Call Of Duty Ww2 Error Code 36988
Gaetane Eary
No exception visible in Visual Studio. No indication of where the error was. Nothing. The Internet supplied links to low level HTTPSYS issues, but surely this was something to do with my changes? I removed the call to the paging view component and everything worked. Yes. It was my code.
The method hands back a dictionary with all the route parameters needed to render the page, with the adjustment to the page number. Simple right. So if my current page is /Stuff/my-id?p=1, I can use this to supply a link to /Stuff/my-id?p=2 or whatever.
AFAIK jetty uses a connection pool so it could be a limiting factor, but I would hope the timeout does not include the time waiting for a connection from the pool but this could be a smoking gun to look into.
Can you just send me the dump, so that I can analyze it myself? Normally I would use the follow TCP-stream to get the summary I can not easily follow it from such a screenshot. I only work with Wireshark a few times per year
Next one, filtering on tcp.stream eq 19 shows something interesting, the communication initiation starts good and the response is received after 0,02 seconds however the connection is NOT closed, that happens on second 35 of the dump. And could indicate a flaw in the connection handling in the (new) code. The call is to: /shelly/event/shellyswitch25-f36f94/roller/0?type=roller_open does that maybe follow a different path?
Next one, filtering on tcp.stream eq 20 - tcp.stream eq 27 show us failed attempts to setup a connection with the Shelly device. The first one at 5.578 seconds in the dump, later on we do succeed in getting a response on the SYN.
Would it then be that request which caused the timeout error, so that being a request which looks to be waiting for something. Is there a way to find the more likely call to trigger the error for which we have the stacktrace in the Shelly thread.
In another hadith, it is stated that an hour's contemplation is better than a night's worship.' [4] And according to a Prophetic tradition, the contemplation of an hour is better than a year's worship. In another tradition it is stated that an hour's contemplation is better than sixty years of worship (according to another hadith, seventy years). And some traditionists and fuqaha' have even mentioned it as being better than a thousand years of worship. In any case, there are different grades and levels of contemplation, and every grade gives certain results and consequences. Here we shall mention a few of them.
1. The first kind of contemplation is about God, His Names, Attributes and His Perfections, the result of which is the knowledge of His existence and His irradiations (tajalliyat) from which the archetypes (ayan) and the manifestations (mazahir) emerge. And this is the most superior level of contemplation which yields the sublimest of the kinds of knowledge, and the firmest of the arguments (burhan); for thinking about the essence of the Cause and meditating on the Absolute Cause imparts knowledge about Him and the understanding of the effects. Such is the outline of the revelations on the hearts of the Truthful(siddiqun), and it is for this reason that it is called burhan al-siddiqin, the Proof of the Truthful; since the Truthful observe the Names and the Attributes, and view the first essences (a`yan) and manifestations (mazahir) in the mirror of the Names through the witness of the Essence. The reason, however, that this type of proof is called burhan al-siddiqin is that if a Truthful one(siddiq) wishes to set forth his observations in the form of a proof and give his gnostic, intuitive experience the apparel of words, it would appear in this form; not that anyone who gains the knowledge of the Essence and its irradiations through this proof becomes one of the Truthful, or that the knowledge of the Truthful belongs to the category of proofs, even especial ones. How far from the truth to imagine that their knowledge is of the category of contemplation, or that their cognitions are like arguments and their premises! As long as the heart is covered within the wrapping of arguments and one is in the stage of contemplation, one has not yet reached even the first grade of the Truthful. And when the thick curtains of knowledge and proof are set aside and contemplation brushed aside, it is at the extremity of the Path drat there, without the mediation of contemplation - in fact without any means or agency whatsoever - that he ultimately succeeds in viewing the glory and beauty of the Absolute at the end of his voyage(trekking); it is then that he experiences perpetual and everlasting delight. He transcends the world and everything therein, covered under the mantle of the Almighty to remain existent in total annihilation. Nothing remains of him, and he passes into absolute oblivion, save that Divine favour should take him back to his realm and to the regions of (relative) being, in accordance with the capacity of his unchanging essence (al-`ayn al-thabitah). In the state of this return, the spheres of Divine glory and beauty are revealed to him, and he perceives (the meaning of) the Names and the Attributes in the mirror of the Essence. Through that he witnesses his own unchanging essence and everything that is under His shelter and protection, and discovers the tracks(trail) of the manifestations and the ways of recourse to the heart's exterior. Then he is conferred with the robes of prophethood and the difference of the stations of the apostles and prophets becomes evident to him. The vastness or narrowness of the circle of prophethood and that of those from whom the prophet is raised and those towards whom he is sent are revealed to him. And to enlarge on this topic further is not proper for these pages. So we shall leave it here and part, too, with the theme of burhan al-siddiqin, as it needs a preparatory introduction with its elaborate details.
It should be known that what we said about the possibility of contemplation on the Essence, the Names and the Attributes may lead the ignorant to imagine that it is forbidden in accordance with certain riwayat, knowing not that that which is forbidden is to attempt to fathom the quality and depths of the Essence, as is clear from the traditions.' [5] Sometimes those who are not capable of such (otherwise desirable) contemplation are also forbidden from reflecting on certain kinds of ma`arifwhich require initiation into certain subtleties. The hukama' confirm both of these points. The impossibility of fathoming the Essence is demonstrated in their writings(Inscriptions), and the prohibition on contemplation on it is acknowledged by all of them. Also the conditions of entry into these sciences and the prohibition of the unworthy from learning them is also mentioned in their books; it is a customary advice which is mentioned by them either in the beginning or at the end of their works. For instance, the two great philosophers of Islam and authorities in this field, Shaykh Bu 'Ali Sina and Sadr al-Muta'allihin (R) have stated this at the end of al-'Isharat [6] and at the beginning of al-'Asfar. [7] They have given eloquent counsels in this regard. But to contemplate the Essence for positing the principle of al-tawhid and affirming Its transcendence(al-tanzih) and sanctity was the ultimate goal and purpose of the sending of the prophets and the cherished end of the `urafa'. The Holy Quran and the sacred ahadith are loaded with the knowledge of the Essence, Its Perfections and the Divine Names. Reliable books of traditions, like Usul al-Kafi and al-Tawhid of al Shaykh al-Saduq, also do not forbid contemplation for the purpose of affirmation of the Essence, the Names and the Attributes. The difference between the scriptures and traditions of the prophets and the writings of the philosophers is regarding their terminology and their synoptic or elaborate treatment of the subject, as is the case with the difference between fiqh and traditions. But the calamity is that certain ignorant persons have appeared in the garb of scholars during the last few centuries, who, being bereft of the knowledge of the Quran and the Sunnah, consider their sheer ignorance as the sole proof of the vanity of the knowledge of al-mabda' and al-ma'ad. Such a man for the sake of promoting his trade, labels these ma`arif, which were the ultimate goal of the apostles and the Awliya' (A) of God and with whose description the entire Book of God and the traditions of the Imams of the Ahl al-Bayt (A) are replete, asharam. Not sparing any charge(levy) and calumny against those who pursue these ma'arif, he diverts the hearts of the creatures of God from the knowledge of al-mabda' and al-ma`ad, in addition to sowing the seeds of discord and disharmony in the community of Muslims. When asked about the reason for all this takfir (calling someone kafir) and tafsiq, (calling someone fasiq ), he immediately clings to the tradition, `Do not contemplate upon the Essence (of God)'. The ignorance and the error of this wretch is for two reasons: Firstly, he believes that the hukama' contemplate on the Essence, whereas they consider its intellection as impossible and probing deep into its mysteries as forbidden, and this itself is one of the established issues of their discipline. Secondly, having misunderstood the meaning of the tradition, he believes that not a single word be uttered regarding the Sacred Essence.
Here we shall cite some of the related traditions and, in our humble capacity, try to reconcile them, leaving the judgement to the (reader's sense of) justice. Though this makes us digress from the proposed exposition of the hadith - our original goal -it is essential for eliminating doubts and refuting misconceptions. The following tradition is mentioned in al-Kafi:
...Abu Basir reports Abu Ja'far (A) as having said: Speak (takallamu) about the creation of God, and do not speak about God(fi Allah), for discourse about God will bring nothing but confusion (tahayyur) to the discourser. [8]
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