tag:blogger.com,1999:blog-33591501688674966482024-03-14T05:48:58.677-04:00Dar al-Hadith دار الحديثThis is a second subsidiary to the main <a href="http://occident.blogspot.com/">Views from the Occident</a> academic blog and <a href="http://occident2.blogspot.com/">Views from the Occident-Twitter Specials</a> blog. I will post generally short selections from Muslim primary sources such as the Qur'an, ahadith, historical chronicles, and philosophical tracts.إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.comBlogger57125tag:blogger.com,1999:blog-3359150168867496648.post-73578772186354524122018-05-18T20:26:00.000-04:002018-05-18T20:29:33.956-04:00 Hadith (Ramadan 1439, 2018) #1<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="font-size: x-large;"><br /></span></b></div>
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<b><span style="font-size: x-large;">"Acts are only worth the intentions that accompany them."</span></b><br />
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<span style="font-size: x-large;"><b>إنما الأعمال بالنيات</b></span><br />
<span style="font-size: x-large;"><b><br /></b></span>
<span style="font-size: x-large;"><b>-al-Qadi al-Quda'i (d. 1062), </b></span><br />
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<span style="font-size: x-large;"><b>Light in the Heavens </b></span><br />
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<span style="font-size: x-large;"><b>الِشهاب في الأمثال والمواعظ والآداب</b></span><br />
<b><span style="font-size: x-large;"></span></b><br />
<span style="font-size: x-large;"><b>(Translated by Tahera Qutbuddin)</b></span></div>
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-87504041344666234072014-10-19T21:32:00.000-04:002014-10-19T21:32:20.821-04:00Grand Ayatullah Muhammad Sadiq al-Sadr's Advice to Arab Muslim Youth<div dir="ltr" style="text-align: left;" trbidi="on">
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-35582428558015425442014-09-04T20:44:00.001-04:002014-09-04T20:44:21.001-04:00Hadith Narrated by 'Ali ibn Abi Talib: Part III<div dir="ltr" style="text-align: left;" trbidi="on">
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It was narrated by 'Affan from Shu'ba, reported by 'Ali ibn Mudrik, who said: I heard Abu Zur'a ibn 'Amr ibn Jarir who narrates from 'Abdullah ibn Nujay from his father from 'Ali from the Prophet, that he [the Prophet] said: 'The angels do not enter a house in which there is a dog or an image.'<br />
<span style="color: red;"><b>Hadith #815, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by 'Abdullah from Salih ibn 'Abdullah al-Tirmidhi from Hammad from 'Asim from 'Ubaydullah al-Qawariri from Hammad, who [al-Qawariri] said<b><i> </i></b>in his report, from 'Asim ibn Abu al-Najud from Zirr, meaning Ibn Hubaysh, from his father Juhayfa, who said: I heard 'Ali say: 'Shall I not tell you of the best of this <i>Umma</i> after its prophet [Muhammad]? [It is] Abu Bakr.' Then he said: 'Shall I not tell you of the best of this <i>Umma</i> after Abu Bakr? [It is] 'Umar.'<br />
<span style="color: red;"><b>Hadith #833, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by Muhammad ibn Ja'far<b><i> </i></b>from Shu'ba from Salama ibn Kuhayl from al-Sha'bi that 'Ali flogged Shuraha on Thursday and stoned her [to death] on Friday. saying: 'I flogged her in accordance with the Book of God [the Qur'an, for adultery] and stoned her in accordance with the <i>sunna </i>of the Messenger of God.'<br />
<span style="color: red;"><b>Hadith #839, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by 'Abdullah from Muhammad ibn Sulayman al-Asadi Luwaun from Yahya ibn Abu Za'ida from 'Abd al-Rahman ibn Ishaq from Ziyad ibn Zayd al-Suwa'i from Abu Juhayfa from 'Ali, who said: 'It is from the <i>sunna</i> [of the Prophet] that in prayer one places one hand over the other beneath the navel.'<br />
<span style="color: red;"><b>Hadith #875, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by Asud ibn 'Amir from Shu'ba, who said: The command reported from Abu Muhammad from 'Ali, who said the Prophet sent him to Madina and commanded him to level the graves.<br />
<span style="color: red;"><b>Hadith #881, <i>Musnad Ibn Hanbal</i></b></span><br />
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<b><i> </i></b>It was narrated by Ishaq ibn Ibrahim al-Razi from Salama ibn al-Fadl from Muhammad ibn Ishaq from Zayd ibn Abu Habib from Marthad ibn 'Abdullah al-Yazayni from 'Abdullah ibn Zubayr al-Ghafa'i from 'Ali ibn Abi Talib that the Messenger of God used to ride a donkey named 'Ufayr.<br />
<span style="color: red;"><b>Hadith #886, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by Husayn ibn al-Hasan al-Ashqar from Ibn Qabus ibn Abu Zabyan al-Janbi from his father from his grandfather from 'Ali, who said: 'When I killed Marhab [ibn Abu Zaynab<i><b>, </b></i>a chief of the Arab Jewish Khaybar Oasis tribes killed in the Battle of Khaybar], I brought his head to the Prophet (<i>lama qataltu Marhab jintu bi-rasihi ila al-Nabi</i>).'<br />
<span style="color: red;"><b>Hadith #888, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by 'Abdullah from Shayban Abu Muhammad from Hammad ibn Salama from Yunus ibn Khabbab from Jarir ibn Hayyan from his father that 'Ali said to his father [Ibn Khabbab's]: 'I shall certainly send you on the same [type of] mission as the Messenger of God <b><i> </i></b>sent me on: Level every grave and destroy every idol<i>.'</i><br />
<span style="color: red;"><b>Hadith #889, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by 'Ali ibn Bahr from 'Abdullah ibn Ibrahim ibn 'Umar ibn Kayyan,m who said of his father, I heard him report that 'Abdullah ibn Wahb from his father from Abu Khalifa from 'Ali ibn Talib, who said the Messenger of God said: 'God is kind and loves kindness, and He rewards kindness in a way that He does not reward harshness.'<br />
<span style="color: red;"><b>Hadith #902, <i>Musnad Ibn Hanbal </i></b><i> </i></span><br />
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-77805430349711222822014-08-31T17:56:00.001-04:002014-09-05T21:01:08.967-04:00Hadith on Jihad: Part III<div dir="ltr" style="text-align: left;" trbidi="on">
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It was narrated by Hisham ibn 'Ammar from al-Walid ibn Muslim from Yahya ibn al-Harith al-Dhimari from al-Qasim from Abu Umama from the Prophet, who said: 'The one who does not fight [<i>man lam yaghzu</i>] or equip a warrior [<i>lam yujahhizu ghazi-yan</i>] or remain behind to care for a warrior's family [<i>lam yakhluf ghaziyan fi ahlihi bi-khayr</i>], God will send upon him a calamity before <i>Yaum al-Qiyama</i>.'<br />
<span style="color: red;"><b>-Hadith #2762, <i>Sunan Ibn Maja</i></b></span><br />
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It was narrated by Hisham ibn 'Ammar from al-Walid from Abu Rafi'a, who was Isma'il ibn Rafi'a, from Sumayy, <i>mawla</i> Abu Bakr from Abu Salih from Abu Hurayra, who said that the Messenger of God, who said: 'The one who meets God without a mark on him from [<i>jihad</i>] in His path [<i>fi sabilihi</i>], he will meet Him [God] with a deficiency [<i>laqiya Allah wafihi thulma</i>].'<br />
<span style="color: red;"><b>-Hadith #2763, <i>Sunan Ibn Maja</i></b></span><br />
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It was narrated by 'Isa ibn Yunus al-Ramli from Muhammad ibn Shu'ayb ibn Shabur from Sa'id ibn Khalid ibn Abu Tuwayl, who said: I heard Anas ibn Malik say: I heard the Messenger of God say: 'Standing guard in the path of God [<i>harasu laylat fi sabil Allah</i>] is better than a man fasting and praying among his people [<i>afdal siyam rajul waqiyamihi fi ahlihi alf-a sana-tin</i>]. The year is 360 days, and a day is like a thousand years.'<br />
<span style="color: red;"><b>-Hadith #2770, <i>Sunan Ibn Maja</i></b></span><br />
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It was narrated by Ahmad bin 'Abd al-Rahman ibn Bakkar ibn 'Abd al-Malik ibn al-Walid ibn al-Walid ibn Bushr ibn Abu Arta from al-Walid from Shayban from al-A'mash from Abu Salih from Ibn 'Abbas from the Prophet, who said: 'If you are called up to fight, then go forth to fight [<i>idha astunfiru-tum fa-infiru</i>].'<br />
<span style="color: red;"><b>-Hadith 2772, <i>Sunan Ibn Maja</i></b></span><br />
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It was narrated by Ya'qub ibn Humayd ibn Kasib from Sufyan ibn 'Uyayna from Muhammad ibn 'Abd al-Rahman, <i>mawla</i> Abu Talha, from 'Isa ibn Talha from Abu Hurayra that the Prophet said: 'The dust (acquired) in the path of God (fighting in <i>jihad</i>) and the smoke of the Hellfire will never be mixed within a Muslim.'<br />
<span style="color: red;"><b>-Hadith 2774, <i>Sunan Ibn Maja</i></b></span><br />
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It was narrated by Muhammad ibn Sa'id ibn Yazid ibn Ibrahim al-Tustari from Abu 'Asim from Shabib from Anas ibn Malik, who said: the Messenger of God said: 'The one who goes out in the path of God [<i>man raha rawhat fi sabil Allah</i>], for him will be the same amount of musk on <i>Yaum al-Qiyama</i> as the amount of dusk which came on him (from <i>jihad fi sabil Allah</i>).'<br />
<span style="color: red;"><b>-Hadith #2775, <i>Sunan Ibn Maja</i></b><i> </i><b><i> </i></b></span><br />
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-61529900010020067632014-08-31T17:08:00.001-04:002014-08-31T22:48:32.368-04:00Hadith Narrated by 'Ali ibn Abi Talib: Part II<div dir="ltr" style="text-align: left;" trbidi="on">
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It was narrated by Hajjaj from Isra'il from Abu Ishaq from Hani from 'Ali, who said: 'Al-Hasan most resembles the Messenger of God in [his] chest and head, and al-Husayn most resembles the Prophet in what is lower [on the body] than that.<br />
<span style="color: red;"><b>-Hadith #774, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by 'Affan from Abu 'Awana from 'Abd al-A'la al-Tha'labi from Abu 'Abd al-Rahman al-Sulami from 'Ali from the Prophet, who said that he [the Prophet] said: 'Whoever deliberately lies about his dreams will be made to tie a grain of barley on <i>Yaum al-Qiyama</i>.'<br />
<span style="color: red;"><b>-Hadith #789, <i>Musnad Ibn Hanbal</i></b></span> <br />
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It was narrated by 'Abdullah from Muhammad bin Sulayman Luwayn from Hudayj from Abu Ishaq from Abu Hudhayfa from 'Ali, who said the Prophet said: 'I went outside when the moon rose as if it was half a bowl (<i>jafna</i>).' Then he said: 'Tonight is <i>Laylat al-Qadr</i>.'<br />
<span style="color: red;"><b>-Hadith #793, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by Ibrahim ibn Hasan ibn Hasan ibn 'Ali ibn Abi Talib, from his father, that his grandfather said: 'Ali ibn Abi Talib said: The Messenger of God said: 'At the end of time (<i>akhir al-zaman</i>), there will appear a people called the <i>Rafida</i> [and] they will reject Islam [<i>yarfuduna al-Islam</i>].'<br />
<span style="color: red;"><b>Hadith #808, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by 'Abdullah from 'Abd al-A'la<b><i> </i></b>ibn Hammad from Dawud ibn 'Abd al-Rahman al-'Attar from Abu 'Abdullah Maslama al-Razi from Abu 'Amr al-Bajali, from Abd al-Malik ibn Sufyan al-Thaqafi from Abu Ja'far Muhammad ibn 'Ali from Muhammad ibn al-Hanafiyya, who said that his father said: The Messenger of God said: 'Verily God the Almighty loves the servant [of His] who often falls into sin and who then repents greatly.'<br />
<span style="color: red;"><b>Hadith #810, <i>Musnad Ibn Hanbal</i></b></span><br />
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It was narrated by 'Abdullah from Muhammad ibn Abu Bakr al-Muqaddimi from Hammad ibn Zayd from Ma'mar from al-Zuhayri from 'Abdullah ibn Muhammad ibn 'Ali from 'Ali, who said that the Prophet on the day of Khaybar forbade <i>mut'a</i> [<i>mut'a</i> marriage] and the flesh of donkeys.'<br />
<span style="color: red;">-<b>Hadith #812, <i>Musnad Ibn Hanbal</i></b></span></div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-66575956810670067962014-08-24T20:25:00.002-04:002014-08-24T20:47:35.315-04:00Hadith Narrated by 'Ali ibn Abi Talib: Part I<div dir="ltr" style="text-align: left;" trbidi="on">
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It was narrated by Waki'a from Sufyan from Habib from Abu Wa'il from Abu al-Hayyaj al-Asadi, who said: 'Ali said to me, 'I shall send you on the same mission as that on which the Messenger of God (upon him be peace) sent me [<i>Ab'athuka 'ala ma ba'athani 'alayhi Rasul Allah</i>]: Do not leave any image without erasing it [<i>an la tada'a timthala-an ila tamasta-hu</i>]<i> </i>and any elevated (ornate) grave without leveling it [<i>wa la qabr-an mushrifa-an ila sawwayta-hu</i>].<br />
<span style="color: red;"><b>Hadith #741<i>, Musnad Ibn Hanbal</i> (in the <i>Musnad 'Ali ibn Abi Talib</i>); <i>sahih isnad</i></b></span><br />
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It was narrated by Waki'a from Sharik from Simak from Hunash from 'Ali, who said: The Messenger of God (upon him be peace) said: 'If two individuals engaged in a dispute sit before you, do not speak until you have listened to the second one in the same way as you have listened to the first.<br />
<span style="color: red;"><b>Hadith #745, <i>Musnad Ibn Hanbal </i></b><b>(in the <i>Musnad 'Ali ibn Abi Talib</i>); <i>hasan hadith, da'if isnad</i></b></span><br />
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It was narrated by Muhammad bin Ishaq from Yazid bin Abu Habib from 'Abd al-'Aziz bin Abu al-Sa'aba from 'Abdullah ibn Zurayr al-Ghafiqi, who said: I heard 'Ali say: 'The Messenger of God (upon him be peace) held some gold in his right hand and some silk in his left hand; he then raised both his hands and said: 'These two things are forbidden for the men of my <i>Umma</i>.'<br />
<span style="color: red;"><b>Hadith #750, <i>Musnad Ibn Hanbal </i></b><b>(in the <i>Musnad 'Ali ibn Abi Talib</i>); <i>sahih hadith</i></b></span><br />
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It was narrated by Muhammad bin Ja'far from Shu'ba from Abu Ishaq from Najiyya bin Ka'b, who reported from 'Ali, who came to the Prophet (upon him be peace) and said: 'Abu Talib has died.' The Prophet (upon him be peace) said: 'Go and bury him.' 'Ali then said: 'He died a <i>mushrik</i>.' He [the Prophet] said: 'Go and bury him.' 'Ali then said: 'When I had finished burying him, I came back to the Prophet (upon him be peace) and he said, 'Do <i>ghusl</i>.' '<br />
<span style="color: red;"><b>Hadith #759, <i>Musnad Ibn Hanbal </i></b><b>(in the <i>Musnad 'Ali ibn Abi Talib</i>); <i>sahih isnad</i></b></span><br />
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<b><i> </i></b>It was narrated by Muhammad bin Ja'far from Sa'id...Abu 'Aruba...from al-Hakam bin 'Utayba from 'Abd al-Rahman bin Abu Layla from 'Ali ibn Abi Talib, who said: 'The Messenger of God (upon him be peace) instructed me to sell two slave brothers [<i>ghulamayn akhawayn</i>], so I sold them, but separately [<i>fa-bi'tuhuma wa farraqtu baynahuma</i>]. I mentioned this to the Prophet (upon him be peace) and he said: 'Go and find the two of them, take them both back, and do not sell them except together.'<br />
<span style="color: red;"><b>Hadith #760, <i>Musnad Ibn Hanbal </i></b><b>(in the <i>Musnad 'Ali ibn Abi Talib</i>); <i>hasan hadith, da'if isnad due to it being broken/</i></b></span><span class="mw-headline" id="Munqa.E1.B9.ADi.CA.BB"><i><span style="color: red;"><b>munqaṭiʻ </b></span></i></span><br />
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-34177294183600319152014-08-23T20:49:00.002-04:002014-08-24T20:27:38.712-04:00Hadith on Jihad: Part II<div dir="ltr" style="text-align: left;" trbidi="on">
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"Imam al-Sadiq said: 'He who is slain in the path of God will not recount anything of his sins [his sins will be forgiven]."<br />
<span style="color: red;"><b>-Hadith from Furu' al-Kafi, vol. 5 </b></span><br />
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"It was narrated by Abu Zakariyya Yahya bin Durust (al-Basri) from Abu Isma'il from Yahya bin Abu Kathir from Abu Salama from Bushr bin Sa'id from Zayd bin Khalid al-Juhani from the Messenger of God (upon him be peace], who said: 'Who so ever prepares a <i>ghazi</i> in the path of God, it will be as if he has participated in a military expedition<i> </i>(<i>faqad ghaza</i>), and who so ever looks after the family of a <i>ghazi</i>, it will be as if he has participated in a military expedition <i> </i>(<i>faqad ghaza</i>)."<br />
<span style="color: red;"><b>-Hadith #1628 from the Jami' of al-Tirmidhi (<i>sahih hadith</i>)</b></span></div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-31579711023791285862014-08-22T20:23:00.000-04:002014-08-31T17:24:31.926-04:00Hadith on Jihad: Part I<div dir="ltr" style="text-align: left;" trbidi="on">
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"It was narrated from Abu Bakr bin Abu Shayba and Abu Kurayb, who said: It was narrated from 'Ubaydullah bin Musa from Shayban from Firas from 'Atiyya from Abu Sa'id al-Khudri from the Messenger (upon him be peace): 'The <i>mujahid</i> in God's path has a guarantee from God. Either He will raise him [the <i>mujahid</i>] to His forgiveness and mercy, or He will send him back with a reward [<i>ajr</i>]<i> </i>and war spoils [<i>ghanima</i>]. The example of the <i>mujahid</i> in God's path is that of one who fasts and prays at night without stopping, until he returns."<br />
<span style="color: red;"><b>Sunan Ibn Majah, <i>hasan hadith</i> 2754 </b></span><br />
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"It was narrated by Abu Bakr bin Abu Shayba from Yunus bin Muhammad from Layth bin Sa'd from Yazid bin 'Abdullah bin al-Had from al-Walid bin Abu al-Walid from 'Uthman bin 'Abdullah bin Suraqa from 'Umar bin al-Khattab, who said: 'I heard the Messenger of God (upon him be peace) say:' 'Whoever equips a <i>ghazi</i> in the path of God until he is fully equipped and supplied will have a reward like his [the <i>ghazi</i>], until he dies or returns.'"<br />
<b> </b><span style="color: red;"><b>Sunan Ibn Majah, <i>sahih hadith</i> 2758</b></span><br />
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"It was narrated from Hisham bin 'Ammar from 'Abd al-Rahman bin Zayd bin Aslam from Abiya from Mus'ab bin Thabit from 'Abdullah bin al-Zubayr, who said: 'Uthman bin 'Affan addressed the people and he said, O' People! I heard a <i>hadith</i> from the Messenger of God (upon him be peace) and nothing kept me from narrating it to you except for the fact that I did not want to lose you and your companionship. So it is up to you. I heard the Messenger of God (upon him be peace) saying, 'Whoever spends a night guarding the frontier [<i>man rabata laylatan fi sabil Allah</i>] in the path of God, it will be like a thousand nights spent in fasting and prayer [<i>kanat ka-alf laylat siyamiha waqiyamiha</i>].'"<br />
<span style="color: red;"><b>Sunan Ibn Majah, <i>da'if hadith</i> 2766</b></span></div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-65244879958779999662014-07-28T15:28:00.001-04:002014-07-28T15:28:49.734-04:00Grand Ayatullah, the Marja' al-Taqlid, 'Ali Husayni Sistani on Sighting the Moon during Ramadan<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: red;"><span style="font-size: large;"><b>Inquiries from his Eminence Ayatullah Sistani about crescent visibility and its proof</b></span></span><br />
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<div align="justify">
<u><b>Question 1:</b></u> His Eminence (may Allah prolong his life) mentioned that the
crescent cannot be proven by means of astronomers (i.e. astronomical
calculations). However, such calculations are based on solid scientific
foundations and meticulous mathematical calculations, and the
probability of inaccuracy is negligible. Moreover, astronomers continue
to prepare tables for sunrise and moon (appearance) as well as the
visibility of various planets in the solar system, and it is observed
that such tables and calculations are extremely accurate, and did not
deviate from reality, at least in this century, not even once. In
addition, scientists' planetariums' calculations of the moon entering
its interlunar state and exiting it as well as determination of the time
of its visibility and angular distance measured by circular angles from
the sun and its distance from the horizon measured by circular angles
and determining its distance and nearness to Earth, are all meticulous
information achieved with certainty, known by scholars and students of
astronomy, and are not based on doubt.
Therefore, why can we not depend on reliable astronomical data about the
birth of the crescent to determine the arrival of a new month?
<br /><span style="color: red;"></span> </div>
<div align="justify">
<u><b>Answer 1:</b></u> What is understood from jurisprudential proofs about the start of
a lunar month is the visibility of the crescent on the horizon by the
naked eye, given no interference of clouds and other natural obstacles.
So the birth of the crescent alone and its presence in the horizon in a
manner that is not seeable or observed only by special magnifying and
planetary tools, is not sufficient enough.
<br />
Therefore, based on such understanding, the information provided by
astronomers about the birth of the crescent and its exit from the
inter-lunar state does not suffice the start of a new lunar month even if
it is based on certified mathematical calculations.
</div>
<div align="justify">
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As for their information about the possibility of seeing the moon with
the naked eye in some areas, either generally or given clear visibility
conditions, as they say, it depends on two elements:
</div>
<div align="justify">
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1) Specific astronomical calculations putting the crescent in those
locations, given its age, degree above horizon, distance from the sun,
and other factors influencing its visibility; and,
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2) Astronomical experiments based on observing the crescent physically
to confirm the attainment of the minimum requirements for visibility
with the naked eye, given its age, degree above horizon, distance from
the sun, etc.
</div>
<div align="justify">
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The latter point is where the opinion of astronomers differ. For
example, some indicate the possibility of sighting the crescent with the
naked eye when it is 14 hours old, while others state the minimum time
is 16 hours, and even others say 18 hours, and so on. Moreover, some
claim visibility while the crescent is 4 degrees above the horizon at
the time of sunset, while others say the minimum requirement for
visibility is 5 degrees, and a group states it is 6 degrees, and others
mention other degrees. Similar differences are found in other
determining factors as well.
</div>
<div align="justify">
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Based on that, a follower of the Islamic jurisprudence (mukallaf) cannot
take the word of astronomers about the visibility of the crescent in so
and so area, unless it is confirmed that the crescent can be clearly
seen by the naked eye, based on narrations forbidding from reliance on
opinion and speculation with regards to crescent sighting, such as the
saying of Imam Al-Baqir (as), "When you see the crescent then fast, and
when you see it then break your fast, and it is not about opinion or
speculation but about visibility" (Tahtheeb Al-Ahkaam, vol. 4, p. 156).
</div>
<div align="justify">
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However, if a follower of Islamic jurisprudence achieves confirmation or
contentment (itmenaan), even if it is from experience or practice, that
the crescent present on the current horizon, with so and so size (age)
and degree (height above horizon) and all aspects influencing its
visibility, is capable of being sighted by the naked eye, but was not
seen due to clouds, fog, sand storm or other factors, then he/she must
act according to the confirmation or contentment he/she achieved.
<br /><br /><b>
<u>Question 2:</u> </b>It is said that his eminence (may Allah prolong his life)
sometimes does not accept the testimony of witnesses about crescent
sighting when it contradicts information provided by astronomers about
the impossibility of seeing it, even though testimonies are sensory
while astronomers' information are intuitive (i.e. based on
speculation), so what is the reason behind that? </div>
<div align="justify">
<b><br /></b>
<u><b>Answer 2:</b></u> Two points to consider about calculations:
</div>
<div align="justify">
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1) What is confirmed by mathematical calculations, and does not depend
on personal speculation or interpretation, such as the time of the birth
of the crescent, time of its exit from the interlunar state, the degree
of its rise above the horizon, percent of illuminated circumference of
the moon, and so on, where usually no conflict occurs between
astronomers about such aspects, except maybe by miscalculation.
</div>
<div align="justify">
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2) What is subject to personal interpretation and speculation and is
based on experience and practice, such as some astronomers' statements
about the impossibility of seeing the crescent unless it is 6 degrees
above the horizon, or at an age of 22 hours, or at so and so distance
from the sun, and so on, and in this point there is lots of disagreement
and differing opinions (among astronomers).
</div>
<div align="justify">
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Thus, if the testimonial of witnesses on crescent sighting is
contradictory to the first type of information provided by astronomers
(as mentioned in point 1 above), then one can confirm or be content
(mutma'in) of the inaccuracy of the testimony. If they state (for
example) sighting it while the crescent, according to meticulous
calculations, is still in its inter-lunar state or that it sets before
sunset, even if two or more testify sighting it, then (their testimony
is dismissed).
</div>
<div align="justify">
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If, however, testimonies are contradictory to the second type of the
information provided by astronomers (as stated in point 2 above), then
contentment might be achieved about the inaccuracy of the testimonials,
looking at the proofs and evidence, or it may not be achieved.
Therefore, if contentment about the inaccuracy of the testimonials is
not achieved, and among the witnesses were two just people who their
testimony fulfills the requirements of proof, then one must act
according to such testimony and there is no room for doubt against it.
</div>
<div align="justify">
<br />
In summary, among the conditions for accepting the testimony of two just
witnesses about crescent sighting is the lack of confirmation or
contentment (itmenaan) that they are wrong, but if they can be proven
wrong even by reliable information provided by an astronomer, for
example the crescent is still in its inter-lunar state or that it is
still very thin such that no such crescent was ever sighted before, then
the testimonies do not carry any value (and are dismissed). Otherwise,
one can take the testimony and ignore the astronomers' speculation.
<br /><br /><br /><b>
<u>Question 4:</u> </b>Why can we not follow the scientific advancements, I mean
specialized instruments, with regards to sighting the moon on Eids and
the beginning of the months, and we only rely on sighting with the naked
eye? </div>
<div align="justify">
<b><br /></b>
<u><b>Answer 4: </b></u>The reason is because what is understood from the legislative
narrations is that what matters in the start of the lunar month is the
presence of the crescent in the horizon at the time of sunset at a
degree of height and luminescence such that it is possible to observe by
the common naked eye without presence of obstacles (i.e. clouds).
<br /><br /><b>
<u>Question 6:</u> </b>If the crescent was sighted in one city, does that suffice
for another city, or must both cities share the same horizon?
</div>
<div align="justify">
<b><br /></b>
<u><b>Answer 6:</b></u> The same horizon must exist between both cities, meaning that
visibility of the crescent in one city mandates its visibility in the
other city as well if it were not for the presence of obstacles blocking
sighting it such as clouds, a mountain and so on. This occurs when the
crescent of the other city, according to careful astronomical
calculations, has the same or even better (visibility) characteristics
than the first city, looking at its size, height from horizon at the
time of sunset and the degree away from the sun.
<br /><br /><b>
<u>Question 7:</u> </b>What is the law about the crescent that is sighted in one place and not another? </div>
<div align="justify">
<b><br /></b>
<b><u>Answer 7:</u></b> Every place has its own ruling unless it is confirmed that both places share the same horizon.
<br />
<br /></div>
</div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-54394369135088894282014-07-09T16:00:00.000-04:002014-07-09T16:02:19.587-04:00Hadith on Shrines as Places of Worship from Sahih al-Bukhari<div dir="ltr" style="text-align: left;" trbidi="on">
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<div class="arabic_hadith_full arabic">
<span style="font-size: large;"><span style="color: #b45f06;"><span class="arabic_sanad arabic">وَأَخْبَرَنِي
عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، أَنَّ عَائِشَةَ،
وَعَبْدَ اللَّهِ بْنَ عَبَّاسٍ، رضى الله عنهم قَالاَ لَمَّا نَزَلَ
بِرَسُولِ اللَّهِ صلى الله عليه وسلم طَفِقَ يَطْرَحُ خَمِيصَةً لَهُ
عَلَى وَجْهِهِ، فَإِذَا اغْتَمَّ كَشَفَهَا عَنْ وَجْهِهِ وَهْوَ كَذَلِكَ
يَقُولُ </span>
<span class="arabic_text_details arabic">" لَعْنَةُ اللَّهِ عَلَى الْيَهُودِ وَالنَّصَارَى، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ "</span><span class="arabic_sanad arabic">. يُحَذِّرُ مَا صَنَعُوا.</span></span></span></div>
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Hadith #4443, Kitab al-Maghazi (Military Expeditions of the Prophet Muhammad), Sahih al-Bukhari: <br />
<br />
Narrated from 'Ubaydullah bin 'Abdullah bin 'Utba, 'Aisha, and 'Abdullah ibn 'Abbas, may God be pleased with them: They said: "When God's Messenger became seriously ill, he started to cover his face with his woolen sheet, and when he felt short of breath, he removed it from his face and said, "That (this) is so. May God curse (God's curse) be upon the Jews and the Christians [who have taken] took the graves of their prophets [as] places of worship; he intended to warn [the Muslims against] what they had done." <br />
<br />
<i><b>This hadith is mawquf (attributed to one of the Sahaba</b></i><b><i>). A version of this hadith also appears in Sahih Muslim.</i></b></div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-5660482953030210112014-06-11T16:26:00.001-04:002014-06-11T16:26:24.411-04:00VIDEO: Nasheed Music Video, "My Umma, Dawn is Looming!", with English Subtitles<div dir="ltr" style="text-align: left;" trbidi="on">
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-64665837212129043302014-04-25T11:12:00.000-04:002014-04-25T11:12:22.668-04:00Grand Ayatullah Bashir Najafi's Statement Criticizing the Process of Presenting the Shari'a Personal Status Law in Iraq<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: #b45f06;"><span style="font-size: x-large;">توضيح مكتب سماحة آية الله العظمى المرجع الديني الكبير الشيخ بشير حسين النجفي (دام ظله) حول قانون الأحوال الشخصية الجعفرية</span></span></span></b></span></div>
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<span style="color: #b45f06;"><span style="font-size: x-large;"><b><span lang="AR-SA" style="font-family: Arial; line-height: 250%;">بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ</span></b></span></span></div>
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<span style="color: #b45f06;"><span style="font-size: x-large;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">الحمد لله رب العالمين والصلاة والسلام على محمد وآله الطاهرين واللعن الدائم على شانئيهم إلى يوم الدين..</span></b></span></span></div>
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<span style="color: #b45f06;"><span style="font-size: x-large;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">مع
تجدد الحديث عن قانون الأحوال الشخصية الجعفرية، نعتقد أن هذا القانون
رافق طرحه الإساءة غير المسبوقة إلى المرجعية التي ضحت عبر التأريخ للمواقف
الحقة بالغالي والنفيس حتى الدماء.</span></b></span></span></div>
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<span style="color: #b45f06;"><span style="font-size: x-large;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">ونثبت
هنا موقفنا أن الاعتداء على المرجع العظيم آية الله العظمى السيد علي
الحسيني السيستاني (دام ظله) هو اعتداء على شخصية تمثل رمزاً للمذهب
الإمامي وعلى سمو مقام المرجعية ـ وهو أمر مرفوض ومدان قطعاً ولا يجوز
السكوت عليه ـ نقف مع سماحة السيد حفظه الله صفاً واحداً ولا نتهاون في هذا
الأمر مطلقاً.</span></b></span></span></div>
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<span style="color: #b45f06;"><span style="font-size: x-large;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">ويجب أن يصدر اعتذار من الجهة المعتدية بالطرق اللائقة لتصحيح الموقف.</span></b></span></span></div>
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<span style="color: #b45f06;"><span style="font-size: x-large;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">ولقد
بينا سابقاً لذوي الشأن أن هذا القانون رغم ضرورته وأهميته لدينا إلا أنه
ينطوي على شطحات في الصياغات الفقهية والقانونية ولا يوافق عليها فقيه؛
فلهذا يجب الاهتمام بما دعت المرجعية إليه من التريث بالموافقة على المسودة
الفاقدة للمقومات، ونرى ضرورة عرض هذا القانون على سماحة المرجع الديني
العظيم آية الله العظمى السيد السيستاني (دام ظله) والاستنارة برأيه.</span></b></span></span></div>
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</span></span><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%; mso-bidi-font-size: 12.0pt;"><span style="font-size: small;"><span style="color: #b45f06;"><span style="font-size: x-large;">نسأل الله الهداية للجميع، وإبعاد الشر عن ساحة الحوزة ورموزها، وفق الله الجميع لإتباع المعصومين والتمسك بهديهم. والسلام</span></span>..</span></span></b></div>
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<b><span style="font-size: small;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_TqJf_f2ARFv_IhQ_3oNWhPg4DXSd3uGWEHflVNpMtml3quxa7I9Ouk-iWDaCUOkll-niTwQRTMzczcWB-8kuuJdOtlyc1C8w2UBWcepbmEw9NA8vOh8mWiqM7R_w8w05He1FtKRc8Ks9/s1600/13935117661.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_TqJf_f2ARFv_IhQ_3oNWhPg4DXSd3uGWEHflVNpMtml3quxa7I9Ouk-iWDaCUOkll-niTwQRTMzczcWB-8kuuJdOtlyc1C8w2UBWcepbmEw9NA8vOh8mWiqM7R_w8w05He1FtKRc8Ks9/s1600/13935117661.jpg" height="400" width="271" /></a></span></b></div>
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-39516527679472905092014-04-25T11:00:00.001-04:002014-04-25T11:05:06.648-04:00Grand Ayatullah Bashir Najafi's Message to the 27th International Islamic Unity Conference in Tehran<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="ar-sa"><b><span style="font-family: Arial; font-size: large;">
<span style="color: #b45f06;">MESSAGE OF HIS EMINENCE THE GRAND AYATOLLAH SHEIKH BASHEER HUSSIEN
AL-NAJAFY IN THE TWENTY SEVENTH INTERNATIONAL ISLAMIC UNITY CONFERENCE
IN TEHRAN</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-family: Arial;"><span style="font-size: small;">9 Rabeeul Awwal 1435 AH – 11 January 2014 AD</span></span></b></span></div>
<div class="ListParagraph" dir="ltr" style="direction: ltr; line-height: 200%; margin: 0in 0in 10pt 1.7pt; text-align: justify; unicode-bidi: embed;">
<span style="color: #b45f06;"><span style="font-size: small;"><b><span style="font-family: Arial;">No. 39</span></b></span></span></div>
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<span style="color: #b45f06;"><b><span style="font-family: Arial;"><span style="font-size: small;">In the name of Allah, the most gracious, the most merciful</span></span></b></span></div>
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<span style="color: #b45f06;"><br /></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span>Praise
and thanks are due to Allah for guidance to His religion and way. Peace
and blessings are up on the master of the two universes and the holder
of the best law to humans Mohammad Bin Abdullah and his immaculate
progeny, and permanent cures is on their enemies till the Day of
Judgement. </span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span>Allah (the glorious) says "<i>You
are the best nation produced [as an example] for mankind. You enjoin
what is right and forbid what is wrong and believe in Allah</i>"</span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span>The
Islamic law assigns the Muslim many liabilities. The most important two
are: The first is reforming the relationship between the Muslim and
Allah through worshiping and obeying His Messenger and successors. The
second is the relationship among the slaves of Allah. In this
conference, we focus on the second issue as the title of the conference
indicates. Allah is the all helper.</span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span>This
relationship is divided into two parts: those who follow the religion
of Islam and those who disagree with Muslims according to their
religions or sects.</span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>In
the first type of relationship, Muslims, as manifested in the holy
Quran, should pay attention to blend in and live peacefully without
affecting other's freedom. Rather, Muslims should attempt to create
rapprochement among Muslims regardless to their religious, sectarian,
national, or spatial differences. The holy Quran advises us to do this
as in the holy verse "<i>The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy</i>".
This eloquent discourse urges us to create the spiritual connection in a
way that it becomes important to every Muslim's life. This can be
achieved once the self is reformed. Allah says "<i>O you who have
believed, let not a people ridicule [another] people; perhaps they may
be better than them; nor let women ridicule [other] women; perhaps they
may be better than them. And do not insult one another and do not call
each other by [offensive] nicknames. Wretched is the name of
disobedience after [one's] faith. And whoever does not repent - then it
is those who are the wrongdoers</i>". The Holy Quran urges us to abide by the Islamic tenets regarding this issue. Allah says "<i>But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith]</i>". Allah also orders us to have rapport, mutual cooperation and support, as in the holy verse "<i>And
if they seek help of you for the religion, then you must help, except
against a people between yourselves and whom is a treaty. And Allah is
Seeing of what you do</i>". Therefore, Allah praises the loyal people in the verse "<i>And
the first forerunners [in the faith] among the Muhajireen and the Ansar
and those who followed them with good conduct - Allah is pleased with
them and they are pleased with Him, and He has prepared for them gardens
beneath which rivers flow, wherein they will abide forever. That is the
great attainment</i>". Accordingly, Allah considers the Muslim who is truly loyal as a loyal slave to Him "<i>O you who have believed, if you support Allah , He will support you and plant firmly your feet</i>". Muslims, nowadays, are facing many challenges. The reasons of which are as follows:</span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font-size: small;">1.</span><span style="font: 7pt 'Times New Roman';"> </span></span></span><span dir="ltr"><span style="font-family: Arial;"><span style="font-size: small;">Psychological
factors, emerging from immoral drives, and inattention to the effect of
these factors that are disuniting the nation.</span></span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font-size: small;">2.</span><span style="font: 7pt 'Times New Roman';"> </span></span></span><span dir="ltr"><span style="font-family: Arial;"><span style="font-size: small;">Manipulating
with connotations of the Holy Quran in order to spread out the
corrupting ideas for implanting the hatred and grudge among one another.</span></span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font-size: small;">3.</span><span style="font: 7pt 'Times New Roman';"> </span></span></span><span dir="ltr"><span style="font-family: Arial;"><span style="font-size: small;">Accusing one another of blasphemy, atheism, and polytheism as what is happening nowadays in Iraq, Syria, Libya and other places.</span></span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial; mso-fareast-font-family: Arial;"><span style="mso-list: Ignore;"><span style="font-size: small;">4.</span><span style="font: 7pt 'Times New Roman';"> </span></span></span><span dir="ltr"><span style="font-family: Arial;"><span style="font-size: small;">Political reasons to obtain some privilege and forgetting about the horrible consequences of this.<span style="mso-spacerun: yes;"> </span></span></span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span>This
predicament requires thinkers, on the one hand, and the leaders of
Islamic countries, on the other hand, to be serious in preventing the
spread of evil that we have mentioned.</span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span>It
should be starting out from reforming evil represented by
anathematizing Muslims among one another, and spread out to interfere in
the social and religious affairs of other countries. The fact is that
the Islamic anathema has become one of the most demoralizing acts
nowadays. What heinous acts within terrorism we see in a number of
Muslim countries is only an inevitable consequence of the hating
Anathema (Takfeer).<span style="mso-spacerun: yes;"> </span>Thus,
religious authorities and state leaders have to prevent the issuance of
religious verdicts regarding this matter in order to become one united
nation: "<i>Indeed, Allah loves those who fight in His cause in a row as though they are a [single] structure joined firmly</i>", and as narrated about the Prophet <sup>(PBUH&HP)</sup>
that he said: ( the believers in their mutual love, mercy and
compassion, like one body, if a member complained to falter, the rest of
the body gets fever). </span></span></span></div>
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<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span>The
second type of relationship is how the Islamic nation deals with other
doctrines. If we were able to fix what caused the dispersion and
fragmentation, we, then, would be able to communicate with others very
easily, because Allah Almighty has promised us of victory if we support
and get loyal to Him in His religion. Therefore, we should show the True
Islam to the humans as a whole, the true religion that carries the
right and is characterized by seeking the extension of Justice, which is
the wish of all peaceful humans. </span></span></span></div>
<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;"><span style="mso-spacerun: yes;"> </span>Since
Islam is a religion in conformity with instinct, its spreading among
humans was easy, and if Islam spread on the earth; the Islam which is
void of Takfeer (Islamic anathema), and Muslims had no grudge among one
another, the world would have been better than now. Peace will be spread
to all mankind in the world and the divine promise will be achieved: "<i>When
the victory of Allah has come and the conquest, And you see the people
entering into the religion of Allah in multitudes, Then exalt [Him] with
praise of your Lord and ask forgiveness of Him. Indeed, He is ever
Accepting of repentance</i>" , and the soul of the Prophet <sup>(PBUH&HP)</sup>
and all the souls of Mujahideen for the sake of Islam will get rejoiced
when Allah's promise for His beloved Muhammad ibn Abd Allah <sup>(PBUH&HP) </sup>is achieved. Allah says:"<i>So what yet causes you to deny the Recompense? Is not Allah the most just of judges?</i>"</span></span></span><br />
<span style="color: #b45f06;"><span style="font-family: Arial;"><span style="font-size: small;">________________________________</span></span></span><br />
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<span lang="ar-sa"><b><span style="font-family: Arial; font-size: large;">
<span style="color: #b45f06;"><span style="font-size: x-large;">كلمة سماحة آية الله العظمى المرجع الديني الكبير الشيخ بشير حسين
النجفي (دام ظله) في ذكرى المؤتمر الدولي السابع والعشرين للوحدة
الإسلامية/ في طهران</span></span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; line-height: 250%;">بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">الحمد
لله على هدايته لدينه، وله الشكر على ما دعا إليه من سبيله، والصلاة
والسلام على سيد الكونين حامل أفضل شريعة للخليقة إلى يوم الدين، محمد بن
عبد الله وعلى آله الغر الميامين، واللعنة على أعدائهم أجمعين إلى يوم
الدين.</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.5pt; line-height: 250%;">قال
الله سبحانه: (كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ
بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ).</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">صَدَقَ اللَّهُ الْعَلِيُّ الْعَظِيمُ</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">أن
الشريعة الغراء تحمل كل مسلم مسؤوليات كثيرة، وأبرزها إصلاح العلاقة بينه
وبين الله سبحانه من خلال عبادته وطاعته وطاعة رسوله وأولياءه، والثانية
العلاقة بينه وبين العباد، ونحن في هذا المؤتمر الموقر نحاول إبراز
الاهتمام بالثاني، كما يقتضيه عنوان المؤتمر، ومن الله التوفيق.</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">وتنقسم العلاقة الی قسمين:</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">احدهما:
علاقته مع أبناء جنسه وأتباع الدين الإسلامي، والذين يحملون على جباههم
وسام الإسلام وتاج الإيمان بالله ورسوله محمد بن عبد الله (ص).</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.5pt; line-height: 250%;">والثانية: علاقته مع الذين يخالفون المسلمين بانتماءاتهم الدينية والمذهبية.</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.4pt; line-height: 250%;">وأما
المقام الأول: فيجب على المسلم بمقتضى تعاليم القرآن الاهتمام بخلق
الإتحاد والتعايش السلمي بما لا يثير حفيظة الآخرين، بل يجب على الكل السعي
في خلق التقارب بين المسلمين على اختلاف انتماءاتهم القومية والفئوية
والجغرافية والمذهبية، فأن القرآن يدعونا إلى التآلف والاقتراب، فيما بيننا
قال الله سبحانه: (إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ
أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ)، وهذا التعبير
البليغ هو الذي يحثنا على خلق الترابط الروحي بحيث يصبح من مقتضيات حياة كل
مسلم النظر والاهتمام بجميع المسلمين قدر المستطاع ويتحقق إذا صلحت نفس
السلم تجاه أخيه المسلم: قال سبحانه (لاَ يَسْخَرْ قَومٌ مِّن قَوْمٍ عَسَى
أَن يَكُونُوا خَيْراً مِّنْهُمْ وَلاَ نِسَاء مِّن نِّسَاء عَسَى أَن
يَكُنَّ خَيْراً مِّنْهُنَّ وَلاَ تَلْمِزُوا أَنفُسَكُمْ وَلاَ
تَنَابَزُوا بِالْأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ
وَمَن لَّمْ يَتُبْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ)، والقرآن الكريم حث
على الالتزام بما جاء بالتعليمات الإسلامية في هذا الجانب، قال الله
سبحانه: (وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْراً
لَّهُمْ وَأَشَدَّ تَثْبِيتاً)، وأمر بالتعاطف والتعاضد والتناصر، قال الله
سبحانه: (وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ
إِلاَّ عَلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ وَاللّهُ بِمَا
تَعْمَلُونَ بَصِيرٌ)، ولذلك مدح الله سبحانه النصر</span><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">ة</span><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.4pt; line-height: 250%;">
بقوله: (وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ
وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّهُ عَنْهُمْ وَرَضُواْ
عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ
خَالِدِينَ فِيهَا أَبَداً ذَلِكَ الْفَوْزُ الْعَظِيمُ)، فجعل نصر</span><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">ة</span><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.4pt; line-height: 250%;"> <span> </span>المسلم نصر</span><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">ة</span><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.4pt; line-height: 250%;"> <span> </span>له سبحانه فقال تعالی (يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ)، </span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">والمسلمون اليوم يواجهون تحديات كثيرة ومتنوعة، ويمكن حصر الأسباب فيما يلي:</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">1) العوامل النفسية الناشئة من الدوافع الغير الأخلاقية، والغفلة عن تأثيرها في تفريق الأمة.</span></b></span></div>
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<span style="color: #b45f06;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">2) التلاعب في مفاهيم القرآن رغبة في نشر الأفكار المنحرفة لحمل البعض ضد البعض.</span></b></span></div>
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<span style="color: #b45f06;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">3) توجيه تهمة الكفر والإلحاد والشرك لبعضهم البعض کما ينطبق اليوم عملياً فی العراق وسوريا وليبيا وغيرها.</span></b></span></div>
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<span style="color: #b45f06;"><b><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">4) الدوافع السياسية لكسب بعض المزايا وتناسي عن فضاعة ما يترتب على ذلك.</span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt; line-height: 250%;">وهذا المآزق يتطلب من المفكرين من جهة وقادة الدول الإسلامية من جهة أخرى الجدية في الحيلولة دون انتشار المفاسد التي أشرنا إليها.</span></span></b></span></div>
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أن يكون التحرك من منطلق إصلاح المفاسد المترتبة على تكفير بعض المسلمين
البعض، ويتفرع عليها التدخل في الشؤون الاجتماعية والدينية في الدول
الأخرى، والواقع أن التكفير أصبح من أبرز المفاسد الأخلاقية اليوم، وما
نشاهده من البشاعة ضمن الإرهاب المنتشر في جملة من البلدان الإسلامية، ما
هو إلا نتيجة حتمية للتكفير الممقوت، فعلى مراجع الدين وقادة الدول
الحيلولة دون صدور الفتاوى بهذا الشأن لتصبح الأمة جسداً واحداً: (إِنَّ
اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفّاً كَأَنَّهُم
بُنيَانٌ مَّرْصُوصٌ)، وكما يروى عن النبي (ص) أنه قال: (مثل المؤمنين في
توادهم وتراحمهم وتعاطفهم كمثل الجسد الواحد إذا اشتكى منه عضو تداعى له
سائر الجسد بالحمى والسهر).</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.4pt; line-height: 250%;">وأما
المقام الثاني: وهو تعامل الأمة الإسلامية مع سائر الملل فإذا تمكنا من
إصلاح ما سببه التشتت والتشرذم يكون حينئذ التواصل مع الآخرين سهلاً جداً،
لأن الله سبحانه قد وعدنا بالنصر إذا نصرناه في دينه، وعلينا حينئذ عرض
الإسلام الحقيقي على البرية كلها، وهذا الدين الحنيف يحمل بين طياته
جاذبيته التي تتسم بالحق. ويتميز بالسعي في بسط العدل الذي هو أمنية كل ذي
مسكة.</span></span></b></span></div>
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<span style="color: #b45f06;"><b><span style="font-size: x-large;"><span dir="rtl" lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt;">وبما
إن الإسلام دين يتطابق مع الفطرة كان نشره في البرية سهلاً يسيراً، وإذا
أنتشر الإسلام على وجه البسيطة؛ الإسلام الذي يكون خالياً من الدوافع
التكفيرية والنوازع الشريرة، وتنزه المسلمون من حقد بعضهم على بعض، كانت
الدنيا أفضل مما عليه الآن، ويعم السلام البشرية جمعاء في العالم ويتحقق
الوعد الإلهي: (إِذَا جَاء نَصْرُ اللَّهِ وَالْفَتْحُ * وَرَأَيْتَ
النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجاً * فَسَبِّحْ بِحَمْدِ
رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّاباً)، وتفرح روح النبي (ص)
وأرواح جميع المجاهدين في سبيل الإسلام حينما يتحقق وعده سبحانه لحبيبه
محمد بن عبد الله (ص)، بقوله تعالى: (فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ *
أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ). والسلام..</span></span></b></span></div>
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<b><span style="font-size: x-large;"><span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt;">بشير حسين النجفي</span></span></b></div>
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<span lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt;">النجف الأشرف</span></div>
</span></b><span style="color: #b45f06;"><b><span style="font-size: x-large;"><span dir="rtl" lang="AR-SA" style="font-family: Arial; letter-spacing: -0.3pt;">9 ربيع الأو</span></span></b></span><br />
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-62576167711455237562013-11-04T17:02:00.001-05:002013-11-04T17:02:38.297-05:00Abu Muhammad al-Maqdisi Refutes Media Reports of "Jihad al-Nikah"<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: traditional arabic;"><u>جهاد النكاح هو جهاد كفرة الحكام أفتاهم به الحاخام</u></span></span></b><br />
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<tr align="right"><td class="category" valign="bottom"><b><span style="color: #b45f06; font-size: large;"> تاريخ الإضافة: 2013-11-04</span></b></td><td><b><span style="color: #b45f06; font-size: large;"><br /></span></b></td></tr>
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<span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">بسم الله الرحمن الرحيم </span></span></div>
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;"><span class="formatRed"> س- ما هو قولكم بما نسبه الإعلام إلى <br />المجاهدين من فتوى تجيز ما سمي بجهاد النكاح ؟ هل لهذا المسمى أصل أو فتوى <br />صدرت عن أحد مرجعيات التيار السلفي الجهادي المعتبرين ؟. </span> </span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">ج- الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن والاه وبعد ..</span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">فقد قال تعالى في كتابه الكريم : (( وقال الذين كفروا لا تسمعوا لهذا القرءان والغوا فيه لعلكم تغلبون )) <br /> ، فبين سبحانه وتعالى وكشف لنا أسلوبا من أساليب الكفار في الصد عن دين <br />الله، وعن شريعته لعلهم يغلبون أنصارها؛ وهو تشويه دين الله والافتراء عليه<br /> لتقبيحه في أعين الناس ليصدوهم عنه..</span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">واللغو في الدين وشريعته يتنوع، فلكل زمان وطواغيته وكفاره وسائلهم <br />المتنوعه والمطوره في اللغو في الدين والجهاد، ومما ابتدعوه في هذا المجال <br />إلصاق الفتاوى الكاذبة المشوهة للمجاهدين ونسبتها إلى أنصار الدين، وهي <br />وسيلة قديمه حديثة، فلا زال أعداء أهل السنة في كل زمان ينسبون إليهم أبشع <br />التهم والصفات في أبواب العقيدة والفقه وغيرها، ليصدوا الناس عن عقيدة أهل <br />السنة والجماعة، وهذا معروف مشهور ...</span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">وقد اطلعنا مؤخرا على ما ذكره السائل مما نسب زورا وبهتانا إلى التيار <br />السلفي الجهادي، وإلى المجاهدين في سوريا تحديدا، مما أسماه أعداء الجهاد <br />بنكاح الجهاد، وهي تسمية مخترعة مبتدعه لا أصل لها عند أهل الإسلام عموما، <br />وعند أهل التوحيد والجهاد خصوصا، فليس في أبجديات وقاموس التيار السلفي <br />الجهادي إلا نوع واحد من أنواع الجهاد ألا وهو (ضرب الرقاب) لأعداء الدين، <br />ورديفه ومكمله ونصيره من جهاد اللسان الذي يردف جهاد السنان، أما ما سموه <br />بجهاد النكاح فلم يفت أحد من مرجعيات ومشايخ هذا التيار المبارك بشيء من <br />هذا المسمى، وإنما هي تسمية من ابتداع علماء الضلالة، واختراع فقهاء <br />المارينز، ومفتيي السلاطين، ولاعقي الأحذية، روجت لها أنظمتهم وأبواقهم <br />الإعلامية، ألصقوها زورا وبهتانا بالمجاهدين، ولا وجود لفتوى من هذا القبيل<br /> ... </span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">بل على العكس، فقد سئلنا من قبل عن مجرد لحاق زوجة المجاهد وأطفاله به إلى <br />ساحات القتال كسوريا، فنهينا أشد النهي خشية من وقوع نساء المسلمين في قبضة<br /> الأعداء المحاربين وتسلطهم عليهم وعلى أعراضهم، فإذا كنا ننهى عن مثل هذا؛<br /> فكيف يتخيل أو يعقل أن يجيز أحد من مشايخ التيار أو فقهاء المجاهدين أن <br />تسافر الفتاة المسلمة إلى مثل هذه الساحات التي يحتدم فيها القتال وتتشابك <br />فيها المخاطر وبغير محرم، ثم تزوج نفسها بنفسها لمن تشاء من غير ولي! <br />والنبي صلى الله عليه وسلم يقول في الحديث الذي يرويه مسلم في صحيحه (لا <br />يحل لامرأة تؤمن بالله واليوم الآخر أن تسافر مسيرة يوم إلا مع ذي محرم)، <br />وفي الحديث الذي يرويه ابن ماجه (لا تزوج المرأة المرأة ولا تزوج المرأة <br />نفسها ...)، وعند البيهقي (لا نكاح إلا بولي وشاهدي عدل ). </span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">وهذه أمور من البديهيات عند أهل الإسلام فضلا عن خواصهم من المجاهدين <br />الأتقياء الأنقياء، وما يناقضه من دعوة أو مسمى (جهاد النكاح) من أبطل <br />الباطل، ولا يمكن أن يفتي به عامي من المسلمين فضلا عن عالم ينتسب إلى هذا <br />التيار المبارك الذي من أهم مهماته التي يجاهد من أجلها ويُقْتَل ويَقتِل <br />لأجلها حفظ حرمات المسلمين وحراسة أعراضهم وحماية نسائهم وأبنائهم من عبث <br />الطواغيت وأنصارهم وشبيحتهم وبلطجيتهم ... </span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">ونحن ننكر هذا المسمى (جهاد المناكحة) ونبرأ منه ونكذب ما نسبه إعلام <br />الطواغيت زورا وبهتانا لأهل الجهاد، ونعتقد أنه اختراع اخترعوه ليشوهوا <br />جهاد المجاهدين الذي أقض مضاجعهم وأرعبهم، ويخشون تجاوزه إلى حدودهم، <br />فيسعون إلى صد الناس عنه وتشويهه في أعينهم بكل وسيلة خسيسة أو رخيصة، وقد <br />قيل " وكل إناء بما فيه ينضح"، فهؤلاء الطواغيت وأزلامهم وإعلامهم الفاسد <br />معتادين على الفساد الأخلاقي والعهر والدعارة، ينامون ويصحون في صالات <br />القمار والنوادي الليلية ومواخير الزنا وشواطئ العراة وغيرها...</span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">فهم حين يجالدون مخالفيهم تراهم يرمونهم بدائهم وبما فيهم وبما اعتادوه، <br />كما قيل في المثل "رمتني بدائها وانسلت" وهي سفالات اعتادوها واستساغوها <br />أفتاهم بها أمثال جميل حين قال :</span></span></b><br />
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<tr><td align="right" class="poem" width="300"><b><span style="color: #b45f06; font-size: large;">يقولون جاهد يا جميل بغزوة </span></b></td><td align="center" valign="bottom"><b><span style="font-size: large;"><img border="0" src="http://www.tawhed.ws/styles/default/images/star.gif" /></span></b></td><td align="left" class="poem" valign="bottom" width="300"><b><span style="font-size: large;"><span style="color: #b45f06;"> أقول وهل لي غيرهن جهاد</span></span></b></td></tr>
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">لابل أفتاهم بجوازه أسيادهم ومشايخهم وحاخاماتهم الذين أفتوا تسبي لفني <br />وزيرة خارجية إسرائيل حين كانت عميلة للموساد بجواز الزنا مع من تشاء خدمة <br />لإسرائيل كما ذكرت في مذكراتها، وذكرت أنها طبقت هذه الفتوى على قادة <br />ومفاوضين عرب، فهذا هو جهاد النكاح الحقيقي عند الطواغيت وأنصارهم <br />وأوليائهم يتعاطونه، وهؤلاء هم مفتوه... ولأنه عندهم شيئ عادي (متعودين <br />عليه)، صاروا يرمون به الأطهار الأنقياء من المجاهدين الذين ما ينقمون <br />عليهم إلا طهرهم وجهادهم، ألم يقل أحبابهم من قوم لوط عن لوط وأهله (( أخرجوهم من قريتكم إنهم أناس يتطهرون )) <br /> فكذلك أتباع قوم لوط المعاصرين يتبعون طريقتهم من تجريم الطهر والتقوى <br />والعفاف وتشويهه ومحاربته، فيلصقون بأنصار الشريعة كل سوء، ويخترعون ما <br />أسموه كذبا وزورا (بجهاد النكاح) تشويها للجهاد وطعنا بالمجاهدين الذين هم <br />خلاصة أحرار وشرفاء الأمة (( وما نقموا منهم إلا أن يؤمنوا بالله العزيز الحميد )) وهم يعلمون أنه ما صدر مثل هذا عن أحد من أهل الجهاد وهم منه أبرياء أنقياء ... (( والله غالب على أمره ولكن أكثر الناس لا يعلمون )) .</span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">وكتب أبو محمد المقدسي </span></span></b><br />
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<b><span style="color: #b45f06; font-size: large;"><span style="font-family: times new roman;">سجن ام اللولو 1434هـ </span></span></b></div>
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-68483267613710135882013-07-27T15:42:00.003-04:002013-07-27T15:42:49.174-04:00Shaykh Muhammad ibn Salih al-'Uthaymin on Ramadan<div dir="ltr" style="text-align: left;" trbidi="on">
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Remarks by the late Saudi Salafi jurist Muhammad ibn Salih al-Uthaymin (1925-2001) on the month of Ramadan.</div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-29955977186085603752013-07-27T15:28:00.000-04:002013-07-27T15:28:34.188-04:00The Importance of the Month of Ramadan: Lecture by Grand Ayatullah Husayn Vahid Khurasani<div dir="ltr" style="text-align: left;" trbidi="on">
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Lecture by Grand Ayatullah Husayn Vahid Khurasani (b. 1921), who studied in the Twelver Shi'i seminaries of Najaf in Iraq, and who currently lives and teaches in the seminary and shrine city of Qum in Iran.</div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com1tag:blogger.com,1999:blog-3359150168867496648.post-62755603075412007492013-07-24T16:35:00.000-04:002013-07-25T17:42:05.116-04:00My New Article: "Zaynab's Guardians: The Emergence of Shi'a Militias in Syria"<div dir="ltr" style="text-align: left;" trbidi="on">
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I have a new article, "Zaynab's Guardians: The Emergence of Shi'a Militias in Syria," in this month's issue of the <i>CTC Sentinel</i>. The article focuses on 5 main issues: (1) the politics of sectarianism, (2) sectarianization as a
gradual, parallel and mutually reinforcing process between communities
in conflict, (3) overview of the composition of the militias, (4) ways
in which historical memory & idioms are tapped in formulating
mobilization frames for social movement creation/mobilization of social movements, & (5) why these
frames resonate with the target audience(s). These are issues
which will be a part of my doctoral dissertation and I will be starting
to draft more traditionally academic article drafts on some of these
issues in relation to these militias and their conceptions and
narratives of self-sacrifice and martyrdom (which is a social practice
promoted by every community around the globe, most of all the
nation-state), funery and commemorative practices, and comparing and
contrasting contemporary Sunni and Shi'i Muslim conceptions and
narratives of martyrdom.<br />
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<b>INTRODUCTION:</b><br />
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<div style="color: #b45f06;">
<b>"The public emergence of Twelver Shi`a foreign fighter militias
operating with Syrian government forces loyal to President Bashar
al-Assad, together with the recent public admission by Lebanese Hizb
Allah that it is also operating alongside them, is the latest in the
increasing sectarianization of Syria’s civil war. Sectarianism has long
been a tool used for social and political mobilization by a variety of
actors, and has historically been employed as much in struggles within
the same community as in struggles between different communities.
Historically, sectarianism has been driven by politics and competition
over group identity, and has been a part of social processes to mobilize
large numbers of people against other groups. This remains true today.
As conflicts break down along sectarian or ethnic lines, identifiers
(differentiating one group from another)—such as religious affiliation,
nationality, or tribe—become increasingly salient. Mobilization frames,
which draw upon cultural idioms, are created and utilized to drive
social mobilization.</b></div>
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<div style="color: #b45f06;">
<b>This article examines the gradual sectarianization of the Syrian
civil war with a particular focus on the emergence, composition,
mobilization frames and media campaigns of pro-Assad Shi`a militias.
Close attention is paid to the historical and cultural significance of
the mobilization frames and idioms used to inspire support from a broad
public, particularly Shi`a, for these groups’ participation.
Understanding these frames and their historical and cultural resonance,
referred to as “frame resonance” in social movement theory
literature, is vital to comprehending the drivers of the mobilization
and recruitment of Shi`a foreign fighters in Syria. It finds that these
frames, in turn, are the central element at play in the formulation of a
sectarian counter-narrative aimed at delegitimizing the Syrian
opposition and Sunni rebel groups as well as attracting Shi`a foreign
fighters from abroad to fight for al-Assad."</b></div>
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Read the rest <a href="http://www.ctc.usma.edu/posts/zaynabs-guardians-the-emergence-of-shia-militias-in-syria" target="_blank"><b style="color: lime;">HERE</b></a>.<br />
<br />
<span data-ft="{"tn":"K"}" data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2]"><span class="UFICommentBody" data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2].[0]"><span data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2].[0].[3]"><span data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2].[0].[3].[0]"><span data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2].[0].[3].[0].[3]"><b><u>There is a typo in this sentence:</u></b> "For
their part, <u><b>pro-Assad</b></u>, Sunni rebel groups have drawn upon
historical narratives and polemics to counter the information
operations and messaging of the al-Abbas Brigade, Hizb Allah, and other
Shi`a actors in Syria."</span></span></span></span></span><br />
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<span data-ft="{"tn":"K"}" data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2]"><span class="UFICommentBody" data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2].[0]"><span data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2].[0].[3]"><span data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2].[0].[3].[0]"><span data-reactid=".r[1z4bm].[1][4][1]{comment10151748880785239_29242373}.[0].[right].[0].[left].[0].[0].[0][2].[0].[3].[0].[3]">I
unfortunately missed this typo during the editing process. The article
went through numerous drafts and edits. Clearly I did not intend to
describe the rebels as pro-Assad, mea culpa. </span></span></span></span></span>I've contacted the publication's editor-in-chief to see if it can b e fixed in the online version.<br />
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Photographic and visual primary sources referenced in the article may be viewed here:<br />
<a href="http://occidentblog.wordpress.com/2013/06/24/visual-references/%20" target="_blank"><b style="color: lime;">http://occidentblog.wordpress.com/2013/06/24/visual-references/ </b></a></div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-52627581138529011892013-07-19T14:44:00.001-04:002013-07-19T14:46:55.198-04:00Ramadan Lecture: Ramadan, Fasting, & the Qur'anic and Hadith Traditions (Sayyid Mahdi al-Modarresi)<div dir="ltr" style="text-align: left;" trbidi="on">
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<iframe allowfullscreen="" frameborder="0" height="400" src="//www.youtube.com/embed/jEpPD_PuKos" width="400"></iframe><br />
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<i>Al-Sayyid</i> <a href="https://twitter.com/SayedModarresi" target="_blank"><b style="color: lime;">Mahdi al-Modarresi</b></a> is a graduate of the al-Qa'im theological seminary in the Sayyida Zaynab district near Damascus, Syria and the seminaries of Qum in Iran. He is a member of a famous juridical family. His father is <i>Ayatullah</i> Hadi al-Modarresi and his uncle is the Iraqi grand <i>ayatullah</i> Muhammad Taqi al-Modarresi. The al-Modarresi family is connected through marriage and scholarship to the transnationally-influential Shirazi family of Twelver Shi'i religious jurists (<i>fuqaha'</i>).</div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-1954295344190897842013-07-16T16:37:00.001-04:002013-07-16T16:37:23.062-04:00Lecture: Misquoting Muhammad <div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-NeU5w6cUNU0_uPc2-YGrhNCSXu9eckRJDlkNdthHml2SWAWg9IRTGYI0kwoF55awiKYZmbkcuGG0bLycEchHfvj6Cru2ycIffFsRe815DeSWubCYOwdJjbXUr0PO320vbcWGf_vM-9ul/s1600/artist-not-recorded-the-prophet-muhammad-in-a-mosque-16th-century-painting-artwork-print.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="263" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-NeU5w6cUNU0_uPc2-YGrhNCSXu9eckRJDlkNdthHml2SWAWg9IRTGYI0kwoF55awiKYZmbkcuGG0bLycEchHfvj6Cru2ycIffFsRe815DeSWubCYOwdJjbXUr0PO320vbcWGf_vM-9ul/s400/artist-not-recorded-the-prophet-muhammad-in-a-mosque-16th-century-painting-artwork-print.jpg" width="400" /></a></div>
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-67665921872772988962013-06-04T14:29:00.000-04:002013-06-04T14:29:40.056-04:00My Middle East Week Podcast Discussion on Conceptions of Military Jihad & Martyrdom among Contemporary Sunni and Shi'i Militants<div dir="ltr" style="text-align: left;" trbidi="on">
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Last week I appeared on the <i>Middle East Week</i> podcast hosted by Karl Morand. We discussed conceptions of military jihad and battlefield martyrdom among contemporary Sunni and Shi'i militants, the different and often competing Sadrist groups in Iraq, Twelver Shi'i Islam, and Shi'i foreign fighters in Syria.<br />
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You can listen and download the podcast at the <i>Middle East Week</i> <a href="http://middleeastweek.org/home/2013/5/30/jihad-martyrdom-in-contemporary-muslim-militants" target="_blank"><b style="color: lime;">SITE.</b></a></div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-92167272491207732602013-03-16T12:00:00.000-04:002013-03-16T12:00:01.983-04:00Abu Basir al-Tartusi Lecture: Method of Establishing an Islamic State<div dir="ltr" style="text-align: left;" trbidi="on">
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<embed allowfullscreen="true" allownetworking="all" flashvars="file=http:%2F%2Fvid604.photobucket.com%2Falbums%2Ftt127%2Fcpanzalone%2FAbuBasiral-TartusiMethodologyofEstablishinganIslamicState_zps37a678fb.mp4" height="400" src="http://static.photobucket.com/player.swf" type="application/x-shockwave-flash" width="400" wmode="transparent"></embed><br />
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Abu Basir al-Tartusi (Abu al-Mun'im Mustafa Halima), a prominent Salafi Sunni <i>jihadi</i> <a href="http://www.abubaseer.bizland.com/"><b style="color: lime;">religious scholar</b></a> and ideologue, discusses the process of establishing an Islamic state and why it is necessary. He speaks in Arabic but a translator then translates into English. Al-Tartusi is currently in Syria fighting alongside Syrian rebels, including a number of British citizens whom he is <a href="http://www.telegraph.co.uk/news/worldnews/middleeast/syria/9621352/The-Poplar-preacher-leading-an-armed-gang-of-jihadis-in-Syria.html"><b style="color: lime;">alleged</b></a> to have recruited.</div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com1tag:blogger.com,1999:blog-3359150168867496648.post-10490300527227323652013-03-08T21:03:00.000-05:002013-03-08T21:05:16.083-05:00'Abdullah 'Azzam: "Join the Caravan", Part 3: Clarifications about the Issue of Jihad Today<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span style="font-family: Arial, Helvetica, sans-serif;">CLARIFICATIONS
ABOUT THE ISSUE OF JIHAD TODAY</span></b></div>
<div align="center" style="text-align: center;">
<br /></div>
<span style="font-family: Arial, Helvetica, sans-serif;">Praise be to Allah,
Lord of the Worlds. Blessings and peace be upon the noblest
of Messengers, Muhammad and upon all his family and companions.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">1. We have spoken
at length about the status of jihad today in Afghanistan, Palestine,
and other usurped Muslim lands of the like. We have confirmed
what has been agreed upon by the earlier (salaf) and latter
(khalaf) generations of hadith scholars, exegetes, jurists,
and scholars of religious principles (usul), namely that : "When
a span of Muslim land is occupied jihad becomes individually
obligatory (fard `ayn) on the inhabitants of that piece of land.
The woman may go out without her husband's permission with a
mahram, the one in debt without the permission of the one to
whom he owes, the child without his father's permission. If
the inhabitants of that area are not sufficient in number, fall
short, or are lazy, the individually obligatory nature of jihad
extends to those around them, and so on and so on until it covers
the entire Earth, being individually obligatory (fard `ayn)
just like salah, fasting, and the like so that nobody may abandon
it."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">2. The obligation
of jihad today remains fard `ayn until the liberation of the
last piece of land which was in the hands of Muslims but has
been occupied by the Disbelievers.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">3. Some scholars
consider jihad today in Afghanistan and Palestine to be fard
kifayah. We agree with them in that jihad in Afghanistan for
the Arabs was initially fard kifayah. But the jihad is in need
of men and the inhabitants of Afghanistan have not met the requirement
which is to expel the Disbelievers from Afghanistan. In this
case, the communal obligation (fard kifayah) is overturned.
It becomes individually obligatory (fard `ayn) in Afghanistan,
and remains so until enough Mujahideen have gathered to expel
the communists in which case it again becomes fard kifayah.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">4. There is no permission
needed from anybody in the case of an individual obligation
(fard `ayn), according to the principle,"there is no permission
necessary for an individual obligation (fard `ayn)".</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">5. A person who discourages
people from jihad is like the one who discourages people from
fasting. Whoever advises an able Muslim not to go for jihad
is just like the one who advises him to eat in Ramadan while
he is healthy and in residence.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">6. It is best to
shun the company of those who hold back from jihad and not to
enter into arguments with them, for this would lead to idle
disputation and hardening of the heart. Shaykh al-Islam Ibn
Taymiyyah says, "And avoidance comprises: avoiding evil
and evil people, and similarly shunning those who call for innovation
in religion, and sinful people and those who associate with
such people or assist them in those endeavours. Similar is the
case of the person who abandons jihad and from whom there is
no benefit in associating with, for in this case we are liable
to punishment for not having helped him by co-operating in matters
of righteousness and piety.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">The adulterers, homosexuals,
those who abandon jihad, the innovators and the alcoholics,
as well as those who associate with them are a source of harm
to the religion of Islam. They will not cooperate in matters
of righteousness and piety. So whoever does not shun their company
is, in fact, abandoning what he has been commanded to do and
is committing a despicable deed."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><b><br />
IMPORTANT NOTES REGARDING APPLICATION OF THE ORDINANCE</b></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">1. When we call people
for jihad and explain to them its ordinance, it does not mean
that we are in a position to take care of them, advise them,
and look after their families. The concern of the scholars is
to clarify the Islamic legal ruling. It is neither to bring
people to jihad nor to borrow money from people to take care
of the families of Mujahideen. When Ibn Taymiyyah or Al-`Izz
Ibn `Abd As- Salam explained the ruling concerning fighting
against the Tartars they did not become obliged to equip the
army.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">2. Carrying out religious
obligations is necessary according to one's capability. Pilgrimage,
for example, is compulsory on those who are able to perform
it.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">"And it is an
obligation on mankind towards Allah to perform the Pilgrimage
of the House for whoever is able to do so."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">Similarly, jihad
must be performed according to one's ability, as mentioned in
the Qur'an,</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">"There is no
blame on the weak, nor on the ill, nor on those who cannot find
anything to spend, when they have shown goodwill toward Allah
and His Messenger. There is no censure upon the righteous. Allah
is Oft-Forgiving, Most Merciful. Nor (is there any blame) on
those who, when they came to you to be mounted, you said to
them,</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">" I cannot find
anything on which to mount you.' They turned away, their eyes
flowing with tears, out of grief that they did not have anything
to spend (in the path of Allah)."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">Ibn al-`Arabi said,</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">"This second
verse is the strongest of evidence for the acceptability of
the excuse of one who is in poverty or has a valid need which
holds him back from jihad, provided goodwill has been identified
in his conduct while claiming the inability."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">Qurtubi said in his
tafsir,</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">"The verse is
a basis for the dismissal of obligation from the incapable,
so that whoever is incapable of performing a deed is exempted
from it, sometimes by doing something else in its place, and
sometimes by merely having the resolution and will to do it.
There is no difference in this respect between a person who
is incapable physically, and one who is financially unable.
This verse is explained by the words of Allah, (translated)
'Allah does not impose upon any soul a burden beyond its capability'
"</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">In Sahih Muslim,
it is reported that the Prophet (may Allah bless him and grant
him peace) said,</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">"In Madinah
are people who are with you whenever you travel any distance
or traverse a valley. They were held back by (valid) excuses."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">According to another
narration, "they were held back by illness."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">Qurtubi said,</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">"The majority
of scholars are of the view that anybody who cannot find anything
to spend in jihad is not obliged to spend."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">Tabari inferred,</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">"There is no
blame (i.e. sin) on those with chronic diseases, who are incapable
of travelling and fighting, nor on the ill, nor on those who
do not find anything to spend to take them to jihad."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">Ibn Taymiyyah said,</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">"The commands,
retributions, expiations and so on of the Islamic law are intended
to be implemented according to capability."</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><b><br />
ADDING TO THE TEXTS OF SCHOLARS ALREADY MENTIONED:</b></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">1. Those with valid
excuses are absolved of the sin of sitting back from jihad.
Those validly excused include:</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">a) somebody with
a wife and children who do not have income from any other source
nor have anybody besides him who could support and maintain
them. But if he is able to allocate provision for them for the
duration of his absence, then he is sinful if he sits back.
Every Muslim should reduce his spending and be frugal with his
earnings until he is able to go out for jihad.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">b) somebody who was
unable, after much effort, to obtain a visa to come to Pakistan.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">c) somebody whose
government denied him a passport or prevented him from leaving
from the airport.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">d) somebody who has
parents who do not have anybody besides him to support and maintain
them.</span></div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-31259372708056649702013-03-08T20:54:00.003-05:002013-03-08T21:05:26.663-05:00COMMENTARY: Javed Ahmad Ghamidi, "The Taliban’s Line of Reasoning"<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4rNl5MPAVHpnS0EjwDmIEr0mUZPzdQvyHCzwCgsgzpAKUB2xP65hic0a8sN-f-0V6A2QF22eKX-UA6PUzQYTuwY33xF2kyrYIaLgSbtnjTZDL2UwbdVnG8y88vutgxdotw5F7PLAZBHmh/s1600/Javed+Ahmad+Ghamidi.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="295" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4rNl5MPAVHpnS0EjwDmIEr0mUZPzdQvyHCzwCgsgzpAKUB2xP65hic0a8sN-f-0V6A2QF22eKX-UA6PUzQYTuwY33xF2kyrYIaLgSbtnjTZDL2UwbdVnG8y88vutgxdotw5F7PLAZBHmh/s400/Javed+Ahmad+Ghamidi.jpg" width="400" /></a></div>
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<div style="text-align: center;">
<span style="font-family: Impact;"><span style="font-size: medium;"> The Taliban’s Line of Reasoning</span></span></div>
<span style="font-family: Times New Roman;"><span style="font-size: medium;"> <br />
The self-appointed warriors of God known to the world as the Taliban
have killed countless innocent people in the last ten years. They insist
that they are doing all this for God and in submission to His
directives. They have restated this stance of after their cowardly
attack on Malalah Yusufsai. In support of this stance, they present the
Qur’an and Hadith and certain incidents that occurred in the lifetime of
the Prophet Muhammad (sws). Since people are generally unaware of
religion and religious disciplines, they may be influenced by this line
of reasoning. We, therefore, would like to present some facts in the
following paragraphs in consideration of this scenario.<br />
<br />
1. No doubt jihad is a directive of Islam. The Qur’an requires of its
followers that if they have the strength, they should wage war against
oppression and injustice. The primary reason for which this directive is
to curb persecution which is the use of oppression and coercion to make
people give up their religion. Those having insight know that Muslims
are not given this directive of jihad in their individual capacity; they
are addressed in their collective capacity regarding this directive.
They are not individually addressed in the verses of jihad which occur
in the Qur’an. Thus in this matter only the collectivity has the right
to launch any such armed offensive. No individual or group of Muslims
has the right to take this decision on their behalf. It is for this
reason that the Prophet (sws) is reported to have said: A Muslim ruler
is a shield; war can only waged under him.<u><i><b>1</b></i></u> Even a
little deliberation is enough for a person to conclude whether the
Taliban are following this principle or blatantly violating it.<br />
<br />
2. The directive of jihad given by Islam is war for the cause of God;
therefore, it cannot be waged while disregarding moral restrictions.
Ethics and morality supersede everything in all circumstances and even
in matters of war and armed offensives, the Almighty has not allowed
Muslims to deviate from moral principles. Hence, it is absolutely
certain that jihad can only be waged against combatants. It is the law
of Islam that if a person attacks through his tongue, then this attack
shall be countered through the tongue and if he financially supports the
warriors then he will be stopped from this support; however, unless a
person picks up arms to wage war, his life cannot be taken. So much so,
if right in the battle field the enemy throws down his arms and
surrenders, he shall be taken a prisoner; he cannot be executed after
this. The words of the verse which mention the directive of jihad are:
“and fight in the way of Allah with those who fight against you and do
not transgress bounds [in this fighting]. Indeed, God does not like the
transgressors,” (2:190). The Prophet (sws) forbade the killing of women
and children during war.<b><u><i>2</i></u></b> The reason for this is
also that if they have embarked upon jihad with the army, it is not in
the capacity of combatants. At best, they can boost the morale of the
combatants and urge them through the tongue to fight.<br />
<br />
This then is the shari‘ah of God. But what are the Taliban doing? Men
of learning like Mawlana Hasan Jan, Mawlana Sarfaraz Na‘imi and Dr
Muhammad Faruq Khan never undertook to wage war against them. Malalah
Yusufza’i is an innocent girl. She never took up arms against them. In
spite of this, the Taliban insist that all these people deserve death.
Is this merely because they had dared to differ with them? There is no
doubt that in the presence of political authority in a place that
authority has the right to punish criminals; it also is true that in
this regard there cannot be any difference between a man and a woman.
The Qur’an very explicitly states that whether a woman or a man is
guilty of theft both will be punished and both have the same punishment.
The same is true for an adulterer and an adulteress. However, when did
the Taliban have political authority on the persons just mentioned and
when did these persons commit crimes which are punishable by death as
per the Islamic shari‘ah? The Qur’an very explicitly states that the
death punishment can be meted out only in cases of murder and spreading
anarchy in the land and not in any other crime. Who among the people
pointed out above is guilty of murdering someone or was guilty of
spreading anarchy by threatening the life, wealth or honour of someone?
In reality, the Taliban themselves are guilty of these crimes and
testify to their confessions every day.<br />
<br />
3. Polytheism, disbelief and apostasy are indeed grave crimes; however,
no human being can punish another human being for these crimes. This is
the right of God alone. In the Hereafter too, He will punish them for
these crimes and in this world it is He Who does so if He intends to do
so. The matter of the Hereafter is not under discussion here. In this
world, this punishment takes place in the following manner: when the
Almighty decides to reward and punish people in this very world on the
basis of their deeds, He sends His messenger towards them. This
messenger conclusively communicates the truth to these people such that
they are left with no excuse before God to deny it. After that the
verdict of God is passed and those people who even after the conclusive
communication of the truth insist on disbelief and polytheism are
punished in this world. This is an established practice of God which the
Qur’an describes in the following words: “And for each community, there
is a messenger. Then when their messenger comes, their fate is decided
with full justice and they are not wronged.” (10:47)<br />
<br />
This punishment is generally given in the manner it was given to the
people of Noah (sws), the people of Hud (sws), the people of Salih
(sws), the people of Lot (sws), the people of Shu‘ayb (sws) and to some
other nations. However, if a messenger has a substantial number of
companions and after migrating from their people, they are also able to
gain political authority at some place, then this punishment is
implemented through the swords of the messenger and his companions. It
is this second situation which arose in the case of Muhammad (sws). Thus
the active adversaries among his opponents first met their fate; after
this a general order of killing the rest of the adversaries was given.
For them the declaration of this punishment came in 9th hijrah on the
day of hajj-i akbar. Following are the words of this directive mentioned
in the Qur’an: “Then when the sacred months [after the hajj-i akbar]
have passed, kill these Idolaters
wherever you find them, and [for this objective] capture them and
besiege them, and lie in wait for them in each and every ambush. But if
they repent and are diligent in the prayer, and give zakāh, then leave
them alone.” (9:5)<br />
<br />
This is the punishment of God which was meted out to the Idolaters of
Arabia. When such a punishment descends on the perpetrators, no
exception is given to women and children and they are destroyed the way
the nations of Noah (sws) Hud (sws), Salih, Lot (sws) and Shu‘ayb (sws)
were destroyed. It is thus mentioned in various narratives that when
troops were sent to implement this punishment, he was asked what to do
about the women and children of the Idolaters who would also be there; at this, the Prophet (sws) replied that they were from among them.<i><b><u>3</u></b></i>
It was these people about whom he had directed that if they embraced
faith at that time and then became apostates and later adopted disbelief
they would deserve this same punishment of death.<u><b><i>4</i></b></u><br />
<br />
In spite of conclusive communication of the truth, the punishment of
these people was deferred till 9 AH because they were not active
adversaries and there was a chance that they might repent and hence be
saved from punishment. On the other hand, people who besides their
rejection of the truth became open and active adversaries were not given
this respite. They were killed whenever it became possible. Abu Rafi‘,
Ka‘b ibn Ashraf, ‘Abdullah ibn Khattal, his slave-girls and from among
the prisoners of the battles of Badr and Uhud ‘Uqbah ibn Abi Mu‘it, Nadr
ibn al-Harith and Abu ‘Izzah et al. were killed for this very reason.<br />
<br />
This was the verdict of God which is necessarily implemented after
conclusive communication of the truth by His messengers. It is about
this verdict that the Qur’n has said: “You shall never see any change in
this practice of God,” (17:77). Its nature is the same as of the
sacrifice of Ishmael (sws) and the incident of Khidr.
It is not related to us human beings. Just as we cannot drill a hole in
the boat of a poor person to help him and cannot kill a disobedient boy
nor embark upon slaughtering any of our sons on the basis of a dream as
Abraham (sws) did, similarly, we cannot undertake this task except if a
revelation comes from God or if He directly gives an order. Everyone
knows that the door to this has permanently been closed.<br />
The incidents which the Taliban are presenting to support their measures
are of the nature just described. This is nothing but audacity to
generalize for themselves what specifically rests in the hands of God.
There can be no greater a crime than this on God’s earth. Every believer
should seek God’s refuge from this.<br />
<br />
<br />
1. Abū ‘Abdullāh Muhammad ibn Ismā‘īl al-Bukhārī, Al-Jāmi‘ al-sahīh, 2nd ed. (Riyād: Dār al-salām, 1999), 489, (no. 2957).<br />
2. Al-Bukhārī, Al-Jāmi‘ al-sahīh, 498, (no. 3015); Abū al-Husayn ibn
Hajjāj Muslim al-Nīsabūrī, Al-Jāmi‘ al-sahīh, 2nd ed. (Riyād: Dār
al-salām, 2000), 303, (no. 1744).<br />
3. Al-Bukhārī, Al-Jāmi‘ al-sahīh, 497, (no. 3012); Muslim, Al-Jāmi‘ al-sahīh, 303, (no. 1745).<br />
4. Al-Bukhārī, Al-Jāmi‘ al-sahīh, 498, (no. 3017).</span></span><br />
<span style="font-family: Times New Roman;"><span style="font-size: medium;">______________________________________________</span></span><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<span style="font-family: Times New Roman;"><span style="font-size: medium;"> See the Urdu version <a href="http://www.javedahmadghamidi.com/bookpages/taliban_1.gif"><b style="color: lime;">HERE</b></a>.</span></span></div>
إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-21277708066696455322012-12-18T18:33:00.001-05:002012-12-18T18:33:58.590-05:00Saudi Salafi Shaykh 'Abd al-Rahman al-Barrak's Juridical Opinion on Voting re: Egypt's New Constitution<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzSYVIjY-9az83-JflLrigqvwusXsib1z98thr7I4O6Wm9TUZw7BHrJUoNYFHVlJx26QakWkeJnN3qElrXO0LcwP6yIhnB6ZSmeKo3l0m92mww1BCx5jtAxDK5qxrUb78bLlRHvmJruW1W/s1600/Shaykh+%27Abd+al-Rahman+al-Barrak.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgzSYVIjY-9az83-JflLrigqvwusXsib1z98thr7I4O6Wm9TUZw7BHrJUoNYFHVlJx26QakWkeJnN3qElrXO0LcwP6yIhnB6ZSmeKo3l0m92mww1BCx5jtAxDK5qxrUb78bLlRHvmJruW1W/s400/Shaykh+%27Abd+al-Rahman+al-Barrak.jpg" width="320" /></a></div>
<br />
<br />
<div align="center" class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: center;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"> </span><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The
Islamic Ruling on Voting for the New Egyptian Constitution<a href="http://www.blogger.com/blogger.g?blogID=3359150168867496648" name="_ftnref1"></a><span style="mso-bookmark: _ftnref1;"><span style="color: blue;"> </span></span></span></b></div>
<div align="center" class="MsoNormal" style="line-height: normal; text-align: center;">
<b><span style="font-family: "Times New Roman","serif"; font-size: 12pt;"><span style="mso-bookmark: _ftnref1;"></span></span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";"><br />
<b>By:</b><br />
<b>Shaykh ’Abdur Rahman Al-Barrak</b></span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">All praise is due to Allah, and may
the peace and blessings of Allah be upon His servant and messenger Muhammad,
his descendants and his companions.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">To proceed:</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The difference of opinion among our
brothers from the people of the sunnah in Egypt regarding the question of
voting for the proposed new constitution that is about to be put to a
referendum has been brought to my attention.</span></div>
<div class="MsoNormal" style="line-height: normal;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Their difference in the matter is
regarding its legal ruling, as to whether voting for the constitution is to be
considered prohibited, permissible or even obligatory. It is well known that in
this issue, each side has its own reasoning to support the opinion it holds. I
have examined the arguments - which are so exhaustive as to almost confound a
person and prevent judgement - which I have been able to analyse from both
sides and have found them to be well reasoned and compelling as supporting
evidence for their respective positions.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The source of this controversy lies
in the following causal factors:</span></div>
<ol start="1" type="1">
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list .5in;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Those clauses of the constitution that amount to
disbelief (<i>kufr</i>); which none of our brothers disagree upon with
regards to their falsehood or the prohibition of voluntarily including
them in the constitution.</span></li>
<li class="MsoNormal" style="line-height: normal; mso-list: l0 level1 lfo1; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; tab-stops: list .5in;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Those clauses of the constitution which are
praiseworthy and facilitate ruling by the shari’ah and due to which those
who are antagonistic to the shari’ah oppose this constitution.</span></li>
</ol>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">What has become apparent to me after
assessing the various perspectives regarding this issue among our brothers from
the sunnah is that voting in favour of this constitution is permissible, if not
obligatory. Neither would this amount to condoning/assenting to disbelief
(kufr) nor would it entail its acceptance or sanctioning it. To vote for this constitution
amounts to merely removing the greater of two harms, or selecting the lesser of
two evils. This is because those who ask regarding this issue have no viable
option other than this and the alternative is worse as well as unwise from the
legal, shari’ah perspective. Moreover, from a purely logical point of view, to
relinquish the issue would be to leave the field open for the people of
falsehood like the disbelievers and hypocrites to achieve their ends.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">There can be no doubt that all those
who desire the shari’ah and are eager for its implementation – and that is the
objective of every Muslim who believes in Allah and His messenger –
irrespective of their difference in this matter are within the bounds of valid
scholarly opinions, and their cases vary between attaining the one reward or
the two that such differences earn. What is paramount is for them to strive to
maintain unity in the face of an enemy that does not want the establishment of
Islam in the land.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Moreover, I do not find there to be
a significant difference between voting in elections for the president and
voting for this constitution as it is a matter of common knowledge for every
sane person with even the slightest sense of realism that any elected Muslim
president would be significantly limited in his ability to implement the
shari’ah, much less implement it to the extent desired by the people of
sincerity and piety, due to the power and influence wielded by standard bearers
of corruption in the land and due to what is known about how the international
community is run by the United Nations under the control of the United States
America.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Thus, the elected Egyptian president
– may Allah protect him and give him success – does not have anyone in the
international community to support him. It is therefore upon you to support him
in whatever he is able to implement from the shari’ah and to ratify this
constitution while the president is unable to present one better than it.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">All of you know well that not voting
for this constitution will inevitably gratify the domestic enemy as well as
those abroad for all of them are anticipating this from you - So fear Allah and
rectify your affairs amongst yourselves.</span></div>
<div class="MsoNormal" style="line-height: normal;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">What is apparent is that none of you
would ever accept what would contradict the shari’ah in this constitution nor
approve of it, but you would nonetheless ratify it out of necessity and in
order to avoid what is worse.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">If presented a choice between a
Communist or a Christian as a ruler over the land, then the shari’ah as well as
common sense would dictate that you choose the one who would cause less harm
and harbour less enmity towards the Muslims.</span></div>
<div class="MsoNormal" style="line-height: normal;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Moreover, it is well known that if
an act overwhelms the one obligated to perform it, then it takes the ruling of
that which is no longer obligatory.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Know that all of the Muslims are
with you with their hearts and actions, so let not the differences between you
become a source of distress for them. I ask Allah to guide you and to bring
your hearts together.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">If we suppose that this difference
of opinion continues to remain between you, then you must at least be careful
not to prevent others from voting for this constitution and beware of
transgressing upon others by excommunicating them from the faith (takfir),
accusing them of being traitors or declaring them to be ignorant, for sin is
certainly not incurred due to differing in issues where valid scholarly
differences exist but is only due to the transgression that we inflict upon
others. May Allah always protect you from this, rectify your hearts and intentions,
make correct your decisions and give victory to his religion through you.</span></div>
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<br /></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">May the peace and blessings of Allah
be upon His servant and messenger Muhammad, his descendants and his companions.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Dictated by: Abdur Rahman bin Nasir
Al-Barrak.<br />
Dated: 28/1/1434 H.</span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> _______________________________</span></div>
<div class="MsoNormal" style="line-height: normal;">
<br /></div>
<div align="center" class="MsoNormal" dir="RTL" style="color: #b45f06; text-align: center;">
<span style="font-size: large;"><span lang="AR-SA" style="font-family: "Monotype Koufi"; font-weight: 700;">
حكم التصويت للدستور المصري </span></span></div>
<div align="center" class="MsoNormal" dir="RTL" style="color: #b45f06; text-align: center;">
<br /></div>
<span style="font-size: large;"><span style="color: #b45f06;">
</span></span><br />
<div class="MsoNormal" dir="RTL" style="color: #b45f06; margin: 0cm 2.85pt 0.0001pt; text-align: justify;">
<span style="font-size: large;"><span lang="ar-sa"><span style="font-family: Tahoma;">
</span></span></span></div>
<div class="MsoNormal" dir="RTL" style="background-color: white; color: #b45f06; font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: 2; text-align: justify; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">
<span style="font-size: large;">
<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
الحمد لله وصلى الله وسلم على عبده ورسوله محمد وآله وصحبه، أما بعد:</span></b></span></div>
<span style="color: #b45f06; font-size: large;">
</span>
<div class="MsoNormal" dir="RTL" style="background-color: white; font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: 2; text-align: justify; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">
<span style="color: #b45f06; font-size: large;"><b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
فقد بلغني ما وقع من اختلاف بين إخواننا أهل السنة في مصر حول مسألة التصويت على
«الدستور» الذي سيطرح للاستفتاء؛ واختلافهم في حكمه: تحريماً وجوازاً ووجوباً،
ومعلوم أن لكل منهم استدلالات يؤيد بها ما ذهب إليه، وقد نظرت فيما وقفت عليه من
استدلالاتهم فوجدتها كلها استدلالات قوية في تأييد مذهب المستدل، يحار الناظر فيها،
ومنشأ النزاع:</span></b></span></div>
<span style="color: #b45f06; font-size: large;">
<div class="MsoNormal" dir="RTL" style="background-color: white; font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: 2; text-align: justify; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">
<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
1ـ ما في الدستور من المواد الكفرية التي لا يختلف إخواننا في بطلانها وتحريم
وضعها اختياراً.</span></b></div>
<div class="MsoNormal" dir="RTL" style="background-color: white; font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: 2; text-align: justify; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">
<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
2ـ ما في الدستور من المواد الحسنة المقربة لتحكيم الشريعة، والتي من أجلها
لا يرضى المعارضون لتحكيم الشريعة بهذا الدستور.</span></b></div>
<div class="MsoNormal" dir="RTL" style="background-color: white; font-family: 'Times New Roman'; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; orphans: 2; text-align: justify; text-indent: 0px; text-transform: none; white-space: normal; widows: 2; word-spacing: 0px;">
<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
والذي ظهر لي بعد الوقوف على وجهات نظر إخواننا أهل السنة أن التصويت على هذا
الدستور إن لم يكن واجباً فهو جائز، وليس في ذلك إقرار بالكفر ولا رضا به، فما هو
إلا دفع شر الشرين واحتمال أخف الضررين.</span></b></div>
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<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
وليس أمام المستفتَين من المسلمين إلا هذا أو ما هو أسوأ منه، وليس من الحكمة عقلاً
ولا شرعاً اعتزال الأمر بما يتيح الفرصة لأهل الباطل من الكفار والمنافقين من تحقيق
مرادهم.</span></b></div>
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<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
ولا ريب أن الطامحين والراغبين في تحكيم الشريعة ـ وهو مطلب كل مسلم يؤمن بالله
ورسوله ـ مع اختلافهم في هذه النازلة؛ مجتهدون، فأمرهم دائر بين الأجر والأجرين،
ولكن عليهم أن يجتهدوا في توحيد كلمتهم أمام العدو الذي لا يريد أن تقوم للإسلام في
بلادهم قائمة.</span></b></div>
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<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
ولا أجد كبير فرق بين التصويت في انتخاب الرئيس والتصويت لهذا الدستور؛ فإنه يعلم
كل عاقل مدرك للواقع أن الرئيس المسلم المنتخب غير قادر على تحكيم الشريعة بقدر
كبير، فضلاً عن تطبيقها بالقدر الذي يطمح إليه المخلصون الصالحون، لما يُعلم من قوة
وتمكن رموز الفساد في البلاد، ولما يُعلم من حال المجتمع الدولي الذي تديره الأمم
المتحدة بقيادة أمريكا.</span></b></div>
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<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
فالرئيس المصري المنتخب -حفظه الله ووفقه- ليس له في المجتمع الدولي من يناصره،
فناصروه على مقدوره من تحكيم الشريعة، وأمِرُّوا هذا الدستور الذي لا يقدر الرئيس
أن يصنع في الوقت الحاضر أفضل منه.</span></b></div>
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<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
وأنتم تعلمون أن ترك التصويت للدستور مما يسر العدو في الداخل والخارج فكلهم يرتقبون
ذلك منكم؛ فاتقوا الله وأصلحوا ذات بينكم.</span></b></div>
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<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
ومعلوم أن أحداً منكم لا يقر ما في الدستور مما يناقض الشريعة ولا يرضاه، ولكن
يُمِرُّه ضرورة؛ لدفع ما هو أسوء.</span></b></div>
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<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
ولو خيِّر واحد منكم أن يحكم البلاد إما شيوعي وإما نصراني؛ فالشرع والعقل يقضي
باختيار أخفهما شراً وعداوة للمسلمين.</span></b></div>
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<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
ومن المعلوم أن ما يعجز عنه المكلف من الواجبات فهو في حكم ما ليس بواجب.</span></b></div>
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<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
والمسلمون معكم بقلوبهم وجهودهم؛ فلا يكن اختلافكم سبباً في خيبة آمالهم، أسأل الله
أن يلهمكم الرشد، وأن يؤلف بين قلوبكم.</span></b></div>
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<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
وإذا قُدر أن يبقى الاختلاف بينكم؛ فيجب الحذر من تثبيط الناس من التصويت له، ومن
البغي بالتكفير والتخوين والتجهيل؛ فليس الإثم باختلاف المجتهدين وإنما الإثم
بالبغي، أعاذكم الله منه، وأصلح قلوبكم ونياتكم، وسدد رأيكم، ونصر بكم دينه.</span></b></div>
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<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
وصلى الله وسلم على عبده ورسوله محمد وآله وصحبه.</span></b></div>
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<b>
<span lang="AR-SA" style="font-family: 'AAA GoldenLotus';">
أملاه: عبدالرحمن بن ناصر البراك في 28/1/1434 هـ</span></b></div>
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0tag:blogger.com,1999:blog-3359150168867496648.post-75014280726583297412012-12-18T18:06:00.000-05:002012-12-18T18:12:33.831-05:00Pakistani Religious Scholar Javed Ahmad Ghamidi on the Age of 'Aisha When She Married the Prophet Muhammad<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td align="center" height="50"><span class="PageHeading" id="ucPageHeading_lblPageHeading" style="display: inline-block; width: 100%;">Age of ‘Ā’ishah (rta) at her Marriage</span></td>
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<td align="center" height="50"><span class="PageSubHeading" id="ucPageHeading_lblPageSubHeading" style="display: inline-block; width: 100%;">Social Issues<br /><i>Javed Ahmad Ghamidi<br />(Tr. by:Dr. Shehzad Saleem)</i></span></td>
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It is generally believed that
‘Ā’ishah (rta), mother of the faithful, was six years old when she got married
to the Prophet Muhammad (sws). The nikāh took place in Makkah after the death of
Khadījah (rta). The marriage was consummated three years later in Madīnah. This
is what books of hadīth and sīrah report about her. The narratives which
describe these details are found in Bukhārī and Muslim and some other books of
hadīth as well. There is no doubt that such marriages have taken place in the
past keeping in view certain needs of tribal and rural societies. Examples can
even be presented from our society. It is also true that the social attitudes
that spring from basic morality can be different in different societies keeping
in view their circumstances and experiences, and the moral status of one society
cannot be determined by using another society as a standard. All these things
can be accepted; however, the matter of ‘Ā’ishah’s (rta) marriage is different.
The question which arises in every discerning mind relates to the need of this
marriage: Why did it take place when the need which was present at that time
could not have been fulfilled even after many subsequent years. Such marriages
do take place and one can accept them taking place without any hesitation;
however, it is not easy to accept marriages which take place without any reason
and to fulfill a current need many years later.</div>
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Had the suggestion to marry her
come from the Prophet (sws), we could have said that this was done on divine
bidding. The role she would play in the Prophet’s life and the treasure of
wisdom which would be transmitted to the ummah through her noble person was in
the foreknowledge of God; thus it was decided that she be singled out for the
Prophet (sws) since this early age. We can also say that the Prophet (sws)
undertook this marriage for the betterment of his preaching mission. ‘Ā’ishah’s
(rta) father was a very close companion of the Prophet (sws). In tribal life,
relationships play a great role in cementing close ties. The Prophet (sws)
deemed it appropriate that he engage in this association with his special
companion so that ties of friendship and love were strengthened.</div>
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Had this suggestion to marry her
come from Abū Bakr (rta), it could have been said that he was desirous of
respect and honour for his daughter, for his own self and for his own family. He
wanted to establish familial ties with the person whom he regarded to be a
messenger of God; perhaps he did not get this idea at the time of the marriage
of his other daughter Asmā’ (rta). After her, it was only through ‘Ā’ishah (rta)
that he could attain this honour. Thus he suggested for this marriage to take
place. The Prophet (sws) accepted this suggestion to honour the wish of his dear
friend.</div>
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However, we know that none of
these suppositions are true. If because of a divinely inspired vision such a
thought for ‘Ā’ishah’s (rta) existed in the heart of the Prophet (sws), he never
expressed it. The whole corpus of hadith and sīrah literature is totally devoid
of a mention of any such suggestion, indication or insinuation from him. The
same is the case of Abū Bakr (rta). If he wanted the marriage of his daughter to
take place with the Prophet (sws), why did he resolve to solemnize her marriage
with the son of Mut‘im ibn ‘Adī? Narratives mention that he had already done
this before this suggestion came to him. Not only this, it is also reported that
when he heard this suggestion, he expressed his wonder since he thought that the
Prophet (sws) was like a paternal uncle for his children; so how could the
suggestion of such a marriage be presented. His words reported are:
<span class="ArabicInLineText">هل تصلح له إنما هي ابنة أخيه</span> (Is she allowed to him?
She is the daughter of his brother!)<b style="color: red;">1</b></div>
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The narratives clearly state that
it was Khawlah bint hakīm who suggested that the name of ‘Ā’ishah (rta) for this
marriage. It was she who directed the attention of the Prophet (sws) to the fact
that after the death of Khadījah (rta), it was his need to marry again. She is
reported to have said: <span class="ArabicInLineText">يا رسول الله كأني أراك قد دخلتك خلة
لفقد خديجة أفلا أخطب عليك </span>(I see that you have secluded yourself after
the loss of Khadījah; shall I find a match for you?).<b><span style="color: red;">2</span></b>
On inquiry by the Prophet (sws), she told him that both an unmarried and a
divorced lady were available. When the Prophet (sws) asked who was the unmarried
lady she had in mind, her reply was ‘Ā’ishah bint Abī Bakr (rta).<b><span style="color: red;">3</span></b></div>
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A wife can be needed to satisfy
one’s sexual needs, for companionship and friendship and for looking after
children and household affairs. If this suggestion was given with sanity
prevailing, the question which arises is: which of these needs can be fulfilled
by a six year old girl? Could sexual relations be established with her? Could
the companionship of a wife be available through her? Could she have been able
to look after kids? Could she have looked after household affairs? The issue
just raised that a marriage is taking place to fulfill needs which cannot even
be fulfilled after many years of marriage is not merely a possible option that
should considered in interpreting these narratives. It is the most fundamental
question in this regard. Can it be logically accepted that to fulfill a need of
today a suggestion be given as a result of which it is not even fulfilled after
several years? Ibn Khaldūn has rightly pointed out that in the matter of
historical incidents, the real thing is their possibility of taking place. They
cannot merely be accepted on the basis that their chain of narration contains
such and such a person and that it has been narrated through several chains.<b style="color: red;">4</b></div>
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In current times, men of learning
who are presenting their researches on this issue should first of all answer
this question. They should explain how this internal contradiction of the
narrative can be resolved. If this contradiction cannot be resolved, then why
don’t the requisites of knowledge and intellect entail that the narrative which
depicts ‘Ā’shah’s age to be six years at the time of marriage should be
reconsidered and the opinion of those scholars <b style="color: red;">5</b>
should also be reflected upon who say that the words to the effect
<span class="ArabicInLineText">بعد العشر</span> were understood to be present after the
words <span class="ArabicInLineText">بنت ستين</span> uttered by ‘Ā’ishah (rta) and the
narrators never made an effort to understand them? Whatever research is
presented without answering this question will never be worthy of any attention
for any person of learning. </div>
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(Translated by Dr Shehzad Saleem)</div>
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<div style="color: lime;">
<a href="http://www.monthly-renaissance.com/issue/content.aspx?id=1336"><b>http://www.monthly-renaissance.com/issue/content.aspx?id=1336</b></a></div>
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<b style="color: red;">1.</b> Ahmad ibn Hanbal, Abū ‘Abdullāh al-Shaybānī, Musnad, vol, 6 (Cairo: Mu’assasah al-Qurtubah, n.d.), 210, (no. <span lang="IT">25810).</span></div>
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<b style="color: red;">2.</b> See: Abū ‘Abdullāh Muhammad ibn Sa‘d al-Zuhrī, Al-T<span lang="IT">abaqāt al-kubrā, vol. 8 (Beirut: Dār sādir, n.d.), 57.</span></div>
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<b style="color: red;">3.</b> <span lang="IT">Ibid</span><span lang="EN-GB">.</span></div>
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<b style="color: red;">4.</b> <span lang="IT">‘Abd al-Rah@mān ibn Muhammad ibn Khaldūn, M</span><span lang="EN-GB">uqaddimah, 5th ed. (Beirut: Dār al-qalam, 1984), 37.</span><br />
<b style="color: red;">5.</b> <span lang="IT">See, for example: Shabbīr Ahmad Azhar Mayrathī, Sahīh Bukhārī kā mutāla‘ah, 1st ed. (Lahore: Dār al-tazkīr, 2005), 252-255.</span></div>
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إبن الصقليhttp://www.blogger.com/profile/05108067667877557078noreply@blogger.com0