Drafts by Ibraheem L A D I Amosa
Understanding and Supporting Survivors of Rape, 2019
Lifetime may feel empty and dull. What looked important yesterday may not be important now. Survi... more Lifetime may feel empty and dull. What looked important yesterday may not be important now. Survivors of assault (i.e rape) find new sense in their lives as a result of assault. It is impossible to undo what has happened but lifetime can be good again and better. Every survivor needs someone to spend time and talk with about how they feel to redefine their future.
Books by Ibraheem L A D I Amosa
تمهید
إنَّ الـحَمْدَ لِلّهِ نَـحْمَدُهُ وَنَسْتَعِيْنُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ... more تمهید
إنَّ الـحَمْدَ لِلّهِ نَـحْمَدُهُ وَنَسْتَعِيْنُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَن لاَّ إِلَهَ إِلاَّ الله وَحْدَهُ لَا شَرِيْكَ لَهُ وَأَشْهَدُ أَنَّ مُـحَمَّداً عَبْدُهُ وَرَسُولُه.
o يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ
o يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
o يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْىِ هَدْىُ مُحَمَّدٍ ﷺ وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ وَكُلَّ ضَلاَلَةٍ فِي النَّارِ
أَمَّا بَعْدُ، تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُلَاحِظُ الْمَرْءُ الْعَمَلَ الشَّاقَّ الَّذِي قَامَ بِهِ الْعُلَمَاءُ مُنْذُ قُرُونٍ لِضَمَانِ بَقَاءِ تَعَالِيمِ الْإِسْلَامِ أَصِيلَةً وَأَصِيلَةً. وَمِنْ هَؤُلَاءِ الْعُلَمَاءِ الَّذِينَ وَرَّثُوا النَّبِيَّ: عُلَمَاءَ الْحَدِيثِ .عُلَمَاءُ الْحَدِيثِ مِنْ أَعْلَامِ أُمَّتِنَا، تَفَرَّغُوا لِثَانِي أَشْرَفِ عِلْمِ بَعْدَ الْقُرْآنِ الْكَرِيمِ، وَهُوَ سُنَّةُ النَّبِيِّ الْكَرِيمِ بِالدِّرَاسَةِ وَالشَّرْحِ، مِمَّا سَهَّلَ عَلَى الْمُسْلِمِينَ مَعْرِفَتَهُمْ بِرَبِّهِمْ وَسَاعَدَهُمْ عَلَى الْعَمَلِ بِالْإِسْلَامِ.
حَصَرَ عُلَمَاءُ الْحَدِيثِ مِنْ لَدُنِ الصَّحَابَةِ إِلَى زَمَانِنَا هَذَا وَعَدَّهُمْ شَيْءٌ لَا قِبَلَ لِأَحَدٍ بِهِ، وَلَكِنْ يُمْكِنُنَا الْإِشَارَةُ إِلَى أَبْرَزِ عُلَمَاءِ الْحَدِيثِ عَلَى مَرِّ الْعُصُورِ :
فَمِمَّنْ كَانَتْ لَهُ عِنَايَةٌ ظَاهِرَةٌ بِالْحَدِيثِ وَرِوَايَتُهُ مِنْ الصَّحَابَةِ الْخُلَفَاءِ الرَّاشِدُونَ الْأَرْبَعَةُ ، ثُمَّ أَبُو هُرَيْرَةَ سَيِّدُ الْحُفَّاظِ ، وَعَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ ، وَمُعَاذُ بْنُ جَبَلٍ أَعْلَمُ الْأُمَّةِ بِالْحَلَالِ وَالْحَرَامِ ، وَأُبَيُّ بْنُ كَعْبٍ ، وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ ، وَعَبْدُ اللَّهِ بْنُ عَبَّاسٍ ، وَأَبُو سَعِيدٍ الْخُدْرِيُّ ، وَأَنَسُ بْنُ مَالِكٍ ، وَجَابِرُ بْنُ وَجَابِرِ بْنِ عَبْدِ اللَّهِ ، وَعَائِشَةُ ، وَأُمُّ سَلَمَةَ وَغَيْرُهُمْ رَضِيَ اللَّهُ عَنْهُمْ .
ثُمَّ مِنْ طَبَقَةِ التَّابِعِينَ سَعِيدُ بْنُ الْمُسَيِّبِ ، وَالْحَسَنُ الْبَصْرِيُّ ، وَمُحَمَّدُ بْنُ سِيرِينَ ، وَعِكْرِمَةُ ، وَنَافِعٌ ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ ، وَخَارِجَةُ بْنُ زَيْدٍ ، وَالْقَاسِمُ بْنُ مُحَمَّدٍ ، وَعُرْوَةُ بْنُ الزُّبَيْرِ ، وَبَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيّ ، وَسُلَيْمَانُ بْنُ يَسَارٍ ، وَطَاوُوسٌ ، وَعَبْدُ اللَّهِ بْنُ شَقِيقٍ ، وَالزُّهْرِيُّ ، وَإِبْرَاهِيمُ النَّخَعِيُّ ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ .
ثُمَّ عُلَمَاءُ الْحَدِيثِ مِنْ أَتْبَاعِ التَّابِعِينَ الَّذِينَ كَانَ لَهُمْ بَصَرٌ بِهِ وَهُمْ فِي الْجُمْلَةِ أَوَّلُ مَنْ نَظَرَ فِي الْإِسْنَادِ وَتَكَلَّمَ عَنْ أَحْوَالِ الرُّوَاةِ ، فَمِنْهُمْ مَالِكُ بْنُ أَنَسٍ ، وَشُعْبَةُ بْنُ الْحَجَّاجِ ، وَأَبُو إِسْحَاقَ الْفَزَارِيُّ ، وَالْأَوْزَاعِيُّ ، وَالْأَعْمَشُ ، وَمَعْمَرُ بْنُ رَاشِدٍ ، وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، وَغَيْرُهُمْ . وَجَابِرُ بْنُ وَجَابِرِ بْنِ عَبْدِ اللَّهِ ، وَعَائِشَةُ ، وَأُمُّ سَلَمَةَ وَغَيْرُهُمْ رَضِيَ اللَّهُ عَنْهُمْ .
ثُمَّ مِنْ طَبَقَةِ التَّابِعِينَ سَعِيدُ بْنُ الْمُسَيِّبِ ، وَالْحَسَنُ الْبَصْرِيُّ ، وَمُحَمَّدُ بْنُ سِيرِينَ ، وَعِكْرِمَةُ ، وَنَافِعٌ ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ ، وَخَارِجَةُ بْنُ زَيْدٍ ، وَالْقَاسِمُ بْنُ مُحَمَّدٍ ، وَعُرْوَةُ بْنُ الزُّبَيْرِ ، وَبَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيّ ، وَسُلَيْمَانُ بْنُ يَسَارٍ ، وَطَاوُوسٌ ، وَعَبْدُ اللَّهِ بْنُ شَقِيقٍ ، وَالزُّهْرِيُّ ، وَإِبْرَاهِيمُ النَّخَعِيُّ ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ .
ثُمَّ عُلَمَاءُ الْحَدِيثِ مِنْ أَتْبَاعِ التَّابِعِينَ الَّذِينَ كَانَ لَهُمْ بَصَرٌ بِهِ وَهُمْ فِي الْجُمْلَةِ أَوَّلُ مَنْ نَظَرَ فِي الْإِسْنَادِ وَتَكَلَّمَ عَنْ أَحْوَالِ الرُّوَاةِ ، فَمِنْهُمْ مَالِكُ بْنُ أَنَسٍ ، وَشُعْبَةُ بْنُ الْحَجَّاجِ ، وَأَبُو إِسْحَاقَ الْفَزَارِيُّ ، وَالْأَوْزَاعِيُّ ، وَالْأَعْمَشُ ، وَمَعْمَرُ بْنُ رَاشِدٍ ، وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، وَغَيْرُهُمْ .
ثُمَّ مَنْ أَخَذَ عَنْ هَؤُلَاءِ مِنْ أَئِمَّةِ الْحَدِيثِ وَعُلَمَاءِ الْجَرْحِ وَالتَّعْدِيلِ كَيَحْيَى بْنِ سَعِيدٍ ، وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ ، وَالشَّافِعِيِّ ، وَأَحْمَدَ بْنِ حَنْبَلٍ. وَعَلِيُّ بْنُ الْمَدِينِيِّ ، وَيَحْيَى بْنُ مَعِينٍ ، وَإِسْحَاقُ بْنُ رَاهْوَيْهِ ، وَأَبُو عُبَيْدٍ ، وَنُعَيْمُ بْنُ حَمَّادٍ ، وَهَنَّادُ بْنُ السَّرِيِّ ، وَعَمْرُو بْنُ عَلِيٍّ الْفَلَّاسُ .
ثُمَّ الْبُخَارِيُّ ، وَمُسْلِمٌ ، وَأَبُو دَاوُد ، وَالنَّسَائِيُّ ، وَالتِّرْمِذِيُّ ، وَابْنُ مَاجَةَ ، وَالذُّهْلِيُّ ، وَالدَّارِمِيُّ ، وَأَحْمَدُ بْنُ سِنَانٍ الْقَطَّانُ ، وَأَحْمَدُ بْنُ مَنْصُورٍ الرَّمَادِيُّ ، وَحَجَّاجُ بْنُ الشَّاعِرِ ، وَإِبْرَاهِيمُ الْحَرْبِيُّ وَعَبَّاسُ الدُّورِيُّ ، وَابْنُ أَبِي خَيْثَمَةَ ، وَزَكَرِيَّا بْنُ يَحْيَى السَّاجِيُّ ، وَأَبُو حَاتِمٍ الرَّازِيّ ، وَأَبُو زُرْعَةَ الرَّازِيّ .ثُمَّ ابْنُ خُزَيْمَةَ ، وَابْنُ حِبَّانَ ، وَالْعُقَيْلِيُّ ، وَالطَّبَرَانِيُّ ، وَأَبُو سَعِيدِ بْنُ يُونُسَ ، وَابْنُ النَّجَّادِ ، وَابْنُ الْأَخْرَمِ النَّيْسَابُورِيُّ ، وَحَمْزَةُ الْكِنَانِيُّ ، وَأَبُو بَكْرٍ الْجِعَابِيُّ ، وَأَبُو بَكْرٍ الشَّافِعِيُّ ، وَأَبُو بَكْرِ بْنُ السُّنِّيِّ ، وَأَبُو أَحْمَدَ بْنُ عَدِيٍّ .
ثُمَّ أَبُو الْفَتْحِ الْأَزْدِيُّ ، وَأَبُو إِسْحَاقَ الْمُسْتَمْلِي ، وَأَبُو زَيْدٍ الْمَرْوَزِيُّ ، وَأَبُو أَحْمَدَ الْجُرْجَانِيُّ ، وَأَبُو أَحْمَدَ الْحَاكِمُ ، وَأَبُو سَعِيدٍ الرَّازِيُّ ، وَأَبُو حَفْصِ بْنُ شَاهِينَ ، وَأَبُو الْحَسَنِ الدَّارَقُطْنِيُّ ، وَالْخَطِيبُ الْبَغْدَادِيُّ ، وَالْمُعَافَى بْنُ زَكَرِيَّا ، وَأَبُو عَبْدِ اللَّهِ بْنُ مَنْدَهْ .ثُمَّ أَبُو عَبْدِ اللَّهِ الْحَاكِمُ النَّيْسَابُورِيُّ ، وَأَبُو حَامِدٍ الْإِسْفَرَائِينِيُّ ، وَعَبْدُ الْغَنِيِّ الْأَزْدِيُّ ، وَأَبُو سَعْدٍ الْمَالِينِيُّ ، وَأَبُو بَكْرِ بْنُ مَرْدَويَّةَ ، وَأَبُو نُعَيْمٍ الْأَصْبَهَانِيُّ .
ثُمَّ أَبُو بَكْرٍ الْبَيْهَقِيُّ ، وَأَبُو يَعْلَى الْخَلِيلِيُّ ، وَأَبُو الْفَتْحِ الرَّازِيّ ، وَأَبُو حَفْصٍ النَّيْسَابُورِيُّ ، وَأَبُو مَسْعُودٍ الْبَجَلِيُّ .ثُمَّ أَبُو طَاهِرٍ الثَّقَفِيُّ ، وَأَبُو يَعْلَى الصَّابُونِيُّ ، وَأَبُو مُحَمَّدٍ الْبَلْخِيّ ، وَابْنُ حَزْمٍ الْقُرْطُبِيُّ ، وَأَبُو نَصْرٍ الْمَوْصِلِيُّ . ثُمَّ أَبُو الْفَضْلِ النَّيْسَابُورِيُّ ، وَأَبُو إسْمَاعِيلَ الْهَرَوِيُّ ، وَأَبُو عَمْرٍو الْمُزَكَّى ، وَأَبُو إِسْحَاقَ الْحِبَّالُ وَأَبُو الْفَتْحِ الْأَصْبَهَانِيُّ ، وَأَبُو الْفَرَجِ الشِّيرَازِيُّ ، وَأَبُو الْمُظَفَّرِ السَّمْعَانِيُّ .
ثُمَّ أَبُو الْحَسَنِ الْهَرَّاسِيُّ ، وَشُجَاعُ بْنُ فَارِسٍ الزُّهْرِيُّ ، وَأَبُو الْفَضْلِ الْمَقْدِسِيُّ ، وَأَبُو طَاهِرٍ الْحِنَّائِيُّ الدِّمَشْقِيُّ ، وَأَبُو يَعْلَى بْنُ الْفَرَّاءِ الْحَنْبَلِيُّ. ثُمَّ أَبُو مُحَمَّدٍ هِبَةُ اللَّهِ بْنُ سَهْلٍ النَّيْسَابُورِيُّ ، وَأَبُو مُحَمَّدٍ إسْمَاعِيلُ بْنُ عَبْدِ الرَّحْمَنِ النَّيْسَابُورِيُّ الْقَارِىءُ ، وَأَبُو الْقَاسِمِ تَمِيمُ بْنُ أَبِي سَعِيدٍ الْجُرْجَانِيُّ ، وَأَبُو مُحَمَّدٍ طَاهِرُ بْنُ سَهْلٍ الِاسْفِرَائِينِيُّ ، وَأَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَبِي عَلِيٍّ الْهَمَذَانِيُّ ، وَأَبُو مُحَمَّدٍ عَبْدُ الْحَقِّ الْغِرْنَاطِيُّ .
ثُمَّ أَبُو مَسْعُودٍ الْأَصْبَهَانِيُّ ، وَأَبُو الْفُتُوحِ الْهَمَذَانِيُّ ، وَأَبُو الْمُظَفَّرِ التُّرِيكِيُّ الْعَبَّاسِيُّ ، وَأَبُو الْعَلَاءِ الْعَطَّارُ. ثُمَّ ابْنُ بَشْكُوَالَ الْقُرْطُبِيُّ ، وَأَبُو الْفَضْلِ الطُّوسِيُّ ، وَقُطْبُ الدِّينِ النَّيْسَابُورِيُّ ، وَأَبُو مُحَمَّدٍ الْأَزْدِيُّ .ثُمَّ مُوَفَّقُ الدِّينِ بْنُ قُدَامَةَ ، وَأَبُو الْبَرَكَاتِ السَّعْدِيُّ ، وَأَبُو الطَّاهِرِ الْأَنْمَاطِيُّ ، وَأَبُو طَالِبٍ الْوَاسِطِيُّ وَابْنُ الصَّلَاحِ ، وَالنَّوَوِيُّ .ثُمَّ ابْنُ تَيْمِيَّةَ ، وَابْنُ الْقَيِّمِ ، وَالْمِزِّيُّ ، وَابْنُ عَبْدِ الْهَادِي ، وَابْنُ كَثِيرٍ.
ثُمَّ الْعِرَاقِيُّ ، وَالْهَيْثَمِيُّ ، وَابْنُ حَجَرٍ الْعَسْقَلَانِيُّ ، وَالسَّخَاوِيُّ ، وَالسُّيُوطِيُّ . ثُمَّ حَصَلَتْ نُدْرَةٌ وَاضِحَةٌ فِي عُلَمَاءِ الْحَدِيثِ خَاصَّةً ، وَكَانَ مِنْ أَبْرَزِهِمْ فِي الْعُصُورِ الْمُتَأَخِّرَةِ الْمُبَارَكِفُورِيُّ ، وَالسِّنْدِيُّ ، وَجَمَالُ الدِّينِ الْقَاسِمِيُّ ، وَإِسْمَاعِيلُ بْنُ مُحَمَّدٍ الْعَجْلُونِي . ثُمَّ أَحْمَدُ شَاكِرٍ ، وَالْأَلْبَانِيُّ ، وَعَبْدُ الْعَزِيزِ بْنُ بَازٍ ، وَمُقْبِلُ بْنُ هَادِي الْوَادِعِيُّ .
هَذِهِ الْجَلْسَةُ هِيَ رِحْلَةٌ لِلْمُسْلِمِينَ فِي تَقْدِيرِ وَفَهْمِ هَذَا الْجَانِبِ الثَّرِيِّ وَالْفَرِيدِ مِنْ الْعَقِيدَةِ الْإِسْلَامِيَّةِ. وَأَيْضًا ، تَمَّ شَرْحُ كُلِّ حَدِيثٍ فِي هَذَا الْمُجَلَّدِ وَسُرِدَتْ سِيرَةٌ مُخْتَصَرَةٌ لِرُوَاةِ قَبْلَ الْأَسْئِلَةِ وَالْأَجْوِبَةِ فِي كُلِّ صَبَاحٍ أَحَدٍ فِي كِنْكِيرِي، وَيْلَارِي، كُمْبُوتْسُو، كَنُو نَيْجِيرِيَا. وَتَشْمَلُ الْمَوَادُّ الْمُسْتَخْدَمَةُ كُتُبًا لِلشَّيْخِ مُحَمَّدِ نَاصِرِ الدِّينِ الْأَلْبَانِيِّ وَشُرُوحًا مَأْخُوذَةً مِنْ مَوْقِعِ الدُّرَرِ السُّنِّيَّةِ وَأُخْرَى مَعَ تَعْدِيلَاتٍ.
وَأَسْأَلُ اللَّهَ أَنْ يَجْعَلَنَا مِنَ الّمُتَمَسِّكِينَ بِالسُّنَّةِ الْعَامِلِينَ بِهَا، وَ أَنْ يُلْهَمَنَا الْهُدَى وَالرُّشْدَ، وَالتَّوْفِيقَ والسَّدَادَ. وَأَنْ يَغْفِرَلَنَا وَلِوَالِدَيْنَا وَلِلْمُسْلِمِينَ، وَصَلَّى اللَّهُ عَلَى نَبِيِّنَا مُحَمَّدِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ
جَمْعُ وَإِعْدَادُ:
إبراهيم أبوبكر أمسا المعلمي
The Sacred Legacy of Al-Masjid al-Aqsa
in Islamic History and Its Contemporary Significance
Al-... more The Sacred Legacy of Al-Masjid al-Aqsa
in Islamic History and Its Contemporary Significance
Al-Masjid al-Aqsa, situated in Jerusalem, is of paramount significance in Islamic history as it served as the initial qiblah (prayer direction) for Muslims and ranks among the three holy mosques to which believers may embark on a journey for worship. This iconic mosque encompasses the Dome of the Rock, constructed by Caliph ‘Abd al-Malik ibn Marwan. It is imperative to distinguish between Al-Aqsa Mosque and the Dome of the Rock, as the entire compound historically bore the name Al-Masjid al-Aqsa. Imam Ibn Taymiyah emphasized the comprehensive nature of Al-Masjid al-Aqsa, including the worship site built by Prophet Sulayman (peace be upon him) and the prayer place erected by ‘Umar ibn al-Khattab.
Historical records support the presence of Canaanites, an Arab tribe, in Palestine long before the arrival of the Jews, rendering their claim to the land contentious. This region has witnessed periodic conflicts, notably in 2008-2009, 2012, 2014, and 2021, perpetuating violence in Gaza and straining Israeli-Palestinian relations. Key contentious issues encompass Israel's West Bank settlements, deemed illegal by the international community, and the contested status of Jerusalem, claimed as the capital by both parties.
The internationally supported vision of an independent Palestine coexisting with Israel remains elusive due to persistent disputes. The Israeli-Palestinian conflict endures as a deeply rooted and enduring global predicament significantly affecting the region's inhabitants. While peace efforts persist, the path to a conclusive resolution remains fraught with challenges and uncertainties.
The wisdom of Shaykh Salih Al-Uthaymeen underscores that the path to liberating Palestine is intrinsically linked to a return to genuine Islamic values. Victory over occupation can only be realized through an unwavering commitment to Islam and a determined pursuit of its principles. Muslims, regardless of their ethnic backgrounds, must unite under the banner of Islam to honor the prophecy and regain their land. And Imam al-Albani's response underscores the significance of strategic planning and thorough preparation for achieving long-term goals. He urges the Muslim world to focus on spiritual and military aspects when addressing conflicts like the Palestinian Intifada .
In closing, the faithful fervently pray for the liberation of Bayt al-Maqdis (Jerusalem), firmly believing in Allaah's capability and generosity in answering their supplications. Praise is attributed to Allaah, the Lord of the Worlds, may Allaah accept the prayers.
In the vast expanse of history, Nigeria emerges as a vibrant mosaic of cultures, traditions, and ... more In the vast expanse of history, Nigeria emerges as a vibrant mosaic of cultures, traditions, and beliefs. Among these intricate threads, one of the most profound and enduring is Islam. The story of Islam in Nigeria is not merely a religious exploration; it is a journey through time, embracing complex social dynamics, philosophical shifts, and profound spiritual evolutions.
تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُ... more تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُلَاحِظُ الْمَرْءُ الْعَمَلَ الشَّاقَّ الَّذِي قَامَ بِهِ الْعُلَمَاءُ مُنْذُ قُرُونٍ لِضَمَانِ بَقَاءِ تَعَالِيمِ الْإِسْلَامِ أَصِيلَةً وَأَصِيلَةً. وَمِنْ هَؤُلَاءِ الْعُلَمَاءِ الَّذِينَ وَرَّثُوا النَّبِيَّ: عُلَمَاءَ الْحَدِيثِ .عُلَمَاءُ الْحَدِيثِ مِنْ أَعْلَامِ أُمَّتِنَا، تَفَرَّغُوا لِثَانِي أَشْرَفِ عِلْمِ بَعْدَ الْقُرْآنِ الْكَرِيمِ، وَهُوَ سُنَّةُ النَّبِيِّ الْكَرِيمِ بِالدِّرَاسَةِ وَالشَّرْحِ، مِمَّا سَهَّلَ عَلَى الْمُسْلِمِينَ مَعْرِفَتَهُمْ بِرَبِّهِمْ وَسَاعَدَهُمْ عَلَى الْعَمَلِ بِالْإِسْلَامِ.
In the enchanting tapestry of Nigeria's history, few cities possess the multifaceted allure and h... more In the enchanting tapestry of Nigeria's history, few cities possess the multifaceted allure and historical depth that Ilorin, the capital of Kwara State, does. Ilorin, often referred to as "The City of Harmony," stands as a testament to the tenacity, diversity, and vibrant spirit of its people. This chronicle seeks to unveil the rich history of Ilorin, tracing its evolution from ancient times to its present-day significance within the Nigerian mosaic.
تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُل... more تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُلَاحِظُ الْمَرْءُ الْعَمَلَ الشَّاقَّ الَّذِي قَامَ بِهِ الْعُلَمَاءُ مُنْذُ قُرُونٍ لِضَمَانِ بَقَاءِ تَعَالِيمِ الْإِسْلَامِ أَصِيلَةً وَأَصِيلَةً. وَمِنْ هَؤُلَاءِ الْعُلَمَاءِ الَّذِينَ وَرَّثُوا النَّبِيَّ: عُلَمَاءَ الْحَدِيثِ .عُلَمَاءُ الْحَدِيثِ مِنْ أَعْلَامِ أُمَّتِنَا، تَفَرَّغُوا لِثَانِي أَشْرَفِ عِلْمِ بَعْدَ الْقُرْآنِ الْكَرِيمِ، وَهُوَ سُنَّةُ النَّبِيِّ الْكَرِيمِ بِالدِّرَاسَةِ وَالشَّرْحِ، مِمَّا سَهَّلَ عَلَى الْمُسْلِمِينَ مَعْرِفَتَهُمْ بِرَبِّهِمْ وَسَاعَدَهُمْ عَلَى الْعَمَلِ بِالْإِسْلَامِ.
تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُل... more تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُلَاحِظُ الْمَرْءُ الْعَمَلَ الشَّاقَّ الَّذِي قَامَ بِهِ الْعُلَمَاءُ مُنْذُ قُرُونٍ لِضَمَانِ بَقَاءِ تَعَالِيمِ الْإِسْلَامِ أَصِيلَةً وَأَصِيلَةً. وَمِنْ هَؤُلَاءِ الْعُلَمَاءِ الَّذِينَ وَرَّثُوا النَّبِيَّ: عُلَمَاءَ الْحَدِيثِ .عُلَمَاءُ الْحَدِيثِ مِنْ أَعْلَامِ أُمَّتِنَا، تَفَرَّغُوا لِثَانِي أَشْرَفِ عِلْمِ بَعْدَ الْقُرْآنِ الْكَرِيمِ، وَهُوَ سُنَّةُ النَّبِيِّ الْكَرِيمِ بِالدِّرَاسَةِ وَالشَّرْحِ، مِمَّا سَهَّلَ عَلَى الْمُسْلِمِينَ مَعْرِفَتَهُمْ بِرَبِّهِمْ وَسَاعَدَهُمْ عَلَى الْعَمَلِ بِالْإِسْلَامِ.
تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُل... more تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُلَاحِظُ الْمَرْءُ الْعَمَلَ الشَّاقَّ الَّذِي قَامَ بِهِ الْعُلَمَاءُ مُنْذُ قُرُونٍ لِضَمَانِ بَقَاءِ تَعَالِيمِ الْإِسْلَامِ أَصِيلَةً وَأَصِيلَةً. وَمِنْ هَؤُلَاءِ الْعُلَمَاءِ الَّذِينَ وَرَّثُوا النَّبِيَّ: عُلَمَاءَ الْحَدِيثِ .عُلَمَاءُ الْحَدِيثِ مِنْ أَعْلَامِ أُمَّتِنَا، تَفَرَّغُوا لِثَانِي أَشْرَفِ عِلْمِ بَعْدَ الْقُرْآنِ الْكَرِيمِ، وَهُوَ سُنَّةُ النَّبِيِّ الْكَرِيمِ بِالدِّرَاسَةِ وَالشَّرْحِ، مِمَّا سَهَّلَ عَلَى الْمُسْلِمِينَ مَعْرِفَتَهُمْ بِرَبِّهِمْ وَسَاعَدَهُمْ عَلَى الْعَمَلِ بِالْإِسْلَامِ.
يَحْتَوِي هَذَا الْكِتَابُ ( زَادُ الْأَطْفَالِ لِتَعْلِيمِ اللُّغَةِ الْعَرَبِيَّةِ) عَلَى أَشْي... more يَحْتَوِي هَذَا الْكِتَابُ ( زَادُ الْأَطْفَالِ لِتَعْلِيمِ اللُّغَةِ الْعَرَبِيَّةِ) عَلَى أَشْيَاءِ عَرَبِيَّةٍ مُتَرْجَمَةٍ إِلَى اللُّغَةِ الْإِنْجِلِيزِيَّةِ مَعَ إِضَافَةِ صُوَرٍ تَوْضِيحِيَّةٍ لِتَسْهِيلِ تَعَلُّمِ اللُّغَةِ الْعَرَبِيَّةِ.
الْخَطُّ هُوَ شَكْلٌ فَنِّيٌّ يَتَضَمَّنُ الْكِتَابَةَ أَوْ الرَّسْمَ بِاسْتِخْدَامِ قَلَمٍ أَوْ ... more الْخَطُّ هُوَ شَكْلٌ فَنِّيٌّ يَتَضَمَّنُ الْكِتَابَةَ أَوْ الرَّسْمَ بِاسْتِخْدَامِ قَلَمٍ أَوْ قَلَمِ رَصَاصٍ أَوْ أَدَاةٍ مُمَاثِلَةٍ عَلَى الْوَرَقِ. يُمْكِنُ أَنْ يُشِيرَ مُصْطَلَحُ الْخَطِّ الْعَرَبِيِّ أَيْضًا إِلَى الْفَنِّ نَفْسِهِ ، أَوْ قَدْ يُشِيرُ إِلَى نَمَطٍ مُعَيَّنٍ مِنْ الْحُرُوفِ. الْخَطُّ الْعَرَبِيُّ هُوَ شَكْلٌ مِنْ أَشْكَالِ الْفَنِّ يَتَضَمَّنُ الْكِتَابَةَ أَوْ الرَّسْمَ أَوْ الطِّبَاعَةَ. يُمْكِنُ أَنْ يَتِمَّ ذَلِكَ عَلَى أَيِّ سَطْحٍ ، مِثْلَ الْوَرَقِ أَوْ الْحَائِطِ. غَالِبًا مَا يَتِمُّ اسْتِخْدَامُهُ لِإِنْشَاءِ قِطَعٍ فَنِّيَّةٍ جَمِيلَةٍ وَزُخْرُفِيَّةٍ ، وَلَكِنْ يُمْكِنُ اسْتِخْدَامُهُ أَيْضًا فِي الْإِعْلَانِ أَوْ حَتَّى كَطَرِيقَةٍ لِمُمَارَسَةِ مَهَارَاتِ التَّنْسِيقِ بَيْنَ الْيَدِ وَالْعَيْنِ.
تَارِيخُ الْخَطِّ هُوَ قِصَّةُ مَنْ نَحْنُ فِي الْكِتَابَةِ وَمِنْ أَيْنَ أَتَيْنَا وَإِلَى أَيْنَ نَتَّجِهُ. تَمَّ تَأْلِيفُ هَذَا الْكِتَابِ , التَّذْكِرَةُ فِي الْخُطُوطِ الْعَرَبِيَّةِ الْمُنْدَثِرَةِ, لِتَعْلِيمِ تَارِيخِ كِتَابَاتِنَا لِتَشْجِيعِ الْكِتَابَةِ بِشَكْلٍ جَمِيلٍ. لِأَنَّ الْكِتَابَةَ بِشَكْلٍ وَاضِحٍ وَجَمِيلٍ هُوَ إِرْثُنَا. لَقَدْ كَانَ تُرَاثُ الْمُسْلِمِينَ رَائِعًا فِي مَجَالِ الْخَطِّ الْعَرَبِيِّ الْجَمِيلِ، الْأَمْرُ الَّذِي جَعَلَهُ فَنًّا مُمَيَّزًا لِلْحَضَارَةِ الْإِسْلَامِيَّةِ عَلَى امْتِدَادِ عُصُورِهَا، وَفِي كُلِّ بُقْعَةٍ مِنْ بِقَاعِ الْعَالَمِ الْخَطِّ وَالْكِتَابَةُ فِي الْحَضَارَةِ الْإِسْلَامِيَّةِ.
الْخَطُّ الْجَمِيلُ الْوَاضِحُ يُعْطَى جَمَالًاً وَرَوْنَقًاً لِلْكِتَابَةِ وَيُسَاعِدُ الْقَارِئُ عَلَى فَهْمِ الْمَكْتُوبِ وَيُشَجِّعُ عَلَى الِاسْتِمْرَارِ فِى الْقِرَاءَةِ، لِأَنَّ الْعَيْنَ الْبَشَرِيَّةَ بِطَبِيعَتِهَا تَمِيلُ نَحْوَ كُلِّ مَا هُوَ جَمِيلٌ وَتَنْأَى وَتَبْتَعِدُ عَنْ الْقَبِيحِ وَالرَّدِيءِ! وَلِذَلِكَ فَإِنَّ التِّلْمِيذَ الَّذِى يَتَمَيَّزُ بِخَطٍّ جَيِّدٍ يَأْخُذُ حَقَّهُ كَامِلًاً مِنْ الْمُدَرِّسِ وَمُصَحِّحِ الِامْتِحَانِ، وَلَا يُعْطِى فُرْصَةً لِأَىِّ غُمُوضٍ فِى إِجَابَاتِهِ، أَمَّا التِّلْمِيذُ الَّذِى لَمْ يَتَمَكَّنْ مِنْ تَوْضِيحٍ فَإِنَّهُ قَدْ يَتَعَرَّضُ لِلتَّقْلِيلِ مِنْ دَرَجَاتِهِ. وَإِذَا كَانَ جَمَالُ الْخَطِّ يَعْتَمِدُ بِقَدْرٍ كَبِيرٍ عَلَى الْمَوْهِبَةِ إِلَّا أَنَّ وُضُوحَهُ وَتَنْسِيقَهُ يَعْتَمِدُ عَلَى مَجْهُودِ التِّلْمِيذِ وَمُحَاوَلَاتِهِ الْمُسْتَمِرَّةِ لِتَحْسِينِ خَطِّهِ.
الْخَطُّ هُوَ شَكْلٌ فَنِّيٌّ يَتَضَمَّنُ الْكِتَابَةَ الَّتِي تَتِمُّ يَدَوِيًا بِاسْتِخْدَامٍ ق... more الْخَطُّ هُوَ شَكْلٌ فَنِّيٌّ يَتَضَمَّنُ الْكِتَابَةَ الَّتِي تَتِمُّ يَدَوِيًا بِاسْتِخْدَامٍ قَلَمٍ أَوْ قَلَمِ رَصَاصِ أَوْ قَلَمٍ رَقْمِيٍّ أَوْ أَيِّ أَدَاةٍ أُخْرَى.
يُسَمَّى فَنَّ أَوْ مَهَارَةَ أَوْ طَرِيقَةَ خَطِّ الْيَدِ فَنُّ الْخَطِّ. عَلَى الرَّغْمِ مِنْ أَنَّ الْخَطَّ فَرِيدَةٌ لِكُلِّ كَاتِبٍ مُخْتَلِفٍ ، إِلَّا أَنَّ هُنَاكَ ثَلَاثَةَ أَنْمَاطٍ مُخْتَلِفَةٍ يُمْكِنُ تَقْسِيمُ الْخَطِّ إِلَيْهَا. سَيَتِمُّ تَعْلِيمُ الْأَطْفَالِ هَذِهِ فِي مَرَاحِلَ مُخْتَلِفَةٍ مِنْ مُسْتَوَيَاتِ تَعْلِيمِهِمْ الِابْتِدَائِيَّةِ. وَتَشْمَلُ هَذِهِ الْأَنْمَاطُ الْمَخْطُوطَةَ وَمَا قَبْلَ الْمَخْطُوطَةِ وَأَنْمَاطَ الْخَطِّ الْمَطْبُوعَةِ.
تَمَّ تَجْمِيعُ هَذَا الْكِتَابِ, مُمَارَسَةُ الْخَطِّ الْعَرَبِيِّ, لِتَسْهِيلِ مَوْضُوعِ الْخَطِّ لِطُلَّابِنَا
يَحْتَوِي هَذَا الْكِتَابُ (كَيْفَ تَسْأَلُ وَتَصِفُ وَتَـعْـتَـذِرُ بِاللُّغَةِ العَرَبِيَّةِ؟) ... more يَحْتَوِي هَذَا الْكِتَابُ (كَيْفَ تَسْأَلُ وَتَصِفُ وَتَـعْـتَـذِرُ بِاللُّغَةِ العَرَبِيَّةِ؟) عَلَى جُمَلٍ عَرَبِيَّةٍ مَنْسُوخَةٍ مِنْ مَوْقِعِ دَلِيلِ الْعَربيَّة مَعَ إِضَافَةِ صُوَرٍ تَوْضِيحِيَّةٍ لِتَسْهِيلِ تَعَلُّمِ اللُّغَةِ الْعَرَبِيَّةِ.
يَحْتَوِي هَذَا الْكِتَابُ (تَعْلِيمُ اللُّغَةِ الْعَرَبِيَّةِ لِأَبْنَاءِ الْمَدَارِسِ الِابْتِد... more يَحْتَوِي هَذَا الْكِتَابُ (تَعْلِيمُ اللُّغَةِ الْعَرَبِيَّةِ لِأَبْنَاءِ الْمَدَارِسِ الِابْتِدَائِيَّةِ) عَلَى جُمَلٍ عَرَبِيَّةٍ مُتَرْجَمَةٍ إِلَى اللُّغَةِ الْإِنْجِلِيزِيَّةِ مَعَ إِضَافَةِ صُوَرٍ تَوْضِيحِيَّةٍ لِتَسْهِيلِ تَعَلُّمِ اللُّغَةِ الْعَرَبِيَّةِ. أَيْضًا ، هُنَاكَ فَارِغَةٌ لِلطُّلَّابِ لِإِنْشَاءِ جُمَلِهِمْ الْخَاصَّةِ بَعْدَ تَعَلُّمِ كُلِّ جُمْلَةٍ.
As a multi-plural country with many ethnicities and languages, Nigeria is also religiously divers... more As a multi-plural country with many ethnicities and languages, Nigeria is also religiously diverse, with Islam and Christianity being the most widely professed religions. However, its legal system is primarily a colonial heritage that was imposed during British colonial rule in Nigeria.
For decades, Muslims in Nigeria have suffered from moral intimidation that fails to recognize and respect their rights and ability to form their own opinions, beliefs, and values. This is due in part to Nigeria’s legal system, which is based on British values and faith, rather than Nigerian values. If Nigeria's legal system were based on an Islamic state, such as Saudi Arabia, Christians in Nigeria would likely be the ones clamoring for their rights.
Unnecessary arguments arise when we forget the basics. Nigeria's system of government and legal system are both inherited from the British, and therefore do not necessarily reflect Nigerian values. Choosing man-made laws from another land over divine laws has resulted in a shifting foundation for Nigeria's society.
Nigerians can make sense of their British heritage, but elites, political actors, and their rivals benefit from and manipulate several identities to consolidate power. The law, which was intended to protect religious beliefs from government intrusion, is now a shield for desperate elites to perpetrate extreme and unjustifiable destruction on earth. This is because immoral and extremely clever elites control and confuse the population by using a dishonest system of propaganda.
Human beings initially believed they could govern themselves through the creation of laws. However, over time, money, status, and power have come to dominate, leading to the prevalence of vices. Nowadays, instead of valuing character, many people idolize personalities, especially celebrities, who often exhibit traits like rudeness, arrogance, and egotism. This is viewed as uncultured by religious individuals but celebrated by those with a spoiled mindset. This trend is concerning and suggests that we need to reevaluate our values and priorities as a society.
Being a law-abiding Muslim in Nigeria requires introspection, identifying strengths, opportunities, weaknesses, and threats, and making informed decisions to pass on to future generations. Nigerian Muslims can be loyal to their faith and law-abiding to their country without coming into conflict with other identities and nationalities using their strengths and opportunities to work towards a better society. And by navigating the complexities of Nigeria's diverse society with integrity and respect, Nigerian Muslims can play a vital role in building a more harmonious and prosperous nation.
THE SEAL OF THE PROPHETS Has Come , 2019
Mankind is in need of Messengers and Prophets from Allaah, to light the way and guide them to way... more Mankind is in need of Messengers and Prophets from Allaah, to light the way and guide them to ways of peace, and to warn them against the ways of evil and corruption.1 Shirk and corruption had become so widespread on earth and ‘Amr ibn Luhayy al-Khuzaa’I have introduced changes in the religion of Ibraheem peace be upon him in Makkah; he brought idols to Makkah and other places, and called people to worship them. Among these idols were Wudd, Suwaa’, Yaghooth, Ya’ooq, and Nasra. Later on, the Arabs also worshipped other idols such as the idol of Manaat in a place called Qadeed, and al-Laat in al-Taa’if, al-‘Uzza in Wadi Nakhlah, Hubal inside the Ka’bah, and other idols around the Ka’bah, and idols in their homes.
People used to consult soothsayers, fortunetellers and magicians to judge between them. Children of Israel have introduced alterations and changes in their beliefs and laws. Thus, truth was extinguished and falsehood prevailed, oppression and evil became widespread, and people needed a religion that would establish truth, destroy evil and guide people to the straight path, therefore Allah sent Muhammad (peace and blessings of Allaah be upon him) Sallallaahu ‘alayhi wasallam (Peace and blessings of Allaah be upon him)
Understanding and Supporting Survivors of Rape, 2019
Lifetime may feel empty and dull. What looked important yesterday may not be important now. Survi... more Lifetime may feel empty and dull. What looked important yesterday may not be important now. Survivors of assault (i.e rape) find new sense in their lives as a result of assault. It is impossible to undo what has happened but lifetime can be good again and better. Every survivor needs someone to spend time and talk with about how they feel to redefine their future.
Dhikr and Du'aah, 2019
Life is distracting, off-putting, disturbing, distressing; it addles us from remembering the grea... more Life is distracting, off-putting, disturbing, distressing; it addles us from remembering the greater meaning, and remembering our Creator, the Source of life. Over 80% of news headlines is sickening, many of what are seen, heard…were unpleasant to believer’s soul, thus, worrying, confusing and affecting believer’s connection with the source. To be more in synchronization with the soul and to develop a deeper visualization, going beyond the sight of the eyes and the signals of the minds, are being achieved by a constant connection through dhikr and du’aah.
Dhikr echoes a constant connection and loving bond with Allaah, nay, relieves the mind from anxieties and worries and produces joy and happiness in the heart by strengthens the body and mind, brightens the face and heart, and attracts one’s sustenance. It is also believed many loves to connect with Allaah but misguided by unqualified ones that misinterpret sharee’ah evidences in the way that suite their whims. Here in this book are the guideleines regarding dhikr and du’aah with reliable evidences.
Upbringing Muslim Child …In A Loose Society, 2019
O Allaah! You are Our Lord, there is none worthy of worship but You, Your Wills happens and what ... more O Allaah! You are Our Lord, there is none worthy of worship but You, Your Wills happens and what You do not will does not happen. He says: “And Allaah does what He Will.” ; He bestows child to whom He wished and renders some barren ‘jalla jalaaluhu!’ – He is never unjust. He made some rich and some are poor; some are strong and some are weak ‘Tabaaraka wata’aala! Thus, begotten child or being born rich or noble, ordinarily, is not a ticket to ‘Aljannah’ – this connotes that Allaah will neither punish man for not begotten child nor punish man for not being rich but He will punish man for not having faith (‘Eemaan’).
Child may be seen as a gift but it is also a trust, nurturing the child in a prescribed way (in the Kitaab and Sunnah) attract good rewards and vice versa. In Islam, child’s rights include some that come even before the child is born. Choosing a wife implies choosing mother of one’s child, and accepting husband implies accepting him to be the father of one’s child. Allaah says: “The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicator or a Mushrik” . Prophet (Blessings and Peace of Allaah be upon him) said: “A woman may be married for four reasons: her wealth, her lineage, her beauty and her religious commitment. Marry the one who is religiously committed, may your hands be rubbed with dust (i.e., may you prosper).” So, choose religiously committed partner, hence her distinguishing righteous may be passed to her children.
In shaa Allaah this note will explain birth of a female child, dates and tahneek, adhaan and iqaamah into the ear of a newborn, ‘aqeeqah, naming a child, nickname, shaving the head of a newborn, circumcision and genital mutilation, tribal mark and tattoo, child preferential treatment, custody of a child and ruling on miscarriage and loss of infant using kitaab (Qur-aan) and sunnah (hadeeth). Our lord! Bestow on us from our wives and our offspring who the comfort of our eyes, and make us leaders for the pious.
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إنَّ الـحَمْدَ لِلّهِ نَـحْمَدُهُ وَنَسْتَعِيْنُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَن لاَّ إِلَهَ إِلاَّ الله وَحْدَهُ لَا شَرِيْكَ لَهُ وَأَشْهَدُ أَنَّ مُـحَمَّداً عَبْدُهُ وَرَسُولُه.
o يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ
o يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
o يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْىِ هَدْىُ مُحَمَّدٍ ﷺ وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ وَكُلَّ ضَلاَلَةٍ فِي النَّارِ
أَمَّا بَعْدُ، تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُلَاحِظُ الْمَرْءُ الْعَمَلَ الشَّاقَّ الَّذِي قَامَ بِهِ الْعُلَمَاءُ مُنْذُ قُرُونٍ لِضَمَانِ بَقَاءِ تَعَالِيمِ الْإِسْلَامِ أَصِيلَةً وَأَصِيلَةً. وَمِنْ هَؤُلَاءِ الْعُلَمَاءِ الَّذِينَ وَرَّثُوا النَّبِيَّ: عُلَمَاءَ الْحَدِيثِ .عُلَمَاءُ الْحَدِيثِ مِنْ أَعْلَامِ أُمَّتِنَا، تَفَرَّغُوا لِثَانِي أَشْرَفِ عِلْمِ بَعْدَ الْقُرْآنِ الْكَرِيمِ، وَهُوَ سُنَّةُ النَّبِيِّ الْكَرِيمِ بِالدِّرَاسَةِ وَالشَّرْحِ، مِمَّا سَهَّلَ عَلَى الْمُسْلِمِينَ مَعْرِفَتَهُمْ بِرَبِّهِمْ وَسَاعَدَهُمْ عَلَى الْعَمَلِ بِالْإِسْلَامِ.
حَصَرَ عُلَمَاءُ الْحَدِيثِ مِنْ لَدُنِ الصَّحَابَةِ إِلَى زَمَانِنَا هَذَا وَعَدَّهُمْ شَيْءٌ لَا قِبَلَ لِأَحَدٍ بِهِ، وَلَكِنْ يُمْكِنُنَا الْإِشَارَةُ إِلَى أَبْرَزِ عُلَمَاءِ الْحَدِيثِ عَلَى مَرِّ الْعُصُورِ :
فَمِمَّنْ كَانَتْ لَهُ عِنَايَةٌ ظَاهِرَةٌ بِالْحَدِيثِ وَرِوَايَتُهُ مِنْ الصَّحَابَةِ الْخُلَفَاءِ الرَّاشِدُونَ الْأَرْبَعَةُ ، ثُمَّ أَبُو هُرَيْرَةَ سَيِّدُ الْحُفَّاظِ ، وَعَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ ، وَمُعَاذُ بْنُ جَبَلٍ أَعْلَمُ الْأُمَّةِ بِالْحَلَالِ وَالْحَرَامِ ، وَأُبَيُّ بْنُ كَعْبٍ ، وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ ، وَعَبْدُ اللَّهِ بْنُ عَبَّاسٍ ، وَأَبُو سَعِيدٍ الْخُدْرِيُّ ، وَأَنَسُ بْنُ مَالِكٍ ، وَجَابِرُ بْنُ وَجَابِرِ بْنِ عَبْدِ اللَّهِ ، وَعَائِشَةُ ، وَأُمُّ سَلَمَةَ وَغَيْرُهُمْ رَضِيَ اللَّهُ عَنْهُمْ .
ثُمَّ مِنْ طَبَقَةِ التَّابِعِينَ سَعِيدُ بْنُ الْمُسَيِّبِ ، وَالْحَسَنُ الْبَصْرِيُّ ، وَمُحَمَّدُ بْنُ سِيرِينَ ، وَعِكْرِمَةُ ، وَنَافِعٌ ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ ، وَخَارِجَةُ بْنُ زَيْدٍ ، وَالْقَاسِمُ بْنُ مُحَمَّدٍ ، وَعُرْوَةُ بْنُ الزُّبَيْرِ ، وَبَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيّ ، وَسُلَيْمَانُ بْنُ يَسَارٍ ، وَطَاوُوسٌ ، وَعَبْدُ اللَّهِ بْنُ شَقِيقٍ ، وَالزُّهْرِيُّ ، وَإِبْرَاهِيمُ النَّخَعِيُّ ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ .
ثُمَّ عُلَمَاءُ الْحَدِيثِ مِنْ أَتْبَاعِ التَّابِعِينَ الَّذِينَ كَانَ لَهُمْ بَصَرٌ بِهِ وَهُمْ فِي الْجُمْلَةِ أَوَّلُ مَنْ نَظَرَ فِي الْإِسْنَادِ وَتَكَلَّمَ عَنْ أَحْوَالِ الرُّوَاةِ ، فَمِنْهُمْ مَالِكُ بْنُ أَنَسٍ ، وَشُعْبَةُ بْنُ الْحَجَّاجِ ، وَأَبُو إِسْحَاقَ الْفَزَارِيُّ ، وَالْأَوْزَاعِيُّ ، وَالْأَعْمَشُ ، وَمَعْمَرُ بْنُ رَاشِدٍ ، وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، وَغَيْرُهُمْ . وَجَابِرُ بْنُ وَجَابِرِ بْنِ عَبْدِ اللَّهِ ، وَعَائِشَةُ ، وَأُمُّ سَلَمَةَ وَغَيْرُهُمْ رَضِيَ اللَّهُ عَنْهُمْ .
ثُمَّ مِنْ طَبَقَةِ التَّابِعِينَ سَعِيدُ بْنُ الْمُسَيِّبِ ، وَالْحَسَنُ الْبَصْرِيُّ ، وَمُحَمَّدُ بْنُ سِيرِينَ ، وَعِكْرِمَةُ ، وَنَافِعٌ ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ ، وَخَارِجَةُ بْنُ زَيْدٍ ، وَالْقَاسِمُ بْنُ مُحَمَّدٍ ، وَعُرْوَةُ بْنُ الزُّبَيْرِ ، وَبَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيّ ، وَسُلَيْمَانُ بْنُ يَسَارٍ ، وَطَاوُوسٌ ، وَعَبْدُ اللَّهِ بْنُ شَقِيقٍ ، وَالزُّهْرِيُّ ، وَإِبْرَاهِيمُ النَّخَعِيُّ ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ .
ثُمَّ عُلَمَاءُ الْحَدِيثِ مِنْ أَتْبَاعِ التَّابِعِينَ الَّذِينَ كَانَ لَهُمْ بَصَرٌ بِهِ وَهُمْ فِي الْجُمْلَةِ أَوَّلُ مَنْ نَظَرَ فِي الْإِسْنَادِ وَتَكَلَّمَ عَنْ أَحْوَالِ الرُّوَاةِ ، فَمِنْهُمْ مَالِكُ بْنُ أَنَسٍ ، وَشُعْبَةُ بْنُ الْحَجَّاجِ ، وَأَبُو إِسْحَاقَ الْفَزَارِيُّ ، وَالْأَوْزَاعِيُّ ، وَالْأَعْمَشُ ، وَمَعْمَرُ بْنُ رَاشِدٍ ، وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، وَغَيْرُهُمْ .
ثُمَّ مَنْ أَخَذَ عَنْ هَؤُلَاءِ مِنْ أَئِمَّةِ الْحَدِيثِ وَعُلَمَاءِ الْجَرْحِ وَالتَّعْدِيلِ كَيَحْيَى بْنِ سَعِيدٍ ، وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ ، وَالشَّافِعِيِّ ، وَأَحْمَدَ بْنِ حَنْبَلٍ. وَعَلِيُّ بْنُ الْمَدِينِيِّ ، وَيَحْيَى بْنُ مَعِينٍ ، وَإِسْحَاقُ بْنُ رَاهْوَيْهِ ، وَأَبُو عُبَيْدٍ ، وَنُعَيْمُ بْنُ حَمَّادٍ ، وَهَنَّادُ بْنُ السَّرِيِّ ، وَعَمْرُو بْنُ عَلِيٍّ الْفَلَّاسُ .
ثُمَّ الْبُخَارِيُّ ، وَمُسْلِمٌ ، وَأَبُو دَاوُد ، وَالنَّسَائِيُّ ، وَالتِّرْمِذِيُّ ، وَابْنُ مَاجَةَ ، وَالذُّهْلِيُّ ، وَالدَّارِمِيُّ ، وَأَحْمَدُ بْنُ سِنَانٍ الْقَطَّانُ ، وَأَحْمَدُ بْنُ مَنْصُورٍ الرَّمَادِيُّ ، وَحَجَّاجُ بْنُ الشَّاعِرِ ، وَإِبْرَاهِيمُ الْحَرْبِيُّ وَعَبَّاسُ الدُّورِيُّ ، وَابْنُ أَبِي خَيْثَمَةَ ، وَزَكَرِيَّا بْنُ يَحْيَى السَّاجِيُّ ، وَأَبُو حَاتِمٍ الرَّازِيّ ، وَأَبُو زُرْعَةَ الرَّازِيّ .ثُمَّ ابْنُ خُزَيْمَةَ ، وَابْنُ حِبَّانَ ، وَالْعُقَيْلِيُّ ، وَالطَّبَرَانِيُّ ، وَأَبُو سَعِيدِ بْنُ يُونُسَ ، وَابْنُ النَّجَّادِ ، وَابْنُ الْأَخْرَمِ النَّيْسَابُورِيُّ ، وَحَمْزَةُ الْكِنَانِيُّ ، وَأَبُو بَكْرٍ الْجِعَابِيُّ ، وَأَبُو بَكْرٍ الشَّافِعِيُّ ، وَأَبُو بَكْرِ بْنُ السُّنِّيِّ ، وَأَبُو أَحْمَدَ بْنُ عَدِيٍّ .
ثُمَّ أَبُو الْفَتْحِ الْأَزْدِيُّ ، وَأَبُو إِسْحَاقَ الْمُسْتَمْلِي ، وَأَبُو زَيْدٍ الْمَرْوَزِيُّ ، وَأَبُو أَحْمَدَ الْجُرْجَانِيُّ ، وَأَبُو أَحْمَدَ الْحَاكِمُ ، وَأَبُو سَعِيدٍ الرَّازِيُّ ، وَأَبُو حَفْصِ بْنُ شَاهِينَ ، وَأَبُو الْحَسَنِ الدَّارَقُطْنِيُّ ، وَالْخَطِيبُ الْبَغْدَادِيُّ ، وَالْمُعَافَى بْنُ زَكَرِيَّا ، وَأَبُو عَبْدِ اللَّهِ بْنُ مَنْدَهْ .ثُمَّ أَبُو عَبْدِ اللَّهِ الْحَاكِمُ النَّيْسَابُورِيُّ ، وَأَبُو حَامِدٍ الْإِسْفَرَائِينِيُّ ، وَعَبْدُ الْغَنِيِّ الْأَزْدِيُّ ، وَأَبُو سَعْدٍ الْمَالِينِيُّ ، وَأَبُو بَكْرِ بْنُ مَرْدَويَّةَ ، وَأَبُو نُعَيْمٍ الْأَصْبَهَانِيُّ .
ثُمَّ أَبُو بَكْرٍ الْبَيْهَقِيُّ ، وَأَبُو يَعْلَى الْخَلِيلِيُّ ، وَأَبُو الْفَتْحِ الرَّازِيّ ، وَأَبُو حَفْصٍ النَّيْسَابُورِيُّ ، وَأَبُو مَسْعُودٍ الْبَجَلِيُّ .ثُمَّ أَبُو طَاهِرٍ الثَّقَفِيُّ ، وَأَبُو يَعْلَى الصَّابُونِيُّ ، وَأَبُو مُحَمَّدٍ الْبَلْخِيّ ، وَابْنُ حَزْمٍ الْقُرْطُبِيُّ ، وَأَبُو نَصْرٍ الْمَوْصِلِيُّ . ثُمَّ أَبُو الْفَضْلِ النَّيْسَابُورِيُّ ، وَأَبُو إسْمَاعِيلَ الْهَرَوِيُّ ، وَأَبُو عَمْرٍو الْمُزَكَّى ، وَأَبُو إِسْحَاقَ الْحِبَّالُ وَأَبُو الْفَتْحِ الْأَصْبَهَانِيُّ ، وَأَبُو الْفَرَجِ الشِّيرَازِيُّ ، وَأَبُو الْمُظَفَّرِ السَّمْعَانِيُّ .
ثُمَّ أَبُو الْحَسَنِ الْهَرَّاسِيُّ ، وَشُجَاعُ بْنُ فَارِسٍ الزُّهْرِيُّ ، وَأَبُو الْفَضْلِ الْمَقْدِسِيُّ ، وَأَبُو طَاهِرٍ الْحِنَّائِيُّ الدِّمَشْقِيُّ ، وَأَبُو يَعْلَى بْنُ الْفَرَّاءِ الْحَنْبَلِيُّ. ثُمَّ أَبُو مُحَمَّدٍ هِبَةُ اللَّهِ بْنُ سَهْلٍ النَّيْسَابُورِيُّ ، وَأَبُو مُحَمَّدٍ إسْمَاعِيلُ بْنُ عَبْدِ الرَّحْمَنِ النَّيْسَابُورِيُّ الْقَارِىءُ ، وَأَبُو الْقَاسِمِ تَمِيمُ بْنُ أَبِي سَعِيدٍ الْجُرْجَانِيُّ ، وَأَبُو مُحَمَّدٍ طَاهِرُ بْنُ سَهْلٍ الِاسْفِرَائِينِيُّ ، وَأَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَبِي عَلِيٍّ الْهَمَذَانِيُّ ، وَأَبُو مُحَمَّدٍ عَبْدُ الْحَقِّ الْغِرْنَاطِيُّ .
ثُمَّ أَبُو مَسْعُودٍ الْأَصْبَهَانِيُّ ، وَأَبُو الْفُتُوحِ الْهَمَذَانِيُّ ، وَأَبُو الْمُظَفَّرِ التُّرِيكِيُّ الْعَبَّاسِيُّ ، وَأَبُو الْعَلَاءِ الْعَطَّارُ. ثُمَّ ابْنُ بَشْكُوَالَ الْقُرْطُبِيُّ ، وَأَبُو الْفَضْلِ الطُّوسِيُّ ، وَقُطْبُ الدِّينِ النَّيْسَابُورِيُّ ، وَأَبُو مُحَمَّدٍ الْأَزْدِيُّ .ثُمَّ مُوَفَّقُ الدِّينِ بْنُ قُدَامَةَ ، وَأَبُو الْبَرَكَاتِ السَّعْدِيُّ ، وَأَبُو الطَّاهِرِ الْأَنْمَاطِيُّ ، وَأَبُو طَالِبٍ الْوَاسِطِيُّ وَابْنُ الصَّلَاحِ ، وَالنَّوَوِيُّ .ثُمَّ ابْنُ تَيْمِيَّةَ ، وَابْنُ الْقَيِّمِ ، وَالْمِزِّيُّ ، وَابْنُ عَبْدِ الْهَادِي ، وَابْنُ كَثِيرٍ.
ثُمَّ الْعِرَاقِيُّ ، وَالْهَيْثَمِيُّ ، وَابْنُ حَجَرٍ الْعَسْقَلَانِيُّ ، وَالسَّخَاوِيُّ ، وَالسُّيُوطِيُّ . ثُمَّ حَصَلَتْ نُدْرَةٌ وَاضِحَةٌ فِي عُلَمَاءِ الْحَدِيثِ خَاصَّةً ، وَكَانَ مِنْ أَبْرَزِهِمْ فِي الْعُصُورِ الْمُتَأَخِّرَةِ الْمُبَارَكِفُورِيُّ ، وَالسِّنْدِيُّ ، وَجَمَالُ الدِّينِ الْقَاسِمِيُّ ، وَإِسْمَاعِيلُ بْنُ مُحَمَّدٍ الْعَجْلُونِي . ثُمَّ أَحْمَدُ شَاكِرٍ ، وَالْأَلْبَانِيُّ ، وَعَبْدُ الْعَزِيزِ بْنُ بَازٍ ، وَمُقْبِلُ بْنُ هَادِي الْوَادِعِيُّ .
هَذِهِ الْجَلْسَةُ هِيَ رِحْلَةٌ لِلْمُسْلِمِينَ فِي تَقْدِيرِ وَفَهْمِ هَذَا الْجَانِبِ الثَّرِيِّ وَالْفَرِيدِ مِنْ الْعَقِيدَةِ الْإِسْلَامِيَّةِ. وَأَيْضًا ، تَمَّ شَرْحُ كُلِّ حَدِيثٍ فِي هَذَا الْمُجَلَّدِ وَسُرِدَتْ سِيرَةٌ مُخْتَصَرَةٌ لِرُوَاةِ قَبْلَ الْأَسْئِلَةِ وَالْأَجْوِبَةِ فِي كُلِّ صَبَاحٍ أَحَدٍ فِي كِنْكِيرِي، وَيْلَارِي، كُمْبُوتْسُو، كَنُو نَيْجِيرِيَا. وَتَشْمَلُ الْمَوَادُّ الْمُسْتَخْدَمَةُ كُتُبًا لِلشَّيْخِ مُحَمَّدِ نَاصِرِ الدِّينِ الْأَلْبَانِيِّ وَشُرُوحًا مَأْخُوذَةً مِنْ مَوْقِعِ الدُّرَرِ السُّنِّيَّةِ وَأُخْرَى مَعَ تَعْدِيلَاتٍ.
وَأَسْأَلُ اللَّهَ أَنْ يَجْعَلَنَا مِنَ الّمُتَمَسِّكِينَ بِالسُّنَّةِ الْعَامِلِينَ بِهَا، وَ أَنْ يُلْهَمَنَا الْهُدَى وَالرُّشْدَ، وَالتَّوْفِيقَ والسَّدَادَ. وَأَنْ يَغْفِرَلَنَا وَلِوَالِدَيْنَا وَلِلْمُسْلِمِينَ، وَصَلَّى اللَّهُ عَلَى نَبِيِّنَا مُحَمَّدِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ
جَمْعُ وَإِعْدَادُ:
إبراهيم أبوبكر أمسا المعلمي
in Islamic History and Its Contemporary Significance
Al-Masjid al-Aqsa, situated in Jerusalem, is of paramount significance in Islamic history as it served as the initial qiblah (prayer direction) for Muslims and ranks among the three holy mosques to which believers may embark on a journey for worship. This iconic mosque encompasses the Dome of the Rock, constructed by Caliph ‘Abd al-Malik ibn Marwan. It is imperative to distinguish between Al-Aqsa Mosque and the Dome of the Rock, as the entire compound historically bore the name Al-Masjid al-Aqsa. Imam Ibn Taymiyah emphasized the comprehensive nature of Al-Masjid al-Aqsa, including the worship site built by Prophet Sulayman (peace be upon him) and the prayer place erected by ‘Umar ibn al-Khattab.
Historical records support the presence of Canaanites, an Arab tribe, in Palestine long before the arrival of the Jews, rendering their claim to the land contentious. This region has witnessed periodic conflicts, notably in 2008-2009, 2012, 2014, and 2021, perpetuating violence in Gaza and straining Israeli-Palestinian relations. Key contentious issues encompass Israel's West Bank settlements, deemed illegal by the international community, and the contested status of Jerusalem, claimed as the capital by both parties.
The internationally supported vision of an independent Palestine coexisting with Israel remains elusive due to persistent disputes. The Israeli-Palestinian conflict endures as a deeply rooted and enduring global predicament significantly affecting the region's inhabitants. While peace efforts persist, the path to a conclusive resolution remains fraught with challenges and uncertainties.
The wisdom of Shaykh Salih Al-Uthaymeen underscores that the path to liberating Palestine is intrinsically linked to a return to genuine Islamic values. Victory over occupation can only be realized through an unwavering commitment to Islam and a determined pursuit of its principles. Muslims, regardless of their ethnic backgrounds, must unite under the banner of Islam to honor the prophecy and regain their land. And Imam al-Albani's response underscores the significance of strategic planning and thorough preparation for achieving long-term goals. He urges the Muslim world to focus on spiritual and military aspects when addressing conflicts like the Palestinian Intifada .
In closing, the faithful fervently pray for the liberation of Bayt al-Maqdis (Jerusalem), firmly believing in Allaah's capability and generosity in answering their supplications. Praise is attributed to Allaah, the Lord of the Worlds, may Allaah accept the prayers.
تَارِيخُ الْخَطِّ هُوَ قِصَّةُ مَنْ نَحْنُ فِي الْكِتَابَةِ وَمِنْ أَيْنَ أَتَيْنَا وَإِلَى أَيْنَ نَتَّجِهُ. تَمَّ تَأْلِيفُ هَذَا الْكِتَابِ , التَّذْكِرَةُ فِي الْخُطُوطِ الْعَرَبِيَّةِ الْمُنْدَثِرَةِ, لِتَعْلِيمِ تَارِيخِ كِتَابَاتِنَا لِتَشْجِيعِ الْكِتَابَةِ بِشَكْلٍ جَمِيلٍ. لِأَنَّ الْكِتَابَةَ بِشَكْلٍ وَاضِحٍ وَجَمِيلٍ هُوَ إِرْثُنَا. لَقَدْ كَانَ تُرَاثُ الْمُسْلِمِينَ رَائِعًا فِي مَجَالِ الْخَطِّ الْعَرَبِيِّ الْجَمِيلِ، الْأَمْرُ الَّذِي جَعَلَهُ فَنًّا مُمَيَّزًا لِلْحَضَارَةِ الْإِسْلَامِيَّةِ عَلَى امْتِدَادِ عُصُورِهَا، وَفِي كُلِّ بُقْعَةٍ مِنْ بِقَاعِ الْعَالَمِ الْخَطِّ وَالْكِتَابَةُ فِي الْحَضَارَةِ الْإِسْلَامِيَّةِ.
الْخَطُّ الْجَمِيلُ الْوَاضِحُ يُعْطَى جَمَالًاً وَرَوْنَقًاً لِلْكِتَابَةِ وَيُسَاعِدُ الْقَارِئُ عَلَى فَهْمِ الْمَكْتُوبِ وَيُشَجِّعُ عَلَى الِاسْتِمْرَارِ فِى الْقِرَاءَةِ، لِأَنَّ الْعَيْنَ الْبَشَرِيَّةَ بِطَبِيعَتِهَا تَمِيلُ نَحْوَ كُلِّ مَا هُوَ جَمِيلٌ وَتَنْأَى وَتَبْتَعِدُ عَنْ الْقَبِيحِ وَالرَّدِيءِ! وَلِذَلِكَ فَإِنَّ التِّلْمِيذَ الَّذِى يَتَمَيَّزُ بِخَطٍّ جَيِّدٍ يَأْخُذُ حَقَّهُ كَامِلًاً مِنْ الْمُدَرِّسِ وَمُصَحِّحِ الِامْتِحَانِ، وَلَا يُعْطِى فُرْصَةً لِأَىِّ غُمُوضٍ فِى إِجَابَاتِهِ، أَمَّا التِّلْمِيذُ الَّذِى لَمْ يَتَمَكَّنْ مِنْ تَوْضِيحٍ فَإِنَّهُ قَدْ يَتَعَرَّضُ لِلتَّقْلِيلِ مِنْ دَرَجَاتِهِ. وَإِذَا كَانَ جَمَالُ الْخَطِّ يَعْتَمِدُ بِقَدْرٍ كَبِيرٍ عَلَى الْمَوْهِبَةِ إِلَّا أَنَّ وُضُوحَهُ وَتَنْسِيقَهُ يَعْتَمِدُ عَلَى مَجْهُودِ التِّلْمِيذِ وَمُحَاوَلَاتِهِ الْمُسْتَمِرَّةِ لِتَحْسِينِ خَطِّهِ.
يُسَمَّى فَنَّ أَوْ مَهَارَةَ أَوْ طَرِيقَةَ خَطِّ الْيَدِ فَنُّ الْخَطِّ. عَلَى الرَّغْمِ مِنْ أَنَّ الْخَطَّ فَرِيدَةٌ لِكُلِّ كَاتِبٍ مُخْتَلِفٍ ، إِلَّا أَنَّ هُنَاكَ ثَلَاثَةَ أَنْمَاطٍ مُخْتَلِفَةٍ يُمْكِنُ تَقْسِيمُ الْخَطِّ إِلَيْهَا. سَيَتِمُّ تَعْلِيمُ الْأَطْفَالِ هَذِهِ فِي مَرَاحِلَ مُخْتَلِفَةٍ مِنْ مُسْتَوَيَاتِ تَعْلِيمِهِمْ الِابْتِدَائِيَّةِ. وَتَشْمَلُ هَذِهِ الْأَنْمَاطُ الْمَخْطُوطَةَ وَمَا قَبْلَ الْمَخْطُوطَةِ وَأَنْمَاطَ الْخَطِّ الْمَطْبُوعَةِ.
تَمَّ تَجْمِيعُ هَذَا الْكِتَابِ, مُمَارَسَةُ الْخَطِّ الْعَرَبِيِّ, لِتَسْهِيلِ مَوْضُوعِ الْخَطِّ لِطُلَّابِنَا
For decades, Muslims in Nigeria have suffered from moral intimidation that fails to recognize and respect their rights and ability to form their own opinions, beliefs, and values. This is due in part to Nigeria’s legal system, which is based on British values and faith, rather than Nigerian values. If Nigeria's legal system were based on an Islamic state, such as Saudi Arabia, Christians in Nigeria would likely be the ones clamoring for their rights.
Unnecessary arguments arise when we forget the basics. Nigeria's system of government and legal system are both inherited from the British, and therefore do not necessarily reflect Nigerian values. Choosing man-made laws from another land over divine laws has resulted in a shifting foundation for Nigeria's society.
Nigerians can make sense of their British heritage, but elites, political actors, and their rivals benefit from and manipulate several identities to consolidate power. The law, which was intended to protect religious beliefs from government intrusion, is now a shield for desperate elites to perpetrate extreme and unjustifiable destruction on earth. This is because immoral and extremely clever elites control and confuse the population by using a dishonest system of propaganda.
Human beings initially believed they could govern themselves through the creation of laws. However, over time, money, status, and power have come to dominate, leading to the prevalence of vices. Nowadays, instead of valuing character, many people idolize personalities, especially celebrities, who often exhibit traits like rudeness, arrogance, and egotism. This is viewed as uncultured by religious individuals but celebrated by those with a spoiled mindset. This trend is concerning and suggests that we need to reevaluate our values and priorities as a society.
Being a law-abiding Muslim in Nigeria requires introspection, identifying strengths, opportunities, weaknesses, and threats, and making informed decisions to pass on to future generations. Nigerian Muslims can be loyal to their faith and law-abiding to their country without coming into conflict with other identities and nationalities using their strengths and opportunities to work towards a better society. And by navigating the complexities of Nigeria's diverse society with integrity and respect, Nigerian Muslims can play a vital role in building a more harmonious and prosperous nation.
People used to consult soothsayers, fortunetellers and magicians to judge between them. Children of Israel have introduced alterations and changes in their beliefs and laws. Thus, truth was extinguished and falsehood prevailed, oppression and evil became widespread, and people needed a religion that would establish truth, destroy evil and guide people to the straight path, therefore Allah sent Muhammad (peace and blessings of Allaah be upon him) Sallallaahu ‘alayhi wasallam (Peace and blessings of Allaah be upon him)
Dhikr echoes a constant connection and loving bond with Allaah, nay, relieves the mind from anxieties and worries and produces joy and happiness in the heart by strengthens the body and mind, brightens the face and heart, and attracts one’s sustenance. It is also believed many loves to connect with Allaah but misguided by unqualified ones that misinterpret sharee’ah evidences in the way that suite their whims. Here in this book are the guideleines regarding dhikr and du’aah with reliable evidences.
Child may be seen as a gift but it is also a trust, nurturing the child in a prescribed way (in the Kitaab and Sunnah) attract good rewards and vice versa. In Islam, child’s rights include some that come even before the child is born. Choosing a wife implies choosing mother of one’s child, and accepting husband implies accepting him to be the father of one’s child. Allaah says: “The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicator or a Mushrik” . Prophet (Blessings and Peace of Allaah be upon him) said: “A woman may be married for four reasons: her wealth, her lineage, her beauty and her religious commitment. Marry the one who is religiously committed, may your hands be rubbed with dust (i.e., may you prosper).” So, choose religiously committed partner, hence her distinguishing righteous may be passed to her children.
In shaa Allaah this note will explain birth of a female child, dates and tahneek, adhaan and iqaamah into the ear of a newborn, ‘aqeeqah, naming a child, nickname, shaving the head of a newborn, circumcision and genital mutilation, tribal mark and tattoo, child preferential treatment, custody of a child and ruling on miscarriage and loss of infant using kitaab (Qur-aan) and sunnah (hadeeth). Our lord! Bestow on us from our wives and our offspring who the comfort of our eyes, and make us leaders for the pious.
إنَّ الـحَمْدَ لِلّهِ نَـحْمَدُهُ وَنَسْتَعِيْنُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَن لاَّ إِلَهَ إِلاَّ الله وَحْدَهُ لَا شَرِيْكَ لَهُ وَأَشْهَدُ أَنَّ مُـحَمَّداً عَبْدُهُ وَرَسُولُه.
o يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ
o يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
o يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْىِ هَدْىُ مُحَمَّدٍ ﷺ وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ وَكُلَّ ضَلاَلَةٍ فِي النَّارِ
أَمَّا بَعْدُ، تُقَدِّمُ هَذِهِ الْجَلْسَةُ شَرْحًا لِلنُّصُوصِ الدِّينِيَّةِ لِطَالِبِي الْعِلْمِ. قَدْ لَا يُلَاحِظُ الْمَرْءُ الْعَمَلَ الشَّاقَّ الَّذِي قَامَ بِهِ الْعُلَمَاءُ مُنْذُ قُرُونٍ لِضَمَانِ بَقَاءِ تَعَالِيمِ الْإِسْلَامِ أَصِيلَةً وَأَصِيلَةً. وَمِنْ هَؤُلَاءِ الْعُلَمَاءِ الَّذِينَ وَرَّثُوا النَّبِيَّ: عُلَمَاءَ الْحَدِيثِ .عُلَمَاءُ الْحَدِيثِ مِنْ أَعْلَامِ أُمَّتِنَا، تَفَرَّغُوا لِثَانِي أَشْرَفِ عِلْمِ بَعْدَ الْقُرْآنِ الْكَرِيمِ، وَهُوَ سُنَّةُ النَّبِيِّ الْكَرِيمِ بِالدِّرَاسَةِ وَالشَّرْحِ، مِمَّا سَهَّلَ عَلَى الْمُسْلِمِينَ مَعْرِفَتَهُمْ بِرَبِّهِمْ وَسَاعَدَهُمْ عَلَى الْعَمَلِ بِالْإِسْلَامِ.
حَصَرَ عُلَمَاءُ الْحَدِيثِ مِنْ لَدُنِ الصَّحَابَةِ إِلَى زَمَانِنَا هَذَا وَعَدَّهُمْ شَيْءٌ لَا قِبَلَ لِأَحَدٍ بِهِ، وَلَكِنْ يُمْكِنُنَا الْإِشَارَةُ إِلَى أَبْرَزِ عُلَمَاءِ الْحَدِيثِ عَلَى مَرِّ الْعُصُورِ :
فَمِمَّنْ كَانَتْ لَهُ عِنَايَةٌ ظَاهِرَةٌ بِالْحَدِيثِ وَرِوَايَتُهُ مِنْ الصَّحَابَةِ الْخُلَفَاءِ الرَّاشِدُونَ الْأَرْبَعَةُ ، ثُمَّ أَبُو هُرَيْرَةَ سَيِّدُ الْحُفَّاظِ ، وَعَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ ، وَمُعَاذُ بْنُ جَبَلٍ أَعْلَمُ الْأُمَّةِ بِالْحَلَالِ وَالْحَرَامِ ، وَأُبَيُّ بْنُ كَعْبٍ ، وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ ، وَعَبْدُ اللَّهِ بْنُ عَبَّاسٍ ، وَأَبُو سَعِيدٍ الْخُدْرِيُّ ، وَأَنَسُ بْنُ مَالِكٍ ، وَجَابِرُ بْنُ وَجَابِرِ بْنِ عَبْدِ اللَّهِ ، وَعَائِشَةُ ، وَأُمُّ سَلَمَةَ وَغَيْرُهُمْ رَضِيَ اللَّهُ عَنْهُمْ .
ثُمَّ مِنْ طَبَقَةِ التَّابِعِينَ سَعِيدُ بْنُ الْمُسَيِّبِ ، وَالْحَسَنُ الْبَصْرِيُّ ، وَمُحَمَّدُ بْنُ سِيرِينَ ، وَعِكْرِمَةُ ، وَنَافِعٌ ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ ، وَخَارِجَةُ بْنُ زَيْدٍ ، وَالْقَاسِمُ بْنُ مُحَمَّدٍ ، وَعُرْوَةُ بْنُ الزُّبَيْرِ ، وَبَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيّ ، وَسُلَيْمَانُ بْنُ يَسَارٍ ، وَطَاوُوسٌ ، وَعَبْدُ اللَّهِ بْنُ شَقِيقٍ ، وَالزُّهْرِيُّ ، وَإِبْرَاهِيمُ النَّخَعِيُّ ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ .
ثُمَّ عُلَمَاءُ الْحَدِيثِ مِنْ أَتْبَاعِ التَّابِعِينَ الَّذِينَ كَانَ لَهُمْ بَصَرٌ بِهِ وَهُمْ فِي الْجُمْلَةِ أَوَّلُ مَنْ نَظَرَ فِي الْإِسْنَادِ وَتَكَلَّمَ عَنْ أَحْوَالِ الرُّوَاةِ ، فَمِنْهُمْ مَالِكُ بْنُ أَنَسٍ ، وَشُعْبَةُ بْنُ الْحَجَّاجِ ، وَأَبُو إِسْحَاقَ الْفَزَارِيُّ ، وَالْأَوْزَاعِيُّ ، وَالْأَعْمَشُ ، وَمَعْمَرُ بْنُ رَاشِدٍ ، وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، وَغَيْرُهُمْ . وَجَابِرُ بْنُ وَجَابِرِ بْنِ عَبْدِ اللَّهِ ، وَعَائِشَةُ ، وَأُمُّ سَلَمَةَ وَغَيْرُهُمْ رَضِيَ اللَّهُ عَنْهُمْ .
ثُمَّ مِنْ طَبَقَةِ التَّابِعِينَ سَعِيدُ بْنُ الْمُسَيِّبِ ، وَالْحَسَنُ الْبَصْرِيُّ ، وَمُحَمَّدُ بْنُ سِيرِينَ ، وَعِكْرِمَةُ ، وَنَافِعٌ ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ ، وَخَارِجَةُ بْنُ زَيْدٍ ، وَالْقَاسِمُ بْنُ مُحَمَّدٍ ، وَعُرْوَةُ بْنُ الزُّبَيْرِ ، وَبَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيّ ، وَسُلَيْمَانُ بْنُ يَسَارٍ ، وَطَاوُوسٌ ، وَعَبْدُ اللَّهِ بْنُ شَقِيقٍ ، وَالزُّهْرِيُّ ، وَإِبْرَاهِيمُ النَّخَعِيُّ ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ .
ثُمَّ عُلَمَاءُ الْحَدِيثِ مِنْ أَتْبَاعِ التَّابِعِينَ الَّذِينَ كَانَ لَهُمْ بَصَرٌ بِهِ وَهُمْ فِي الْجُمْلَةِ أَوَّلُ مَنْ نَظَرَ فِي الْإِسْنَادِ وَتَكَلَّمَ عَنْ أَحْوَالِ الرُّوَاةِ ، فَمِنْهُمْ مَالِكُ بْنُ أَنَسٍ ، وَشُعْبَةُ بْنُ الْحَجَّاجِ ، وَأَبُو إِسْحَاقَ الْفَزَارِيُّ ، وَالْأَوْزَاعِيُّ ، وَالْأَعْمَشُ ، وَمَعْمَرُ بْنُ رَاشِدٍ ، وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ ، وَغَيْرُهُمْ .
ثُمَّ مَنْ أَخَذَ عَنْ هَؤُلَاءِ مِنْ أَئِمَّةِ الْحَدِيثِ وَعُلَمَاءِ الْجَرْحِ وَالتَّعْدِيلِ كَيَحْيَى بْنِ سَعِيدٍ ، وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ ، وَالشَّافِعِيِّ ، وَأَحْمَدَ بْنِ حَنْبَلٍ. وَعَلِيُّ بْنُ الْمَدِينِيِّ ، وَيَحْيَى بْنُ مَعِينٍ ، وَإِسْحَاقُ بْنُ رَاهْوَيْهِ ، وَأَبُو عُبَيْدٍ ، وَنُعَيْمُ بْنُ حَمَّادٍ ، وَهَنَّادُ بْنُ السَّرِيِّ ، وَعَمْرُو بْنُ عَلِيٍّ الْفَلَّاسُ .
ثُمَّ الْبُخَارِيُّ ، وَمُسْلِمٌ ، وَأَبُو دَاوُد ، وَالنَّسَائِيُّ ، وَالتِّرْمِذِيُّ ، وَابْنُ مَاجَةَ ، وَالذُّهْلِيُّ ، وَالدَّارِمِيُّ ، وَأَحْمَدُ بْنُ سِنَانٍ الْقَطَّانُ ، وَأَحْمَدُ بْنُ مَنْصُورٍ الرَّمَادِيُّ ، وَحَجَّاجُ بْنُ الشَّاعِرِ ، وَإِبْرَاهِيمُ الْحَرْبِيُّ وَعَبَّاسُ الدُّورِيُّ ، وَابْنُ أَبِي خَيْثَمَةَ ، وَزَكَرِيَّا بْنُ يَحْيَى السَّاجِيُّ ، وَأَبُو حَاتِمٍ الرَّازِيّ ، وَأَبُو زُرْعَةَ الرَّازِيّ .ثُمَّ ابْنُ خُزَيْمَةَ ، وَابْنُ حِبَّانَ ، وَالْعُقَيْلِيُّ ، وَالطَّبَرَانِيُّ ، وَأَبُو سَعِيدِ بْنُ يُونُسَ ، وَابْنُ النَّجَّادِ ، وَابْنُ الْأَخْرَمِ النَّيْسَابُورِيُّ ، وَحَمْزَةُ الْكِنَانِيُّ ، وَأَبُو بَكْرٍ الْجِعَابِيُّ ، وَأَبُو بَكْرٍ الشَّافِعِيُّ ، وَأَبُو بَكْرِ بْنُ السُّنِّيِّ ، وَأَبُو أَحْمَدَ بْنُ عَدِيٍّ .
ثُمَّ أَبُو الْفَتْحِ الْأَزْدِيُّ ، وَأَبُو إِسْحَاقَ الْمُسْتَمْلِي ، وَأَبُو زَيْدٍ الْمَرْوَزِيُّ ، وَأَبُو أَحْمَدَ الْجُرْجَانِيُّ ، وَأَبُو أَحْمَدَ الْحَاكِمُ ، وَأَبُو سَعِيدٍ الرَّازِيُّ ، وَأَبُو حَفْصِ بْنُ شَاهِينَ ، وَأَبُو الْحَسَنِ الدَّارَقُطْنِيُّ ، وَالْخَطِيبُ الْبَغْدَادِيُّ ، وَالْمُعَافَى بْنُ زَكَرِيَّا ، وَأَبُو عَبْدِ اللَّهِ بْنُ مَنْدَهْ .ثُمَّ أَبُو عَبْدِ اللَّهِ الْحَاكِمُ النَّيْسَابُورِيُّ ، وَأَبُو حَامِدٍ الْإِسْفَرَائِينِيُّ ، وَعَبْدُ الْغَنِيِّ الْأَزْدِيُّ ، وَأَبُو سَعْدٍ الْمَالِينِيُّ ، وَأَبُو بَكْرِ بْنُ مَرْدَويَّةَ ، وَأَبُو نُعَيْمٍ الْأَصْبَهَانِيُّ .
ثُمَّ أَبُو بَكْرٍ الْبَيْهَقِيُّ ، وَأَبُو يَعْلَى الْخَلِيلِيُّ ، وَأَبُو الْفَتْحِ الرَّازِيّ ، وَأَبُو حَفْصٍ النَّيْسَابُورِيُّ ، وَأَبُو مَسْعُودٍ الْبَجَلِيُّ .ثُمَّ أَبُو طَاهِرٍ الثَّقَفِيُّ ، وَأَبُو يَعْلَى الصَّابُونِيُّ ، وَأَبُو مُحَمَّدٍ الْبَلْخِيّ ، وَابْنُ حَزْمٍ الْقُرْطُبِيُّ ، وَأَبُو نَصْرٍ الْمَوْصِلِيُّ . ثُمَّ أَبُو الْفَضْلِ النَّيْسَابُورِيُّ ، وَأَبُو إسْمَاعِيلَ الْهَرَوِيُّ ، وَأَبُو عَمْرٍو الْمُزَكَّى ، وَأَبُو إِسْحَاقَ الْحِبَّالُ وَأَبُو الْفَتْحِ الْأَصْبَهَانِيُّ ، وَأَبُو الْفَرَجِ الشِّيرَازِيُّ ، وَأَبُو الْمُظَفَّرِ السَّمْعَانِيُّ .
ثُمَّ أَبُو الْحَسَنِ الْهَرَّاسِيُّ ، وَشُجَاعُ بْنُ فَارِسٍ الزُّهْرِيُّ ، وَأَبُو الْفَضْلِ الْمَقْدِسِيُّ ، وَأَبُو طَاهِرٍ الْحِنَّائِيُّ الدِّمَشْقِيُّ ، وَأَبُو يَعْلَى بْنُ الْفَرَّاءِ الْحَنْبَلِيُّ. ثُمَّ أَبُو مُحَمَّدٍ هِبَةُ اللَّهِ بْنُ سَهْلٍ النَّيْسَابُورِيُّ ، وَأَبُو مُحَمَّدٍ إسْمَاعِيلُ بْنُ عَبْدِ الرَّحْمَنِ النَّيْسَابُورِيُّ الْقَارِىءُ ، وَأَبُو الْقَاسِمِ تَمِيمُ بْنُ أَبِي سَعِيدٍ الْجُرْجَانِيُّ ، وَأَبُو مُحَمَّدٍ طَاهِرُ بْنُ سَهْلٍ الِاسْفِرَائِينِيُّ ، وَأَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَبِي عَلِيٍّ الْهَمَذَانِيُّ ، وَأَبُو مُحَمَّدٍ عَبْدُ الْحَقِّ الْغِرْنَاطِيُّ .
ثُمَّ أَبُو مَسْعُودٍ الْأَصْبَهَانِيُّ ، وَأَبُو الْفُتُوحِ الْهَمَذَانِيُّ ، وَأَبُو الْمُظَفَّرِ التُّرِيكِيُّ الْعَبَّاسِيُّ ، وَأَبُو الْعَلَاءِ الْعَطَّارُ. ثُمَّ ابْنُ بَشْكُوَالَ الْقُرْطُبِيُّ ، وَأَبُو الْفَضْلِ الطُّوسِيُّ ، وَقُطْبُ الدِّينِ النَّيْسَابُورِيُّ ، وَأَبُو مُحَمَّدٍ الْأَزْدِيُّ .ثُمَّ مُوَفَّقُ الدِّينِ بْنُ قُدَامَةَ ، وَأَبُو الْبَرَكَاتِ السَّعْدِيُّ ، وَأَبُو الطَّاهِرِ الْأَنْمَاطِيُّ ، وَأَبُو طَالِبٍ الْوَاسِطِيُّ وَابْنُ الصَّلَاحِ ، وَالنَّوَوِيُّ .ثُمَّ ابْنُ تَيْمِيَّةَ ، وَابْنُ الْقَيِّمِ ، وَالْمِزِّيُّ ، وَابْنُ عَبْدِ الْهَادِي ، وَابْنُ كَثِيرٍ.
ثُمَّ الْعِرَاقِيُّ ، وَالْهَيْثَمِيُّ ، وَابْنُ حَجَرٍ الْعَسْقَلَانِيُّ ، وَالسَّخَاوِيُّ ، وَالسُّيُوطِيُّ . ثُمَّ حَصَلَتْ نُدْرَةٌ وَاضِحَةٌ فِي عُلَمَاءِ الْحَدِيثِ خَاصَّةً ، وَكَانَ مِنْ أَبْرَزِهِمْ فِي الْعُصُورِ الْمُتَأَخِّرَةِ الْمُبَارَكِفُورِيُّ ، وَالسِّنْدِيُّ ، وَجَمَالُ الدِّينِ الْقَاسِمِيُّ ، وَإِسْمَاعِيلُ بْنُ مُحَمَّدٍ الْعَجْلُونِي . ثُمَّ أَحْمَدُ شَاكِرٍ ، وَالْأَلْبَانِيُّ ، وَعَبْدُ الْعَزِيزِ بْنُ بَازٍ ، وَمُقْبِلُ بْنُ هَادِي الْوَادِعِيُّ .
هَذِهِ الْجَلْسَةُ هِيَ رِحْلَةٌ لِلْمُسْلِمِينَ فِي تَقْدِيرِ وَفَهْمِ هَذَا الْجَانِبِ الثَّرِيِّ وَالْفَرِيدِ مِنْ الْعَقِيدَةِ الْإِسْلَامِيَّةِ. وَأَيْضًا ، تَمَّ شَرْحُ كُلِّ حَدِيثٍ فِي هَذَا الْمُجَلَّدِ وَسُرِدَتْ سِيرَةٌ مُخْتَصَرَةٌ لِرُوَاةِ قَبْلَ الْأَسْئِلَةِ وَالْأَجْوِبَةِ فِي كُلِّ صَبَاحٍ أَحَدٍ فِي كِنْكِيرِي، وَيْلَارِي، كُمْبُوتْسُو، كَنُو نَيْجِيرِيَا. وَتَشْمَلُ الْمَوَادُّ الْمُسْتَخْدَمَةُ كُتُبًا لِلشَّيْخِ مُحَمَّدِ نَاصِرِ الدِّينِ الْأَلْبَانِيِّ وَشُرُوحًا مَأْخُوذَةً مِنْ مَوْقِعِ الدُّرَرِ السُّنِّيَّةِ وَأُخْرَى مَعَ تَعْدِيلَاتٍ.
وَأَسْأَلُ اللَّهَ أَنْ يَجْعَلَنَا مِنَ الّمُتَمَسِّكِينَ بِالسُّنَّةِ الْعَامِلِينَ بِهَا، وَ أَنْ يُلْهَمَنَا الْهُدَى وَالرُّشْدَ، وَالتَّوْفِيقَ والسَّدَادَ. وَأَنْ يَغْفِرَلَنَا وَلِوَالِدَيْنَا وَلِلْمُسْلِمِينَ، وَصَلَّى اللَّهُ عَلَى نَبِيِّنَا مُحَمَّدِ وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ
جَمْعُ وَإِعْدَادُ:
إبراهيم أبوبكر أمسا المعلمي
in Islamic History and Its Contemporary Significance
Al-Masjid al-Aqsa, situated in Jerusalem, is of paramount significance in Islamic history as it served as the initial qiblah (prayer direction) for Muslims and ranks among the three holy mosques to which believers may embark on a journey for worship. This iconic mosque encompasses the Dome of the Rock, constructed by Caliph ‘Abd al-Malik ibn Marwan. It is imperative to distinguish between Al-Aqsa Mosque and the Dome of the Rock, as the entire compound historically bore the name Al-Masjid al-Aqsa. Imam Ibn Taymiyah emphasized the comprehensive nature of Al-Masjid al-Aqsa, including the worship site built by Prophet Sulayman (peace be upon him) and the prayer place erected by ‘Umar ibn al-Khattab.
Historical records support the presence of Canaanites, an Arab tribe, in Palestine long before the arrival of the Jews, rendering their claim to the land contentious. This region has witnessed periodic conflicts, notably in 2008-2009, 2012, 2014, and 2021, perpetuating violence in Gaza and straining Israeli-Palestinian relations. Key contentious issues encompass Israel's West Bank settlements, deemed illegal by the international community, and the contested status of Jerusalem, claimed as the capital by both parties.
The internationally supported vision of an independent Palestine coexisting with Israel remains elusive due to persistent disputes. The Israeli-Palestinian conflict endures as a deeply rooted and enduring global predicament significantly affecting the region's inhabitants. While peace efforts persist, the path to a conclusive resolution remains fraught with challenges and uncertainties.
The wisdom of Shaykh Salih Al-Uthaymeen underscores that the path to liberating Palestine is intrinsically linked to a return to genuine Islamic values. Victory over occupation can only be realized through an unwavering commitment to Islam and a determined pursuit of its principles. Muslims, regardless of their ethnic backgrounds, must unite under the banner of Islam to honor the prophecy and regain their land. And Imam al-Albani's response underscores the significance of strategic planning and thorough preparation for achieving long-term goals. He urges the Muslim world to focus on spiritual and military aspects when addressing conflicts like the Palestinian Intifada .
In closing, the faithful fervently pray for the liberation of Bayt al-Maqdis (Jerusalem), firmly believing in Allaah's capability and generosity in answering their supplications. Praise is attributed to Allaah, the Lord of the Worlds, may Allaah accept the prayers.
تَارِيخُ الْخَطِّ هُوَ قِصَّةُ مَنْ نَحْنُ فِي الْكِتَابَةِ وَمِنْ أَيْنَ أَتَيْنَا وَإِلَى أَيْنَ نَتَّجِهُ. تَمَّ تَأْلِيفُ هَذَا الْكِتَابِ , التَّذْكِرَةُ فِي الْخُطُوطِ الْعَرَبِيَّةِ الْمُنْدَثِرَةِ, لِتَعْلِيمِ تَارِيخِ كِتَابَاتِنَا لِتَشْجِيعِ الْكِتَابَةِ بِشَكْلٍ جَمِيلٍ. لِأَنَّ الْكِتَابَةَ بِشَكْلٍ وَاضِحٍ وَجَمِيلٍ هُوَ إِرْثُنَا. لَقَدْ كَانَ تُرَاثُ الْمُسْلِمِينَ رَائِعًا فِي مَجَالِ الْخَطِّ الْعَرَبِيِّ الْجَمِيلِ، الْأَمْرُ الَّذِي جَعَلَهُ فَنًّا مُمَيَّزًا لِلْحَضَارَةِ الْإِسْلَامِيَّةِ عَلَى امْتِدَادِ عُصُورِهَا، وَفِي كُلِّ بُقْعَةٍ مِنْ بِقَاعِ الْعَالَمِ الْخَطِّ وَالْكِتَابَةُ فِي الْحَضَارَةِ الْإِسْلَامِيَّةِ.
الْخَطُّ الْجَمِيلُ الْوَاضِحُ يُعْطَى جَمَالًاً وَرَوْنَقًاً لِلْكِتَابَةِ وَيُسَاعِدُ الْقَارِئُ عَلَى فَهْمِ الْمَكْتُوبِ وَيُشَجِّعُ عَلَى الِاسْتِمْرَارِ فِى الْقِرَاءَةِ، لِأَنَّ الْعَيْنَ الْبَشَرِيَّةَ بِطَبِيعَتِهَا تَمِيلُ نَحْوَ كُلِّ مَا هُوَ جَمِيلٌ وَتَنْأَى وَتَبْتَعِدُ عَنْ الْقَبِيحِ وَالرَّدِيءِ! وَلِذَلِكَ فَإِنَّ التِّلْمِيذَ الَّذِى يَتَمَيَّزُ بِخَطٍّ جَيِّدٍ يَأْخُذُ حَقَّهُ كَامِلًاً مِنْ الْمُدَرِّسِ وَمُصَحِّحِ الِامْتِحَانِ، وَلَا يُعْطِى فُرْصَةً لِأَىِّ غُمُوضٍ فِى إِجَابَاتِهِ، أَمَّا التِّلْمِيذُ الَّذِى لَمْ يَتَمَكَّنْ مِنْ تَوْضِيحٍ فَإِنَّهُ قَدْ يَتَعَرَّضُ لِلتَّقْلِيلِ مِنْ دَرَجَاتِهِ. وَإِذَا كَانَ جَمَالُ الْخَطِّ يَعْتَمِدُ بِقَدْرٍ كَبِيرٍ عَلَى الْمَوْهِبَةِ إِلَّا أَنَّ وُضُوحَهُ وَتَنْسِيقَهُ يَعْتَمِدُ عَلَى مَجْهُودِ التِّلْمِيذِ وَمُحَاوَلَاتِهِ الْمُسْتَمِرَّةِ لِتَحْسِينِ خَطِّهِ.
يُسَمَّى فَنَّ أَوْ مَهَارَةَ أَوْ طَرِيقَةَ خَطِّ الْيَدِ فَنُّ الْخَطِّ. عَلَى الرَّغْمِ مِنْ أَنَّ الْخَطَّ فَرِيدَةٌ لِكُلِّ كَاتِبٍ مُخْتَلِفٍ ، إِلَّا أَنَّ هُنَاكَ ثَلَاثَةَ أَنْمَاطٍ مُخْتَلِفَةٍ يُمْكِنُ تَقْسِيمُ الْخَطِّ إِلَيْهَا. سَيَتِمُّ تَعْلِيمُ الْأَطْفَالِ هَذِهِ فِي مَرَاحِلَ مُخْتَلِفَةٍ مِنْ مُسْتَوَيَاتِ تَعْلِيمِهِمْ الِابْتِدَائِيَّةِ. وَتَشْمَلُ هَذِهِ الْأَنْمَاطُ الْمَخْطُوطَةَ وَمَا قَبْلَ الْمَخْطُوطَةِ وَأَنْمَاطَ الْخَطِّ الْمَطْبُوعَةِ.
تَمَّ تَجْمِيعُ هَذَا الْكِتَابِ, مُمَارَسَةُ الْخَطِّ الْعَرَبِيِّ, لِتَسْهِيلِ مَوْضُوعِ الْخَطِّ لِطُلَّابِنَا
For decades, Muslims in Nigeria have suffered from moral intimidation that fails to recognize and respect their rights and ability to form their own opinions, beliefs, and values. This is due in part to Nigeria’s legal system, which is based on British values and faith, rather than Nigerian values. If Nigeria's legal system were based on an Islamic state, such as Saudi Arabia, Christians in Nigeria would likely be the ones clamoring for their rights.
Unnecessary arguments arise when we forget the basics. Nigeria's system of government and legal system are both inherited from the British, and therefore do not necessarily reflect Nigerian values. Choosing man-made laws from another land over divine laws has resulted in a shifting foundation for Nigeria's society.
Nigerians can make sense of their British heritage, but elites, political actors, and their rivals benefit from and manipulate several identities to consolidate power. The law, which was intended to protect religious beliefs from government intrusion, is now a shield for desperate elites to perpetrate extreme and unjustifiable destruction on earth. This is because immoral and extremely clever elites control and confuse the population by using a dishonest system of propaganda.
Human beings initially believed they could govern themselves through the creation of laws. However, over time, money, status, and power have come to dominate, leading to the prevalence of vices. Nowadays, instead of valuing character, many people idolize personalities, especially celebrities, who often exhibit traits like rudeness, arrogance, and egotism. This is viewed as uncultured by religious individuals but celebrated by those with a spoiled mindset. This trend is concerning and suggests that we need to reevaluate our values and priorities as a society.
Being a law-abiding Muslim in Nigeria requires introspection, identifying strengths, opportunities, weaknesses, and threats, and making informed decisions to pass on to future generations. Nigerian Muslims can be loyal to their faith and law-abiding to their country without coming into conflict with other identities and nationalities using their strengths and opportunities to work towards a better society. And by navigating the complexities of Nigeria's diverse society with integrity and respect, Nigerian Muslims can play a vital role in building a more harmonious and prosperous nation.
People used to consult soothsayers, fortunetellers and magicians to judge between them. Children of Israel have introduced alterations and changes in their beliefs and laws. Thus, truth was extinguished and falsehood prevailed, oppression and evil became widespread, and people needed a religion that would establish truth, destroy evil and guide people to the straight path, therefore Allah sent Muhammad (peace and blessings of Allaah be upon him) Sallallaahu ‘alayhi wasallam (Peace and blessings of Allaah be upon him)
Dhikr echoes a constant connection and loving bond with Allaah, nay, relieves the mind from anxieties and worries and produces joy and happiness in the heart by strengthens the body and mind, brightens the face and heart, and attracts one’s sustenance. It is also believed many loves to connect with Allaah but misguided by unqualified ones that misinterpret sharee’ah evidences in the way that suite their whims. Here in this book are the guideleines regarding dhikr and du’aah with reliable evidences.
Child may be seen as a gift but it is also a trust, nurturing the child in a prescribed way (in the Kitaab and Sunnah) attract good rewards and vice versa. In Islam, child’s rights include some that come even before the child is born. Choosing a wife implies choosing mother of one’s child, and accepting husband implies accepting him to be the father of one’s child. Allaah says: “The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicator or a Mushrik” . Prophet (Blessings and Peace of Allaah be upon him) said: “A woman may be married for four reasons: her wealth, her lineage, her beauty and her religious commitment. Marry the one who is religiously committed, may your hands be rubbed with dust (i.e., may you prosper).” So, choose religiously committed partner, hence her distinguishing righteous may be passed to her children.
In shaa Allaah this note will explain birth of a female child, dates and tahneek, adhaan and iqaamah into the ear of a newborn, ‘aqeeqah, naming a child, nickname, shaving the head of a newborn, circumcision and genital mutilation, tribal mark and tattoo, child preferential treatment, custody of a child and ruling on miscarriage and loss of infant using kitaab (Qur-aan) and sunnah (hadeeth). Our lord! Bestow on us from our wives and our offspring who the comfort of our eyes, and make us leaders for the pious.
However, close brethren who are aware of it are pressing for its soft or hard copy and suggested additional topics to make it different. Alhamdulillaah, I do not consider this book (‘Uluumul Hadeeth Made Simple) to be a replacement for the works of scholars of Hadeeth but a contribution to introduce the field to seekers of knowledge. In shaa Allaah, I hope it will also help in the field of journalism and other investigative professions.
To conclude, whatever written of truth and benefit is only due to Allaah’s Assistance and Guidance, and whatever of error is of me alone. Allaah Alone Knows Best and He is the Only Source of Strength, may He continue to guide me and you. May Allaah grant us understanding of His religion and make this book beneficial to me and you Here; in this world, and in the Hereafter. May He forgive us, our parents and all Muslims. And may His Blessings be upon our Prophet, his household and companions.
Ibraheem Ladi Abubakr Amosa
+2347031937133, +2348055772203
Nobody is immune to becoming infected, and that is why countries have introduced stringent measures of lockdown, social distancing, and self-isolation, use of face mask, etc. The truth is that the pain, mainly the economic pain, is landing unevenly; many have been locked down with poverty before lockdown, the professional class taps away on computers at home while low-wage essential workers have to report to stores amidst lockdown to survive.
The situation has forced the destitute to choose between hungry and being contracted a disease. And we have a Government that cannot provide basic needs for the needy.
Can our Government provide accurate data of the poor citizen?
Do they really know the situation of our health facilities?
Do they really interested in the solution or making money in the name of palliative?
What of politicizing the figure of an infected person?
It high time we run to Allaah, may Allaah forgive us.
Oh, Brethren! Help others… “What Allaah has decreed will happen with or without me and you, we are only given the chance to help humanity in exchange for the help of Allaah to get Aljannah”
May Allaah grant us an understanding of His religion, protect us, and reward brothers that suggested the compilation in PDF and the Publisher that design it.
With a heart heavy and hopeful, I pen this letter as both a student and a patriot, deeply moved by the unfolding tragedy that shadows our beloved nation. The unrest and despair that now engulf our land speak volumes of the pain millions of our fellow Nigerians endure daily. I write to implore you to consider the profound wisdom of history, the agony of our people, and the call for justice and reform.
A Legacy Tarnished and a Nation in Crisis
The saga of fuel subsidies in Nigeria began with noble intentions, a guiding light of hope amid economic uncertainty. Established in 1977 under the Price Control Act, these subsidies were meant to shelter our people from the storm of fluctuating fuel prices. Yet, what began as a gesture of care has, over time, become a crucible of corruption and mismanagement.
President Bola Tinubu's recent decision to abolish the subsidy, while aimed at addressing the unsustainable financial burden, has ignited a conflagration of suffering. The abrupt rise of petrol prices by over 200% has sent shockwaves through our society, shattering the fragile equilibrium of many families and leading to violent protests and profound anguish. As the philosopher Khalil Gibran once said, “The pain you feel is the breaking of the shell that encloses your understanding.” We are witnessing this very pain, an outcry for a deeper understanding and a more compassionate governance.
The Harsh Reality: A Web of Distress
1. Financial Strain and Corruption: The soaring costs of fuel subsidies have become a Sisyphean burden on our economy, with projections pointing to an alarming N5.4 trillion by the end of 2024. This fiscal strain diverts resources from essential services and exacerbates the suffering of the poor. The corruption that plagues this system has turned a lifeline into a leech on our nation's vitality, draining our resources and eroding trust.
2. Economic Distortions and Inequality: Fuel subsidies have distorted our economic landscape, creating inefficiencies that benefit the affluent while leaving the less fortunate to struggle with inflated costs for kerosene and diesel. The smuggling of subsidized fuel has further crippled our economy, revealing a stark injustice that echoes the words of Mahatma Gandhi: “The best way to find yourself is to lose yourself in the service of others.” Our service to the people is marred by misallocation and dishonesty.
3. Investment Stagnation and Environmental Disregard: The subsidy regime has stifled investment in our oil sector and contradicted our commitment to combat climate change. Nigeria’s potential for renewable energy remains untapped as we cling to an outdated model. As Albert Einstein wisely noted, “We cannot solve our problems with the same thinking we used when we created them.” It is time to embrace a new paradigm that aligns with our environmental goals and economic needs.
A Call for Redemption and Renewal
1. Reinstating Subsidy with Integrity: The reinstatement of the fuel subsidy, if executed with integrity and reform, could provide a crucial lifeline to our struggling populace. Let us transform this mechanism into a transparent system that truly serves the needy, guided by the principle that “The true measure of a man is how he treats someone who can do him no good” (Samuel Johnson).
2. Eradicating Corruption with Resolve: To reclaim the trust of our people, we must act with unwavering resolve against corruption. This requires not only transparency but also the courage to punish wrongdoers and close the loopholes that facilitate deceit. Justice must be served with both severity and compassion, reflecting the belief that “Justice delayed is justice denied” (William E. Gladstone).
3. Investing in Local Solutions and Sustainable Energy: We must redirect our focus towards local refining and renewable energy investments. By doing so, we align our actions with the wisdom of Leonardo da Vinci: “Simplicity is the ultimate sophistication.” Simplifying our energy sector can pave the way for a more sustainable and equitable future.
4. Providing Effective Relief: While reinstating the subsidy, let us ensure that palliatives are genuinely effective and reach those in dire need. This requires a meticulous approach, underscoring the truth that “The best way to predict your future is to create it” (Peter Drucker). Let us create a future where aid is impactful and transformative.
Conclusion: A Path Forward
The removal of the fuel subsidy, though a necessary step, has led to unprecedented hardship. By reinstating the subsidy with reforms, enhancing anti-corruption measures, and investing in sustainable solutions, we can address the immediate suffering while paving the way for a brighter future.
As we navigate these turbulent waters, let the enduring principles of fairness, transparency, and empathy guide us. Our challenges are not merely economic but deeply human, calling for wisdom and compassion that transcends mere policy and touches the essence of our shared humanity.
Let us act decisively, not just to alleviate pain, but to heal and uplift the very soul of Nigeria. For in every challenge lies an opportunity to reaffirm our commitment to justice and the welfare of our people.
Yours sincerely,
Ibraheem Ladi Amosa
[email protected]
The lessons from the Hijrah resonate deeply, urging believers to reflect on the sacrifices made for the sake of Islam and to draw parallels between this historic event and their personal journeys towards moral excellence and obedience to Allah. The establishment of the Islamic calendar, beginning with the Hijrah, serves as a constant reminder of the transformative power of faith and the enduring legacy of the Prophet’s teachings.
Hijrah serves as a call to renew commitment to Tawheed in all aspects of life, embodying the oneness of Allah in belief, worship, and conduct. The Hijrah exemplifies steadfastness in adversity, trust in divine guidance, and the pursuit of justice and truth. May the spirit of the Hijrah continue to inspire and guide believers on the path of righteousness and unity under the banner of Islam.
Historically, the martyrdom of al-Husayn has been the source of various practices and interpretations within the Muslim community. Notably, certain practices associated with the commemoration of 'Aashuurah, particularly within the Shi'ah tradition, have sparked significant debate. These practices include self-flagellation and other forms of self-harm, which are innovations with no basis in Islam according to many scholars. The Prophet Muhammad (peace and blessings be upon him) did not prescribe these actions for his ummah (community). Renowned scholars such as Al-Bukhaari and Muslim have emphasized that such actions are not rooted in Islamic teachings.
Furthermore, notable figures such as ‘Ali, ‘Uthmaan, and ‘Umar, who were highly revered, were also martyred, yet their deaths are not commemorated with such practices. The historical practices of extreme mourning on 'Aashuurah, especially during the Bani Buwayh era, were innovations meant to impugn the state of Banu Umayyah, while in Syria, the opposite—celebration of 'Aashuurah—was also an innovation .
Colonial influences also played a role in shaping some of these practices. Moosa al-Musawi, in his book al-Shi’ah wa’l-Tas-heeh, claims that the British exploited the Shi'ah's love for Imam al-Husayn to teach them practices like striking their heads with swords during their occupation of Iran, Iraq, and India. These practices were used to portray Muslims as savages to justify colonial rule and intervention.
'Aashuurah itself, observed on the 10th of Muharram, has significant historical and religious context. It commemorates the day when Allah saved Prophet Musa (Moses) and the believers from the fitnah (trial) of Fir'aun (Pharaoh). The Prophet Muhammad (peace and blessings be upon him) also highlighted the day’s importance by stating that fasting on 'Aashuurah expiates the sins of the previous year. Ahlu Sunnah fasts on ‘Aashuurah, while the Shi’a engage in grief practices such as self-flagellation and other forms of self-harm, which are innovations with no basis in Islam. Conversely, the Naasibis of Syria celebrated 'Aashuurah, which is also considered an innovation.
In summary, the martyrdom of al-Husayn (may Allah be pleased with him) is a momentous event that has inspired deep reflection and diverse practices within the Muslim community. While the core message of standing against oppression and injustice remains universally revered, the specific ways of commemorating this event vary significantly. It is essential to distinguish between cultural practices and the foundational teachings of Islam, as emphasized by scholars and historical records. The legacy of al-Husayn’s sacrifice continues to inspire Muslims to uphold the values of truth, justice, and resilience, ensuring that the lessons from Karbala resonate through the ages.
In the face of daily heartbreak, injustice, and oppression in places like Nigeria, Syria, Sudan, and Libya, the question of protests in Islam arises. Protests, powerful tools for expressing grievances and demanding change, have been used since the mid-19th century. However, in Islam, the permissibility of protests is a complex matter of ijtihad, balancing local and global socio-political realities. As protests are acts of worship, they require clear evidence to be deemed valid. This delicate issue is best left to knowledgeable scholars who can navigate its intricacies, guided by wisdom and understanding.
Scholars with Contemporary Knowledge Differ on the Ruling of Protests
Opinion A: Permissible with Conditions
• Conditions:
o Limited to achieving some benefit or avoiding harm, and should not lead to greater perversion or something worse.
o Should not result in evil consequences like sabotage or transgression against public properties.
o Must be free of forbidden acts such as mixing between men and women, women going out adorned, use of music, shouting incorrect slogans, begging non-Muslims in humiliating ways, holding up pictures or effigies, blocking roads, and using slanderous words.
o Avoid imitating non-Muslims in their unique characteristics or committing acts of aggression against innocent people’s properties.
• Evidences:
o Some Sahabah, including Umar and Hamzah (may Allah be pleased with them), protested in Makkah. (Weak Hadith, Aboo Nu’aym Al-Asbahaanee in his Hilyat Al Awliyaa (volume 1, page 40, Shaykh Alee Ridhaa said, “This narration is not authentic, ..rather it is very weak.” Shaykh Albaanee said: 6531:Munkar (rejected), Aboo Nu’aym and Al-Bazzaar (3/169-171), Fadhaa’il as-Sahaba (1/285-288), Asad Al Ghaaba (3/644), Al Mujama’ 9/65, and at-Tabaraanee in Al Awsat)
o Strike and protest are means to achieve something, and means are part of norms; thus, permissible if not explicitly prohibited.
Opinion B: Not Permissible
• Evidences:
o No authentic hadith establishes the permissibility. (Hadiths quoting that Sahabah protested are weak).
o Strike or protest was not practiced by the Sahabah or Salaf and is considered a tradition of non-Muslims.
Most Reliable Ruling: Opinion B
• Reasoning:
1. Hadiths stating Umar Al-Faarooq, Hamzah and other Sahabah (may Allaah be pleased with them) protested are weak
2. Arguments against Protests: What is not Islamic by origin, its process, and its outcome cannot be Islamized. Protests typically involve:
o Imitating non-Muslims and engaging in free mingling between sexes.
o Destruction of properties, whether belonging to innocent people or the government, leads to violence and disruption of business activities.
o Cooperating upon sin and misguidance, compromising the Sunnah, and resulting in greater harm than good.
o Wasting time and money, inconveniencing others, and blocking roads.
o Chanting inappropriate or haram slogans while displaying hostility toward non-participants.
o Indecent dressing, using slanderous words, cursing, backbiting, and exposing sins.
o Using musical instruments, singing, and dancing, alongside collecting undeserved salaries during strikes.
o Believing jihad should be quiet and private, with demonstrations not being part of it.
o Rebellion led to greater corruption, splitting the Jamaah, and undermining leadership, resulting in fear, hunger, shedding blood, and weakening religion.
o Rights should be pursued through Shariah-legislated means.
Reliable Fatwas on Protests: Various fatwa of scholars such as Shaykh Muhammad Amaan bin Alee Al-Jaamee, Shaykh Abdul-Muhsin Al-’Abbaad Aal-Badr, Shaykh Abdus-Salaam bin Burjiss Aal Abdul-Kareem, Shaykh al-Islam Ibn Taymiyya, Shaykh Saalih al-Fawzaan, Shaykh Ibn Baz, Shaykh Ibnul Uthaymeen, Shaykh Muhammad bin Abdul-Wahhaab Al-’Aqeel, Shaykh ‘Abdul-Qaadir bin Muhammad Al-Junaid, Shaykh Uthmaan As-Saalimee, Shaykh Muhammad bin Abdul-Wahhaab Al-’Aqeel, and Shaykh Muhammad Naasiruddeen Al-Albaanee have provided numerous references against protests and demonstrations, emphasizing the harm, chaos, and un-Islamic origins associated with such actions.
Conclusion
Scholars of the Sunnah do not support demonstrations and protests as they lead to harm, imitate non-Muslims, and contradict Islamic teachings. Peaceful means such as dialogue and writing are preferred to seek benefits. Muslims should adhere to the teachings of Islam and avoid actions that compromise their faith and societal order.
Protests, though powerful, can distract and pacify us from pursuing more impactful actions for true change. In Nigeria, as in any land, the strength of a nation is subverted not by external foes but by internal strife. Demoralization and civil unrest wield immense power; convince a people their country is evil, and they may feel morally obliged to dismantle it, seeing resistance as unkind. Once labeled evil, reconciliation becomes impossible.
Experience with Nigerian protests reveals how they can minimize risks for criminals while maximizing harm to the innocent. Viral videos of those advocating for protests reveal a disregard for religious teachings and history lessons. They attack role models and scholars, undermining voices of wisdom. When calls for peaceful protests spiral into chaos, who bears the brunt? Roadblocks disrupt lives, and chaos leads to loss. Let's heed this wisdom. May Allah protect Nigeria from the fate of Libya, Sudan, and Syria.
Ibraheem Ladi Amosa
[email protected]
In the hallowed halls of academia, rare souls leave ineradicable marks on the hearts and minds of those they touch. Today, with full submission to the will of Allah, we mourn the loss of such a luminary, Professor Jibril Isa Diso, the first blind professor in Nigeria. A symbol of hope of resilience and wisdom, Professor Jibril's journey from Tudun Maliki School for Special Needs to the esteemed Department of Special Education at Bayero University Kano epitomizes the triumph of the human spirit.
Born in Gwale, Kano State, Professor Jibril's life was a testament to the power of determination and the boundless potential that lies within each of us, regardless of our physical limitations. His early years at Tudun Maliki School for Special Needs were marked by an unwavering pursuit of knowledge, a journey that saw him rise above challenges with an indomitable will and an insatiable thirst for learning.
Joining Bayero University Kano in 1994, Jibril's academic voyage was nothing short of extraordinary. In 2019, he shattered the glass ceiling to become Nigeria's first visually impaired professor, a milestone that echoed far beyond the walls of the university. His ascent was not merely a personal triumph but a symbol of hope and inspiration for countless individuals living with special needs. His rich profile served as a roadmap for others, illustrating that disability is not a barrier but a unique facet of one's identity that can be embraced and celebrated.
Professor Jibril Isa Diso's legacy is marked by perseverance, intellectual brilliance, and dedication to societal betterment. As a role model to all, he demonstrated that true sight lies in the heart and mind. His journey inspires us to break barriers, seek knowledge, and champion inclusivity. Though he has passed, his enduring light and wisdom continue to guide and inspire countless others in Nigerian academia and beyond.
O Allah, forgive him and have mercy on him and give him strength and pardon him.
Ibraheem Ladi Amosa
[email protected]
In the blessed expanse of Yoruba-speaking territories, we are graced with Sunnah luminaries, and paragons of erudition straddling the realms of classical and modern Islamic scholarship. Their indelible contributions resonate in the spheres of Islamic wisdom, pioneering Da'wah methodologies, and the expanse of scholarly enlightenment. Their dedication to knowledge burgeons, steering human development in adherence to the tenets of Islam. Their essence embodies the virtues of integrity, unwavering commitment, and fervor, manifesting in public enlightenment and scholarly pursuit. They epitomize a harmonious synthesis of tradition and contemporaneity, emblematic of contemporary role models. Acknowledging their human essence, these scholars, not celestial beings but erudite seekers of truth, acknowledge and rectify their fallibilities—an embodiment of humility. When I contemplate penning their virtues, their preference would likely steer me toward illuminating other esteemed luminaries, reflective of their deference for the scholarly realm and intellectual pantheon at large.
Within our community, we are privileged to embrace the brilliance of erudite minds such as Sheikh Prof. Alaro. Ah, how can I aptly articulate the essence of Sheikh Prof. Alaro to my people? Sheikh Dr. Sharafdeen Gbadebo Raji stands as one of the most revered scholars in the Yoruba language today, tirelessly enriching Islamic knowledge through his prolific writing, profound teaching, and unfiltered presentations. Sheikh Dr. Faadhil Abiola Nurudeen Al-Imam ...
In a remarkable display of compassion and enlightenment, the teachers and students of Markaz Ihyaahi Sunnah Waikhmaadi Bid’ah, nestled in Line Chairman, Naibawa/Yanlemu - Kumbotso, Kano, embarked on a transformative journey on the 28th of December 2023. Their destination: Nassarawa Children's Home and Audu Bako Zoological Garden, Zo Road, Kano.
The visit to Nassarawa Children’s Home surpassed the notion of a mere outreach; it was a voyage aimed at nurturing the students' faith, instilling a deeper reverence for Allah, and fostering a profound understanding of kindness towards orphans and the vulnerable. Under the adept guidance of their revered Director, Ustadh Ibraheem Amosa (Albaany), the students aspired to extend support, share joy, and provide much-needed assistance to the children residing at the Home.
The essence of this educational excursion transcended humanitarian endeavors; it was a deliberate endeavor to provide respite from academic pursuits and offer students a tangible, firsthand experience of the diverse creations of Allah. The immersion in wildlife at Audu Bako Zoological Garden sought to deepen their faith and understanding while emphasizing the significance of wildlife management within our community
The facets of Nigeria's energy shortfall gleam with myriad troubles: recurrent blackouts, erratic voltages, grid failures, and the ailing state of our power infrastructure. This dearth not only fetters economic stride but casts a shadow upon the lives of our people. Furthermore, the heavy reliance on fossil fuels, notably diesel generators, sows the seeds of environmental decay, escalates operational costs for enterprises, and denies many the affordable grace of electricity.
Today, the chorus resonates with the advocacy for the safeguarding of women's rights by vested stakeholders. Islam, indeed, heralds the sanctity of women's rights, vehemently condemning any encroachment upon their rights or perpetration of violence against them.
Nevertheless, beneath the guise of safeguarding these rights, certain unorthodox ideologies have deceitfully surfaced (such as the assertion of absolute equality between genders) orchestrated by those with tricky intentions. Caution ought to be exercised! The exigency of this moment demands a critical appraisal of the proposition equating males and females, thereby demanding equality in treatment.
Distinguishing between equity and equality becomes overbearing. Societal structures often create disparities based on race or socioeconomic status, leading to structural barriers. Equity involves just resource allocation, considering individual disparities, and ensuring tailored support for equal opportunities. Equality focuses on uniform resource distribution, neglecting varying needs or abilities.
Justice epitomizes long-term equity, addressing systemic disparities and striving for sustainable, equitable access for future generations. It's vital to treat individuals justly according to their circumstances, not equally.
Scientifically, males and females inherently differ, and Islamic teachings advocate for impartial treatment of children, emphasizing justice as the standard. Islam recognizes gender disparities in certain spheres while affirming shared responsibilities. Its scriptures elucidate distinctions in inheritance (Q4:11), attire, and religious obligations, among others.
Islam presents a comprehensive faith, acknowledging distinct gender roles pivotal for human progress. There's no scriptural mandate for absolute equality but an emphasis on justice (Q4:58, 16:90). Analogizing the status of males and females is akin to comparing apples and pineapples; while both fruits, they fundamentally differ.
Regarding Maolud Nabiyy, scholars debate its celebration, and even those partaking have embraced a worrisome moral decline. This year's celebrations witnessed unsettling transformations, in particular, the involvement of Islamiyyah students, both boys and girls, adds a layer of complexity to the issue. Students, adorned in their Islamiyyah uniforms, take to the streets, play music, dance provocatively with dance steps more often associated with indecency, and engage in unregulated mingling with the opposite sex. The very practices that are considered detestable in our society are now adopted freely in the name of Maolud Nabiyy celebrations. It is as if the norms of the past have been cast aside, and the boundaries of decency transgressed.
In a predominantly Islamic region, one would expect leaders, be they religious or political, to preserve the community's moral standards. The responsibility to set and enforce norms falls on scholars, religious leaders, government officials, traditional leaders, and household leaders. However, today's leaders seem passive in the face of moral erosion. They possess the opportunity to influence the betterment of future generations, yet a puzzling silence prevails.
Have the leaders forgotten the sacred trust placed in their hands by Allah Himself? They must establish and enforce norms within their domains. Why are today's leaders passive, and seemingly powerless to protect youth and moral character? Are they afraid of banning celebrations fostering immoral behavior? Their offices are opportunities to lead and set moral standards. They will be held accountable for their actions, and their legacy will be their answer. It is time for leaders to challenge these disturbing trends and restore our society to its rightful path, grounded in Islamic values and cultural decorum.
May Allah grant us a deep understanding of His religion and guide our leaders to fulfill their roles as guardians of morality and upholders of Islamic values."
Ibraheem Abubakr Amosa Mu'allim
[email protected]
Resonating through time, a Yoruba proverb imparts its wisdom: a sage refrains from chastising a child immediately after he shatters a pot. Instead, he imparts sagacity to mold proper behavior. Regrettably, Tani Olohun's moral compass seems askew, propelling him perilously close to the precipice of divine retribution. Much like a protruding tooth induces discomfort within the mouth, a swine seeks solace solely in its muddy dwelling. To those who discern, a stained endeavor remains perpetually tarnished, irrespective of any cloak of human rights it may drape itself in.
Within the realm of virtue, the upright remains resolute, even as deceit disguises itself in unseemly attire. The path of rectitude beckons, its luminance awaiting those who dare to tread its sanctified expanse. May Allaah illumine his way to the truth.
Ibraheem Amosa
[email protected]
A case of Ilorin, Kwara State, Nigeria
Within the intricate tapestry of culture and history, Ilorin's narrative has been meticulously woven over time, adorned with threads of unwavering faith and enduring tradition. As contemplation unfurls its tendrils, a discerning intellect readily recognizes the profound maxim that "a frog does not seek to quench its thirst from the very pond in which it resides." Consequently, the entreaty to introduce foreign beliefs and customs into the sanctified heart of Ilorin demands a profound and introspective gaze, as it resonates with the audacious endeavor of challenging the very currents that have shaped our unequivocal identity.
Greetings, architects of transformation! Reflect upon the timeless wisdom that reverberates, reminding us that "the path is not charted through solitary footsteps." As a collective assembly of intellectual prowess converges to cast shadows across the expanse of tradition, it becomes paramount to acknowledge the indelible footprints that have graced this sacred terrain. Ilorin, a cradle where Islam found its roots, stands steadfast as an embodiment of faith, its minarets ascending towards the celestial heavens like resolute pillars of truth. The advent of Isese traditional celebrations, in essence, extends an invitation to disparate notes to harmonize within a symphony that has resounded through epochs, entwining with the verses of the Quran.
Just as the moon vigilantly oversees the nocturnal canvas, so too does the annals of Ilorin's chronicle stand witness to the luminous legacy of Islam. The profound tenet, encapsulated in "a forest is not born of a solitary tree," underscores the intrinsic assimilation of Ilorin's soil with the teachings of the Prophet. Here, the reverberating echoes of Allahu Akbar have metamorphosed into the rhythmic heartbeat of this communal existence. The winds of change, a perpetual presence, beckon for a harmonious accord, acknowledging that the mosque's minaret transcends mere architectural prowess; rather, it proclaims the unity of Ilorin's collective spirit.
In the tapestry of Ilorin's unity, the harmonious cohabitation of non-Muslims stands not as an endorsement of their beliefs, but as a reflection of Islam's true essence. Like a vigilant guardian, it signifies the demarcation of limits when their deeds approach the precipice of transgression, embodying the wisdom that even in diversity, unity finds its stronghold.
To the erudite minds navigating academia's landscapes, the quills of journalists, and the impassioned voices of activists, be reminded that sagacity is firmly rooted in the adage "the wise individual integrates auditory senses with visual acumen." Engage the veritable narratives etched within the annals of Ilorin's history, where the ink flows with the fervor of unwavering conviction. Analogous to the sun casting its radiant embrace upon the terrestrial expanse, the very essence of Ilorin basks in the luminous radiance of Islam, its bedrock solidified through unwavering faith.
Within the grand theater of culture, let the performance not devolve into a discordant symphony, drowning the mellifluous harmonies of unity. As illuminated by the age-old maxim "even the most innocent of sheep may fall prey to the wiles of the cunning hyena," the introduction of foreign beliefs and celebrations, though well-intentioned, conceals the splendor of Ilorin's historical narrative. May sagacity serve as your compass, guiding you like a gentle breeze, disseminating the fragrant essence of reverence for the sanctity of tradition.
In summative discourse, allow the sage aphorism of Sankore's scholars to reverberate deep within your consciousness: "To grasp is to yield allegiance." Refrain from postulating challenges against the echoes of time's passage; rather, embrace the melodious cadence of faith that has waltzed through Ilorin's labyrinthine pathways. For within unity, the heart discovers solace, and within faith, the soul unearths its most profound purpose.
Ibraheem Amosa
[email protected]