AN APPROACH TO THE STUDY OF RELIGION.
There is crucial question about the study of religion. The question is “is
it possible to the study of religion scientifictcally?”. Religion is a social
phenomenon as are politics, economics, psychology, anthropology, and the like.
These social sciences can be studied scientifically, so can religion. Religion
is a universal phenomenon and is the most important ingredient in the study of
human life.
There are two approaches to the study of religion. These approaches are
linked through the unbroken line of the two extremes. The fist approach is
normative and the other is descriptive. The normative approach is based on
the criteria of what is true and good and what is bad, what one ought to do and
ought not to do. These is based on the personal internal experiences of the
religion founder or the messenger in contact with the divinity; the
transcendental experience. This approach can be looked at two ways. The fist
one is technology, that is an attempt to give a systematic traditional
expression of religious experience. In islam it is called the aqa’id, something
which must be accepted and believed. The second way is religious ethics or
moral behavior: how to act with one’s fellow man. The second approach is
descriptive is based on intellectual curiosity rather than on belief.
There are the
number of disciplines which will help in understanding religion. The first is
the history of religion: looking at religious behavior historically. The second
is the psychology of religion: understanding the mental process and feeling of
religious people, and the last is the sociology of religion: trying to
understand how religious groups organized themselves, the role of religious
institutions, religious leaders, law, and the state. Using the descriptive
approach, it is possible to study religion scientifically.
(From: the book English For Islamic
Studies, Djamaluddin Darwis).
The Importance
of The Arabic Language in Islam
Ninety percent
of the world's Muslims do not speak Arabic as their native language. Yet in
daily prayers, when reading the Qur'an, or even in simple conversations with
each other, Arabic rolls off any Muslim's tongue readily. It may be broken or
heavily accented, but most Muslims make the attempt to speak and understand at
least some Arabic. Why is Arabic
so important to understanding the faith of Islam?
Regardless
of their linguistic, cultural, and racial differences, Muslims form one
community of believers. This community is based on their shared faith in One
Almighty God, and the guidance He has sent down to mankind. His final
revelation to mankind, the Qur'an, was sent over 1400 years ago in the Arabic
language. Arabic thus serves as a common language among this diverse community
of believers.
The
original Arabic text of the Qur'an has been preserved from the time of its
revelation. Translations have been done into various languages, but they all
refer back to the original Arabic. In order to fully understand the magnificent
words of their Lord, Muslims make every attempt to understand the rich and
poetic classical Arabic language.
Since understanding Arabic is so important,
most Muslims try to learn at least the basics. Many pursue further study to
understand the full text of the Qur'an in its original. So how does one go
about learning Arabic?
Arabic
is written from right to left in its own unique script, and may seem
complicated. However, Arabic has a simple alphabet that, once learned, is very
accurate in conveying the correct pronunciation of each word. It is possible to
learn it.
History of Arabic
Language
Arabic is a
member of the family of Semitic languages. In its geographic origins, it
sits in a central position—the Arabian Peninsula—between the “northern” Semitic
languages: to the North-East, Akkadian, a cuneiform language that uses wedges
on clay tablets to record documentation, in Mesopotamia (currently Iraq);
Hebrew, Aramaic and Syriac to the North-West in the region that is now roughly
Syria-Palestine; and the “southern” Semitic languages: South Arabian along the
south coast of the Arabian Peninsula, including today’s Yemen, and Amharic, one
of the languages of Ethiopia (formally known also as Abyssinia).
The word
“Arab” [`arab] means “nomad”, and Arabic was originally the language of
itinerant tribes in the desert regions of the Arabian Peninsula. The very
inaccessibility of much of that terrain (including what is now known as “the
Empty Quarter”) may well account for the fact that, of all the Semitic
languages, Arabic seems to be the one that has preserved many of the features
of the predecessor to all the languages mentioned above, the so-called
“Proto-Semitic” from which the family of Semitic languages was to emerge over
time in its different forms.
Arabic is the
language or one of the official languages of: Morocco, Algeria, Tunisia, Libya,
Egypt, the Sudan, Saudi Arabic, Yemen, Lebanon, Syria, Jordan,
Palestine-Israel, Iraq, Kuwait, Bahrain, Qatar, the United Arab Emirates and
Oman. It is also widely used in sub-Saharan countries such as Chad, Mali
and Mauretania. As the language that Muslims are obliged to use in
prayer, the language is also understood by believers across the world, and is
especially significant in Asian countries such as Indonesia, Malaysia, India,
Pakistan, Iran, Afghanistan and the Philippines.
One of the
primary features of the Semitic languages lies in their approach to morphology
and thus the compilation of dictionaries. Lexicographers codifying the
collected vocabularies of both Hebrew and Arabic decided that the most
efficient way of organizing the meanings of words into categories involved the
identification of verbal roots consisting of three basic consonants,
with morphological derivatives being listed under that single root. (This
decision actually overlooks the distinct possibility, not sufficiently
explored, that the origins of these languages and the organization of their
lexicons are better reflected in bi-literal or even mono-literal roots—still a
topic of further linguistic research.) To illustrate this, we can use the
tri-literal root K – T – B and its basic meaning of “write.” Thus “KaTaBa”
means “he wrote,” “KāTiB” (with an elongated “a” sound) means “an
author,” “maKTaB” (the so-called “noun of place,” with a prefixed “ma-”)
means “desk, office,” and “KuTTāB” means either “authors (plural)” or “a
Qur’an school.” To sum up, the Arabic dictionary is not arranged
alphabetically by individual word, but by verbal root; Arabic learners need to
learn the morphological patterns of the language before they can make use of
the dictionary. Every one of these verbal roots in Arabic may
(potentially, but not actually) have eight or nine “derived forms” (“awzan”),
the pattern of which conveys a specific extension of the meaning derived from
the basic root. In fact, most verbal roots will produce three or four
derived forms. Thus, Q – D – M, “to arrive”; Q – DD – M,
“to present”; aQ – D – M, “to embark on”; ta – Q – D - M, “to
progress”; and so on.
Another
interesting feature of the Semitic languages is that, alongside the sentence
that begins with a noun or pronoun (as is the case with Indo-European
languages), there is also the “verbal sentence,” one in which the first word is
a verb and the action to be conveyed is given more prominence and significance
than either the person who does the action or the person to whom it is done.
Thus, “darasa l-waladu l-lughata”: in order, he studied – the boy
(subject) – the language (object), “the boy studied the language.”
United Arab Emirates
Since then, it has grown from a quiet
backwater to one of the Middle East's most important economic centres.
Although each state - Abu Dhabi, Dubai, Ajman,
Fujairah, Ras al Khaimah, Sharjah and Umm al Qaiwain - maintains a large degree
of independence, the UAE is governed by a Supreme Council of Rulers made up of
the seven emirs, who appoint the prime minister and the cabinet.
Before oil was discovered in the 1950s the
UAE's economy was dependent on fishing and a declining pearl industry. But
since 1962, when Abu Dhabi became the first of the emirates to begin exporting
oil, the country's society and economy have been transformed.
The late Sheikh Zayed, ruler of Abu Dhabi and
president of the UAE at its inception, was quick to seize on the potential of
the oil industry. He oversaw the development of all the emirates and directed
oil revenues into healthcare, education and the national infrastructure.
The oil industry has attracted a large influx
of foreign workers who, together with expatriates, now make up more than three
quarters of the population.
But the UAE's authorities also tried to reduce
its dependency on oil exports by diversifying the economy, creating booming
business, tourism and construction sectors.
While Abu Dhabi remained relatively
conservative in its approach, Dubai, which has far smaller oil reserves, was
bolder in its diversification policy.
Particularly during the credit boom that built
up after 2000, Dubai sought to turn itself into the financial gateway and
cosmopolitan hub of the Middle East.
It also began attracting vast amounts of
foreign investment for ever more ambitious construction projects, most famously
the Burj Khalifa skyscraper - the world's current tallest man-made structure -
and futuristic land reclamation projects, such as the palm-shaped artificial
Palm Islands.
Dubai in particular was hit by the 2009 global
financial crisis, and the property sector and construction went into decline.
However, tourism, trade and the retail sector have remained buoyant.
Though Emiratis are traditionally
conservative, the UAE is one of the most liberal countries in the Gulf, with
other cultures and beliefs generally tolerated, especially in Dubai.
However, politically it remains authoritarian.
It was the only country in the region not to have elected bodies until 2006,
when it convened a half-elected federal assembly, which was however restricted
to a consultative role.
Although the turmoil of the Arab Spring
popular revolts has largely passed it by, the UAE introduced Internet
restrictions in 2012 to hinder the use of social media to organise protests,
and imprisoned a large group of Islamists on charges to plotting a coup in
2013.
http://www.bbc.com/news/world-middle-east-14703998
Customs and
Traditions of Arabic Culture
The Arab world comprises of 25
countries and territories. The boundaries span from northern Africa to the
Middle East along with Jordan, Egypt, Saudi Arabia and Iraq as the members of
Arab world. The Arab countries and territories are rich in the traditions and
culture that western world is unaware of due to limited access. The major
portion of the Arabic culture constitutes focus on the religion. Islam is the
central religion of Arab countries. The entire Arabic world is highly comprised
of Muslims and the language in power is Arabic as it is also the language of
Islam.
Despite of Islam being the central
religion, Arab countries do have the other two Abrahamic religions Judaism and
Christianity which believe in one God. The variable religions being practiced
in Arab world make it so enriched in culture and customs.
The most highly esteemed thing for
Arabs is family. Generally among the rest of the world, people have the idea
that Arabic or Muslim women are restrained for participating much other than
taking care of the family and house hold. Yet the Arabic culture shows that
Muslim women are allowed and are successfully contributing to all the fields in
the world whether it is science, medicine, architecture, education, business,
banking or media. The Arab women are adequately contributing towards the
development and prosperity of the Arab nations along with men.
Most of the Arabic culture is
inspired from the religion Islam. So the customs and traditions are also
accordingly. The food that is allowed has to be Halal, which means according to
Islam only that food is allowed which is not prohibited in Islam and is gained
after proper slaughter. They eat food products made out of chicken, goat and
cows in the form of chicken, mutton and beef but only when the animal is
properly slaughtered. Any other meat form is not allowed in Islam and so in
Arab world.
Through out centuries there has
been an image about the Arabs that their religion is quite tough, especially
regarding the regulations of marriages. Here it is worth mentioning that
although according to the Arabic traditions and religious terms, arranged
marriages are always preferred. But it is mandatory, the compulsory part being
that both the partners must consent that the marriage is according to their
will not against it. So this is freedom in the correct manner.
The dependency of Arabic culture on
its central religion Islam makes it so different and pure. All around the
western world, sexual objectification is very common, which is not a good thing
as it gives rise to quite a lot of issues between marriages and families. Where
as this is highly unacceptable in the Arab world because Muslims take sex as a
sacred act which is only legitimate in a marriage. And no one is allowed to
mockingly perform marriages and divorces for their sexual interests and desires
in Arab. The Arabians have very strict rules and regulations for this matter
and this is why Arabic women are most safe and secure.
http://muslim-academy.com/customs-and-traditions-of-arabic-culture/ 13/05/2015,
15:00 WIB
New Arab
strategy for science, technology and innovation
Arab states have approved a strategy to harness science, technology
and innovation for development by improving science education, upgrading and
reforming universities, building research capacity and encouraging
international cooperation.
The 22 Arab states include eight countries in Africa, six in the Arabian Gulf and eight in Asia.
The strategy for science, technology and innovation, or STI, was adopted at the 14th Congress of Ministers of Higher Education and Scientific Research in the Arab World held in Riyadh, Saudi Arabia, from 11-13 March.
It was prepared by a panel of experts from the Arab region with institutional support from the Tunisia-based Arab League Educational, Cultural and Scientific Organization, ALECSO, the Union of Arab Scientific Research Councils and UNESCO, among others.
The STI strategy
The 22 Arab states include eight countries in Africa, six in the Arabian Gulf and eight in Asia.
The strategy for science, technology and innovation, or STI, was adopted at the 14th Congress of Ministers of Higher Education and Scientific Research in the Arab World held in Riyadh, Saudi Arabia, from 11-13 March.
It was prepared by a panel of experts from the Arab region with institutional support from the Tunisia-based Arab League Educational, Cultural and Scientific Organization, ALECSO, the Union of Arab Scientific Research Councils and UNESCO, among others.
The STI strategy
The strategy focuses on improving
science education and universities, enhancing scientific research capacity,
increasing financial support for research and development and fostering
regional and international scientific and educational cooperation.
An online Arab science and technology observatory will be established to monitor the science and technology scene in Arab states and highlight shortcomings in implementation.
The observatory will include a portal for research, development and innovation activities and projects, a database of Arab technological centres and universities, a directory of Arab scientists, technologists, educationists and policy-makers, science and technology indicators, and information on conferences, symposiums and workshops in the Arab region.
The strategy proposes setting up a network of science centres of excellence in the Arab world to promote interactive approaches, excellence and innovation.
The network will use selected outstanding technological institutions and research centres associated with universities in Arab states as regional hubs to facilitate cooperation through joint research projects, and to promote high-level training.
The strategy urges Arab states to increase financial support for research and development from the present 0.3% of gross domestic product to 3%, with the private sector contributing 30% to 40%.
This could be done by creating a fund for science and technology development, which could be supported by new financial mechanisms such as taxes and customs, according to the strategy.
It focuses on national and pan-Arab higher education and research initiatives in about 14 priority areas including biotechnology, nanotechnology, information technology, water, food, agriculture and fishing, space, energy, desert sciences, the environment, renewable energy, poverty and disease.
The strategy also calls for greater mobility of scientists within the region and cooperation with international science, technology, innovation and higher education organisations.
The problem of the Arab brain drain should be tackled by making universities and research centres attractive to local science and education communities, and the strategy suggests initiatives to promote collaborative research and innovation activities with Arab scientists living abroad.
Higher education reforms
An online Arab science and technology observatory will be established to monitor the science and technology scene in Arab states and highlight shortcomings in implementation.
The observatory will include a portal for research, development and innovation activities and projects, a database of Arab technological centres and universities, a directory of Arab scientists, technologists, educationists and policy-makers, science and technology indicators, and information on conferences, symposiums and workshops in the Arab region.
The strategy proposes setting up a network of science centres of excellence in the Arab world to promote interactive approaches, excellence and innovation.
The network will use selected outstanding technological institutions and research centres associated with universities in Arab states as regional hubs to facilitate cooperation through joint research projects, and to promote high-level training.
The strategy urges Arab states to increase financial support for research and development from the present 0.3% of gross domestic product to 3%, with the private sector contributing 30% to 40%.
This could be done by creating a fund for science and technology development, which could be supported by new financial mechanisms such as taxes and customs, according to the strategy.
It focuses on national and pan-Arab higher education and research initiatives in about 14 priority areas including biotechnology, nanotechnology, information technology, water, food, agriculture and fishing, space, energy, desert sciences, the environment, renewable energy, poverty and disease.
The strategy also calls for greater mobility of scientists within the region and cooperation with international science, technology, innovation and higher education organisations.
The problem of the Arab brain drain should be tackled by making universities and research centres attractive to local science and education communities, and the strategy suggests initiatives to promote collaborative research and innovation activities with Arab scientists living abroad.
Higher education reforms
Besides strengthening
university-industry linkages - which can be a potent tool for building
institutional research capacity - the strategy proposes enhancing the transfer
of knowledge and technology from universities to firms, which can help to boost
innovation and the competitiveness of companies as well as economic systems.
It also calls for special higher education programmes to provide skills training for the private sector, improved science and technology teaching standards, preparing graduates for careers in research and development, the production of employable graduates and promoting all ways of learning including distance and open learning.
At the conference, a guide for accreditation standards and quality in institutions of open and distance education in the Arab world was presented along with an analytical study of the status of e-learning and a report on Open Learning and Distance Education in the Arab World - Towards development and innovation.
The way forward
It also calls for special higher education programmes to provide skills training for the private sector, improved science and technology teaching standards, preparing graduates for careers in research and development, the production of employable graduates and promoting all ways of learning including distance and open learning.
At the conference, a guide for accreditation standards and quality in institutions of open and distance education in the Arab world was presented along with an analytical study of the status of e-learning and a report on Open Learning and Distance Education in the Arab World - Towards development and innovation.
The way forward
To make sure that the strategy is
implemented, monitoring and evaluating committees will be set up to prepare
progress reports and advise on necessary actions to put the strategy on track.
Excerpted
with permission from Shaykh Muhammad Hisham Kabbani's _Repudiation of
"Salafi" Innovations_ Vol. II (ASFA, forthcoming, insha Allah).
This is the explanation
of the Names of the Prophet Muhammad Peace be upon him, as set forth
by Shaykh al-Islam, the last of the major hadith masters, al-hafiz, Sayyidi
Jalal al-Din al-Suyuti (d. 911) in his Book Al- Riyad Al- Aniqa Fi Sharh
Asma' Khayr Al- Khaliqa SAW. Edited by the Lebanese hadith scholar Abu
Hajir Muhammad al-Sa`id ibn Basyuni Zaghlul and published in Beirut by Dar
al-kutub al-`ilmiyya (1405/1985).
Suyuti
says: It is my hope that Allah accept this book and that through this book I
will gain the Messenger's intercession. Perhaps it shall be that Allah make it
the seal of all my works, and grant me what I have asked Him with longing
regarding the Honorable One. I have named it "The beautiful gardens:
Explanation of the names of the Best of Creation."
One
of the commentaries notes that the scholars have said that the multitude of
names points to the greatness of the named and his loftiness of rank, because
it supposes great care and importance. That is why among the Arabs you will see
that the objects with the most names are those who commend the greatest
endeavor and effort.
Some
have said: The Prophet 
has ninety-nine
names, like the Beautiful Names of Allah. Ibn Dihya, however, avered three
hundred names. Imam Abu Bakr Ibn al-`Arabi in his commentary on Tirmidhi
(`Aridat Al-Ahwadhi 10:281) mentions one thousand names, some being mentioned
in the Qur'an and hadith while others are found in the ancient books.
has ninety-nine
names, like the Beautiful Names of Allah. Ibn Dihya, however, avered three
hundred names. Imam Abu Bakr Ibn al-`Arabi in his commentary on Tirmidhi
(`Aridat Al-Ahwadhi 10:281) mentions one thousand names, some being mentioned
in the Qur'an and hadith while others are found in the ancient books.
I
say: Some of his names came to us in the form of a verb or a verbal noun, and a
large number of the scholars including al- Qadi `Iyad and Ibn Dihya include
those among the names. This is what the large majority of the scholars,
especially those of hadith, have done with regard to Allah's names.
As
for the Prophet's saying: "I have
five names..." (Bukhari and Muslim):
It does not contradict
the fact that he has more than that, because it is one of the rules of the
principles (Qawa`id Al-Usul) that the number is not understood exclusively
(al-`adadu la yukhassas). How many hadiths have mentioned numbers which are not
meant to convey exclusivity, for example: "Seven will enjoy the shade of
Allah's Throne" (Bukhari), while other hadiths mention more than that; I
have about seventy or more among the more famous ones.
I
also consider that the wording "five" needs investigation, and if it
is established, then perhaps it comes from the nearest narrator, because most
of the narrations have: "I have
(many) names" (inna Li Asma'), and some of the narrations
also mention six instead of five, while Jubayr's narration mentions more than
that. Ibn `Asakir addressed this in his Mubhimat al- Qur'an and said:
It
is both possible that the mention of the number is not from the Prophet's
wording, or that it is from him, in any case this does not necessitate a limit.
These five were mentioned specifically either because of the listener's prior
knowledge of the other names -- as if the Prophet were saying: "I have five particularly meritorious and
glorious names" -- or because of the fame of these five names
as if the Prophet were saying: "I
have five particularly famous names" of for some other reason. (End
of Ibn `Asakir's words.)
Here
now are the hadiths which number his names:
1.
The hadith of Jubayr ibn Mut`im
His
son Muhammad narrated it from him as well as Nafi`, and al- Zuhri took it from
Muhammad, and thence a large number of narrators, among them: Sufyan al-Thawri,
Shu`ayb, Mu`ammar, Malik, Muhammad ibn Maysara, and others. [It is found in
Ahmad (4:80), Tirmidhi's Sunan (`Aridat al-ahwadhi 10:280), and Tirmidhi's
Shama'il (p. 183). Also Muslim from Ishaq ibn Ibrahim al-Hanzali and others.]
al-Suyuti
narrates with his isnad that the Prophet said:
I
have (many) names. I am The Praised One (muhammad). And I am the Most Deserving
of Praise (ahmad). And I am the Eraser (al-mahi) by whom disbelief is erased.
And I am the Gatherer (al-hashir) at whose feet the people shall be gathered.
And I am the Concluder (al-`aqib) after whom there is no Prophet.
Bukhari
in his Sahih and Malik in his Muwatta' narrate it from Mu`ammar without the
words "after whom there is no Prophet." This is the last hadith in the
Muwatta'. al-Darimi in his Sunan cites it from al-Shu`ayb with the words
"after whom there is no-one." Bukhari's version adds:
Mu`ammar
said: I asked al-Zuhri: "What is al-`aqib?" He replied: "The one
after whom there is no Prophet”. Al-Bayhaqi in Dala'il al-nubuwwa (1:123)
narrates it from Muhammad ibn Maysara with the final words:
And
I am the Concluder (al-`aqib), that is: the Sealer.
Ahmad
in his Musnad (4:80) and Bayhaqi in the Dala'il (1:124-125) also narrate it
with the mere mention of the names without gloss, and with the addition of a
sixth name:
I
have (many) names. I am The Praised One (Muhammad). And I am the Most Deserving
of Praise (Ahmad), and the Gatherer (Al-Hashir), and the Eraser (Al-Mahi), and
the Sealer (Al-Khatim), and the Concluder (Al-`Aqib).
As
can be seen the Prophet has listed his names above as six, and this indicates
that the mention of "five" is not from the Prophet, who only said:
"Names." Jubayr subsequently remembered whatever he remembered, or he
mentioned (some of them) and kept some of them to himself.
2.
The Hadith Of Jabir Ibn `Abd Allah
It
is like the hadith of Jubayr but without the mention of al-`aqib and with an
addition so that it reads: I am the Most Deserving of Praise (Ahmad). I am The
Praised One (Muhammad). And I am the Gatherer (Al-Hashir) at whose feet the
people shall be gathered. And I am the Eraser (Al-Mahi) by whom Allah erases
disbelief. On the Day of Resurrection the Flag of Glorification will be with me
and I shall be the leader of all the Messengers and the custodian of their
intercession.
Al-Tabarani
narrated it in Al-Jami` al-Kabir and Al-Jami` Al-Awsat. [al-Haythami said in
Majma` Al-Zawa'id (8:248): "Its chain contains `Urwa Ibn Marwan who was
said not to be strong (Laysa Bi Al-Qawi i.e. He is merely acceptable), while
the remainder of its narrators have been declared trustworthy”.
Abu
Nu`aym also narrated it in Dala'il al-nubuwwa from al-Tabarani with the
wording. And I am the Gatherer (Al-Hashir) and the people will not be gathered
anywhere else than at my feet.
3.
The Hadith of Abu Musa al-Ash`ari
Al-Suyuti
narrates with his isnad through Abu Dawud al-Tayalisi that the Prophet Said: I
am The Praised One (Muhammad), and the Most Deserving of Praise (Ahmad), and
the Final Successor (Al-Muqfi), and the Gatherer (Al-Hashir), and the Prophet
of Repentence (Nabi Al-Tawba), and the Prophet of Mercy (Nabi Al-Rahma).
Muslim
in his Sahih (book of Fada'il Chapter 34 hadith 126) and Abu Nu`aym narrated it
in Hilyat Al-Awliya' (5:99). Ahmad in his Musnad (4:395) narrated it through
Waki` without "and the Prophet of Repentence," and throughYazid who
retains it but replaces "The Prophet of Mercy" with: "and of the
Fierce Battle" (Nabi Al-Malhama).
4.
The Hadith of Hudhayfa
Al-Suyuti
narrates with his Isnad that Hudhayfa Said: I met the Prophet in one of the
streets of Madina and he said: I am The Praised One (Muhammad). And I am the
Most Deserving of Praise (Ahmad). And I am the Prophet of Mercy (Nabi
Al-Rahma). And I am the Prophet of Repentence (Nabi Al-Tawba). And I am the
Final Successor (Al-Muqfi). And I am the Gatherer (Al-Hashir) and the Prophet
of the Great Battle (Nabi Al- Malhama).
Suyuti
Said: Ahmad narrates it (Musnad 5:405) and the sub-narrators are all the men of
sound hadith except `Asim ibn Bahdala ("He is Thiqa, Trustworthy":
Haythami in Majma` Al-Zawa'id 8:284), and The Hadith is sound.
5.
The Hadith of Ibn Mas`ud
Al-Suyuti
narrates with his isnad that Ibn Mas`ud said: I heard the Prophet say in one of
the streets of Madina: I am The Praised One (Muhammad), and the Most Deserving
of Praise (Ahmad), and The Gatherer (Al-Hashir), and The Final Successor
(Al-Muqfi), and The Prophet of Mercy (Nabi Al-Rahma). Ibn Hibban narrated it in
his Sahih, and al-Haythami cited it in Mawarid Al-Zham'an (2090).
6.
The Hadith of Ibn `Abbas
Al-Suyuti
narrates with his isnad through al-Tabarani that the Prophet said: I am the
Most Deserving of Praise (Ahmad), and the Praised One (Muhammad), and the
Gatherer (Al-Hashir), and the Final Successor (Al-Muqfi), and the Sealer
(Al-Khatim).
Al-Tabarani
said in his Saghir (1:58) that this hadith is not related from Ibn `Abbas
through any other chain, and Suyuti adds that the chain is missing a link
through al-Dahhak and Ibn `Abbas. [However, Ahmad Shakir, the late editor of
Musnad Ahmad says in that book (4:67) that Abu Janab al-Kalbi narrates from
al-Dahhak:: "I was Ibn `Abbas's neighbor for seven years."
Al-Haythami mentions The Hadith in Majma` Al-Zawa'id but does not say anything
about it.
7.
The Hadith of Abu al-Tufayl
This
is The Companion `Amir ibn Wathila ibn `Abd Allah al-Bakri al-Laythi(d.110). He
related the hadith found in Muslim, Abu Dawud, and Ibn Majah in their books of
Manasik whereby the Prophet would touch the Black Stone with his camel-prod
(mihjan) -- while circumambulating on top of his mount -- and then kiss it.]
Al-Suyuti
narrates with his isnad, having heard this from Muhammad ibn Abu al-Hasan
al-Shadhili and Abu Hurayra `Abd al-Rahman ibn Abu al-Hasan al-Shadhili and
others.
From
Isma`il Abu Yahya al-Taymi, from Sayf ibn Wahb who said: I heard Abu al-Tufayl
say: The Prophet said: "I
have ten names in the presence of my Lord." Abu al- Tufayl said: I only
remember eight, and have forgotten two: "I am The Praised One (Muhammad),
and the Most Deserving of Praise (Ahmad), and the Opener (Al-Fatih), and the
Sealer (Al-Khatim), and the Father of Qasim (Abu Al-Qasim), and the Gatherer
(Al-Hashir), and the Concluder (Al-`Aqib), and the Eraser (Al-Mahi).
said: "I
have ten names in the presence of my Lord." Abu al- Tufayl said: I only
remember eight, and have forgotten two: "I am The Praised One (Muhammad),
and the Most Deserving of Praise (Ahmad), and the Opener (Al-Fatih), and the
Sealer (Al-Khatim), and the Father of Qasim (Abu Al-Qasim), and the Gatherer
(Al-Hashir), and the Concluder (Al-`Aqib), and the Eraser (Al-Mahi).
Sayf
ibn Wahb said: "I related this hadith to Abu Ja`far and he said: "O,
Sayf al-Mulla! Shall I tell you the two missing names?" I said yes, and he
said: Ya Sîn and Taha. Ibn Mardawayh in his Tafsir, Abu Nu`aym in his Dala'il,
and Al-Daylami in Musnad Al-Firdaws all cited it with their chains through Abu
Yahya al-Taymi. Ibn Dihya said: "This is a worthless chain, as it revolves
around a forger, Yahya Al-Taymi and a weak narrator Sayf ibn Wahb”.
Al-Zabidi
cited it in his Ithaf Al-Sadat Al-Muttaqin (7:163). He mentions that Ibn Dihya
cited it also in his Al-Mustawfa, and that Yahya (Ibn Yahya or Abu Yahya)
Al-Taymi is a forger while Ahmad said that Sayf Ibn Wahb is weak.
8.
The Hadith of `Awf ibn Malik
Suyuti
narrates with his isnad back to Abu Nu`aym that `Awf ibn Malik said: One day
the Prophet set forth and I
was with him. He entered the synagogue of the Jews during their festival day and
they disliked it intensely that we should visit them. The Prophet then said:
"O nation of the Jews! By Allah, in truth I am the Gatherer (Al-Hashir),
and I am the Concluder (Al-`Aqib), and I am the Final Successor (Al-Muqfi),
whether you believe or give the lie." Then he left and I left with him.
set forth and I
was with him. He entered the synagogue of the Jews during their festival day and
they disliked it intensely that we should visit them. The Prophet then said:
"O nation of the Jews! By Allah, in truth I am the Gatherer (Al-Hashir),
and I am the Concluder (Al-`Aqib), and I am the Final Successor (Al-Muqfi),
whether you believe or give the lie." Then he left and I left with him.
Source
: http://www.livingislam.org/n/np_e.html
Algerian
people
The Algerian
people are a free people, and decided to remain so.Its history is a long series
of struggles which always made Algeria a land of freedom and dignity.Being at
the heart of great events witnessed by the Mediterranean area throughout
history, Algeria has found in her sons, since the Numid era and the Islamic
epic and up to the wars of decolonization, the pioneers of freedom, unity and
progress as well as builders of democratic and prosperous States during the
periods of glory and peace.
The 1st of
November 1954 was a turning point for its destiny and a crowning for the tong
resistance to aggressions carried out against its culture, its values and the
fundamental components of its identity which are Islam, Arabity and Amazighity.
Its current struggles are well rooted in the glorious past of the nation.
Gathered in
the national movement and later within the National Front of Liberation, the
Algerian people have made great sacrifices in order to assume their collective
destiny in the framework of recovered freedom and cultural identity and to
build authentic people's democratic constitutional institutions.
The National Front of Liberation crowned the sacrifices of the best sons of Algeria during the People's war of liberation with independence and built a modern and full sovereign State. The belief in the collective chokes allowed the people to achieve great successes, characterized by the recovery of the national resources and the building of a State exclusively for the benefit of the people and exercising freely its powers and without any external pressures.
The National Front of Liberation crowned the sacrifices of the best sons of Algeria during the People's war of liberation with independence and built a modern and full sovereign State. The belief in the collective chokes allowed the people to achieve great successes, characterized by the recovery of the national resources and the building of a State exclusively for the benefit of the people and exercising freely its powers and without any external pressures.
Having fought
and still fighting for freedom and democracy, the Algerian people, by this
Constitution, decided to build constitutional institutions based on the
participation of any Algerian, man and woman, in the management of public
affairs; and on the ability to achieve social Justice, equality and freedom for
all.
The Constitution is the concretisation of the People's genius, the reflection of their aspirations, the fruit of their determination and the product of the deep social changes. Thus, in approving this Constitution, the People are, more than ever, decided to consider the law above everything. The Constitution is above all, it is the fundamental law which guarantees the individual and collective rights and liberties, protects the principle of the People 's free choke and gives the legitimacy to the exercise of powers. It helps to ensure the legal protection and the control of the public authorities in a society in which lawfulness and man's progress prevail in all its dimensions. Strong with their deeply rooted spiritual values and preserving their traditions of solidarity and justice, the people are confident in their ability to participate efficiently in the cultural, social and economic progress of the present and future world.
The Constitution is the concretisation of the People's genius, the reflection of their aspirations, the fruit of their determination and the product of the deep social changes. Thus, in approving this Constitution, the People are, more than ever, decided to consider the law above everything. The Constitution is above all, it is the fundamental law which guarantees the individual and collective rights and liberties, protects the principle of the People 's free choke and gives the legitimacy to the exercise of powers. It helps to ensure the legal protection and the control of the public authorities in a society in which lawfulness and man's progress prevail in all its dimensions. Strong with their deeply rooted spiritual values and preserving their traditions of solidarity and justice, the people are confident in their ability to participate efficiently in the cultural, social and economic progress of the present and future world.
Algeria, being a land of Islam, an integral part of the Great
Maghreb, an Arab land, a Mediterranean and African country is proud of the
radiance of its 1st of November Revolution and is honored by the respect the
country gained and knew how to preserve it through its engagement towards the
just causes in the world.The pride of the People, their sacrifices, their sense
of responsibility and their ancestral attachment to freedom and to social
justice are the best guaranty for the respect to this Constitution which they
adopt and transmit to future generations, heirs of the freedom pioneers and the
builders of free society.
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