needs for greater energy and cost savings by guiding organizations through a transformation process that, among other things, establishes effective print practices designed to help improve workflow and increase productivity.
Improved Productivity
The Aficio SP 4310N replaces the Aficio SP 4210N in Ricoh's monochrome laser printer product line. The SP 4310N uses Ricoh's premier GW Architecture Controller to quickly process every job in the user's choice of genuine Adobe® PostScript®3™ that supports 136 Adobe fonts, PCL 5e/6, or XPS page description languages. In addition, the SP 4310N supports a number of host-print environments. Like its predecessor, the networked SP 4310N maintains first print speeds of seven seconds or less and an output speed of 37 pages per minute (Letter) at resolutions up to 1200 x 600 dpi. Windows and Mac compatible, the SP 4310N is equipped with a 466 MHz CPU and 256 MB RAM (expandable to 512 MB).
Ease of Use
The Aficio SP 4310N is also designed to maximize uptime in a user-friendly manner.
The printer incorporates a redesigned 4-line LCD panel with an integrated 12-key alphanumeric keypad. The larger LCD allows for at-a-glance supply monitoring and more informative system status messages; the keypad makes it easier to enter network settings and numerical values.
Paper sizes are easily adjusted up to 8.5" x 14", and users can add one or two optional 500-sheet Paper Feed Units to the standard 500-sheet Tray for a maximum paper capacity of 1,600 sheets (including the 100-sheet Bypass Tray) to minimize interruptions in busy workgroup environments. Further, the SP 4310N uses Ricoh's 15,000-page All In One (AIO) print cartridge supplies that can be changed in seconds and deliver low cost per page factors.
The Aficio SP 4310N also boasts energy-saving features that help to further reduce total cost of ownership. ENERGY STAR compliant, the SP 4310N includes a Toner Saving Mode that helps increase print cartridge yields, N-in-1 print modes that combine multiple pages onto a single sheet of paper, and optional Automatic Duplexing that outputs two-sided prints.
A solution-ready printer, the Aficio SP 4310N can be expanded to meet an individual account's unique workflow requirements with optional Embedded Software Architecture™ (ESA) applications, IPDS printing, or upgraded security functions. Support for multiple user authentication modes and 128-/256-bit SSL data encryption protect print jobs and passwords from theft, while the new Printer Driver Editor allows administrators to enforce printing rules by setting and locking driver settings for individual users.
Increased security can be achieved with an optional 80 GB Hard Disk Drive (HDD) which includes a HDD Encryption Unit and the Data Overwrite Security System (DOSS). The HDD Encryption Unit supports secure local document storage for up to 9,000 pages and an easy to use Locked Print feature for confidential documents, while DOSS when activated automatically overwrites the HDD after each job.
The Aficio SP 4310N has a starting MSRP of $799.00. For more information on the SP 4310N and Ricoh's full-line of products, visit www.ricoh-usa.com.
About Ricoh Americas Corporation
Ricoh Americas Corporation, headquartered in West Caldwell, N.J., is a subsidiary of Ricoh Company, Ltd., the 75-year-old leading provider of advanced office technology and innovative document imaging products, services and software, with fiscal year 2010 sales in excess of $23 billion.
Ricoh's fully integrated hardware and customizable services and software help businesses share information efficiently and effectively by enabling customers to control the input, management and output of documents.
Ricoh Americas Corporation, directly or through its network of authorized dealers, markets and distributes products in North, Central and South America.
Information about Ricoh's complete range of offerings can be found at www.ricoh-usa.com.
© 2011 Ricoh Americas Corporation. All rights reserved. All other company or product names, and trademarks are the property of their respective owners.
Linda Montefusco
Heather Nevers
Ricoh Americas Corporation
Brodeur Partners
(973) 882-2172
SOURCE Ricoh Americas Corporation


text:
Our hunting auctions work in conjunction with eBay to provide you with the ability to bid on the latest hunting gear, accessories, and apparel directly from our site.
So start bidding today, or join eBay...it's easy!
Copyright © 1996-2012 First Light Net All rights reserved.Duplication in whole or in part of this Web site without express written consent is prohibited.First Light Net, a trademark of Predatorial Advertising Associates, L.L.C. is the leader in online marketing andadvertising for one of the largest online networks of fishing, hunting, sports and outdoors related websites. For problems or questions contact email@example.com


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UEFI BIOS Updater v1.54.2
This post was published 6 years ago. Download links are most likely obsolete.
If that's the case, try asking the author to reupload.
UEFI BIOS Updater v1.54.2 | 13.1 Mb
This tool is very easy to use and able to detect the versions of the OROM/EFI modules, which are inside an AMI UEFI BIOS file and to update:
a) the most important OROM/EFI modules (incl. various "Universal TRIM in RAID0 modified" ones) and
b) the CPU MicroCode
of any AMI UEFI BIOS (except BIOSes from X99 chipset mainboards).
The UBU tool has been designed and optimized for the modification of Desktop mainboard BIOSes. According the feedback we got until now the usage of the tool with Desktop mainboard UEFI BIOSes is very safe.
Nevertheless it is possible, but only recommended for advanced users, to update some modules of a Mobile system BIOS (except the VGA ROM!) by using the UBU tool. For further details please read >this< post written by plutomaniac.
Short description of the tool
This tool is very easy to use and able
1) to detect the versions of the OROM/EFI modules, which are inside an AMI UEFI BIOS file and
2) to update
a) the most important OROM/EFI modules (incl. various "Universal TRIM in RAID0 modified" ones) and
b) the CPU MicroCode
of any AMI Aptio IV UEFI BIOS.
This tool cannot be used, if you want to
modify any other BIOS type (Award/Phoenix, non-UEFI AMI or Intel mainboard BIOSes) or
insert a BIOS module, which is not present within the original BIOS or
remove a BIOS module.
Problem with AMI Aptio V BIOSes:
The UBU tool uses the AMI Aptio MMTools v126.96.36.199 (for the older Aptio IV BIOSes) resp. v126.96.36.199 (for the newest Aptio V BIOSes) and supports all Intel and AMD platform BIOSes. Unfortunately the currently available AMI Aptio V MMTool v126.96.36.199 has problems with the update of certain BIOS modules of the latest Intel chipset mainboards (X99 and newer). That is why the UBO tool may not be able to update the BIOS modules of AMI Aptio V BIOSes (the tool will only show the version of the currently inserted BIOS modules).
Solution: It is possible to modify an AMI Aptio type V BIOS manually by using CodeRush's UEFITool, which is part of the UBU tool package. You can find a short guide within the start post of >this< thread (Chapter B).
Special problem with Intel's iGPU VGA ROM modules (=VBIOS):
Contrary to the other Option ROM modules there is no "universally" usable Intel VGA ROM module available for systems with an Intel CPU from Sandy/Ivy Bridge up. That is why the mainboard specific VBIOS settings have to be transfered by using a special tool named BMP to the desired Intel VGA ROM module version, before the UBU tool is able to update the VBIOS version (for details see below).
Whats New
UBU v1.54.2 (official version)
Intel ME Analyzer (now v1.5.6)
Intel CPU Microcode 1C for Broadwell-E 0406F1