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Hassan Nasrallah Biography and Profile

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Hassan Nasrallah Biography and Profile

Hassan Nasrallah (Sayyed Hassan Nasrallah) of Hezbollah (Hizbullah) was born August 31, 1960 al-Bazroieh – Tyre District, married to Fatima Mustafa Yassin, with whom he has five children, including: martyr Mohammed Hadi, Mohammed Jawad, Zeinab, Muhammad Ali, and Muhammad Mahdi. His Eminence, Sayyed Hassan Nasrallah’s birth and residence was in “Karantina” neighborhood, one of the most impoverished and underprivileged neighborhoods in the eastern suburbs of Beirut, he was the oldest of three brothers and five sisters. There he received his elementary education in the private “Kifah” School, and continued his secondary education at the “Educational Secondary” High School, in Sin El-Feel suburb.

At the outbreak of civil war in Lebanon in April 1975, his family returned to Albazouria, where he resumed his high school education. Despite his young age he was appointed local organizational official for Albazouria in Amal movement.

Howza (Islamic School) Education Influenced by Sayyed Moussa Sadr since his youth, Sayyed Nasrallah showed keen interest in religious study. When he moved to the south in 1976, Sayyed Nasrallah used to lead worshipers at prayer times in Tyre mosque.

It was there where he met the religious authority and scholar Mohammed al-Gharaway, who had been assigned by Imam al-Sadr to fill his place in Tyre; Sayyed Nasrallah shared his wish to go to the Educational Hawza in Najaf.

His wish was met with encouragement and facilitation, along with a “recommendation letter” to Sayyed Mohammed Baqir al-Sadr, with whom al-Gharaway shared a strong friendship… and so it was. Sayyed Nasrallah gathered the necessary funds to reach Najaf, where he arrived empty-handed.

He arrived at Najaf carrying a “message of recommendation,” there he met a group of Lebanese students of religion, and asked to be accompanied by one of them to deliver the letter to Sayyed Sadr; they introduced him to Sayyed Abbas Moussawi, who had a close connection with the Marge’a (religious reference authority) figure.

In that meeting a humorous incident occurred when Sayyed Nasrallah thought Sayyed al-Moussawi, with his dark brown complexion was Iraqi, so he spoke with him in classical dialect, Sayyed al-Moussawi responded clarifying “I am a fellow Lebanese from Nabi She’et.”

Thus began the relationship between al-Moussawi & Nasrallah; to Nasrallah, Moussawi was a brother, a friend, a teacher and a comrade over 16 years of struggle, which ended when Moussawi passed away to the higher realm as martyr.

Sayyed al-Moussawi took care of the young man at the request of Sayyed Sadr. When al-Sadr received the letter, he looked at him and asked if he had any money, Sayyed Nasrallah answered “I possess nothing.” Then al-Sadr turned to al-Moussawi and said: “his lessons, education, room and follow-up assistance are to be under your care,” and asked for the “young man” to be extended with the necessary funds to buy his things, clothes, books and monthly expenditure.

Sayyed al-Moussawi concerned himself with the finest details in the young man’s life. He secured him a room close to his family home in the Educational Howza, where married students are allocated independent homes, while every two or three single students share a room, and each receives a small monthly allowance.

Sayyed Nasrallah joined a similar aged student group taught by Sayyed al-Moussawi. Moussawi was stern and firm in teaching his students; what usually requires five years, they accomplished in two years, since this group did not take the planned Ramadan, pilgrimage and seasonal holidays, or weekends. Everyday was dominated by continued educational attainment without interruption or rest.

Sayyed Nasrallah completed his study of “Introductions” with distinction in 1978; he showed thirst for knowledge as he studied in earnest in order not to disappoint the teacher who became his friend. In that year the Iraqi regime increased harassment of students to the level of expelling many from different nationalities.

Up until then, the fact that most Lebanese students had not come from academic backgrounds, used to create a certain degree of Iraqi unease, according to what had become tradition that a Sheikh usually sent his son to the Najaf, to study religious sciences and become a sheikh.

In the mid-seventies, however, Najaf witnessed the arrival of university educated young men who are not from traditionally religious backgrounds.

When the Lebanese war break out, the Iraqi regime started bringing accusations against Lebanese students of having belonged to this or that group, to “Amal” Movement, the “Syrian Baath” party, Syrian intelligence, or to the “Da’awah” party. Then the regime went further by placing some of the students under arrest and deporting several months later.

Sayyed Nasrallah was outside the Howza during the raid hour, on his return and on discovering his comrades had been arrested, he immediately left the Najaf to another province, and succeeded in returning safely home to Lebanon.

Sayyed Nasrallah’s ambition was to complete his study of religious sciences, this he achieved after Sayyed Abbas Moussawi founded, with a group of learned teachers, the al-Muntazar (May God Hasten His Return) Howza in Baalbek, where Sayyed Nasrallah began teaching the initial introductory stages while studying the advanced stages, without leaving his political and jihadist activities.

Resistance work On Feb. 16, 1992 the occupation forces assassinated Sayyed Moussawi, Sayyed Nasrallah cried that day over his professor, friend and ideal. The Shura or “Consultative Council” met and chose Sayyed Nasrallah as secretary-general, despite his young age as compared with other Council members.

Hezbollah (Hizbullah) leadership chose Sayyed Nasrallah as the best man for the job at the helm of the party and the resistance, at a time when the internal political and security conditions were super-sensitive. He had unique attributes and distinctive leadership Charisma, cohesion of party principles and grass roots experience of field developments. He was in touch with the situation on the ground and had the leadership members’ confidence behind him, in particular martyr Sayyed Abbas al-Moussawi.

During his term in the Secretariat, Sayyed Nasrallah says that Sayyed Moussawi used to give him the task of representing him in celebrations, festivals and party meetings, when organizationally these matters are the duty and responsibility of the Secretary General, who has to attend among top command posts in the decision making processes and political discourses. On one occasion Sayyed Nasrallah asked Sayyed al-Moussawi the question as to why he was given these tasks, to which Sayyed al-Moussawi replied “Because you qualify, as for me; my situation will not last long ….”

Sayyed Nasrallah continues that he did not understand Sayyed Moussawi’s phrase until sometime later, on February 16, 1992 when he was martyred along with his wife and child Hussein, in Tiffahta town, on his return from Jibsheet in southern Lebanon. He had just delivered a speech on the anniversary of the martyrdom of the Sheikh of the Islamic Resistance martyrs, Sheikh Ragheb Harb… It was then that Sayyed Nasrallah understood the meaning of al-Moussawi’s phrase.

Sayyed Nasrallah rejected his election because he was only 32 years of age, the youngest of the Consultative Council members, but obliged when they insisted and completed the mandate of the martyred Sayyed, which ended in 1993. Sayyed Nasrallah was later re-elected for the second, third and fourth time…

During Sayyed Nasrallah’s Party Secretariat, the Islamic Resistance fought a number of heroic confrontations with the occupation army. The most significant of these confrontations was “Settling the Account” war in July 1993, “Grapes of Wrath” war in April 1996, through to the great historic achievement of liberating the greater part of Lebanese territory on May 25, 2000, arriving at the historic and strategic victory in 2006. He continues to exercise the Secretariat duties today.

Under Sayyed Nasrallah’s leadership, Hezbollah (Hizbullah) plunged widely into the midst of internal political life in Lebanon and participated in parliamentary elections in 1992. It was the first parliamentary elections to be held after the end of the civil war in Lebanon. Hizbullah’s important election victory brought 12 of its members into the Lebanese Parliament; they formed the Loyalty to the Resistance Bloc. Hizbullah also plunged into Ministerial work in 2005, with two Ministers in the Cabinet, Dr Trad Hamadeh and Hajj Mohammad Fneich.

On September 15, 1997, his son Muhammad Hadi was martyred in a heroic confrontation with the occupation forces in Jabal al-Rafi’a (High Mountain) region of south Lebanon. The day His Eminence was told that contact was lost with his son Hadi, Sayyed Nasrallah took the news calmly and deliberately, as if he was anticipating a greater tragedy like his home being shelled by the Israeli occupation forces, and his entire family wiped out.

The day he received news of Hadi’s martyrdom, Sayyed Nasrallah secluded himself and cried, he missed his eldest son like any father would, and his only consolation is that he will join him one day. Yet he was happy for him on the blessed martyrdom he achieved, something Sayyed Hassan honors and prays to God to be granted the same blessed fate.

Leadership work Sayyed Nasrallah began partisan action as member in Amal movement ranks with his younger brother Hussein, and soon became the movement’s organizational official in the town, despite his young age. It had only been months when he decided to travel to Najaf, as soon as a chance arises, to take his study in religious sciences; his dream was to become a learned scholar of religion while his family’s was for him to become a doctor.

Lack of material resources stopped him from realising his dream, however, when the political situation there prevented him from completing his studies, he returned in 1979 to Lebanon, and joined the “al-Muntazar ((MGHHR)) Howza” in Baalbek, and at the same time resumed his partisan and organizational work among the Amal movement ranks.

Sayyed Nasrallah gained his experience through performing his duties where he was appointed within the Movement in 1979. He later became the political official of the movement in the Bekaa region, and then became member of the Politburo in 1982, which saw the Israeli invasion.

In 1982, Sayyed Nasrallah withdrew from Amal movement, together with a large group of officials and cadres, following differences in vision at the time with the political leadership of the movement, on ways to confront the political and military developments resulting from the ‘Israeli’ invasion of Lebanon.

He joined Hezbollah (Hizbullah) ranks, while keeping up with his educational activity at al-Muntazar (MGHHR) Howza in Baalbek; Sayyed Nasrallah assumed different roles within the party, since its foundation in 1982, and the start of the Islamic Resistance Movement in Lebanon.

Within the party he occupied a series of positions which were all created it to accommodate his changing and growing roles, until 1985, when he went from being a member in the Reception Group in Baalbek, to being in charge of mobilizing resistance fighters, to Baalbek Regional Official through to Bekaa State Party Official.

Sayyed Nasrallah then moved to Beirut with Sayyed Ibrahim al-Amin, where the latter was designated party official in charge of Beirut area and Nasrallah his deputy. When political and organizational work was separated, Sayyed Nasrallah turned to political action where he became in charge of Beirut.

He was then assigned to the newly generated position of Chief Executive General, thus a member of the “Consultative Council”, which is considered the highest authority in Hizbullah leadership. In 1989, Sayyed Nasrallah left for the holy city of “Qom” to join the Educational Howza anew to continue his studies.

Pressured by unfolding practical, political and Jihad level developments at the time in Lebanon, core officials and cadres reached a decision within the party calling the Sayyed to resume his duties, a request he accepted and left al-Najaf to return home only one year after arriving there.

With the General Conference Of the party held in May 1991, Sayyed Abbas Moussawi was elected secretary general, Sheikh Naim Qassem as his vice-president, while Sayyed Nasrallah returned to the operational responsibility.

Sayyed Hassan Nasrallah Quick Facts

Personal: Birth date: August 31, 1960

Birth place: Beirut, Lebanon

Father: Abd al-Karim, who worked as a grocer

Marriage: Fatima Yassin

Children: Muhammad Hadi (died in 1997); Muhammad Jawad; Zeinab; Muhammad Ali and Muhammad Mahdi

Education: Islamic seminaries in Iran and Iraq

Religion: Shiite Muslim

Other Facts: Oldest of nine children. Wears a black turban to signify that he is a descendant of the Prophet Muhammad.

Timeline: 1975 – After civil war breaks out in Lebanon, the Nasrallah family leaves Beirut and moves to a village near Tyre.

1976 – Nasrallah moves to Najaf, Iraq, to attend a Shiite seminary.

1978 – Is expelled from Iraq during a time of Shiite repression (President Saddam Hussein was a Sunni) and returns to Lebanon along with his mentor, Abbas Musawi. Musawi establishes a religious school in Baalbeck, where Nasrallah teaches and studies.

1978-1982 – Member of the Shiite Amal movement during Lebanon’s civil war.

1982 – Organizes a group to fight against the Israeli occupation of Lebanon. This group eventually evolves into Hezbollah.

1987-1989 – Studies at a seminary in Qom, Iran.

1989 – Represents Hezbollah in Tehran.

1991 – Musawi becomes the secretary-general of Hezbollah. Nasrallah returns to Lebanon.

February 1992 – Replaces Musawi as secretary-general of Hezbollah after Musawi is killed by an Israeli helicopter strike.

1997 – Nasrallah’s son, Muhammad Hadi, is killed in a clash with Israeli forces.

July 12, 2006 – Hezbollah crosses the border into Israel and captures two soldiers during a raid; a 34-day conflict ensues.

September 22, 2006 – Nasrallah makes his first public appearance since the beginning of the conflict in July, addressing hundreds of thousands of people at a rally in Beirut.

November 30, 2006 – In a speech broadcast on TV, Nasrallah calls for open-ended peaceful protests in the hopes of Lebanese Prime Minister Fouad Siniora’s resignation and the creation of a national unity government. The next day, security sources estimate that at least 200,000 protesters gather in the streets of Beirut, Lebanon.

May 2008 – Declares the government’s move to shut down Hezbollah’s communications network “a declaration of open war.” Armed conflict breaks out between Hezbollah fighters and pro-government militias.

May 21, 2008 – After five days of talks, representatives from the Hezbollah-led opposition and Lebanon’s Western-backed government reach an agreement in Doha, Qatar, ending the 18-month political crisis.

May 25, 2013 – In a televised speech, Nasrallah publicly acknowledges for the first time that Hezbollah fighters are in Syria battling in support of President Bashar al-Assad’s regime.

December 2017 – Joins calls for a Palestinian uprising following the United States’ recognition of Jerusalem as the capital of Israel.

Sayyed Hassan Nasrallah Biography and Profile

#Biography and Profile #Hassan Nasrallah #Hezbollah #Sayyed Hassan Nasrallah #Sayyed Hassan Nasrallah Biography and Profile

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questionsonislam · 2 years

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Will you give information about the life and caliphate of Hz. Hasan, the grandson of the Prophet?

Al-Hasan b. Ali b. Abi Talib al-Hashimi al-Qurashi is the oldest son of Hz. Ali and Hz. Fatima; he is one of the beloved grandsons of the Prophet (pbuh) and his “Rayhana” (pleasant-smelling plant). He is regarded as the fifth of the Rightly-Guided Caliphs. He is the second of the twelve imams according to Imamiyya.

He was born in Madinah in the middle of the month of Ramadan in the third year of the Migration. There are also some narrations stating that he was born in the month of Shaban in the fourth or fifth year of the Migration but the soundest one is that he was born in the third year of the Migration. (Ibnul-Athir, Usdul-Ghaba, II, 10; Ibn Hajar al-Asqalani, Tahdhibut-Tahdhib, Hyderabad 1325, II, 296). When Hz. Hasan was born and Hz. Prophet (pbuh) heard that he had a grandchild, he went to Hz. Ali's house at once and said, "Bring me my son. What did you name him?" When he heard that they named him"Harb", he did not like this name. He gave the child the name "Hasan", which was not known during the Era of Jahiliyya. He also gave the child the nickname "Abu Muhammad". Then, he read a supplication and called adhan into his ear. (Ibnul-Jawzi, Abul-Faraj, Sifatus-Saffa, Aleppo (nd), I, 759; Usdul-Ghaba, II, 10; Tahdhibut-Tahdhib, II, 296). When Hz. Hasan became seven days old, the Messenger of Allah ordered an animal to be sacrificed (aqiqa), his hair to be cut and silver as much as the weight of hair to be given to the poor. (adh-Dhahabi, Siyar A'lamin-Nubala, Beirut 1406/1986, III, 246)

Hz. Hasan was educated and trained by Hz. Prophet. The narrations in many Islamic books including sound hadith books stating that the Prophet (pbuh) took care of his grandson so much and that he loved him so much show this fact. The hadiths stating that he took care of his grandson all the time, that he was almost always with him, that he climbed up his back in prayers and that the Prophet lengthened the prostration so as not to hurt him express the love between the grandfather, who received revelation, and his "rayhana".(Ahmad b. Hanbal, III, 493, 494; Nasai, Tatbiq, 82). When the Prophet (pbuh) was in ruku’, his grandson would pass through his legs. (al-Haysami, Majmauz-Zawaid, Beirut 1967, IX, 175; Tahdhibut-Tahdhib, II, 296) The Prophet did not react to this. He sometimes put him down slowly when he was on his back in prostration. Once, the Prophet was reciting a sermon on the pulpit when he saw Hasan and Husayn enter the mosque slithering, wearing long red clothes. He stopped the sermon, went down, held them and hugged them. He said, God Almighty said, "Your possessions and your progeny are but a trial.' (at-Taghabun, 64/15) It is so true. I could not stand seeing them on the ground." This incident is narrated in hadith books. (Ahmad b. Hanbal, V, 254; Abu Dawud, Salat, 233; Tirmidhi, Manaqib, 31; Ibn Majah, Libas, 20; Nasai, Salatul-Ideyn, 27; Dhahabi, ibid, III, 256).

Many hadiths stating that Hz. Prophet (pbuh) went to the mosque with his two grandsons on his shoulders (Ahmad b. Hanbal, III, 493) and that he walked outside with Hz. Hasan on his shoulders (Tirmidhi, Manaqib, 31) show that the Prophet (pbuh) took care of his grandsons and tried to meet their needs. That he got up and brought water to Hasan when he asked for water in bed during his visit to his daughter Hz. Fatima and gave water to Hasan and his brother (Ahmad b. Hanbal, I, 101; Tayalisi, II,129-130) and his similar acts are signs of the compassion and mercy of the grandfather. That Hz. Prophet loved his two grandsons and prayed for them by saying "O Allah! I love them; You love them too" (Tirmidhi, Manaqib, 31) showed this love and care with the expression of his tongue. (Bukhari, Adab, 18; Muslim, Fadailus-Sahaba, 56-60)

On the other hand, Hz. Prophet kissed his grandsons (Ahmad b. Hanbal, IV, 93 ; Tabarani, hadith no: 2658) and said that both of his grandsons were the masters of the youths of Paradise. (Tirmidhi, Manaqib, 31; Ahmad b. Hanbal, III, 3; al-Khatib al-Baghdadi, Tarikhu Baghdad, Beirut (nd), I,140) Furthermore, the supplications of the Prophet that he wanted Allah to love those who loved his grandsons are included among narrations. (Ahmad b. Hanbal, II, 249, 331; Tahdhibut-Tahdhib, II, 297 ff)

Hz. Hasan looked like his grandfather, the Prophet, physically. (Tirmidhi, Manaqib, 31). Once, Hz. Abu Bakr was walking with Hz. Ali after the afternoon prayer; they saw Hz. Hasan playing with other children. Hz. Abu Bakr placed him on his shoulder and recited a line: "May my father be sacrificed for you! O the boy who looks like the Prophet but who does not like Ali." (Bukhari, Fadailul-Ashab, 22) Hz. Ali smiled when he heard this.

Hz. Hasan was eight years old when Hz. Prophet died. Since he was very young then, the number of the hadiths he directly reported from his grandfather is very few. One of them narrated by Abul Hawra is the following,:

"I asked Hz. Hasan‘What hadith do you remember from Hz. Prophet?’ He narrated me the following incident:

‘I remember this incident: I took a date from the dates of zakah and put it in my mouth. Hz. Prophet removed it from my mouth along with the saliva accompanying it. The people who were there asked, ‘O Messenger of Allah! Why did you remove the single date this boy put in his mouth?" He said, ‘Sadaqah (zakah) is not halal for the family of Muhammad.’

Another hadith I remember is ‘Leave the things that do not interest you and take care of the things that interest you.’

My grandfather taught me the following prayer:

"O Allah! Guide me among those whom You have guided, give health to me among those You have given health, turn to me in friendship among those on whom You have turned in friendship. Bless me in what You have bestowed, and save me from the evil of what You have decreed. For, verily he is not humiliated whom You have befriended."(Ahmad b. Hanbal, I, 200; Abu Dawud, Salat, 340; Tirmidhi, Abwabus-Salât, 341 Nasai, Qiyamul-Layl, 50; Usdul-Ghaba, II, I1).

However, apart from those hadiths, there are many hadiths that Hz. Hasan narrated from his father Hz. Ali and from many Companions.

Hz. Aisha, his son Ali b. Husayn, his two sons Abdullah and al-Baqir, Ikrima, Ibn Sirin, Jubayr b. Nafir, Abul Hawra, Rabia b. Shayban, Abu Mijlaz, Hubayra b. Barim, Shayban b. al-Layl, Sha'bi, Shaqiq b. Salama, al-Musabbib b. Nuhba, Ishaq b. Bashshar and other narrators reported hadiths from Hz. Hasan. (Ibn Hajar al-Asqalani, al-Isaba fi Tamyizis-Sahaba, Egypt 1358/ 1939, I, 327-330; Ibnul-Athir Usdul-Ghaba, II, 10; Tahdhibut-Tahdhib, II, 295-296).

Both tabaqat and hadith books include narrations about Hz. Hasan's childhood like the ones above but they do not include much information about the period of his life between the martyrdom of Hz. Ali and his caliphate. One of the few issues that is known about him is the information that when Hz. Umar established the institution of diwan, he allocated a share of five thousand dirhams to Hz. Hasan and Hz. Husayn by adding them to the share of their father. (Dhahabi, ibid, III, 259) Another incident is that Hz Hasan was among the people who defended Hz. Uthman against the people who rebelled against Hz. Uthman. (Dhahabi, ibid, III, 260)

Hz. Hasan appeared as a historical personality after Hz. Ali was martyred and after he was chosen as the caliph when the people of Kufa pay allegiance to him. (h. 40/660)

It is said that the first person who paid allegiance to Hz. Hasan (ra) when he was chosen as the caliph was Qays b. Sa'd. Hz. Ali had appointed him as the commander of the army that was sent to Azerbaijan and that was formed by Iraqis. He was also the commander of another army that was formed by Arabs and that consisted of forty thousand people. This army vowed that they would defend Hz. Ali until they died. Qays, who was one of the commanders that Hz. Ali had the greatest trust in, asked Hz. Hasan to give his hand and told Hasan that he would pay allegiance to him based on the Book of Allah and Sunnah His Messenger, and fighting the rebels. Hz. Hasan objected to his words. He said that he couldpay allegiance to him based on the Book of Allah and Sunnah His Messenger and that they contained all of the conditions that he mentioned and did not.Thereupon, Qays paid allegiance without saying anything. After him, the other Iraqis paid allegiance. (Tabari, Tarikhur-Rusul wal-Muluk, Darul-Maarif 1963, IV, 158)

After the allegiance, Hz. Hasan delivered a long sermon in the mosque. Then, he summoned Abdurrahman b. Muljam, the murderer of his father. After questioning him, Hz. Hasan decreed death penalty for him. (Ya'qubi, Ahmad b. Abi Ya'qub, Tarikhu Ya'qubi, Beirut, nd. II, 214)

The people of Iraq reminded the caliph the murder of his father and encouraged him to attack Damascus in order to fight Muawiya b. Abi Sufyan, who was there. Hz. Hasan accepted their offer, prepared an army and set off in order to fight. (Zirikli, ibid, II, 214); (For a different view, see Ibn Hibban, as-Siratun-Nabawiyya, Beirut 1407/ 1987, p. 554) Hz. Hasan was about 37 years old then. He reached Madain with his army of twelve thousand people. He appointed Qays b. Sa'd, who had paid allegiance to him first, as the commander of the army. According to another narration, he appointed Ubaydullah b. Abbas as the commander and Qays as his deputy and ordered Qays to obey all orders of the commander. (Ya’qubi, II, 214)

When Hz. Muawiya, who was one of the four geniuses of Arabs, heard that Hz. Hasan set off in order to fight him, he left Damascus and settled in Masikan, one of the towns of al-Anbar. (Tabari, V, 159) Only eighteen days after Hz. Ali was martyred, two armies confronted because of political concerns. (Ya’qubi, II, 214)

Muawiya analyzed the situation and resorted to various things in order to obtain a favorable result. His biggest trump was the inexperience of his enemy (Hz. Hasan) and his having a soft heart that did not like violence, fearing mischief, loving Muslims a lot and not wanting the blood of even only one Muslim to be shed. Therefore, the first thing Muawiya did was to cause a disorder among the army of Hz. Hasan under the command of Qays b. Sa'd. (Tahdhibut-Tahdhib, II, 299) A few people in the army of Hz. Hasan started to shout, "Qays b. Sa'd was killed!" According to another source, they said that Qays made an agreement with Muawiya and joined him, that Hz. Hasan offered Muawiya to make peace and that Muawiya accepted it. Thus, they spread rumors in the army. (Ya’qubi, p. 214-215) A disorder started in the army of Hz. Hasan. A big panic broke out. Then, this panic was transformed into plundering. The soldiers started to plunder everything. They even plundered the tent of Hz. Hasan including the mattress on the ground. This plundering spread everywhere. After this plundering, the army scattered. (al-Isaba, I. 327-328; Tabari, V.158-159)

A person called al-Jarrah b. Sinan al-Asadi wanted to benefit from this chaos and attacked Hz. Hasan, who wanted to leave the town at night. He stabbed Hz. Hasan on the calf. However, he defended himself and killed the attacker. (Ya’qubi, II, 228; al-Isaba, I, 327-328). After that, Hz. Hasan had nothing to do but to return to "al-Maqsuratul-Bayda" in Madain. At that time the governor of Madain was Sa'd b. Mas'ud. Al-Muhtar b. Abi Ubayd, who appointed this very young governor, made him an offer. He said he would make him a very rich and honorable person if he tied Hz. Hasan and took him to Muawiya. The young governor rejected this offer and said, "May Allah damn you! You want me to grab and tie the son of the daughter of the Messenger of Allah? What a disgusting person you are!" (Tabari, V, 159-160)

Hz. Hasan analyzed the situation. He realized that he had an army that he could not trust and a powerful enemy. Besides, he was a person that hated mischief and shedding blood. Therefore, he could not find any solution but to waive the caliphate and leave it to Muawiya for the safety of himself and the ummah of Islam. He started to find a way to make a treaty and a solution that both parties would agree. He called Amr b. Salama al-Arhabi and sent him to Muawiya with a letter that included an offer to make a treaty. (al-Isaba, I, 327-330) Muawiya accepted this offer, which he received and which he was expecting. He sent Abdullah b. Amir al-Kurayz and Abdurrahman b. Samura as messengers to Hz. Hasan. These two messengers arrived in Madain and said to Hz. Hasan that they would accept what he wanted and that they would undertake the responsibility of this treaty. (Ibn Hajar, Fathul-Bari fi Sharhi Sahihil-Bukhari, Egypt, 1959, VI. 235, Bukhari narration)

Meanwhile, Hz. Husayn was informed about the situation and opposed to the offer of making a treaty. He told his brother not to make this treaty because it would approve the rightness of Muawiya and deny the cause of Hz. Ali. Hz. Hasan silenced him and insisted on making a treaty by telling Hasan that he knew administration better than him. (Tabari, V. 160)

Meanwhile, Ubaydullah b. Abbas, one of the commanders of the army, understood that Hz. Hasan would leave the caliphate to Muawiya; he sent a letter to Muawiya to join him. He said he would surrender if his wealth was not touched and if he was not killed. Muawiya accepted his offer. Ubaydullah left his army and joined Muawiyah. Then, Hz. Hasan's army paid allegiance to Qays b. Sa'd and vowed that they would fight Muawiya to the last drop of blood in order to protect the blood and wealth of followers of Hz. Ali. According to another view, Qays was already their commander; so it can be understood as renewing their allegiance. (Ibnul-Athir, al-Kamil fit-Tarikh, Beirut 1385/1965, III, 408)

Finally, the messengers of Muawiya made a treaty with Hz. Hasan. According to this treaty, Hz. Hasan would leave the caliphate to Muawiya on the condition that Hz. Hasan would be the caliph if Muawiya died first. In addition, five million dirhams would be given to Hz. Hasan. Muawiya would stop the custom of cursing Hz. Ali and his followers in the sermon. (Tabari, V, 158-159) They accepted these terms. When Muawiya's messengers, who accepted the treaty, left Hz. Hasan, they said, "Thanks to the grandson of the Messenger of Allah, shedding blood was prevented, mischief ended and peace was made." (Ya’qubi, II, 214-215)

Hz. Hasan, whose wounds got worse, stood up and delivered a long sermon to the people of Iraq. He reminded them that Allah made people find the right path through the Prophet (pbuh), his grandfather, and prevented blood from being shed through himself. He said that he had made a treaty with Muawiya. He asked them to pay allegiance to Muawiya.(Ya’qubi, II, 215) He also told them that he left them because they killed his father, attacked him and plundered his wealth. (Tabari, V. 158)

In accordance with the treaty, Muawiya went to Madain. He entered Kufa with Hz. Hasan. Hz. Hasan handed Kufa over to Muawiya at the end of the month of Rabi’ulawwal in 4 H. Thus, the following hadith of the Prophet (pbuh) became apparent:

"There is no doubt that this son of mine is a chief, and Allah may make peace between two groups of Muslims through him." (Bukhari, Fitan, 20, Sulh, 9; Abu Dawud, Sunnah, 12...)

When Hz. Hasan entered into the presence of Muawiya, Muawiya said to him, "I will reward you in a way that I have never rewarded before and I will never reward in the future." Then, he gave Hz. Hasan 400.000 dirhams. (al-Isaba, I, 327-328) He also allocated one million dirhams to him every year. However, he limited most of it later and gave him very little money.

Imam Sha'bi, who witnessed this treaty between Hz. Hasan and Hz. Muawiya, narrates the incident as follows:

"Muawiya said,

'Stand up and tell people that you left and handed the caliphate over to me.'

Hasan stood up and spoke as follows after praising Allah:

'The cleverest one among the clever ones is the one who has taqwa; the most stupid one among the stupid ones is the one who is fajir (sinner). This issue, which is a disagreement between Muawiya and me is the right of somebody who deserves it more than me or my right. I left the caliphate to him so that the ummah will be in peace, the unity will not be broken and blood will not be shed.' Then, heread the following verse: ‘I know not but that it may be a trial for you, and a grant of (worldly) livelihood (to you) for a time.' (al-Anbiya, 21 / I 11)

Thus, he finished his sermon." (Hilya, 11, 37)

There are different narrations in the resources about how long Hz. Hasan served as a caliph but the strongest view is 6 months 5 days. (Zirikli, II, 214-215)

After this handover ceremony, Hz. Hasan sent a letter to Qays b. Sa'd, the commander of his army, and asked him to work under the command of Muawiya. Qays consulted his army regarding the issue. He asked them if they wanted to obey an imam who is in deviation or fight without an imam. When he received the answer from them that "they preferred obeying an imam even if he is in deviation", he paid allegiance to Muawiya and worked under his command. (Tabari, V, 160)

According to Ya'qubi, Muawiya sent Qays b. Sa'd one million dirhams and some goods before the treaty and asked him to give up his cause and to join him. Sa'd did not fall into this trap by saying, "You are trying to deceive me about something related to my religion." (Ya’qubi, II, 215) According to another resource, when Hz. Hasan made a treaty with Muawiya, Muawiya wrote a letter to Qays and asked him to obey him. He also sent him a sealed and signed blank sheet of paper and told him to write anything he wanted on it; he said what he had written would be given to him. Qays, who felt desperate, accepted to be under the command of Muawiya based on the safety of his life and wealth. (Ibnul-Athir, al-Kamil, III, 408. For the other view, see Tabari, V, 158-159)

After leaving the caliphate to Muawiya, Hz. Hasan set off toward Madinah and spent his remaining life (ten years) there. The people of Kufa started to cry when he was leaving but he told them that it was impossible to trust in them. He also reminded them about what they had done to Hz. Ali, telling them that their end would not be good and that he pitied them.

On the way, somebody insulted Hz. Hasan by shouting, "O black sheep of Muslims!" Hz. Hasan tried to remind him that Sons of Umayyad were destined to attain this rank by reporting a hadith from the Prophet (pbuh) (Ibnul-Athir, al-Kamil, III, 407) When another person shouted "O shame of the leader of the believers", he said to him, "Shame is better than fire." (al-Isaba, I, 327-330)

Hz. Hasan, who lived in Madinah for ten years (Dhahabi, ibid, III, 264), sent somebody to Hz. Aisha when his death approached to ask her to give permission to him to be buried near the Prophet (pbuh). Hz. Aisha accepted it. Thereupon, he told his will to his brother as follows:

"When I die, ask permission from Aisha to bury me near the Prophet. I received this permission from her. She did not object. Maybe she felt shy. If she allows, bury me there. I do not think Sons of Umayyad will object to it. However, if they do, do not discuss with them. Bury me in the cemetery of Baqi."

Hz. Hasan was ill for forty days. He died on 5 Rabiulawwal 50 H (2 April, 670). (Sifatus-Safwa, I, 762). (Some scholars say his year of death was 49, 50, 51, even 54 H. (al-Isaba, I, 330) It is said that he was poisoned. It is also narrated that the one who poisoned him was his wife Ja'da bint al-Ash'as b. Qays. When he was ill, his brother asked him who had poisoned him but he avoided answering him. He said he had been poisoned three times before and that he managed to get rid of them. He said to his brother that this poison was different and that he would probably die. (Ibnul-Athir, Usdul-Ghaba, II, 15).

When he died, Hz. Husayn went to Hz. Aisha and talked to her. Hz. Aisha said about Hz. Hasan's will, "I will gladly accept it." (According to Ya'qubi, Hz. Aisha opposed to it severely. (Ya’qubi, II. 225) However, nobody except Ya’qubi puts forward this claim. When Marwan and Sons of Umayyad were informed about it, they said, "By Allah! He can never be buried near the Prophet (pbuh)." Hz. Husayn was informed about it. He and the people near him took their weapons. Hz. Abu Hurayra saw the graveness of the situation and first said it would be cruelty to prevent Hz. Hasan from being buried there. Then, he went to Hz. Husayn and talked to him in order to dissuade him. He reminded Hz. Husayn about his brother’s will and that he said, "If you fear that mischief will occur, bury me in the cemetery of Baqi." Hz. Husayn feared that mischief would occur and buried his brother in the cemetery of Baqi, where many Companions were buried.

Nobody except Said b. al-Ass, who was the governor of Madinah, from Sons of Umayyad took part in the janazah prayer of Hz. Hasan. Hz. Husayn offered the governor to lead the janazah prayer. The governor accepted it and led the prayer. There were so many people in his janazah prayer that the place burst at seams. (Ibnul-Athir, Usdul-Ghaba, II. 15). When Hz. Hasan died, he was 47 years old. (Tahdhibut-Tahdhib, II, 301)

Hz. Hasan was very generous. He took after the Prophet (pbuh) physically and ethically. He was very pious. It is known that he made hajj fifteen times by walking from Madinah to Makkah.

He liked charity a lot. He distributed all of his wealth to the poor twice; he did "qasama" with Allah three times. That is, if he had two pairs of shoes, he gave away one pair. It is written in resources that he gave one handful of his food to the poor and left one handful to himself, and that he distributed his things to the poor like that in a just way. He had several aphorisms about high ethics and treating food to others. For instance, when he was asked what the ethics of the Prophet was, he summarized it as follows: Telling the truth, giving to someone who wants, high ethics, visiting relatives, feeling ashamed about neighbors, observing the rights of friends, entertaining visitors and last but not least modesty (chastity). (Hilya, II, 37-38; Usdul-Ghaba, II. 13; Ya’qubi, II. 225 ff)

Hz. Hasan was famous for marrying and divorcing a lot. Once, Hz. Ali, his father, told the people of Kufa clearly not to give their daughters to Hasan fearing that the tribes of the women that married to him and were divorced would be enemies to his family. However, somebody stood up and said they would continue giving him their daughters by vowing. Then, he said, “We will give him our daughters; and he may retain whomever he wishes and may divorce whomever he dislikes." (Dhahabi, ibid, III, 267)

He had ten or twelve sons: 1. Hasan b. Hasan (his mother is Hawli bint Manzur al-Fazariyya), 2. Zayd (his mother is Umm Bashir bint Abi Mas'ud al-Ansari al-Khazraji), 3. Umar, 4. Qasim, 5. Abu Bakr, 6. Abdurrahman (their mothers are slaves) 7.Talha, 8. Ubaydullah. (Ya’qubi, II, 228). There are also narrations that she had one daughter. (Zirikli, II, 215)

The descendants of Hz. Prophet (pbuh) continued through his grandsons, Hz. Hasan and Hz. Husayn. Those who came from the descendants of Hz. Husayn are called "sayyid" and of Hz. Hasan are called "sharif" or "amir" by people.

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news4dzhozhar · 6 years

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🤦‍♀️ A new report from the Government Accountability Institute reveals that welfare programs have often been used to fund terrorism at home or abroad. The family of the Boston bombers, in particular, took over $100,000 in public assistance.

In fact, the report seems to indicate that the brothers may have learned the strategy from an al-Qaida magazine that inspired them to make the bomb they used to kill three people and injure over 200 more.

“The Associated Press reported that both (Tsarnaev) brothers had also been ardent readers of jihadist websites and extremist propaganda,” the report reads, referring to the two brothers who committed the Boston bombing.

“Tamerlan Tsarnaev in particular had devoured issues of Inspire magazine, an English-language online publication produced by al-Qaeda’s Yemeni affiliate. Investigators focused much of their attention on an infamous Inspire article called ‘Make a Bomb in the Kitchen of Your Mom,’ which offered detailed instructions for making a bomb inside a pressure cooker—precisely the type the Tsarnaev brothers used.”

“The terrorist magazine had in a previous issue urged aspiring jihadis in the West to use public assistance programs to fund their extremist activities. A 2011 Inspire article called ‘The Ruling on Dispossessing the Disbelievers Wealth in Dar Al-Harb’ encouraged those living in the non-Muslim world to ‘steal money from disbelievers’ in the same way as living off the land by ‘hunting and wood gathering.’ Quoting Anwar al-Awlaki, then the group’s leader, the article declared, ‘Muslims should seek the wealth of the disbelievers as a form of jihad,’ insisting that they should “spend the money on the cause of jihad and not on (themselves).’”

“Inspire” was hardly alone in promoting this sort of thing. According to the report, outspoken radical cleric Anjem Choudary called the benefits program in his native United Kingdom a “Jihad seeker’s allowance.”

However, the majority of the benefits theft that the report focused on is from the United States, where money can be diverted overseas. In terms of food stamp, or SNAP, benefits, millions of dollars can often be moved to countries where terrorism is a serious problem, including one case where over $1.4 million in fraudulently obtained food stamp money was diverted to Somalia.

“Even with continuing SNAP trafficking investigations, tracing the funds from cases suspected of having links to terrorism remains difficult for financial regulators,” the report reads.

“In a 2001 report after the Sept. 11 attacks, the US Treasury Department identified hawalas (informal money transfer agents) as a ‘fast and cost-effective method for worldwide remittance of money or value, particularly for persons who may be outside the reach of the traditional financial sector … It is therefore difficult to accurately measure the total volume of financial activity associated with the system, however, it is estimated that the figures are in the tens of billions of dollars, at a minimum. Officials in Pakistan, for example, estimate that more than $7 billion flow into the nation through hawala channels each year.'”

“In 2005, the US State Department also noted use of hawalas and underground banking by both terrorists and traffickers, because such systems involve ‘trusted networks that move funds and settle accounts with little or no paper records.’ Some terrorist groups, the report said, also use Islamic banks to move money. Islamic banks operate within Islamic law, which prohibits the payment of interest and certain other activities. Such banks have multiplied across Africa, Asia, the Middle East and, since the 1970s, in Europe as well. While these banks might voluntarily comply with anti-money laundering regulations, there is often no control measure to assure they do so consistently.”

This form of “welfare jihad” isn’t necessarily germane to the Tsarnaevs, either.

“One example of this is the case of Adnan Fazeli, a refugee from Iran, who settled in Freeport, Maine with his wife and children,” the report stated.

“Fazeli worked several jobs between 2009 and 2013, before he mysteriously boarded a plane to Turkey without his family. He never returned. Documents unsealed in 2016 show what happened to him: Fazeli joined ISIS as a jihadi; he was killed in fighting with Lebanese government forces in January of 2015. During his four years living in Maine, he and his family had lived partially on federal and state welfare programs, supplementing small, sporadic income Fazeli earned as a translator. He also apparently spent a great deal of time self-radicalizing, watching extremist Islamist videos on the internet.”

Then there was Waad Ramadan Alwan, an Iraqi refugee who was connected to Islamic State terrorism by a fingerprint found on an IED. Before his arrest, he had received multiple forms of public assistance. Law enforcement officials found that he had “allegedly supported efforts to kill U.S. troops in Iraq, first by participating in the construction and placement of improvised explosive devices in Iraq and, more recently, by attempting to ship money and weapons from the United States to insurgents in Iraq.”

“Given this history, it is not surprising that terrorists and their acolytes would later target SNAP — with its explosive growth, electronic benefits distribution, ease of access, and lax enforcement problems. In some cases, as we have seen, terrorist supporters were able to operate with near-impunity for years without drawing attention from fraud investigators,” the report concludes.

“Combined with SNAP’s administrative and enforcement shortcomings, its vulnerability and exploitation by those seeking to harm Americans at home and abroad make it a prime candidate for legislative and executive branch reform.”

And one hopes that reform happens in a hurry.

#jahar tsarnaev #dzhokhar tsarnaev #tamerlan tsarnaev

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putrilintang · 3 years

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WHAT IF THIS IS MY LAST RAMADAN?⁣ ⁣ Mungkin iya, mungkin juga tidak, mereka yang syahid dalam perjalanan dengan KRI-Nanggala 402 mempunyai pertanyaan itu. ⁣ ⁣ Namun, riwayat yang berikut seperti ingin memberitahu kita semua akan siapa mereka.⁣ ⁣ “Telah menceritakan kepadaku Zuhair bin Harb, telah menceritakan kepada kami Jarir dari Suhail dari ayahnya dari Abu Hurairah dia berkata, Rasulullah shalallahu alaihi wasallam bersabda: Apa yang dimaksud orang yang mati syahid di antara kalian? Para sahabat menjawab, Wahai Rasulullah, orang yang mati terbunuh karena berjuang di jalan Allah itulah orang yang mati syahid. Beliau bersabda: Kalau begitu, sedikit sekali jumlah ummatku yang mati syahid. Para sahabat berkata, Lantas siapakah mereka wahai Rasulullah?⁣ ⁣ Beliau bersabda: Barangsiapa terbunuh di jalan Allah maka dialah syahid, dan siapa yang mati di jalan Allah juga syahid, siapa yang mati karena suatu wabah penyakit juga syahid, siapa yang mati karena sakit perut juga syahid. Ibnu Miqsam berkata, Saya bersaksi atas bapakmu mengenai hadits ini, bahwa beliau juga berkata, orang yang meninggal karena tenggelam juga syahid,” (HR. Muslim).⁣ ⁣ Sungguh indah akhir bagi mereka yang sungguh-sungguh menyiapkan bekal.⁣ ⁣ Lalu, bekal apa yang akan engkau bawa, Wahai Diri ...? 🥺⁣ ⁣ #tulisanumma⁣ #KRINanggala⁣ #dzikrulmaut ⁣ Ya Rabbana, kuatkan dan ikhlaskan langkah dan juga hati keluarga yang ditinggalkan. https://www.instagram.com/p/COFrzCRsN__/?igshid=1sxqfrwiob3d3

#tulisanumma #krinanggala #dzikrulmaut

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flairmagazineblog · 3 years

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Anticipated Ramadan Dramas 2021

The Ramadan countdown has started and we can’t be more excited. The 2021 Ramadan drama marathon is almost three weeks away. Certainly, everything about Ramadan is special; some people love it for its spiritual environment, the state of togetherness or maybe even for the seasonal food and rituals. Moreover, some people anticipate the Ramadan dramas and wait for them eagerly. Here are four series we can’t wait for.

Al Ekhteyar 2: Regal Al Zel

After the huge success of Al Ekhtyar 1, a new promising cast was chosen to serve another season of the Ramadan series with a new and somehow connected story, which everyone is eagerly waiting for. The series portrays the life stories of martyrs from the Ministry of the Interior from 2013 to 2020 under the title of “So We Don’t Forget”; as it also highlights the heroics of men in the armed forces and police who keep sacrificing; in order to protect our homeland. The show stars two actors we never thought we’d see together – Karim Abdel Aziz, Ahmed Mekky, alongside Asmaa Abou El Yazeed, Injy Al Moqaddem, Khaled Al-Nabawy, Amr Abdul Gelil, Mohamed Farrag, Mohammed Alaa, and many more. It is directed by Peter Mimi and written by Hany Sarhan.

Harb Ahleya

Let’s just agree that it isn’t the Ramadan drama marathon without Yousra in it. This year, as part of the drama of family conflicts and disputes, the series deals with the story of a woman who is forced by her life circumstances to leave her daughter as a child, causing her daughter to grow up with her stepmother which brings her closer to her, and then becomes cruel and hard on her real biological mother. The cast of this series is very outstanding, it stars Yousra, Basel Khayat, Jamila Awad, Cynthia Khalifeh, Arwa Gouda, Mahmoud Hegazy and many more. Harb Ahleya is directed by Sameh Abdelaziz with Ahmed Adel Sultan’s script is expected to be a drama hit.

Nageeb Zahy Zarkash

The long-awaited return of Yehia El-Fakharany to the Ramadan drama marathon is over, as he is finally here with Nageeb Zahy Zarkash. Written by Abdelreheim Kamal and directed by Shady El-Fakharany, the plot of the comedy drama revolves around a lawyer, who has 4 sons who despise him after his wife’s death; so, he decides to teach them a lesson they will never forget. The iconic cast alongside Yehia El-Fakharany is Anoshka, Hala Fakher, Shereen, and more very talented actors and actresses.

Bayn El Samaa W El Ard

Based on the international and iconic author Naguib Mahfouz’s book, the series’ events revolve around the breaking down of A real estate elevator in Cairo where there’s a group of people, who meet for the first time, between whom there are paradoxes where everyone has a different story. The cast is very promising as we get to welcome some of it to the marathon again while anticipating that it’s going places. The show stars Hany Salama, Dorra, Sawsan Bader, Ahmad Bedir, Mohamed Lotfy, Nada Moussa, Naglaa Badr, Youssra El Lozy, Mohamed Tharwat, Nourhan, Mahmoud El-Lisy, and Ahmad Al Salakawi.

By Nouran Hassan

Anticipated Ramadan Dramas 2021 was originally published on FLAIR MAGAZINE

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islamic-art-and-quotes · 7 years

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First of all, the old traditional binary categorisation of the world into “the abode of Islam” (dâr al-islâm) and “the abode of war” (dâr al-harb) had to be questioned. With the exception of a few literalist, traditionalist or politicised groups, no scholarly authority and no outstanding organisation uses those concepts anymore. Such terms as “abode of contract” (dâr al-`ahd or dâr al-`aqd), “abode of treaty” (dâr al-sulh) or “abode of predication” (dâr ad-da`wah) are now being used. I have suggested the concept of “abode of testimony” (dâr ash-shahâdah) which expresses the idea that Muslims, like all people of faith and convictions, should strive to be “witnesses” of their message and principles through their presence and by behaving consistently with those principles. Such an appellation breaks the binary relation and, in a global world, it achieves reconciliation with Islam’s universal dimension: the whole world has become a space, an abode, of testimony. The witness is no longer a stranger in the other’s world, neither is he linked to the other by a contract: he is at home, among his own kind, and he simply tries to be consistent with his beliefs and in harmony with the people with whom he lives and builds his future.

Tariq Ramadan

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lifeofresulullah · 1 year

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The Life of The Prophet Muhammad(pbuh): The Battle of Tabuk and Afterwards

The Death of Umm Kulthum

(9 thyear of the Migration)

Umm Kulthum, who was the daughter of the Prophet and Hazrat Uthman’s wife, died in the 9th year of the Migration. After she was washed and enshrouded, her janazah prayer was led by the Prophet himself. After she was buried, he sat by the grave for a while. Meanwhile, some tears started to roll down his face.

Umm Kulthum was the second youngest daughter of the Prophet; Fatima was the youngest. Umm Kulthum became a Muslim when her mother, Khadija, became a Muslim.

Hazrat Uthman had no children from Umm Kulthum.

The Delegation of the Tribe of Thaqif Comes to Madinah

(The month of Ramadan, 9. Year of the Migration)

Urwa b. Mas’ud was one of the most popular leaders of the Thaqif tribe. He had come to Madinah after the conquest of Makkah in the 9th year of the Migration. Then, he asked permission from the Prophet to return and invite his tribe to Islam. When he received the permission, he returned to Taif and invited his tribe to Islam. However, he was thrown arrows by the people of Thaqif and was martyred.

When the Prophet heard that Urwa had been martyred, he said, “Urwa invited his tribe to Islam like the person of Yasin and he was martyred.”

The People of Thaqif is Under Pressure

After this incident of martyrdom, the Prophet increased the pursuit of the people of Thaqif. He appointed Malik b. Awf, the leader of Hawazins, to follow them. Malik put the people of Thaqif under so much pressure that they could not exit their castle for some time.

As a matter of fact, this pursuit became effective soon. The people of Thaqif realized that they would not be able to live peacefully as long as they lived as polytheists.

Realizing that they would live peacefully only if they became Muslims, the people of Thaqif sent a delegation to the Prophet in Madinah in the month of Ramadan in the 9th year of the Migration.

Putting up Tents

The Prophet had tents built up next to the mosque so that this delegation could hear the Quran recited by Muslims and see their prayers in congregation in awe and peace. He took care of them continually, talked to them and told them about Islam.

Somebody Learning the Quran Secretly

Uthman b. Abi’l-As was the youngest person in the delegation.

When his friends went to their tents, he went to the Prophet, listened to his religious talks and learnt to read the Quran without informing his friends about it. When he could not find the Messenger of God, he learned from Hazrat Abu Bakr.

When the delegation talked to the Prophet and became Muslims, Uthman b. Abi’l-As had learnt to read the Quran and had memorized some parts of it. When they asked the Prophet to send them an imam to lead the prayers, the Prophet appointed this young man as their imam.

The Delegation of Thaqif Returns to their Land

After staying in Madinah for a while, the delegation of Thaqif led by Abdi Yalil became Muslims and left Madinah to go to their land. When they told the people of Thaqif what had happened, all of the people of Thaqif became Muslims.

The Idol of Lat is Demolished

The people of Thaqif did not want to demolish their idol, Lat, themselves. So, the Prophet sent Abu Sufyan b. Harb and Mughira b. Shu’ba in order to demolish it.

Abu Sufyan, who used to bow down before Lat and Uzza, was going to demolish Lat now because the idol of polytheism in his heart was demolished and the pure and clean flag of oneness was put there. Therefore, he went there without hesitation.

Abu Sufyan and Mughira b. Shu’ba went to Taif and broke the idol, Lat, into pieces.

After Lat, the idol of Sons of Thaqif, was broken into pieces thanks to the light of oneness, Arabia was cleaned from the idols and idol-houses. Now, all of the roads started to lead to the realm of oneness and all of the hearts became connected to that realm.

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antoine-roquentin · 7 years

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Translation is not an exact science. Words are like prisms, refracting different shades of meaning. A good translation is one that captures the right hue.

Elkasrawy’s prayers were first translated on CIJ News, a website founded and edited by Jonathan Dahoah Halevi.

Halevi describes himself as a retired lieutenant-colonel and intelligence officer with the Israel Defense Forces, who now researches the Middle East and radical Islam. He learned Arabic in school and university, he once explained to an interviewer.

He has also been a go-to pundit for the now-defunct Sun News Network and its offshoot Rebel News, a right-wing media website that has drawn controversy for its anti-Muslim coverage.

Halevi’s writings and statements suggest that he sees himself as a soldier in the information wars — particularly when it comes to allegations against Israel, which he challenges by using “continuous, intensive and thorough” research, according to a profile on the Economic Club of Canada’s website.

This work includes counting “Gaza fatalities in his free time,” according to a 2009 NPR article that described his “macabre hobby.” During the first Gaza war, NPR wrote, Halevi suspected Palestinians of exaggerating their civilian fatalities and spent six months scrutinizing 1,400 deaths listed by a human rights group — checking each name against a terrorist database he personally compiled and “whatever he finds on the internet.”

Halevi has also written extensively about Islam and Muslim Canadians on CIJ News, where his Arabic translations have drawn praise from the “anti-Islamist” blog Point de Bascule. “His knowledge of the Arabic language gives him an advantage when it comes to understanding the ambitions of the enemy,” the Quebec-based blog wrote last year.

On Feb. 18, CIJ News published a story about Masjid Toronto, which included his translation of Elkasrawy’s controversial prayers.

Halevi later told the Toronto Sun that he was prompted to dig up the material after reading media coverage of a rally outside the mosque.

The rally was ostensibly to protest the federal Islamophobia motion, but demonstrators brought signs that read “Say no to Islam” and “Muslims are terrorists.” The protest was roundly criticized, including by local politicians who denounced it as an Islamophobic “display of ignorance and hate.”

But in his interview with the Sun, Halevi suggested the real hate was happening inside the mosque. “The double standard and hypocrisy was appalling,” he said.

After the story broke, Masjid Toronto took all its videos offline but it was too late; a new, edited clip was posted on YouTube, crediting Halevi with its translation and referencing an extreme anti-Muslim ideology known as “counter-jihad.” The account hosting the clip also mentions “Vlad Tepes Blog” in its video description.

The “counter-jihad” is described by researchers as a loose network of people and groups united by the belief that Muslims are plotting to take over the West. A recent National Post investigation described Rebel News as a “global platform” for the counter-jihad, and linked Vlad Tepes Blog — regarded as a key website in the movement — to a frequent Rebel News contributor.

Rebel jumped on the story about Elkasrawy’s prayers, which it credited “our friend Jonathan Halevi” with breaking. In a video segment, “Rebel commander” Ezra Levant plays the YouTube clip while imploring his viewers to “look at what the folks inside the mosque were saying.”

“Look at the translation written on the screen,” Levant says in the video, which has now drawn more than 35,000 views. “Here they are talking about Jews — there’s a lot of Jews in Toronto — and how they need to be killed one by one.”

But such stories contained a glaring oversight: this was not at all what Elkasrawy said.

This is the consensus that emerged from five Arabic experts who independently analyzed Elkasrawy’s prayers at the Star’s request. The experts — from Canada, the United States and the United Kingdom — are Arabic translators, linguists and university professors with published book chapters, academic papers and textbooks. None of them knows Elkasrawy.

The experts found that the imam’s prayers were not without fault, and many clarified that they do not condone or excuse some of the language he used.

But they also described the initial, widely circulated translation as “mistranslated,” “decontextualized” and “disingenuous.” One said it had the hallmarks of a “propaganda translation.”

The YouTube clip was particularly troubling for Arabic sociolinguist and dialectologist Atiqa Hachimi, an associate professor at the University of Toronto.

This is because the clip was digitally manipulated: the first two seconds were cut and pasted from a different prayer Elkasrawy had made two minutes earlier. A slanted translation then transformed this Quranic verse from “Thou art our Protector. Help us against those who stand against faith” to “Give us victory over the disbelieving people.”

“It changed their meaning in such a way as to promote the dangerous myths that violent extremism and hate are inherent to Islam,” Hachimi said.

Elkasrawy also was not referring to Jewish people when he said “slay them one by one,” a line from the Hadith that is often invoked as a cry for divine justice. This line was misunderstood as being part of his prayer about Al-Aqsa mosque; in fact, it was the closing line in a previous supplication that he made on behalf of suffering Muslims around the world, Hachimi said.

As for “Purify the Al-Aqsa mosque from the filth of the Jews,” a more accurate translation is “Cleanse Al-Aqsa mosque from the Jews’ desecration of it,” according to Nazir Harb Michel, an Arabic sociolinguist and Islamophobia researcher at Georgetown University in Washington, D.C.

The crucial word here is danas. Arabic-English dictionaries list several possible definitions — among them “besmirch,” “defile,” and spiritual “impurity” or “filth” — so context is key in determining the appropriate translation. Harb Michel said “no translator worth two cents” would choose the “filth” definition in the context of Elkasrawy’s prayer.

When danas is used in reference to a holy place — like Al-Aqsa — the common definition is “desecration,” the experts agreed. “He does not say ‘the filth of the Jews,’” said Jonathan Featherstone, a senior teaching fellow at the University of Edinburgh and former Arabic lecturer with the U.K. Foreign and Commonwealth Office.

But what did Elkasrawy mean by “desecration”? Again, context is instructive. Days before his prayers, he and his congregants were reading reports of Israeli police deploying tear gas and rubber-tipped bullets inside Al-Aqsa mosque — actions many Muslims would consider to be a desecration of the site, especially during the 10 holiest days of Ramadan.

Elkasrawy now realizes how wrong it was to mention “the Jews,” especially since his intention was to pray for the mosque, not against people.

“If I could say it in a more clear way,” he says, “it would be ‘O Allah, protect the Al-Aqsa mosque from occupation. Or preserve the sacredness of the Al-Aqsa mosque from violation.’”

He said “Jews” is widely used in the Arabic-speaking world to mean “Israeli forces” or “Israeli occupiers,” not as a sweeping reference to all ethnic and religious Jews. But he acknowledges this common usage is problematic. And, he asks, “How is it perceived in my (current) community? It’s something I didn’t take into account.”

“I have never thought of anything against people of Jewish faith,” he says. “In Islam, we believe that no one should be forced into any religion. We cannot hate any people, any group, because of their ethnicity or their religion.”

Halevi declined requests for a phone interview but, in emailed responses, he stood by his original translation of Elkasrawy’s prayers. He did not answer specific questions, including why he chose the “filth” definition, but sent links to various websites and Arabic-English dictionaries.

He also did not answer questions about the source of the digitally manipulated clip, saying only that the original video was available on his website until the mosque deleted its YouTube channel.

But Halevi provided context that he considered important: excerpts from Islamic books that promote praying against disbelievers; translations of violent, aggressive or anti-Semitic statements made by other Muslims; links to CIJ News, which Halevi took down shortly after being contacted by the Star.

“Canadian imams deny any rights of the Jews over the Temple Mount or in (the) Land of Israel/Palestine,” Halevi wrote.

B’nai Brith Canada said two Arabic experts independently verified the original translation before the group urged Ryerson to fire Elkasrawy. B’nai Brith said it also reached out to the imam on Facebook but did not get a response. (Elkasrawy deleted his account shortly after the story broke.)

“Statements like this have been made in many parts of the world and it’s actually been used directly as incitement,” said B’nai Brith CEO Michael Mostyn. “Jewish people have lost their lives over statements like this.”

Mostyn rejects the linguistic opinions obtained by the Star, in one case accusing an expert of having an anti-Israel bias. But he would not identify his own translators, citing concerns over their safety. The Star’s request to interview them anonymously was also declined.

In response to the Star’s questions, B’nai Brith solicited a third opinion from Mordechai Kedar, an assistant professor with the Arabic department at Israel’s Bar-Ilan University.

In a phone interview, Kedar did not remember being asked to evaluate Elkasrawy’s entire supplications, just the phrase that referred to “Jews” and danas. But he said he didn’t need any context to interpret Elkasrawy’s prayers because “when it comes to what Israel is doing, it is the worst meaning of the word.”

“Nobody should give them the benefit of the doubt that they mean something else, because they don’t,” he said. “(They want) to make the mainstream media in the free world believe them that they are the targets, when they are the problem in the whole world.”

Like Halevi, Kedar is a former Israeli intelligence officer and media pundit. His views have also drawn controversy, and Kedar once served on the advisory board for Stop Islamization of Nations — an organization co-founded by the anti-Muslim activist Pamela Geller and designated a hate group by the Southern Poverty Law Center, a U.S.-based civil rights watchdog.

Kedar argued Elkasrawy’s language was “meant to create a religiously charged rage and anger against the Jews.”

“Reacting violently against (Jewish people) in revenge for their deed is almost a required reaction,” he wrote in an email. “You can call it, in one word, terrorism.”

B’nai Brith Canada has not gone so far as to allege verbal terrorism, and said it is glad Elkasrawy has undergone cultural training, but its position remains unmoved: “Mr. Elkasrawy’s message at the mosque was irrefutably offensive and anti-Semitic.”

Farber feels differently. He says Elkasrawy chose his language poorly, especially when he referred to “the Jews,” and failed to understand the harmful impact of his words.

But he now believes Elkasrawy’s prayers were misrepresented to the public. Like many people, Farber accepted the initial translation unquestioningly, but now says “if people were going to take that and ruin lives, we should have been a lot more careful.”

“He said something that’s highly charged and highly political and could be anti-Zionist — but it’s not anti-Semitic,” Farber says. “And that changes the flavour of this.”

In the rush to condemn Elkasrawy’s prayers, Muslim organizations were among the first in line.

“Unacceptable” and “inappropriate,” his mosque said in a statement. “Appalling and reprehensible,” wrote the National Council of Canadian Muslims, the country’s largest Muslim advocacy group.

There was much to disapprove of, in addition to the mention of “Jews.” Many Muslim Canadians disagree with praying negatively and feel frustrated when religious leaders speak in ways that reinforce harmful stereotypes.

Prayers like “slay them one by one” also have no place inside a Canadian mosque, says Mohammad Aboghodda, a lecturer with the Understanding Islam Academy, an educational charity in Mississauga. Aboghodda was one of the Arabic translators consulted by the Star.

This quote from the Hadith has a specific reference to ancient Islamic struggles but is sometimes used in prayers for divine justice; Elkasrawy says he invoked it on behalf of Syrian people killed and tortured by the government regime or by Daesh (ISIS) terrorists.

But Aboghodda finds this language inappropriate, even if well intentioned — it would be like a priest delivering a Sunday sermon and quoting Bible verses that say “wrongdoers will be completely destroyed.”

“That’s a very common old prayer, but it implies violence that we don’t need,” he says. “I think many young and novice imams go to the old books and just copy these from it.”

These were some of the concerns Muslim groups had in mind when they denounced Elkasrawy’s prayers — public statements that many took as an implicit acceptance of the initial translation. But those statements did not reveal whether the Muslim community thought the translation was accurate, or whether they understood Elkasrawy’s words at all.

How many Canadian Muslims speak Arabic? Contrary to assumption, only about 20 per cent of the world’s Muslims are native Arabic speakers; according to the latest census, 1.2 per cent of Canadians cite Arabic as their mother tongue. Quranic Arabic, which Elkasrawy used in his prayers, is also notoriously complex and difficult to deconstruct.

Hachimi pointed out that several Arabic-language newspapers also clearly relied on English reports of the incident, because when they back-translated the word “filth,” they chose a different Arabic word — najas — from the one Elkasrawy used in his prayers.

And who bothered to check the original video? The translation was not verified by the National Council of Canadian Muslims, executive director Ihsaan Gardee confirmed in an emailed statement.

He said the organization is now “deeply troubled” to learn that the widely circulated clip of Elkasrawy’s prayers was manipulated and the translations called into question. But in the fast-moving aftermath of the scandal, he said, the organization “could only respond to what was being reported” — in other words, it reacted to the CIJ News translation.

“Unfortunately, we are living in a time where the very worst is believed about Canadian Muslims — contrary to the reality that the vast majority are contributing positively,” Gardee wrote. “So when a story like this emerges that contains the words of religious leaders speaking in a way that is understood — rightly or wrongly — to be promoting hatred against anyone, it is critical that human rights advocates be quick to condemn such language.”

Officials from the Muslim Association of Canada said their first priority was to reach out to the Jewish community and apologize for their employee’s inappropriate language, which violated the mosque’s stated policies.

But that doesn’t mean they considered the translation to be accurate — they didn’t. “We avoided this detail because a clear position was required so that there will be no confusion of our stand on this,” spokesperson Abdussalam Nakua wrote in an email.

Elkasrawy’s prayers exploded into view at a particularly fraught time.

Only weeks had passed since a gunman stormed into a Quebec City mosque and massacred six Muslim worshippers. The United States had just inaugurated a new president who campaigned on a Muslim travel ban. The acrimonious debate around the Canadian Islamophobia motion had reached a fever pitch, with Liberal MP Iqra Khalid even receiving death threats.

Elkasrawy’s prayers were quickly taken up by politicians. A month after they emerged, MP Steven Blaney — who was then running for the federal Conservative party leadership — cited Elkasrawy in a campaign email seeking donations to “stand against violence and radicalization.” (“Should Allah kill all the Jews? I don’t think so but frighteningly, some do.”)

Right-wing groups also latched on to the story and Elkasrawy’s picture was used on a poster at a rally against M-103. A hate crimes complaint was filed by the Jewish Defense League, which has been active in anti-Islamic protests. (A local JDL member is himself facing possible hate crime charges in the U.S. in connection with an alleged assault on a Palestinian-American man in Washington, D.C., earlier this year.)

“We’re dealing with a community in fear,” Farber says of Muslim Canadians. “Even if the community itself might feel that ‘Well no, this translation isn’t exactly right … we don’t want to make people more angry.’ In the end, I’m not particularly surprised that the mosque and others involved said, ‘Let’s shut this down and apologize.’”

Elkasrawy said his first priority after the story broke in February was to apologize to the Jewish community. He worried, too, about further inflaming the situation. “I feared for the people inside the mosque, that they might be attacked because of this.”

He decided to let things calm down before attempting to explain himself. But within days, posters were plastered around Ryerson’s campus, where Elkasrawy had been a teaching assistant on and off since 2008, a job that partially funds his graduate studies.

The posters had a picture of his face and the words “Fire him now” — a demand that was echoed by B’nai Brith Canada. The student who led the postering campaign, Aedan O’Connor, recently announced on Facebook that she is now working with Rebel Media.

Ryerson and its new president, Mohamed Lachemi, were already under pressure to respond to previous reports of anti-Semitism on campus. A meeting was quickly called between Elkasrawy and the dean of Ryerson’s engineering department.

Elkasrawy attended the meeting and brought a more accurate translation of his prayers, assuming this would be a first step in the university’s investigation. According to Elkasrawy, his translation was disregarded and Ryerson officials deliberated for about 15 minutes before handing him a two-page termination letter.

Ryerson declined to be interviewed for this story, stating that it does not discuss human resources matters.

For Elkasrawy, this was the moment that killed any hope he had of eventually explaining his side of the story. The YouTube clips, the media coverage, the public statements, his suspension, the police investigation, the termination — it all braided together into a knot that felt impossible to unravel. It all happened in 10 days.

Elkasrawy says he agreed to speak with the Star because “I have nothing to hide.” He has contemplated leaving Toronto or changing careers, but for now, he wants to move forward.

He has returned to his mosque, which conducted its own internal probe into the incident. He has applied, unsuccessfully, for new teaching jobs at Ryerson. And while the hate crime complaint against him remains active, Elkasrawy says he has yet to be contacted by police.

When asked what this experience has been like, Elkasrawy sighs heavily, his eyes drifting to the floor of his modest downtown apartment. He explains in a wavering voice that he has tried to take an Islamic point of view.

“People go through difficult times, hard times, in which they have to be patient and have some forbearance,” he says. “You have to listen to people and learn from this experience.”

He is holding tight to the lessons he’s learned, including those from the Mosaic Institute. Chief among them: when you speak, your meaning has to be clear — not just in your own head or to the people in front of you, but to Canadians of all backgrounds.

“Once the word comes out, even if the person who was hurt later understands your meaning, it will leave something in his heart,” Elkasrawy says. “It will not be the same as before.”

this is also why a lot of the stuff you see on MEMRI (also founded by a former israeli colonel) sounds so wild. they cherrypick, then do shoddy translations based on the most violent meaning they can think of

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mysalahmat · 4 years

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As Muslims, we are responsible and answerable for our own acts of worship, but we are encouraged to do many things together to promote the concept of community and to earn more reward from Allah swt. Eating together brings many blessings for Muslims, and is encouraged in the Sunnah.

Wahshi bin Harb (RA) reported: Some of the companions of the Messenger of Allah (SAW) said: “We eat but are not satisfied.” He (SAW) said, “Perhaps you eat separately.” The Companions replied in the affirmative. He then said: “Eat together and mention the Name of Allah over your food. It will be blessed for you.”

[Abu Dawud].

Gathering with our family members and reciting ‘Bismillah’ before eating can increase the barakah of our food. Such a simple habit can bring great blessings every day into our homes, Subhan’Allah.

In Ramadan, Allah swt multiplies our rewards for every single act of worship.

Make an effort then, to eat Suhoor together each day. Among its many blessings is that it gives us the strength to fast and worship throughout the day, it wards off negative attitudes, and makes it easier to pray Tahajjud and make dhikr in the last part of the night - all admirable acts of ibaadah.

Adjust your schedules so you can eat Iftar together as much as possible, and invite friends and family to join in and share in the blessings.

While you may not be able to do everything you’d like during this sacred month, take comfort in knowing that this small adjustment to eat together is worship too.

#ramadan #ramadan2020 #ramadankareem #Salah #mysalahmat #muslim #muslimah #islamicpost #islam #eid

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strike-back-now-info · 5 years

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I THINK ILL POST THIS ONCE A DAY, EVERY DAY, UNTIL NOV. 6, 2020.

HERE GOES: This is how many muslums serve in public office

HANG ON TO YOUR SEATS!!!

Rashida Tlaib (D) MI 13th Congressional District WON

Keith Ellison (D) MN Attorney General WON

Ilhan Omar (D) MN 5th Congressional District WON

Andre Carson (D) IN 7th Congressional District WON

State-------------------------------------------------------------------------------------------

Sheikh Rahman (D) GA State Senate District 5 WON

Safiya Wazir (D) NH State House Merrimack 17 District WON

Robert Jackson (D) NY State Senate District 31 WON

Nasif Majeed (D) NC State House District 99 WON

Mujtaba Mohammed (D) NC State Senate District 38 WON

Mohamud Noor (D) MN State House District 60B WON

Jason Dawkins (D) PA State House District 179 WON

Hodan Hassan (D) MN State House District 62A WON

Charles Fall (D) NY State House District 61 WON

Ako Abdul-Samad (D) IA State House District 35 WON

Aboul Khan (R) NH State House Rockingham 20 District WON

Abdullah Hammoud (D) MI State House District 15 WON

Abbas Akhil (D) NM State House District 20 WON

County--------------------------------------------------------------------------------------------------

Sam Baydoun (D) MI Wayne County Commission District 13 WON

Sadia Gul Covert (D) IL Dupage County Board District 5 WON

Sabina Taj MD Howard County Board of Education WON

Mohammad Ramadan NJ Passaic County Board of Education WON

Cheryl Sudduth CA West County Wastewater District Director WON

Babur Lateef VA Prince William County School Board WON

Assad Akhter (D) NJ Passaic County Board of Chosen Freeholders WON

Abdul “Al” Haidous (D) MI Wayne County Commission District 11 WON

Municipal---------------------------------------------------------------------------------------------

Salman Bhojani TX Euless City Council Place 6 WON*

Dawn Haynes NJ Newark Public Schools School Board WON*

Yasir Khogali MI City of Plymouth District Library Board WON

Mohamed Khairullah NJ Prospect Park Mayor WON

Mohamed Al-Hamdani OH Dayton Public Schools Board of Education WON

Mo Seifeldein VA Alexandria City Council WON

Maimona Afzal Berta CA Franklin-McKinley School Board WON

Jihan Aiyash MI Hamtramck Public School Board WON

Javed Ellahie CA Monte Sereno City Council WON

Hazim Yassin NJ Red Bank City Council WON

Haseeb Javed VA Manassas Park City Council WON

Farrah Khan CA Irvine City Council WON

Ali Taj CA Artesia City Council WON

Alaa Matari NJ Prospect Park Borough Council WON

Alaa “Al” Abdel-Aziz NJ Paterson City Council Ward 6 WON

Aisha Wahab CA Hayward City Council WON

Ahmad Zahra CA Fullerton City Council District 5 WON

Salim Patel NJ Passaic City Council WIN

Sabina Zafar CA San Ramon City Council WIN

Judiciary-------------------------------------------------------------------------------------------------------------

Shahabuddeen Ally NYC Civil Court, NY County WON

Sam Salamey MI District Courts, District 19 WON

Rabeea Collier TX District Courts, 113th District WON

Halim Dhanidina CA Court of Appeal, Second Appellate District, Division Three WON

George Abdallah Jr. CA Superior Court of San Joaquin County, Office 12 WON

In breaking these down by state, Deplorable Kel formulated a list.

California

Cheryl Sudduth – West County Wastewater District Director

George Abdallah Jr. – Superior Court of San Joaquin County, Office 12

Halim Dhanidina – Court of Appeal, Second Appellate District, Division Three

Maimona Afzal Berta – Franklin-McKinley Board of Education

Javed Ellahie – Monte Sereno City Council

Al Jabbar – Anaheim Union High School District Board of Trustees

Ahmad Zahra – Fullerton City Council District 5

Aisha Wahab – Hayward City Council

Ali Taj – Artesia City Council

Farrah Khan – Irvine City Council

Sabina Zafar – San Ramon City Council

Florida

Amira Dajani Fox (R) – State Attorney

Georgia

Sheikh Rahman (D) – State Senate District 5

Illinois

Sadia Gul Covert (D) – Dupage County Board District 5

Indiana

Andre Carson (D) – 7th Congressional District

Iowa

Ako Abdul-Samad (D) – State House District 35

Maryland

Sabina Taj – Howard County Board of Education

Michigan

Rashida Tlaib (D) – 13th Congressional District

Abdullah Hammoud (D) – State House District 15

Abdul “Al” Haidous (D) – Wayne County Commission District 11

Sam Baydoun (D) – Wayne County Commission District 13

Adel A. Harb – Wayne County Circuit Court

Sam Salamey – District Courts, District 19

Minnesota

Ilhan Omar (D) – 5th Congressional District

Keith Ellison (D) – Attorney General

Hodan Hassan (D) – State House District 62A

Mohamud Noor (D) – State House District 60B

Siad Ali (D) – District 3 member of the Minneapolis Board of Education

New Hampshire

Aboul Khan (R) – State House Rockingham 20 District

Safiya Wazir (D) – State House Merrimack 17 District

New Jersey

Assad Akhter (D) – Passaic County Board of Chosen Freeholders

Alaa “Al” Abdel-Aziz – Paterson City Council Ward 6

Mohammad Ramadan – Passaic County Board of Education

Alaa Matar

HOW DO YOU FEEL NOW????!!

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