Tuesday 23 April 2013

{Kantakji Group}. Add '11798' Fwd: ملتقى الخرطوم للمنتجات المالية الاسلامية -- المقال الاسبوعي

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From: AbdelGader Warsama Ghalib <Awghalib@bbkonline.com>
Date: 2013/4/24
Subject: RE: ملتقى الخرطوم للمنتجات المالية الاسلامية -- المقال الاسبوعي
 

 

الأعزاء

السلام عليكم و رحمة الله تعالي و بركاته

يسرني اضافتكم لقائمة بريدي الالكتروني و ارسال مقالي الأسبوعي المنشور كل أربعاء في جريدة عمان باذن الله

 

و نأمل أن تجدوا فيه بعض الفائدة

 

عبد القادر ورسمه

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سياسة النشر في المجموعة:
ترك ما عارض أهل السنة والجماعة... الاكتفاء بأمور ذات علاقة بالاقتصاد الإسلامي وعلومه ولو بالشيء البسيط، ويستثنى من هذا مايتعلق بالشأن العام على مستوى الأمة... عدم ذكر ما يتعلق بشخص طبيعي أو اعتباري بعينه باستثناء الأمر العام الذي يهم عامة المسلمين... تمرير بعض الأشياء الخفيفة المسلية ضمن قواعد الأدب وخاصة منها التي تأتي من أعضاء لا يشاركون عادة، والقصد من ذلك تشجيعهم على التفاعل الإيجابي... ترك المديح الشخصي...إن كل المقالات والآراء المنشورة تُعبر عن رأي أصحابها، ولا تعبّر عن رأي إدارة المجموعة بالضرورة.
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[karachi-Friends] Daily Qur'an & Hadith 24 April 2013 (13 Jamadi us'Sani 1434)

English Translation of Al-Quran

[22].Surah Al-Hajj [The Pilgrimage]

Ayat 36. And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) Allah have made for you, as among the Symbols of Allah, therein you have much good. So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful.

[Tafseer] The sacrificial camels we have made for you as among the symbols from Allah. in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their sides (after slaughter), eat ye thereof, and feed such as (beg not but) live in contentment,(2814) and such as beg with due humility: thus have We made animals subject to you, that ye may be grateful. What was expressed in general terms is applied here more particularly to camels, the most precious and useful animals of Arabia , whose mode of slaughter for sacrifice is different from that of smaller animals: the special word for such sacrifice is Nahr (108:2). There are ethics in begging, as in charity. No approval is given to arrogant and insolent begging, though the relief of distress of all kinds, deserved and undeserved, is included in charity. But those who beg with humility and those who receive gifts with gratitude and contentment are both mentioned for special attention. Charity should not be given for show, or to get rid of importunate demands. It should find out real needs and meet them.

English Translation of Hadith  

Hazrat Abu Ya'la Shaddad bin Aus (May Allah be pleased with him) reported: Messenger of Allah [SAWW](PBUH) said, "Verily Allah has prescribed Ihsan (kindness) for everything. So when you kill, you must make the killing in the best manner; when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal (in order to reduce his pain).''

[Muslim Book 21, Chapter 11, Hadith # 4810] 

Lesson : as mentioned above in Surah Al-Hajj Ayat 36."So mention the Name of Allah over them when they are drawn up in lines (for sacrifice)" By killing is meant the killing of a harmful animal, or the killing of a murderer as retribution and the killing of the enemy in the battlefield. All these situations warrant killing but with a stress on moderation, thanks to Islamic teachings. A believer is told not to let his passions of enmity go wild, and even an enemy or a criminal ought not to be put to a torturous death. In the Pre-Islamic Period of Ignorance it was a prevalent practice that the limbs of a victim were mutilated before he was finally killed. Islam has forcefully forbidden this inhuman custom, stating that the victim should be beheaded with the one swing of sword. Similarly, there are specific instructions regarding an animal's slaughter. First, the knife should be sharpened. Second, the animal must not be slaughtered from its nape, because in both ways it will suffer pain. This Shari`ah rule ensures quick death of the animal.

 

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جزاكم الله خيرا وأحسن الجزاء في الدنيا والأخرة

{Kantakji Group}. Add '11797' إعلان


بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته


شركة مالية في دمشق تحتاج موظف أو موظفة بشهادة بكالوريوس محاسبة، يرجى ممن لديه الرغبة بالعمل إرسال سيرته الذاتية إلى إيميلي المباشر.

لا تنس الصلاة على نبي الرحمة والدعاء الصالح للمسلمين..

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سياسة النشر في المجموعة:
ترك ما عارض أهل السنة والجماعة... الاكتفاء بأمور ذات علاقة بالاقتصاد الإسلامي وعلومه ولو بالشيء البسيط، ويستثنى من هذا مايتعلق بالشأن العام على مستوى الأمة... عدم ذكر ما يتعلق بشخص طبيعي أو اعتباري بعينه باستثناء الأمر العام الذي يهم عامة المسلمين... تمرير بعض الأشياء الخفيفة المسلية ضمن قواعد الأدب وخاصة منها التي تأتي من أعضاء لا يشاركون عادة، والقصد من ذلك تشجيعهم على التفاعل الإيجابي... ترك المديح الشخصي...إن كل المقالات والآراء المنشورة تُعبر عن رأي أصحابها، ولا تعبّر عن رأي إدارة المجموعة بالضرورة.
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Fwd: Daily Quran and Hadith, Jamad Al Thani 13, 1434 April 23, 2013



---------- Forwarded message ----------
From: QuranUrdu.com <quranhadith@quranurdu.com>
Date: Tue, Apr 23, 2013 at 6:15 AM
Subject: Daily Quran and Hadith, Jamad Al Thani 13, 1434 April 23, 2013
To: imran.ilyass@gmail.com


IN THE NAME OF "ALLAH"
Assalamu'alaikum Wa Rahmatullah e Wa Barakatuhu,

 

 

 

 

 

 

 

 

 

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[karachi-Friends] Re: Fw: The Misogyny of Salafist Doctrine By: Reina Faraj

 
Assalamua'laikum,
Thankyou Ziad for revealing the deviances of mushrik salafis. They are mushriks according to aayah 9:31 for taking their deviant shuyookh from Ibn A'bdalwahab Najadi to Ibn Baz, Uthymeen, Albani etc. their ahbaar-o-ruban as their ARBABAM MIN DOONILLAH. Their, not Allahs' halal-o-haram is salafists' halal-o-haram---AND THIS IS THEIR SHIRK, BUT THEY POSE THEMSELVES AS MUSLIMS, RATHER BETTER THAN MUSLIMS. 

--- On Tue, 4/23/13, gsm ziad <seyedziad@yahoo.com> wrote:

From: gsm ziad <seyedziad@yahoo.com>
Subject: Fw: The Misogyny of Salafist Doctrine By: Reina Faraj
To: "seyed ziad" <seyedziad@yahoo.com>
Date: Tuesday, April 23, 2013, 5:52 AM



The Misogyny of Salafist Doctrine

Sunni Muslim Salafist leader Ahmad al-Assiri addresses his supporters during a protest in Sidon, southern Lebanon, in support of residents of the northeastern town of Arsal in the country's Bekaa Valley, Feb. 5, 2013. (photo by REUTERS/Ali Hashisho)










By: Reina Faraj Translated from As-Safir (Lebanon).
اقرا المقال الأصلي باللغة العربية
There is a rising misogynist Salafist discourse within the political changes going on in the Arab countries experiencing tumult. This discourse derives its exclusionary energy from the male-biased doctrine established by some Muslim imams.

About This Article

Summary :
The Arab Spring has strengthened the Salafists and their misogynist doctrine, writes Reina Faraj.
Publisher: As-Safir (Lebanon)
Original Title:
The Salafists: Women Are Like Captives.
Author: Reina Faraj
First Published: April 15, 2013
Posted on: April 15 2013
Translated by: Rani Geha
Categories :
The Salafist movement seeks to isolate women from public life and limit their role in the family. It considers women to be a source of discord and grants them no political rights beyond the right to vote, and only in a way that seems like a "pledge of allegiance." Regarding women's right to hold public office, the Salafists consider it unacceptable because they favor the concept of "stewardship" over the concept of the state. Contemporary Salafists hold basic premises that limit full citizenship for women.
The 14th century jurist Ibn Taymiyyah is a good example of how Salafists seek to marginalize women. He was very influential on the Salafists of his time. He held views about various women-related issues, such as alimony, menstruation, prayer and dowry. He was concerned about the growing influence of women, so he decreed that whoever obeys women destroys his country.
In his book "Al-Tawhid," Sheik Ibn Uthaymeen explicates the hadith reported by Sheik Mohammed bin Abdul Wahhab (1703–1791) as follows: "Some use the term sayyida [feminine of sayyid which means mister] when referring to a woman. For example, they say that some things are specific to men and other things to sayyidas. But this is a distortion of reality because only a man is deemed a sayyid. The Prophet said, 'The women are your helpers,' which means that they are captives, and he said that a man is the 'shepherd of his family and responsible for his flock.' So the singular form should be imra'a [woman] and the plural form should be nisa' because only a man is a sayyid and women are men's captives. So calling a woman sayyida is a distortion of reality."
The Arab Spring Salafists went beyond the early Salafists' teachings. They not only sought to isolate women socially and politically, but some Salafists — particularly the Egyptian Salafist Abu Islam — issued peculiar fatwas justifying the rape of the women in Tahrir Square under the pretext that it was punishment for them unveiling themselves. Salafist Sheikh Abu Ishak al-Hawini likened a woman's face to her genitals, thus indicating that women are required to wear the niqab [full face veil]. The Salafists consider women to be sex objects that are a permanent threat to society.
But is this Salafist discourse a reflection of the growing female public presence? And why can't the Salafists accept women's changing role in society?
It goes without saying that the Salafist movement is not prevalent in the Arab world, although it controls many satellite channels that influence its followers. We also cannot overlook the Islamic interpretive battles that were fought by Islamic reformers such as Rifa'a al-Tahtawi, Imam Muhammad Abdu, Tahar al-Haddad and other Muslim revivalists.
Throughout Islamic history, Muslim women played a role and never lived in complete isolation. If we go back to the overlooked history of Islamic translations, we find that women played important roles in various fields, including religious knowledge. Muslim jurist Fatima al-Samarqandi, who lived in Aleppo in the 2nd century AH, studied the Islamic Hanafi doctrine from her father and memorized the hadiths that her father had collected. They issued religious edicts together.
There are many more women in Islamic history. Some women who lived in the 16th century knew Islamic law, one of them reaching the rank of Islamic jurist. Also, the Damascene Sufi Sheika Aisha al-Ba'oniyyah bint Youssef (d. 1516) went to Cairo, where she was allowed to issue doctrinal opinions and teach. Hajima bint Hayyi al-Awsabiyyah (d. 701) was described as one of the most important female jurists in Damascus. She taught many men and enjoyed the trust of Caliph Abdul Malik bin Marwan, whom she regularly met in the Damascus mosque.
So while historical evidence confirms the role of women as Islamic jurists, it seems that the Salafists wish to ignore the fact that women's conditions have changed. Perhaps because it threatens their masculinity. So they are turning more and more toward male-biased jurisprudence to control women. It is difficult for the Salafist discourse to change. They are haunted by the supposed sedition present within the female body and seek to reduce and control it by means of religious edicts.
In the Egyptian Salafist scene that followed the January 2011 revolution, there was a controversy regarding the running of veiled women for parliament. Several Salafist parties nominated women on their electoral lists based on a fatwa issued by Yasser Burhami, the head Salafist in Alexandria. He said that while "nominating women is negative, it is less negative than allowing into parliament those who wish to change Article 2 of the constitution. Moreover, the election law requires every electoral list to include at least one woman ... In principle, this is not allowed. But fatwas in modern times are not absolute. We have said that Islamist parties, including the Al-Nour party, are not forbidden from nominating women in order to ward off the evil of leaving parliament for liberals and secularists, who would write a constitution that would fight Islam, restrict the Islamic call, and even prevent and punish it."
The Salafists are obsessed with women and are trying to exclude them from public space because women have been increasingly active in the Arab revolts, especially in Egypt and Tunisia. The "phobia" against active women are making Salafists tighten their control over them by using the Islamic concepts of halal and haram. Most fatwas issued in Arab countries are directly related to women's bodies, which constitute fertile ground for Salafist imagination.
The Salafists have broken with the notion of equality promulgated in the Quran. They have misinterpreted Islamic texts and are going against the enlightened reformist jurisprudence regarding women. This "Bedouin Islam," as described by Sheikh Mohammed al-Ghazali, cannot deal with historical changes because it is bound by an exclusionary vision.


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