The document is a repetitive demo version notice for PDF-ToolBox software from docu-track.com, listing the website address http://www.docu-track.com/ over 100 times in a row. It appears to be demonstrating a feature rather than conveying unique information.
This document provides an introduction and translation of the Aqeedatul Tahaawiyyah, a foundational text on Islamic beliefs authored by Imam Tahawi.
The introduction discusses Imam Tahawi's background and scholarly works. It notes that the Aqeedatul Tahaawiyyah concisely lists the beliefs that Muslims must know and inwardly comprehend, drawing from the Quran and hadiths.
The text itself outlines 50 key Islamic doctrines. These include beliefs about Allah's oneness and attributes, prophethood, the Quran, destiny, and the last day. It emphasizes submitting one's understanding to Allah and avoiding likening Him to creation.
This document provides background information on the book "Al-'Uboodiyyah" by Ibn Taymiyah, including acknowledgments, a preface, and introduction about Ibn Taymiyah. It discusses how Ibn Taymiyah sought to clarify the distinction between being a slave and being a worshiper of God. It also summarizes some of Ibn Taymiyah's main theological points about the universal reality of all things being slaves to God, versus the religious reality of voluntary acceptance of God's commands. The introduction concludes by noting that Ibn Taymiyah's work aimed to reform thinking that had deviated from the teachings of the Quran and Sunnah.
This is a document listing 100 fabricated hadith. While hadith are important Islamic religious texts, some hadith have been fabricated and are not authentic sayings of the Prophet Muhammad. This document appears to be cataloging 100 such fabricated hadith that Muslims should be aware are not true.
This document discusses the Islamic doctrine of al-Wala' Wa'l-Bara', which means loyalty to Muslims and disavowal of disbelievers. It covers several topics related to this doctrine, including the rights of Muslims towards one another, migration from lands of disbelief, jihad for Allah's sake, abandoning heresy, prohibiting imitation of disbelievers, and guidelines for Muslims interacting with non-Muslims. The document emphasizes that love and alliance in Islam must be for the sake of Allah alone.
xiv introduction to the routledge classics edition
The Accumulation of Capital by Rosa Luxemburg is considered one of the
most important works on Marx's political economy since Capital. In the
book, Luxemburg develops Marx's analysis of capitalist reproduction and
accumulation by critically examining his assumptions. She argues that the
non-capitalist environment plays a key role in driving capitalist expansion
by providing markets and resources. Luxemburg also emphasizes the role
of imperialism in accessing this external environment. While her work has
flaws from rushing to complete it, it makes important contributions by
highlighting limitations in Marx's analysis and the dependence of
capitalism on non-capitalist areas for continued growth.
The CIA report analyzes strategies to maintain public support in France and Germany for the NATO mission in Afghanistan. It notes that indifference could turn to hostility if casualties rise. The report proposes appealing to French sympathy for Afghan refugees and women's issues. For Germany, it suggests emphasizing the consequences of defeat, like drugs and terrorism, and protecting Germany's standing in NATO. The goal is to manipulate public opinion in the two countries to support continuing the Afghan war mission.
The document is a repetitive demo version notice for PDF-ToolBox software from docu-track.com, listing the website address http://www.docu-track.com/ over 100 times in a row. It appears to be demonstrating a feature rather than conveying unique information.
This document provides an introduction and translation of the Aqeedatul Tahaawiyyah, a foundational text on Islamic beliefs authored by Imam Tahawi.
The introduction discusses Imam Tahawi's background and scholarly works. It notes that the Aqeedatul Tahaawiyyah concisely lists the beliefs that Muslims must know and inwardly comprehend, drawing from the Quran and hadiths.
The text itself outlines 50 key Islamic doctrines. These include beliefs about Allah's oneness and attributes, prophethood, the Quran, destiny, and the last day. It emphasizes submitting one's understanding to Allah and avoiding likening Him to creation.
This document provides background information on the book "Al-'Uboodiyyah" by Ibn Taymiyah, including acknowledgments, a preface, and introduction about Ibn Taymiyah. It discusses how Ibn Taymiyah sought to clarify the distinction between being a slave and being a worshiper of God. It also summarizes some of Ibn Taymiyah's main theological points about the universal reality of all things being slaves to God, versus the religious reality of voluntary acceptance of God's commands. The introduction concludes by noting that Ibn Taymiyah's work aimed to reform thinking that had deviated from the teachings of the Quran and Sunnah.
This is a document listing 100 fabricated hadith. While hadith are important Islamic religious texts, some hadith have been fabricated and are not authentic sayings of the Prophet Muhammad. This document appears to be cataloging 100 such fabricated hadith that Muslims should be aware are not true.
This document discusses the Islamic doctrine of al-Wala' Wa'l-Bara', which means loyalty to Muslims and disavowal of disbelievers. It covers several topics related to this doctrine, including the rights of Muslims towards one another, migration from lands of disbelief, jihad for Allah's sake, abandoning heresy, prohibiting imitation of disbelievers, and guidelines for Muslims interacting with non-Muslims. The document emphasizes that love and alliance in Islam must be for the sake of Allah alone.
xiv introduction to the routledge classics edition
The Accumulation of Capital by Rosa Luxemburg is considered one of the
most important works on Marx's political economy since Capital. In the
book, Luxemburg develops Marx's analysis of capitalist reproduction and
accumulation by critically examining his assumptions. She argues that the
non-capitalist environment plays a key role in driving capitalist expansion
by providing markets and resources. Luxemburg also emphasizes the role
of imperialism in accessing this external environment. While her work has
flaws from rushing to complete it, it makes important contributions by
highlighting limitations in Marx's analysis and the dependence of
capitalism on non-capitalist areas for continued growth.
The CIA report analyzes strategies to maintain public support in France and Germany for the NATO mission in Afghanistan. It notes that indifference could turn to hostility if casualties rise. The report proposes appealing to French sympathy for Afghan refugees and women's issues. For Germany, it suggests emphasizing the consequences of defeat, like drugs and terrorism, and protecting Germany's standing in NATO. The goal is to manipulate public opinion in the two countries to support continuing the Afghan war mission.
This document summarizes the threat of Islamist militancy in the Pakistan-Afghanistan border region and U.S. policy to address it. It finds that the militant activity in western Pakistan poses threats including increased potential for attacks on the U.S., a growing threat to Pakistani stability, and hindering U.S. efforts to stabilize Afghanistan. It discusses the various militant groups operating in the region and safe havens they enjoy. U.S. policy aims to increase cooperation with Pakistan to combat the militants through military operations, building tribal militias, and development assistance, but faces challenges from Pakistan's strategic interests and weak government control in tribal areas.
This document contains an introduction to Ibn Taymeeyah's Letters from Prison. It provides background information on Ibn Taymeeyah, including that he was a 14th century Islamic scholar born in Harran who came from a family of scholars. It describes the political and intellectual environment of his time, including the Mongol invasions. It highlights Ibn Taymeeyah's dedication to knowledge, defending Islam, and concern for the Muslim masses. The introduction explains that the letters contained in the document come from when Ibn Taymeeyah was imprisoned in Egypt and were written to various recipients.
The document discusses the period of European imperialism from the late 19th century. It explores differing perspectives on whether imperialism benefited Europeans or colonized peoples. Historians like Niall Ferguson argue that British imperialism brought order and free trade, while Marxists like Hobsbawm see clear winners and losers, with colonized groups suffering the most. The document also examines how Europeans rapidly expanded their colonial control worldwide in this period due to decisive military and technological advantages over indigenous societies.
The document discusses the concept of waqf endowments in Islamic cities. Some key points:
1) Waqf endowments allowed individuals to finance beneficiaries like mosques, schools, and charities in perpetuity through revenues from designated property.
2) Waqf came in different types - khayri for public/religious causes, dhurri for family members, and mushtarak for both. Over time, dhurri waqf would shift funds to khayri causes.
3) Waqf touched all levels of society and were a major source of funding for urban infrastructure. They played a fundamental role in the development of Islamic cities from the Ayyubid period through
4616192 the-present-tense-between-english-and-arabic-a-comparative-by-abdulba...Light Upon Light
This document is a study on the present tense in English and Arabic conducted by T. Abdulbaseer Jamal Eid. It contains an introduction and four chapters. Chapter 1 discusses the different forms of the present tense in English, including the present simple, present continuous, present perfect, and present perfect continuous. Chapter 2 examines the present tense in Arabic, covering conjugation, inflection cases, and usage. Chapter 3 compares the present tense between English and Arabic, highlighting similarities and differences. The conclusion is in Chapter 4. Tables and examples are provided to illustrate key points.
Noam Chomsky was interviewed about his views on anarchism, Marxism, and hope for the future. He discusses being attracted to anarchism as a teenager because it challenges all unjustified structures of authority and hierarchy. He sees anarchism as advocating placing the burden of proof on authority and dismantling it if its justification cannot be met. Chomsky notes the achievements of the Spanish Revolution, where millions of workers and peasants established grassroots democracy to manage production through participatory means. He is skeptical of some leftist traditions like Bolshevism that were elitist in viewing workers as only capable of "trade union consciousness" rather than deeper political thought.
Ctrl+Alt+Del-Hate is an online E-magazine and broader initiative dedicated to combating polarization, hate and extremism. It's part of the www.LightUponLight.Online ecosystem. With articles and insights offered by former violent extremists, survivors of extremist violence and researchers, the magazine combats extremist groups and individuals online and is used in print offline to prevent interest in extremist ideologies/movements & to provide positive alternatives for those in radical movements.
Lynne stewart re sentenced to 10 years – u.s. justice sentenced to deathLight Upon Light
Lynne Stewart, a lawyer who represented Omar Abdel Rahman, was re-sentenced to 10 years in prison for releasing one of Rahman's statements to the media. The statement called for negotiations between an Islamic group and the Egyptian government. Stewart was convicted of providing material support to terrorists for releasing this statement. However, the document argues that Stewart was actually being punished for her lifelong advocacy for justice, and that her re-sentencing marks a decline in freedom of expression and a fair judicial process in the U.S. It claims the U.S. is becoming less democratic and more repressive of dissent.
The document provides an introduction to and overview of the six pillars of faith in Islam according to the classical works of Ibn Taymiyyah and other scholars of Ahl us Sunnah wal Jama'ah. The six pillars are: belief in Allah, belief in the angels, belief in the books, belief in the messengers, belief in the Day of Judgment, and belief in divine decree. Each pillar is then discussed in its own chapter, with the first chapter focusing on defining belief in Allah, or Tawhid, as comprising rejection of false gods and sole affirmation of Allah. It also defines the major categories of false gods, or Taghut.
This document provides a summary of stories from the Quran about various prophets, beginning with the creation of Adam. It describes how Allah informed the angels of his plan to create humans and place them on earth. It tells of Iblis's refusal to prostrate before Adam, which led to his banishment. It recounts how Adam and Eve were placed in the Garden but disobeyed Allah by eating from the forbidden tree. As a result, they were sent to earth to live and die there until resurrection.
This document discusses developments in Muslim philosophical theology between the 6th/12th centuries, focusing on al-Ghazali and al-Razi. It examines al-Ghazali's approach to kalam, including his downgrading of it from a pursuit of knowledge to persuasion. While al-Ghazali is credited with promoting Aristotelian logic in kalam, he did not depart from the non-apodictic methods of previous mutakallimun. The document aims to provide a more precise understanding of developments during this influential period of Muslim intellectual history, of which al-Razi was a central figure.
The document is a table of contents for the book "Sunan Abu−Dawud" which contains 41 chapters on various topics related to Islamic law and the teachings of Prophet Muhammad. Some of the chapter topics included are Purification, Prayer, Zakat, Marriage, Fasting, Jihad, Inheritance, Funerals, and the Prophet's Behavior. The table of contents provides a high level overview of the content in each chapter by listing its title and page or hadith number range.
The document discusses the history and development of chocolate over centuries. It details how cocoa beans were first used by Mesoamerican cultures before being introduced to Europe, where it became popular in drinks and confections. The document also notes that modern chocolate production methods were established in the 19th century to allow chocolate to be consumed on a larger scale.
The document discusses the history of terrorism in three stages. It begins by summarizing a New Yorker article describing the shock experienced by Muslims after the defeat of the Ottoman Empire in World War I and the abolition of the Islamic caliphate in the early 20th century. This created a sense of humiliation that continues to influence the Muslim world. It then discusses how the author plans to study the history of terrorism to better understand the present and move toward peace in the future. The summary provides context on some early groups considered terrorist, including Jewish Zealots resisting Rome, the Hashashin assassins of the 11th century, and European pirates of the 16th-18th centuries.
This document provides information about the Islamic Research and Training Institute (IRTI) and its publication of the proceedings from the Third International Conference on Islamic Economics.
The conference was jointly sponsored by IRTI, the International Islamic University Malaysia, and the International Association for Islamic Economists. It focused on the theme of "Financing Development in Islam" and was held in Kuala Lumpur, Malaysia in 1992.
This publication compiles all of the papers presented at the conference on various topics related to Islamic economic development and financing. IRTI aims to investigate development financing from an Islamic framework and highlight issues and alternatives for Muslim economies. The quality papers in this volume provide a valuable contribution to the literature on Islamic economics.
The book "No Logo" by Naomi Klein examines the rise of brand-focused marketing in the late 20th century and the anti-corporate globalization movement that emerged in response. Klein argues that large corporations have increasingly focused on branding and marketing activities over production. This has led to issues such as degraded working conditions in factories abroad and the commercialization of public spaces. The book also documents grassroots protests and "culture jamming" campaigns that have targeted high-profile brands like Nike, The Gap, and Starbucks. Klein sees these campaigns as part of a growing push
This document summarizes the threat of Islamist militancy in the Pakistan-Afghanistan border region and U.S. policy to address it. It finds that the militant activity in western Pakistan poses threats including increased potential for attacks on the U.S., a growing threat to Pakistani stability, and hindering U.S. efforts to stabilize Afghanistan. It discusses the various militant groups operating in the region and safe havens they enjoy. U.S. policy aims to increase cooperation with Pakistan to combat the militants through military operations, building tribal militias, and development assistance, but faces challenges from Pakistan's strategic interests and weak government control in tribal areas.
This document contains an introduction to Ibn Taymeeyah's Letters from Prison. It provides background information on Ibn Taymeeyah, including that he was a 14th century Islamic scholar born in Harran who came from a family of scholars. It describes the political and intellectual environment of his time, including the Mongol invasions. It highlights Ibn Taymeeyah's dedication to knowledge, defending Islam, and concern for the Muslim masses. The introduction explains that the letters contained in the document come from when Ibn Taymeeyah was imprisoned in Egypt and were written to various recipients.
The document discusses the period of European imperialism from the late 19th century. It explores differing perspectives on whether imperialism benefited Europeans or colonized peoples. Historians like Niall Ferguson argue that British imperialism brought order and free trade, while Marxists like Hobsbawm see clear winners and losers, with colonized groups suffering the most. The document also examines how Europeans rapidly expanded their colonial control worldwide in this period due to decisive military and technological advantages over indigenous societies.
The document discusses the concept of waqf endowments in Islamic cities. Some key points:
1) Waqf endowments allowed individuals to finance beneficiaries like mosques, schools, and charities in perpetuity through revenues from designated property.
2) Waqf came in different types - khayri for public/religious causes, dhurri for family members, and mushtarak for both. Over time, dhurri waqf would shift funds to khayri causes.
3) Waqf touched all levels of society and were a major source of funding for urban infrastructure. They played a fundamental role in the development of Islamic cities from the Ayyubid period through
4616192 the-present-tense-between-english-and-arabic-a-comparative-by-abdulba...Light Upon Light
This document is a study on the present tense in English and Arabic conducted by T. Abdulbaseer Jamal Eid. It contains an introduction and four chapters. Chapter 1 discusses the different forms of the present tense in English, including the present simple, present continuous, present perfect, and present perfect continuous. Chapter 2 examines the present tense in Arabic, covering conjugation, inflection cases, and usage. Chapter 3 compares the present tense between English and Arabic, highlighting similarities and differences. The conclusion is in Chapter 4. Tables and examples are provided to illustrate key points.
Noam Chomsky was interviewed about his views on anarchism, Marxism, and hope for the future. He discusses being attracted to anarchism as a teenager because it challenges all unjustified structures of authority and hierarchy. He sees anarchism as advocating placing the burden of proof on authority and dismantling it if its justification cannot be met. Chomsky notes the achievements of the Spanish Revolution, where millions of workers and peasants established grassroots democracy to manage production through participatory means. He is skeptical of some leftist traditions like Bolshevism that were elitist in viewing workers as only capable of "trade union consciousness" rather than deeper political thought.
Ctrl+Alt+Del-Hate is an online E-magazine and broader initiative dedicated to combating polarization, hate and extremism. It's part of the www.LightUponLight.Online ecosystem. With articles and insights offered by former violent extremists, survivors of extremist violence and researchers, the magazine combats extremist groups and individuals online and is used in print offline to prevent interest in extremist ideologies/movements & to provide positive alternatives for those in radical movements.
Lynne stewart re sentenced to 10 years – u.s. justice sentenced to deathLight Upon Light
Lynne Stewart, a lawyer who represented Omar Abdel Rahman, was re-sentenced to 10 years in prison for releasing one of Rahman's statements to the media. The statement called for negotiations between an Islamic group and the Egyptian government. Stewart was convicted of providing material support to terrorists for releasing this statement. However, the document argues that Stewart was actually being punished for her lifelong advocacy for justice, and that her re-sentencing marks a decline in freedom of expression and a fair judicial process in the U.S. It claims the U.S. is becoming less democratic and more repressive of dissent.
The document provides an introduction to and overview of the six pillars of faith in Islam according to the classical works of Ibn Taymiyyah and other scholars of Ahl us Sunnah wal Jama'ah. The six pillars are: belief in Allah, belief in the angels, belief in the books, belief in the messengers, belief in the Day of Judgment, and belief in divine decree. Each pillar is then discussed in its own chapter, with the first chapter focusing on defining belief in Allah, or Tawhid, as comprising rejection of false gods and sole affirmation of Allah. It also defines the major categories of false gods, or Taghut.
This document provides a summary of stories from the Quran about various prophets, beginning with the creation of Adam. It describes how Allah informed the angels of his plan to create humans and place them on earth. It tells of Iblis's refusal to prostrate before Adam, which led to his banishment. It recounts how Adam and Eve were placed in the Garden but disobeyed Allah by eating from the forbidden tree. As a result, they were sent to earth to live and die there until resurrection.
This document discusses developments in Muslim philosophical theology between the 6th/12th centuries, focusing on al-Ghazali and al-Razi. It examines al-Ghazali's approach to kalam, including his downgrading of it from a pursuit of knowledge to persuasion. While al-Ghazali is credited with promoting Aristotelian logic in kalam, he did not depart from the non-apodictic methods of previous mutakallimun. The document aims to provide a more precise understanding of developments during this influential period of Muslim intellectual history, of which al-Razi was a central figure.
The document is a table of contents for the book "Sunan Abu−Dawud" which contains 41 chapters on various topics related to Islamic law and the teachings of Prophet Muhammad. Some of the chapter topics included are Purification, Prayer, Zakat, Marriage, Fasting, Jihad, Inheritance, Funerals, and the Prophet's Behavior. The table of contents provides a high level overview of the content in each chapter by listing its title and page or hadith number range.
The document discusses the history and development of chocolate over centuries. It details how cocoa beans were first used by Mesoamerican cultures before being introduced to Europe, where it became popular in drinks and confections. The document also notes that modern chocolate production methods were established in the 19th century to allow chocolate to be consumed on a larger scale.
The document discusses the history of terrorism in three stages. It begins by summarizing a New Yorker article describing the shock experienced by Muslims after the defeat of the Ottoman Empire in World War I and the abolition of the Islamic caliphate in the early 20th century. This created a sense of humiliation that continues to influence the Muslim world. It then discusses how the author plans to study the history of terrorism to better understand the present and move toward peace in the future. The summary provides context on some early groups considered terrorist, including Jewish Zealots resisting Rome, the Hashashin assassins of the 11th century, and European pirates of the 16th-18th centuries.
This document provides information about the Islamic Research and Training Institute (IRTI) and its publication of the proceedings from the Third International Conference on Islamic Economics.
The conference was jointly sponsored by IRTI, the International Islamic University Malaysia, and the International Association for Islamic Economists. It focused on the theme of "Financing Development in Islam" and was held in Kuala Lumpur, Malaysia in 1992.
This publication compiles all of the papers presented at the conference on various topics related to Islamic economic development and financing. IRTI aims to investigate development financing from an Islamic framework and highlight issues and alternatives for Muslim economies. The quality papers in this volume provide a valuable contribution to the literature on Islamic economics.
The book "No Logo" by Naomi Klein examines the rise of brand-focused marketing in the late 20th century and the anti-corporate globalization movement that emerged in response. Klein argues that large corporations have increasingly focused on branding and marketing activities over production. This has led to issues such as degraded working conditions in factories abroad and the commercialization of public spaces. The book also documents grassroots protests and "culture jamming" campaigns that have targeted high-profile brands like Nike, The Gap, and Starbucks. Klein sees these campaigns as part of a growing push
This document provides a survey of recent works on the history of economic thought in Islam. It begins by discussing a few early Islamic jurists and scholars from the 1st/2nd century AH such as Zaid bin Ali and Abu Hanifa and their views on issues like sale on credit, salam contracts, and treatment of debtors. It then summarizes more recent writings about other influential Islamic scholars such as Al Awza'i, Malik, Shafi'i, Ibn Khaldun, and others up to Muhammad Iqbal and their contributions to Islamic economic thought over 14 centuries of history. The survey is intended to draw attention to the need for further comprehensive study of this topic by examining source materials in Arabic
Chasing a-mirage-the-tragic-illusion-of-an-islamic-state%5 b1%5dLight Upon Light
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2) Fatah demonstrates that the Islamist agenda is not anti-imperialist but rather medieval, misogynist, and reactionary.
3) Fatah provides insight into the power struggles within Muslim society and how Islam has often been used as a political tool rather than a religion.
4) Several reviewers praise Fatah
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The document discusses the role of Arab tribes in the expansion of Islam and consolidation of the Islamic empire under the Umayyad dynasty. It describes how the two main tribal confederations, the Mudar and Qahtan, expanded Islam in different directions - the Mudar to the east and Qahtan to the west - for economic and political reasons. The Umayyads exploited existing tribal rivalries to maintain control over the empire, while the Abbasids later used the same tactic to overthrow the Umayyads and rise to power.
This document discusses Sharia compatible futures contracts. It proposes that a Sharia Compatible Future (SCF) is a futures contract designed to achieve the objectives of a conventional futures contract while complying with Islamic transaction restrictions. Specifically, SCFs would prohibit interest futures and require currency futures to observe Islamic currency restrictions. The document provides an overview of the economic functions of futures markets, including hedging, price discovery, and cash price stability. It also distinguishes between primary risks inherent to certain businesses that cannot be avoided, and secondary risks that can be hedged through financial instruments to improve flexibility in managing primary risks.
Abdullah bin_naasir_ar-rashiid_-_jihad_objective_2
1. Objective (2):#1.Expel the Mushrikeen from the Arabian Peninsula
Praise be to Allah Lord of the Worlds, and may Peace and Blessings be upon the most noble of the Prophets, our
Messenger Muhammad and upon his family and companions; to proceed:
We had talked previously on the first objective of Jihaad which was the repelling of the enemy, and we discussed a
specific example of such when we talked about repelling the soldiers of the ruler if he transgresses, and now we will
discuss one of the conditions that causes Jihaad to become obligatory and an objective from its objectives, and an
illustration or example of the tyranny of the kufaar upon the Muslims, and which is: the entering of the kufaar into the
Arabian Peninsula which Allah has prohibited for them, and their establishment of military bases, and their gathering of
military personnel, navy and air force in all the regions of the Arabian Peninsula - its east, west, north and south.
And from the last of what the Messenger sallallahu ‘alayhi wa sallam had advised was his saying before his death:
“Expel the mushrikeen from the Arabian Peninsula”*, and this is an issue that was commanded by him, sallallahu
‘alayhi wa sallam.
The word Jazeerat al’Arab (Arabian Peninsula) consists of two words: Jazeerah (Peninsula) and ‘Arab (Arab). As for
the word peninsula then it is a land that is surrounded by water from every direction, like the ‘Iraqi peninsula, and it
lies between ad-Dijllah (Tigris) and al-Furaat (Euphrates), and the Arabian Peninsula that was mentioned in the hadeeth
is: what is surrounded by the Indian sea and Shaami sea, and the Tigris and Euphrates (to its north), as is defined in al-
Qaamoos. And the Shaami Sea is what is known today as the Red Sea, as for the Indian sea then it is the Indian Ocean
and today the Persian sea (known today as the Arabian Gulf) has been joined to it. The linguists did not define the
Peninsula in other than this manner, although they did differ in their length and detail of their speech concerning it. As
for them naming it the Arabian Peninsula then this is either to encompass the water surrounding it in most directions, or
it may be due to the custom of the Arabs in exaggeration in these types of things, or it may be due to them considering
the Tigris and Euphrates as seas, as this (final) type of naming is found in His ta’aala’s saying: “It is He Who has let
free the two bodies of flowing water (sea): One palatable and sweet, and the other salt and bitter,” [25:23] and it
is known that what is “palatable and sweet” is the river.
It is not correct to name a piece of land a peninsula if water does not surround it, and is only found in one of its
directions, (doing so) isn’t from the language of the Arabs. What is imagined is that a peninsula by the name of the
‘Arabian Peninsula’ becomes popular and then (later) when the word is mentioned, a specific part of it is intended due
to a certain feature within it. If this is the case, then indeed it is a rare metaphor, that is not used unless there is a
supportive evidence to strengthen it, and it may be on this basis that some defined the Arabian Peninsula as the Hijaaz,
although that is wrong logically, textually, linguistically and shar’an (Islaamically) despite the greatness of those who
defined it as such.
The Arabian Peninsula, the peninsula mentioned in the hadeeth, was addressed to a people who mostly or partly did not
know a peninsula other than it. This peninsula is the land of the Arabs: their [Qahtaan in the Yemen, Quraysh,
Hawaazin and Ghatafaan and those surrounding them from the Arabs and laymen of Madr in the Hijaaz, Rabee’ah and
Tameem in Najd and Hajr, Bahrain and parts of ‘Iraq, and there are none other than them in the (Arabian) peninsula.
There are no Arabs outside this peninsula except some of (the tribes of) Rabee’ah and Madr who had entered the lands
of Faaris (Persia) despite the fact it was not their homeland; and there are some Arabs who entered the Shaam**
(Levant) who were known as the Ghasaasinah (Ghassans) from the Azdi tribe and they were a minority under the
authority of the Romans.
Therefore, it would be correct to say that this peninsula: is not inhabited by other than Arabs, and the Arabs don’t
inhabit other than it; thus, by way of sight and sense, it is the Arabian Peninsula, and this name is correctly applied in
language and is known to the Arabs as the ‘Arabian Peninsula’.
As for those who said that the Arabian Peninsula is the Hijaaz, then they had relied upon what ‘Umar bin al-Khattaab,
radiallahu ‘anh, had done by leaving some of the mushrikeen in other than the Hijaaz like the Christians of Najran
(Negus), and some of the Jews of Yemen. So they saw that this is divertive evidence, specifying that the word
2. peninsula here actually means the Hijaaz only.
This usage of evidence (istidlaal) is incorrect, for if some of the mushrikeen had remained outside the Hijaaz in the
time of Umar, radiallahu ‘anh, then some of the mushrikeen had also remained outside the Hijaaz during the khilaafah
of Abu Bakr, radiallahu ‘anh, and the answer to this doubt will come bi-ithnillahi ta’aala, when discussing the hadeeth
its apparent and general meaning.
The expulsion of the mushrikeen from the Arabian Peninsula is a command from the Prophet, sallallahu ‘alayhi wa
sallam and was not restricted to a specific means, rather it is unrestricted and ultimately (what is meant) is to expel
them from the peninsula, and it is known that the blood of a single kaafir who has no power (shawkah) or
command is (permitted) to be shed (muhdar), and it is permissible to kill him for any reason, even if it is to come
closer to Allah ta’aala with his blood without any material benefit as a result (of killing him). Therefore, if we are
commanded to expel him from the Arabian Peninsula, then killing him is following in accordance with that command,
and if he has power and command in the lands of the Muslims, and was a transgressor, then fighting him is an
obligation and not only a mubaah (permitted) matter. This establishes that expelling the mushrikeen by fighting is a
means that is either mubaah or obligatory and that it is one of the most beneficial of ways to strike dread and make
them fear entering the Arabian Peninsula. This is what was seen after the Riyaad bombings, when some of the
Crusaders began ordering others to leave and their commissioners requested those whose presence (in the land) was
unnecessary to leave.
Expelling the mushrikeen from the Arabian Peninsula via Jihaad may be from the offensive Jihaad or the defensive
Jihaad. As for the offensive Jihaad, then if it (occurs) if there are mushrikeen who recognise the Sharee’ah or who were
left as they were in the times of Jaahiliyyah (pre-Islaamic ignorance). As for the defensive Jihaad then it (occurs) if the
mushrikoon entered the peninsula after the command was made (to expel them), and their entering of the land was in
conflict with the clear prohibition (of them doing so), i.e. he is not from those whom (the Sharee’ah) had kept silent
about prior to the revelation of the text, like for example fighting them in their lands if their land was under their
authority before Islaam, then this would be from the offensive Jihaad, but if it is land that they entered after it had been
in the hands of the Muslims then doing Jihaad against them there is from the defensive Jihaad, and the rulings
concerning residing and remaining differ from the rulings on initiating and beginning, and it can be established by way
of following and continuation, that (it is from what) cannot be established by way of founding and independence
(yithbitu tab’an wastimraaran, maa laa yuthibitu aslan wastiqlaanan).
If you understand clearly the difference between the condition of expelling the mushrikeen from the Arabian Peninsula
when it is defensive Jihaad, as it is today, and when it is offensive Jihaad, as was in the time of ‘Umar bin al-Khattaab,
radiallahu ‘anh, it becomes clear to you why ‘Umar and Abu Bakr were delayed in their expulsion from the Arabian
Peninsula, and that this is legislated and permitted for them to do, for the offensive Jihaad it is permitted to delay for a
benefit or need, whilst abiding by it and have determination to do it, and it isn’t permissible to delay it for the one who
sees that they (the mushrikoon) had entered upon him, as that is from the defensive Jihaad, and it is not permitted to
delay the defensive Jihaad in any situation, and Allah knows best.
And today, there are many reasons which necessitate the expulsion of the Crusaders from the Arabian Peninsula;
alongside the specific obligation to expel the mushrikeen from it. We find the general obligations of defensive Jihaad,
(like) the entering of the mushrikeen there with power and command, and that alone is a reason to cause Jihaad to
become obligatory in every land, and them (the kufaar) as individuals, if they enter a land of the lands without the
permission of the Muslims, and without having power and command, then their blood is mubaah, as for the (Arabian)
peninsula then fighting them in it is obligatory until they leave it, even if they entered it with the permission of the
Muslim, rather than a kaafir puppet (like today), and allocating an area of the land of the Muslims for them to establish
their rituals of kufr, is a further reason to fight and expel them, and their fighting of the Muslims from this land, and
their establishment of military bases, is a further reason to do Jihaad against them, and all these reasons are further
stressed if they are found in the Arabian Peninsula.
This is what could be composed here to clarify this ruling and matter, and we will, biithnillah, deal with some doubts
that the opponents to us in this clear ruling - of expelling the mushrikeen from the Arabian Peninsula by Jihaad in the
path of Allah - have.
And Allah Knows Best.
3. And may Allah send His peace and blessings upon His Slave and Messenger Muhammad, and upon his family and
companions and those who follow them in goodness until the day of judgement.
*: This hadeeth is found in Saheeh al-Bukhaari (no.3053, 3168, 4431); Muslim (no.1367) and Sunan Abi Dawood
(no.2615).
**: This is what is known today as modern-day Syria, Lebanon, Palestine and Jordan. Some scholars also considered
Tabook (in modern-day Saudi Arabia) to be part of the Levant.
Objective (2): #2.Expel the Mushrikeen from the Arabian Peninsula:
Doubts And Refutations,
Praise be to Allah Lord of the Worlds, and may Peace and Blessings be upon the most noble of the Prophets, our
Messenger Muhammad and upon his family and companions. To proceed:
In the last issue we discussed the meaning of the hadeeth, “Expel the mushrikeen from the Arabian Peninsula”, and
in this issue we will reply to some doubts employed against using this hadeeth as evidence, and refute the ones who
opposed its implication.
The first, oldest, and most popular of these doubts is of those who say that the Arabian Peninsula is the Hijaaz. In the
last issue we discussed how the Arabian Peninsula is larger than that, and that those who said this said it due to the fact
that some mushrikeen had remained outside the Hijaaz and were not expelled from it. And he (the one who makes this
argument) may be delighted to use what has been narrated with a da’eef chain from Abi ‘Ubaydah ‘Aamir bin al-
Jarraah that the Messenger, sallallahu ‘alayhi wa sallam said: “Expel the Jews of the Hijaaz from the Arabian
Peninsula,” but the hadeeth has a weak chain, and the authentic ahadeeth contradict it. Even if we were to presume its
authenticity, then mentioning some of the exceptions of the general principle would not necessitate a restriction to that
principle. It is possible that it was given exception due to the importance and honour of the area; in addition, the
hadeeth is better used to oppose this argument than to support it, for he (sallallahu ‘alayhi wa sallam) distinguished
between the Hijaaz and the Arabian Peninsula, and the hadeeth didn’t say “expel the Jews of Hijaaz from the Hijaaz
(only)”, rather it said, “from the Arabian Peninsula”. Additionally in the very same hadeeth, with its chain of narration
it says: “Expel the Jews of Hijaaz and Najraan from the Arabian Peninsula,” and it is known that the people of Najraan
are outside the Hijaaz anyway.
As for those who remained in the peninsula but outside the Hijaaz, then the statement regard them is similar to those
who remained in it:
If their presence was there before the command to expel them, and the shaari’ had affirmed their establishment and this
offensive Jihaad.
However, if their presence came after the command to expel them, and they entered it in opposition to the command of
Allah and the will of His Messenger, sallallahu ‘alayhi wa sallam, then expelling them is defensive Jihaad.
It makes little difference in regards to this ruling that the companions expelled (the mushrikeen) without Jihaad, for the
intent here is to clarify the difference between the ruling of initiation (ibtidaa')and that of remaining (istidaamah).
Moreover, the cause (‘illa) that obligates Jihaad was found in the time of the companions too, that is, the expulsion of
an enemy whom it is obligatory to expel from the lands of the Muslims, and they did not fight so that the offensive and
defensive Jihaad may drop and Allah may relieve the believers from fighting if the enemy withdraws from what he
would be fought for. In other words, the defensive Jihaad would not become an obligation if the invader averts from his
invading, and the obligation of the offensive Jihaad would drop if the kaafir enters Islaam or pays the Jizyah (tax), and
this has its own details, this not being the place to discuss them.
It is established, then, that the companions’ leaving of the mushrikeen was part of the offensive Jihaad, and the
offensive Jihaad does not have to be fulfilled immediately (as is the case with the defensive Jihaad). Rather, it is
permissible to delay it due to a benefit or fear of a harm that is hoped to be removed soon. Likewise, it is permissible to
4. delay due to the army of the Muslims being busy at triumphing over lands, the leader of the Muslims being busy with a
situation that has befallen him or the rest of the Muslims, or for a benefit of the Muslims gained by having that enemy
remaining there whether with a truce (hudnah) or without it, as long as there is a determination to fight him and that the
truce is not permanent.
Abu Bakr as-Sideeq, radiallahu ‘anh, was for a period of his khilafah engaged in fighting the apostates and Romans,
and not long after that had ceased did Allah take his soul. As for ‘Umar, then when it reached him that the Messenger,
sallallahu ‘alayhi wa sallam said: “Expel the mushrikeen from the Arabian Peninsula”, he forced out the Jews of
Khaybar, as is mentioned in the well-known narrative.
Thus, one cannot use as evidence the leaving of the Jews of Khaybar by as-Sideeq, nor by the leaving of them by al-
Faarooq, or other than them in other than this, as it was all one case: they had settled in that land from the beginning,
and were not ones who had come after the prohibition had been revealed, and their entering on the land of the peninsula
was hostility against it.
If this difference is clear to you (that the principle is to distinguish between those who were there before the
prohibition, and those after), then the doubt of those who use the fact that some of the mushrikeen remained in the
peninsula after the death of the Prophet, sallallahu ‘alayhi wa sallam, as evidence becomes clear and far-removed.
As for those who used as evidence the entering of some people afterwards, like Abu Lu`lu`ah al-Maajoosi, whom the
authentic narrations state was a mushrik; then the answer is that Abu Lu`lu`ah was a slave, and the slave is considered
as part of the wealth of the Muslims, and they are not akin to the free person in rulings. For this reason, many of the
people of knowledge permitted to penetrate a non-Kitaabiyyah slave, and prohibited their marriage; they permitted
using a mushrik slave as assistance in war and they differed over using a free mushrik, and the blood-money of a
mushrik or Muslim slave is equal (in amount), it isn’t more than the blood-money of the kaafir in value; and other than
this from the rulings where the slave is treated as part of the wealth, and his religion is overlooked. And if we were to
assume, that one of those slaves was freed after entering al-Madeenah, then he would be like the condition of the Jews
of Khaybar (in treatment), who had entered due to a permissible (mubaah) reason, so their remaining there afterwards is
a continuation and permanence of what was originally legislated, and not the beginning of their residence there, as is
clear.
From the most detached doubts against this clear, apparent hadeeth was what was mentioned by the IslamToday
website when it claimed that the hadeeth does not entail that we should fight them, rather it (only) commanded their
expulsion; and they claimed afterwards that the hadeeth doesn’t indicate that, either linguistically or logically! Despite
the fact that the command to expel them is unrestricted and can include either warning or fighting them, the one who
had written this objection was mixing between the hadeeth in terms of its linguistic meaning, and (between) the text
and the apparent; for it doesn’t indicate fighting by its text, but rather by its composition - to expel them, unrestrictedly.
So everything that leads to their expulsion is included in the meaning of the hadeeth, whether it be by way of warning
or fighting, even though the ones who differed with them on this hadeeth stated that warning them to leave is sufficient,
and that fighting them is only for those who were not satisified with the warning (i.e. remained), and (all this) is if we
assume that the reason (manaat) for fighting the mushrikeen in the peninsula today is just their entering of the Arabian
Peninsula, overlooking all the other causes.
From the other feeble doubts cast at using this hadeeth as evidence, and was used as an objection against those who
rose to follow in the command and to fulfill the will of the Prophet Muhammad, sallallahu ‘alayhi wa sallam, is that
what is meant by the hadeeth is to expel only the mushrikeen who are fighting the Muslims from the Arabian
Peninsula.
As for the mushrikeen who are fighting (muhaariboon), then we are commanded to fight them everywhere, and in every
land, and we are commanded to expel them from all the lands of the Muslims, so what makes the Arabian Peninsula
specific in this ruling?! Although the scholars and other than them from those who accept and oppose in this matter,
agree that this hadeeth indicates a specificity of the Arabian Peninsula and none other than it from the lands, and the
authentic ahaadeeth are general and have nothing to specify them, and the claim that there is a specification to it in the
remaining of some of the mushrikeen in it, then this has already been replied to earlier.
This is what there is to say about these and other then these doubts, and I had already replied to them in Intiqaad al-
5. I’tiraad ‘ala Tafjeeraat ar-Riyaad (A Criticism of the Objections Raised Against the Riyaad Bombings)*, in an answer,
that I hope was sufficient, and I ask Allah to benefit people by it, and I had only intended here to reply to some doubts
that I didn’t talk much of in al-Intiqaad.
O Allah expel the mushrikeen from the Arabian Peninsula severed and torn by our hands and the hands of your
believing slaves, and grant us guidance, firmness and rightness upon the truth, knowledge, action and Jihaad until we
meet You as martyrs in your path, going forth not turning back, (all) in Your mercy, O Most Merciful of the merciful.
And Allah Knows Best.
And may Allah send His peace and blessings upon His Slave and Messenger Muhammad, and upon his family and
companions and those who follow them in goodness until the day of judgement.
*: I earnestly recommend the reading of this book for all those who have a sufficient command of the Arabic language,
for in it are many benefits, hardly found in many of the books of this day and age, particularly in the matters of
contracts and treaties, and what is known as masaalih (benefits) and mafaasid (harms) amongst many other things.
Written by ‘Abdullah bin Naasir ar-Rasheed, Thursday Morning, 25th of Ramadaan 1424.