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In the Name of God بسم الله

Kamaaluddeen al-Ismail

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About Kamaaluddeen al-Ismail

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    From Jordan. Live in Sweden
  • Religion
    Ahl as-sunnah wa l-jamāʻah

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  1. @Christianlady So, it was Sunnis and Shi'ah who dropped 23 000 bombs mostly on Muslim nations? When Trumpelstiltskin's first day in office resulted in killing an innocent child? The kuffaar have shed more blood than the Sunnis and Shi'ah. More blood is on the crusaders hands. It's not our fault if the mujahideen attack your countries,. The Christians started this war by invading our countries. And it's permissible to either expel the kuffaar from our lands and kill them. Jihad becomes fard al-ayn. So, I think Christians should stop complaining about their sons and daughters getting killed in our lands. They enter our lands with weapons and the Mujahideen have the right to kill them!
  2. Salaam Sister.. I never said that Jesus got killed or crucified. In fact, the position of Ahl as-sunnah wa l-jamāʻah is that he is alive and will return to follow the shari'ah of Muhammad (s.a.w.) and will defeat the Masih ad-dajjal, the Muslims (Sunnis and Shi'ah) have an ijmaa' on this. No sane person will reject verse 4:157 or try to twist unless that person belongs to Ahmadiyyah.
  3. In the name of Allah, the Gracious, the Merciful It is not lawful for us to violently rebel against an unjust Muslim ruler, or any ruler, as long as we can practice the basics of Islam in safety. Rather, Muslims should be patient and encourage reform through non-violent action. Obedience to civil laws, whether in a Muslim or non-Muslim state, is obligatory as long as we are not commanded to commit sins. If the rulers command us to commit sins or they stubbornly persist in oppression, then we must strive to reform them without resorting to violence or destabilizing civil order. Allah said: Ibn Umar reported: The Prophet, peace and blessings be upon him, said: In many narrations, the Prophet has forbidden us from rebelling against the rulers as long as they pray and allow Islam to be practiced in their lands. Violence that leads to civil war almost always results in a much worse situation than the unjust ruler himself. While an unjust ruler is an evil in itself, the violence required to overthrow him is even worse. Hudhayfa ibn al-Yaman reported: The Messenger of Allah, peace and blessings be upon him, said: I said, “O Messenger of Allah, what should I do if I live to see that time?” The Prophet said: Awf ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said: It was said, “Shall we confront them with swords?” The Prophet said: Umm Salamah reported: The Messenger of Allah, peace and blessings be upon him, said: It was said, “Shall we not fight them?” The Prophet said: Many of those who call for violent rebellion have resorted to the use of terrorism against innocent civilians to destabilize the government. Such acts are completely forbidden in Islam. The Prophet severely warned those who engage in unlawful civil disobedience and acts of reckless and indiscriminate violence, saying that they have nothing to do with Islam and will have died a death of ignorance. Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: The righteous predecessors (al-salaf al-ṣāliḥ) recognized that the evil of violent rebellion is far worse than the evil of an unjust ruler himself. For this reason, they counseled patience and wisdom in the face of injustice. In fact, they would pray for the ruler to be guided to righteousness, as the reform of the ruler would benefit the entire society. Hasan Al-Basri said: Fudayl ibn Iyad said: At-Tahawi said: Ahmad ibn Hanbal said: An-Nawawi summarizes the views of the righteous predecessors, saying: Some Muslims claim that the narrations mentioned earlier forbidding rebellion against a Muslim ruler only apply to a ruler who “implements the Sharia” as they understand it. This is an unjustified restriction of the prophetic command that they have invented. Rather, the Prophet has forbidden violence even if “they strike your back and take your wealth” and “they do not follow my guidance or tradition” and they have “hearts of devils.” The only criterion the Prophet mentioned is that they allow the prayer. For this reason, Imam Muslim collected all of these narrations under the following chapter heading: To claim that the Sharia is a political system, the absence of which necessitates violence, is a modern innovation in the religion. Instead, the proper way to enjoin good and forbid evil regarding the rulers is through non-violent preaching, advising, and if necessary, acts of civil disobedience. Ahmad ibn Hanbal said: Muslims should sincerely advise the ruler using calm and measured speech. Allah sent Moses and Aaron, upon them be peace, to speak to Pharaoh gently, even though he was a great tyrant who claimed to be God and enslaved and massacred thousands. Allah said: Moses and Aaron spoke to Pharaoh with the intention to guide him to the truth, not to condemn him to Hell. If this is how Allah asked his prophets to speak to one of the worst tyrants the world has seen, then we should act the same in our situation. We must also have a good intention to benefit the ruler on a personal level, as part of the good will (naṣīḥa) they should receive from us. We should advise them of their misdeeds in private and only condemn their unjust deeds in public when it is necessary. Iyad ibn Ghanam reported: The Messenger of Allah, peace and blessings be upon him, said: Even so, it may be necessary to become more vocal and assertive if the ruler is a stubborn oppressor. Speaking the truth to him in this case is a form of non-violent jihād without weapons. Abu Sa’eed Al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said: In sum, Muslims should reform an unjust ruler and enjoin good without resorting to violence or destabilizing society. Violence and terrorism leads to the fracturing of Muslim society, which is even worse than the oppression of the rulers. Rather, Muslims must be patient and wise in the face of injustice, and we should pray for Allah to guide the rulers to right conduct. Success comes from Allah, and Allah knows best.
  4. The following is taken from The Lost Female Scholars of Islam by Shaykh Akram Nadwi. At the time Eileen Collins became the first woman to command the space shuttle, some Muslims were debating the right of women to drive a car on the road. This disparity in the level of public discourse on the rights of women and role of women confront Muslim societies. If you call a man a thief long enough, he will start to think he really is a thief. Likewise, if you call a child stupid all the time, she will grow up thinking she really is stupid. This swindle of self-perception describes the deep seated anxiety surrounding women in Islam. The sustained media and academic portrayal of Islam has been that of a sexist, patriarchal religion that subjugates women through implicit assumptions of their inferiority. The corrective efforts to this perceived sexism have been shaped by conservatism and radicalism alike. Muslim feminists throw women forward as the bastion of a new, gender-less Islam, free from the shackles of male scholarship and propelling them forth to become imams and state leaders. At the same time, one can find countless a’immah from the Indian subcontinent who will readily declare women’s rights as a pernicious Western import, against which the best defence is to keep them inside the home and away from places of work and education. In this way, there may be little that separates misogynistic mullahs from progressive feminists: both are reactions to a crisis of confidence in their own faith. The social and political upheavals of the past century have shaken the ummah to the very core - to the point that commentators cannot seem to defend the most basic social relationship between men and women. Amidst these celebrations and condemnations of Islam’s supposed misogynism, Shaykh Mohammad Akram Nadwi’s study of al-muhadditsat, the women scholars of ahadits is a timely reminder that the gender issue need not be a problem in Islam. The portrayal in the media of Islam as the cause of the subordination of women was a key inspiration for the shaykh to embark on his decade long study. Currently a research fellow at the Oxford Centre for Islamic Studies, he found himself confronted with disagreements amongst Muslims about their own history. There was a gaping need to seek out the real historical record on women’s place in the Islamic tradition. There are widely cited arguments that the male gender bias in Islamic scholarship has affected the interpretations of the Qur’an and ahadits. But the historical records show examples of fatawa issued by male jurists that were materially adverse to men and in favour of women. Furthermore, many of the testaments of excellent female scholarships have been recounted by their male students. Imam adz-Dzahabi (r.a.) noted that amongst female narrators of ahadits, there were none found to be fabricators. Women’s scholarly integrity and independence were unimpeachable. Naturally, any sexist male would have a problem admitting to these facts. Since women today participate so little in the teaching of ahadits and the issuing of fatawa, there is a wide misconception that historically they have never played this role. As Shaykh Akram described, “When I started, I thought there may be thirty to forty women,” but as the study progressed, the accounts of female scholars kept growing and growing, until eventually there were no less than 8,000 biographical accounts to be found. Such vast numbers truly testify to the huge role that women have played in the preservation and development of Islamic learning since the time of the blessed Prophet Muhammad (s.a.w.). The women encountered by Shaykh Akram were far from mediocre when compared to men, indeed, some excelled far beyond their male contemporaries. There were exceptional women who not only actively participated in society but also actively reformed it. Most striking was the high calibre of their intellectual achievements and the respect that they received for this. Apart from well-known figures, including ‘Aishah asw-Swiddiqah (r.a.), the daughter of Abu Bakr (r.a.), the grandeur of forgotten scholars is rekindled in the work. Shaykha Fathimah al-Batayahiyyah (r.a.), an 8th century scholar taught the celebrated work of Swahih al-Bukhari in Damascus. She was known as one of the greatest scholars of that period, demonstrated especially during the hajj when leading male scholars of the day flocked from afar to hear her speak in person. A beautiful picture is painted of her in an Islam that has been long forgotten – a distinguished, elderly woman teaching her students for days on end in the Prophet’s Mosque itself. Whenever she tired, she would rest her head on the Prophet’s (s.a.w.) grave and continue to teach her students as the hours wore on. Any woman visiting the Prophet’s (s.a.w.) mosque now will know the frustration of not even being able to see the blessed Prophet’s (s.a.w.) grave, let alone rest their head on its side wall. Another, Shaykha Zaynab bint Kamal (r.a.), taught more than four hundred books of ahadits in the 12thcentury. Her ‘camel loads’ of texts attracted camel loads of students. She was a natural teacher, exhibiting exceptional patience which won the hearts of those she taught. With such a towering intellectual reputation, her gender was no obstacle to her teaching in some of the most prestigious academic institutes in Damascus. Then there was Shaykha Fathimah bint Muhammad as-Samarqandi (r.a.), a jurist who advised her more famous husband on how to issue his fatawa. Shaykha Umm al-Darda (r.a.), who as a young woman, used to sit with male scholars in the mosque. “I’ve tried to worship Allah in every way,” she wrote, “but I’ve never found a better one than sitting around debating with other scholars.” She became a teacher of ahadits and fiqh and lectured in the men’s section. One of her students was the caliph of Damascus. The sheer hard work and dedication to Islam by these women is unfathomable by standards today – but they also had some biological advantages against men. Female muhaddi that were often sought after by students to learn ahadits because of their longer lifespan - which shortened the links in the chains of narration. Although Shaykh Akram’s study focused on the narrators of ahadits, he found that women scholars had also contributed significantly in teaching “theology, logic, philosophy, calligraphy and many of the crafts that we recognise and admire as Islamic.” The presence of female teachers alone does not do justice to the importance of women in Islamic history. The Qur’an, as originally recorded on parchments and animal bones, was entrusted to Hafswah (r.a.), daughter of ‘Umar (r.a.). It was with the help of these preserved records that Caliph ‘Utsman (r.a.) disseminated six standardised versions of the Qur’an to the major political and cultural centres in the Muslim realm. He ordered all non-standardised editions to be burned, an act that indicated the immense trust in Hafswah’s (r.a.) competence and character. The validity of women’s teachings was never doubted by the companions on account of their gender, or by any respected scholar since. Considering Islam’s teachings on the fundamental equality of men and women, Shaykh Akram’s work should really be no surprise. The Prophet (s.a.w.) taught that there is no difference in worth between believers on account of their gender. Both have the same rights and duties to learn and teach – from memorising and transmitting the words of the Qur’an and ahadits to the interpretation of these sources and giving counsel to fellow Muslims through fatawa. Women have the same duty as men to encourage the good and restrain the evil. It follows quite logically from this that if they cannot become scholars and be capable of understanding, interpreting and teaching, they cannot fulfill their duty as Muslims. If the subjugation of women is not the result of Islamic teachings, then why are there such gross violations of women’s rights in the Muslim world today? Relegating the Muslim woman only to the role of a mother and housewife is a relatively modern phenomenon. Did ‘Aishah (r.a.) not lead an army and did Umm Salamah (r.a.) not avert a crisis at Hudaybiyyah? The definitive cause to this complex and multi-faceted problem is heavily debated, but a few contributing factors are worth tracing here. The hegemony of Western civilisation in the modern world brings with it an inevitability that the Muslim world will fall victim to its own weaknesses. Women have always had a problematic position in the Judeo-Christian tradition, the most obvious example being the Biblical account of Adam (r.a.) and Eve’s Fall from the Garden. The source of mankind’s original sin is placed squarely on Eve, who represents the weaker sex in the parable; the pains of childbirth have traditionally been regarded as atonement for this original sin in the Christian faith. Theological precedents aside, the equality of men and women has come late in the day to Western Europe, with the status of women as ‘human’ being debated in the 16th century and equal legal rights to men only being established by the 19th and 20th centuries. Misogynism was internationalised, as Aisha Bewley, writer and translator of the Qur’an describes, by western colonial authorities who excluded women from teaching in mosques and assuming political roles in the Muslim societies they colonised. “The lens through which the West viewed Muslim women was already a distorted one – and once imposed or implanted among the Muslims, this viewpoint gradually became an established norm.” As the technologically and scientifically superior western culture impressed Muslim intellectuals, they grew more open to the values that these cultures brought with them. Finger-pointing at ‘the West’ is a comfortable answer for everyone, but it is all the more important to realise that the fate of the Muslim woman cannot be divorced from the fate of the Muslim community as a whole. The retraction of women from the public sphere is also the result of fear. “Islam’s current cultural insecurity has been bad for both its scholarship and its women,” says Shaykh Akram. “Our traditions have grown weak, and when people are weak, they grow cautious. When they are cautious, they don’t give their women freedom.” Man’s desire to protect women has gone into overdrive, to the point that it has actually undermined the quality of Muslim communities. When the few women that do break free begin to propagate extreme brands of feminism, the result is a vicious circle of suspicion, fear and oppression. The revelation of the 8,000 strong history of Muslim women scholars will prompt a variety of reactions from various parties. Misogynists are likely to deny it and attempt to undermine its authenticity. Feminists will be pleased that someone has done the hard work for them. Yet the best lesson is most likely to be found in the motivation behind its writing. Shaykh Akram seeks to bring people back to traditional Islam with the purpose of demonstrating that Islam is not misogynistic and nor were early male scholars biased against women. Accusations that his study encourages free-mixing and the relaxing of modesty are unfounded. It is clear in the introduction to the forty volumes that the hijab is also the sunnah of the Prophet (s.a.w.) and “enables women to be present and visible in the public space in a way that is safe and dignified.” Here Shaykh Akram’s status as a learned ‘alimfrom a prestigious institution, Nadwat al-Ulama in Lucknow, India, who has studied Islam in the traditional way stands him in good stead; scholars including Shaykh Yusuf al-Qaradawi have been more than willing to acknowledge his research and findings. The irony of our forgotten women scholars is that they spent their lives in the pursuit of historical facts, whereas Muslims have long forgotten the fact of their contribution. Historical criticism is a fundamental principle in Islam. The Qur’an Requires: O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly ... (Surah al-Hujraat:6) Questioning the media frenzy on Islam is not just a good idea, but a religious obligation for Muslims to seek out the truth. Once we have acknowledged the true historical record, that women are not subjugated by Islam and have played a part since the very beginning, we must also move on. Islam was not Revealed as a bundle of doctrines delineating women’s rights, human rights or animal rights. Islam confers all of these rights and duties on us when we sincerely accept Allah’s (s.w.t.) Rights. Faith, and not bare-knuckled rationality, permits us to create a society where everyone can have their rights upheld through submission to His Word and His messengers. Centuries of accusations of misogynism have been internalised and turned into reality, making Muslims themselves believe that Islam is flawed. In a world where some women are kept locked in their homes while others are vying to become presidents, Shaykh Akram’s research should present us with some confidence in the justice of Islam. Not because it proves that Islam has had many women scholars but that there were many great scholars that happened to be women.
  5. The Resident Evil Zombie Apocalypse of Matthew 27:53 by Ibn Anwar, BHsc (Hons), MCollT Citing the Austrian historian Johann Loserth, Professor Stephen A. Barney writes: "64-69 dede men: The rising of the dead from their graves and their appearing to many people is found only in Matthew's Gospel (27:52-53). Ludolph carefully observes that these dead rose "not then" when the graves were opened, but at Jesus' Resurrection, as Matthew (27:53) specified (ed. Bolard et al. 1865:672). Wyclif agrees rather with the tradition that L seems to follow: acknowledging that Christ was the first-born from the dead, he still finds that bodies were raised before the Resurrection to bear witness to the efficacy of Jesus' death-- but they rose not to life (ad vitam); their souls were only mechanically joined to their bodies ut motrices, ZOMBIE-LIKE (ed. Loserth 1890, 4:182)." [1] (emphasis added) Mark Beuving of Eternity Bible College identifies the incident in Matthew 27:52-53 as the rising of "Christian Zombies": "Believe it or not, one of the signs of the power of Jesus’ death was the introduction of Christian zombies...This true zombie story, then, speaks not of the reign of death, but of eternal life."[2] So Muslims are not being disrespectful when they liken the Matthean story to that of a "zombie apocalypse". Academics and Christian commentators themselves have used that specific epithet to describe that biblical myth. Notes: [1] Barney, S. A. (2006). The Penn Commentary on Piers Plowman Volume 5: C Passus 20-22; B Passus 18-20. Philadelphia: University of Pennsylvania Press. p. 32 [2] Beuving, M. (October 30, 2013). Zombies in the Bible. Retrieved from http://facultyblog.eternitybiblecollege.com/2013/10/zombies-in-the-bible/#.WM6YMG-GOUk
  6. The faithless faith of the biblical Jesus by Ibn Anwar, BHsc (Hons), MCollT What is the name of a person that believes in Krishna, Ganesha, Kali, Rama and Brahma? A Hindu. What is the name of a person that believes in Ghautama Siddharta Buddha and in the idea of Nirvana? A Buddhist. What is the name of a person that believes in the Qur'an and follows the Prophet Muhammad s.a.w.? A Muslim. And so we see that existent concepts, especially those that are culturally significant typically exist with particular titles, names or labels attached to them. That is the common practice of civilisations throughout human history. When an idea or a concept or a thing is given recognition as to its existence, the necessary knee-jerk human reaction that is completely natural and logical is to name it. An entity that has no name, has no identity. And an identity-less thing is arguable non-existent in practical reality. Jennifer Slater writes: "It was as Christ, and not as Jesus, that Jesus made his impact on the Greeks and Romans. Christians were called after him and as such the name was highly significant in the formation of identity." [1] Yes, according to Acts 11:26, the term Christian (from which you get Christianity) is nothing but an earthly-mandated label with a particular origin in Antioch that has no connection to the first historical Jesus movement spearheaded by him almost 700 kilometers away in Jerusalem. But what was the name that Jesus would have given to the movement that he started if indeed it was a unique movement distinguishably different from the rest of Jewry? Since it is clear that the historical records that have reached us reveal no trademark of the supposed Jesus movement that Jesus supposedly established, what Christians would have us believe is that Jesus as the founder of a corporation or company founded it without a name and so without an identity. Have you ever heard of a nameless company? There is no getting around the fact that epithets for identification is a necessary cultural norm that even Christians have always vehemently practised-- a fact that is proven by virtue of the thousands of unique names, titles, labels and epithets afforded to the multiple different brands and versions of Christianity. What is Jesus' brand? He had no brand. Isn't that astonishing? Notes: [1] Slater, J.(2012). Christian Identity Characteristics in Paul's Letter to the Members of the Jesus Movement in Galatians: Creating Diastratic Unity in a Distratic Divergent South African Society. Indiana: AuthorHouse. p. 39
  7. America is not the greatest country. I live in Sweden.. well I don't like democracy, but if we compare Sweden to America, Sweden is the greatest country right now. Free education. In fact, you get student aid every month, better health care and this country doesn't poke its nose in other countries. America is bs. Repeating that it's the greatest country ad infinituim doesn't make it great.
  8. Neither the Jews nor the Christians will be pleased with you until you follow their creed. Say: "The guidance is the guidance of God." And if you follow their desires after the knowledge that has come to you, then there is none who can help or protect you against God. (2:120)
  9. Zakir Nair repeat the same arguments ad infinitum. Boring...
  10. Praying to the dead is not allowed in Islam. https://islamqa.info/en/763 But few sects did exist that prayed to the dead, but they were highly criticized by the scholars.
  11. Thanks to America and Russia for dropping bombs because the Muslims of Mosul and other citites are allying with the "Islamic State" (i.e., giving bay'ah). They want the "khilafah". America thought that they'd be successful in "liberating" Iraq and turn many of the Muslims against the "Islamic State", but they failed. What you reap is what you sow! The common citizens allied with the Islamic State. So, how can the American government solve this problem? Tbh, I think their hands are shackled now...
  12. وإذا قيل لـــهم لا تفســـدوا في الأرض قالوا إنما نحــن مصلحون ألا إنــــــهم هــــم المفسدون ولــــكن لا يشعرون
  13. التحيات لله و الصلوات و الطيبات السلام عليك أيها النبي As-salaamu `alayka ayyuhannabiyyuu Peace be upon you, O Prophet
  14. Pew analysis revealed Muslims are the fastest-growing religious group in the world and in 2010 there were 1.6billion in the world - about 23 per cent of the global population. Read more: http://www.dailymail.co.uk/news/article-4270576/Islam-popular-global-religion-2070.html#ixzz4b26QfHIo
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