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evoldir · 7 months

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Fwd: Graduate position: UHull_UK.EcolEvolutionaryBiology

Begin forwarded message: > From: [email protected] > Subject: Graduate position: UHull_UK.EcolEvolutionaryBiology > Date: 14 November 2023 at 05:40:54 GMT > To: [email protected] > > > NERC Panorama Doctoral Training Partnership in Environmental Science > > Application deadline: 5 January 2024 > > > The NERC Panorama Doctoral Training Partnership (DTP) encompasses > three broad themes in: Atmosphere and Climate, Earth Processes and > the Living World. Panorama prepares the next generation of biological > science leaders for industrial, governmental, NGO and academic careers, > and provides exceptional training across the range of environmental and > evolutionary biology in world-class research teams through an innovative, > exciting and multi-disciplinary programme. The programme will equip > students with the skills necessary to understand the complex interactions > within the Earth system, so they can contribute to the development of > scientific, policy and industrial solutions for the national and global > scale problems we face in the decades to come. > > > Panorama DTP Research Scholarships at the University of Hull, UK: > > Assessing the impacts of floodplain rehabilitation > on fish population dynamics: a novel approach > using conventional fish surveys, biotelemetry and biochemical analysis. > https://ift.tt/krtbCwN > Contact Dr. Andy Nunn, [email protected] > > > Happy wound healing: investigating > the effects of Prozac on fish skin wound healing. > https://ift.tt/nuE5jJc > Contact: Dr. Pedro Beltran-Alvarez, [email protected] > > > How does the keratinous beak of birds affect their functional performance? > https://ift.tt/vi0EKbA > Contact: Dr. Jen Bright, [email protected] > > > Nurture versus nature in locusts > – can we control their swarming behaviour? > https://ift.tt/1kiVK7d > Contact: Dr Darron Cullen, [email protected] > > > Preventing metal infiltration from accelerated > WEEE contamination via leaching cryptocurrency farming waste. > https://ift.tt/13OE9k5 > Contact: Dr. Martin Taylor, [email protected] > > > Understanding migration success in Atlantic Salmon. > https://ift.tt/nz7PMBy > Contact: Dr. Domino Joyce, [email protected] > > > Utilising Non-Recyclable Waste for Effective Carbon Capture. > https://ift.tt/3LMRljD > Contact: Dr. Amthal Al-Gailani, [email protected] > > > Rooting the Northern Forest: soil > and woodland dynamics across northern England. > https://ift.tt/rT7Rz1h > Contact: Dr. M. Jane Bunting, [email protected] > > > Seeing in the dark: the fluid dynamics of sediment-rich flows. > https://ift.tt/WboVRTq > Contact: Dr. Rob Thomas, [email protected] > > Application deadline: 5 January 2024. > > Darron Cullen

#IFTTT #Email

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reyannn · 1 year

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Did Aishah Doubt Muhammad’s Prophethood?

Introduction

Some people refer to a statement attributed to Aishah the blessed wife of the prophet (peace and blessings of allah be upon him) in a bid to disparage her. Missionaries pick up on it to raise questions about the Prophet himself, saying he was doubted by those nearest to him. Others use it to disparage the blessed lady by questioning her fidelity towards her Prophet husband.

The statement as quoted by such people is, "It is you who pretends to be a prophet from Allah."

In this paper, we look into the details of this narration with special attention on the authenticity and true meanings of the actual wording in the original sources.

Full narration from the original sources:

With full chain of authorities, the narration is found with Abu Ya'lā al-Müşalī (d. 307 AH) and Abū ash-Shaikh al-Aṣbahānī (d. 369 AH).

The following is the full narration as it appears in the earliest source, Abu Ya'la al-Musali's Musnad:

Al-Hasan bin Umar Salamah bin al-Fadl - Muhammad bin Ishaq - (narrating with 'an from) Yahya bin 'Ibad - 'Ibad bin 'Abdullah - Aishah, who said:

My luggage was light I was on a strong camel whereas the luggage of Safiyah was heavy and she was on a sluggish camel that lingered. The Messenger of Allah - peace and blessings of Allah be upon him - said: "Shift the luggage of Â'ishah to Şafiyah's camel and that of Şafiyah to Â'ishah's camel so that the caravan moves." Â'ishah said: When I saw this, I said, "O servants of Allah, this Jewess has overwhelmed us with the Messenger of Allah." She further narrated, the Messenger of Allah said, "O Umm Abdullah (*Aishah)! Your luggage is light and that of Safiyah is heavy and it was making her ride slower so we shifted her luggage to your camel and your luggage to her camel." I said, "Do you not say (taz'um) you are the Messenger of Allah?" He smiled and said, "Are you in a doubt, O Umm 'Abdullah?" I said, "Do you not say (taz'um) you are the Messenger of Allah? Will you not do justice?" Abu Bakr heard what I said and he was vehement. He came up to me and slapped my face. The Messenger of Allah - peace and blessings of Allah be upon him - said, "Take it easy, O Abu Bakr!" He said, "O Messenger of Allah, did you hear what she said?" The Messenger of Allah - peace and blessings of Allah be upon him said, "A jealous woman cannot tell the bottom of the valley from its top."

The narration is same in al-Aṣbahānī's al- Amthal fi Ḥadīth an-Nabawi with precisely the same chain of narrators.

Authenticity of the narration:

Before explaining the meanings of the hadith, as interpreted in the translation, it is important to talk about the reliability of the ḥadīth. The authority of the ḥadīth has been put to question by a number of scholars.

Al-Ghazālī (d. 505 AH) said, "In its chain is Ibn Ishaq and he narrated with 'an 'nah (i.e. his tadlis is involved)

Al-Iraqi (d. 806 AH) in his research on the ḥadīth reports in al-Ghazali's work pointed out the same problem.

Al-Haithami (d. 807 AH), after quoting the narration, stated: "Abu Ya'la narrated it; it involves Muhammad bin Ishaq (as a narrator) and he is mudallis. Salamah bin Fadl has been deemed reliable by a number of scholars, including Ibn Ma'in, Ibn Hibban and Abū Ḥātim, and a number of scholars have graded him as weak."

Al-Büşīrī (d. 840 AH) said: "Abū Ya'lā narrated it with a weak (da'if) chain due to tadlīs of Ibn Ishaq."

It was, likewise, graded it as weak by al-Albāni (d. 1420 AH), Abdur-Rahman bin 'Umar Jurdi and Dr. Abdul-'Ali Abdul-Ḥamīd

Abu Ishaq al-Huwainī summarizes all the factors weakening the report: "This chain is weak (da'if). Salamah bin al-Fadl has been graded as weak (da if) by an-Nasa'ī and others. Al-Bukhārī said. 'There are some rejected reports in his narrations.'… Ibn Ishaq is a mudallis and reports with an (i.e. in an ambiguous way). Its subject matter has evident problem in the statement of Âishah. The narration was graded as weak (da'if) by al- Būsiri."

It can be argued that al-Haithami said: "Abū ash-Shaikh has narrated this report through Usamah bin Zayd al-Laithi and hinted that there is no other problem with it except some weakness of Usamah."

This, however, is irrelevant, as Abū ash-Shaikh al-Aşbahani's work is extant and no such chain is found in it.

Furthermore, one may argue that Ibn Hajar has stated that Abu Ya'la narrated the report with a chain that has no problem (bi-sanad lã ba sa bihi). The answer is this comment, even though coming from a learned scholar, cannot stand against empirical evidence for the weakness of the report.

Al-Huwainī adds to his above mentioned comment: "[Ibn Hajar stated], 'Its chain has no problem, but indeed, we have shown you the problem with it."

Reflection on the wording of the ḥadīth:

This is how the contentious sentence has been translated above:

"Do you not say (taz'um) you are the Messenger of Allāh?"

This is markedly different from how the contenders put it. The reason is that word ز عم does not necessarily and always mean "pretention," "supposition," etc. It is even used to state things positively.

In Lisan al-Arab, the most extensive Arabic lexicon, we find:

"Za'am (in all three dialectic forms means): Saying; he did za'am (i.e. he said); it is stated - it means a saying that may be correct or false."

The well-known ḥadīth exegete an-Nawawi (d. 676 AH) stated:

"Za'ama is not exclusively used for a lie or a doubtful saying. In fact, it is used for established, truthful and indubitable statements as well. It is used like this in a number of badith reports, as it is reported from the Prophet, Gabriel said (za'ama). At numerous instances. Sibwayh, the profound scholar of Arabic, in his book of prime importance, says *Khalil said (za'ama). Abul-Khattab said (za ama) and thereby means confirmed statements.

Ibn Hajar (d. 852 AH) wrote:

"It could be used for lies, the established and for any statement as such. A given usage is distinguished by its context"

Context of the statement:

The complete narration is reproduced above and the meanings of the key word have beent stated. The context of the statement shows Aishah did not mean to doubt the prophethood of the Messenger of Allah.

The first thing to note is that years later when Aishah allegedly reported the incident she refers to the Prophet as the Messenger of Allah - may the peace and blessings of Allah be upon him. In fact, even in the reported incident and in the very words of complaint, she said: "This Jewess has overwhelmed us with the Messenger of Allah." That statement by itself dispels all the suggestions of doubt.

As for her dialogue with the Prophet, it proves nothing to the contrary. The relevant part of her narration is:

I said: "Do you not say (tar 'um) you are the Messenger of Allah?" He smiled and said, "Are you in a doubt, O Umm Abdullah?" I said. "Do you not say (taz'um) you are the Messenger of Allah? Will you not do justice?"

When she first made the statement, the Prophet asked if she doubted, to which she replied with the same line, but added the words to convey her real feelings of complaint and grief. She, in her jealousy, thought she was being treated unjustly and in making her complaint she, so to say, meant to rhetorically ask why, as a prophet, he was doing injustice.

Her reply to the Prophet's question is the key and it is evident that she meant not to doubt. prophethood but to refer to the lofty status of her husband to make a strong complaint.

As for Abu Bakr's reaction, it was for Aishah's complaint regarding the Prophet's justice because no human can be more just in his dealings than the Prophet. It is like what is reported in another weak report that the blessed Prophet and A'ishah, as it happens between spouses, had an argument on some issue and they both agreed to present the issue to Abi Bakr. While the Prophet was about to speak she. said, "O Messenger of Allah, say it right!" and Abu Bakr slapped her, saying. "Do you tell the Messenger of Allah to put it right? Likewise, in the hadith under consideration, Abu Bakr's reaction was for Aishah to speak about the Prophet's justice. Abu Bakr was being legally correct and behaved in the capacity of a father who reacted to his daughter's behavior towards the Messenger of Allah. The Prophet, on the other hand, saw it from the perspective of a loving spouse and knew that this comment itself originated in Aishah's extreme love for him, mixed with her jealousy towards her co-wife.

#alchemist__writer #quran verse #quranquotes #quran ayah #quran #deen #islam #muslimquotes #ramadaan #islamicreminders #muslim reminder #daily reminder #quranverses #islamicquotes

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aymanmatnews · 1 year

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Sheikha Amthal Al-Ahmad to attend Jordanian royal wedding.. #Kuwait Representative of H.H the Amir Sheikh Nawaf Al-Ahmad Al-Jaber Al-Sabah & H.H Deputy Amir and Crown Prince Sheikh Mishal Al-Ahmad Al-Jaber Al-Sabah, Sheikhka Amthal Al-Ahmad Al-Jaber Al-Sabah arrived in the Kingdom of Jordan on Saturday to attend the wedding party of Princess Iman bint Abdullah II. https://www.instagram.com/p/CppvnJzoR48/?igshid=NGJjMDIxMWI=

#kuwait

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kenresearchcompany · 1 year

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The credit disbursed in KSA Car Finance Market is expected to grow to ~SAR 70 Bn by 2026F, driven by entry of women drivers and increasing employment opportunities: Ken Research

KSA Car Finance Market is in the growing stage, being driven by banks and NBC’s along with introduction of Fin-Tech companies and online personal loan aggregator platforms. Major entities in the market are Banks and Captives that are 70-80 years old offering variety of financing services.

Growth rate of total cars financed is going to increase over the period as financing becomes easier, market penetration rates increase.

The Vision 2030 project in KSA has massive plans for the economy in terms of infrastructure and investment which will improve employment figures and increase incomes.

Entry of women drivers in the market has led to an increase in the total cars sold and hence the credit disbursed in car finance sector. This trend is expected to continue to 2026.

Increase in Private Entities: The Government stake in the Saudi Arabia Car finance market is decreasing, hence the percentage share of government to private might shift to private. Government stake in SNB has gone down from 44.2% in 2016 to 37.2% in 2022. Finance companies are partnering with Banks so they can offer loan more than 33% of customer’s salary. For example- Riyad Bank works with Al Amthal Financing. It is not a sister company, but they have collaborated together. Both share the profits from customers.

New Players in the Market and Partnership with Finance Companies: New players entering the KSA Car finance market are Fin-tech companies. Around 38 companies have received approval from the Central Bank and have started garnering database by entering into the market with digital wallets and offering products like BNPL. Also, Finance companies are partnering with Banks so they can offer loan more than 33% of customer’s salary. For example- Riyad Bank works with Al Amthal Financing. It is not a sister company, but they have collaborated together. Both share the profits from customers.

Get in front of Prospects through AI: When customers shop for a car, they need information about two things the car itself and how to finance it. A tighter online integration of information gathering for car buying and car financing can help move a consumer to the next stage of the purchasing process. The solution is an interactive online interface embedded with AI. The online experience must extend seamlessly into the dealership – for instance, by giving the customer access to terms and pricing details on their mobile app rather than having to rely on the dealer.

Analysts at Ken Research in their latest publication “KSA Car Finance Market Outlook to 2026F- Driven by Women Entering the Market, Increasing Employment Opportunities in the Kingdom” by Ken Research observed that KSA Car Finance Market is in the growing phase. Enhancing Service Offerings, collaborations with partners, expand pipeline with predictive analysis and getting in front of prospects through AI are some of the factors that will contributed to the KSA Car Finance market growth over the period of 2021-2026F. It is expected that KSA Car Finance Market will grow at a CAGR of 11.7% for the above forecasted period.

Key Segments Covered in the report:-

KSA Car Finance Market

By Type of Vehicle Financing

New car financing

Used car financing

By Type of Car Financed

Hatchbacks

Sedans

Sports Utility Vehicle

Multi-Purpose Vehicle

By Price

High (500,000+)

Medium (200k-500k)

Low (below 200K)

To learn more about this report Download a Free Sample Report

By Type of Institution

Banks

NBFC's

Captives

By Tenure of Loans

<2 years

3-4 years

4-5 years

By Major Cities

Riyadh

Jeddah

Dammam

Others

By Booking Mode

Online

Offline

Key Target Audience

Banks and its Subsidiaries

NBFCs

Captive Finance Companies

Government and Institutions

Automobile Companies

Car Dealers

Government and Institutions

Existing Car Finance Companies

OEM Dealerships

New Market Entrants

Investors

Auto mobile Associations

Visit this Link :- Request for custom report

Time Period Captured in the Report:-

Historical Period: 2017-2021

Base Period: 2021

Forecast Period: 2022-2026F

Companies Covered:-

Banks

Al Rajhi Bank

Riyad Bank

Al Jazeera Bank

Alinma Bank

Arab National Bank

NBFC’s

Al Yusr Leasing and Financing

Al Amthal Financing Company

National Finance House

Tajeer Finance

National Finance Company

Murabaha Marina Finance Company

OEM’s

Abdul Latif Jameel United Finance Co. (Toyota Distributor)

ALJABR FINANCE (KIA Distributor)

Walan finance company (hyundai)

Geely Finance (Geely Distributor)

Key Topics Covered in the Report:-

KSA Automotive Market Overview

Ecosystem, Business Cycle and Evolution of KSA Car Finance Market

KSA Car Finance Value Chain Analysis

Islamic Banking and Car Finance in KSA

KSA Car Finance Market by Credit Disbursed, 2017-2021

KSA Car Finance Market by Outstanding loans, 2017-2021

KSA Car Finance Market Segmentation, 2021

SWOT Analysis of KSA Car Finance Industry

Infrastructure Development Overview of KSA

Trends and Developments in KSA Car Finance Industry

Operational Strategies for KSA Car Finance Services Market

Issues and Challenges in KSA Car Finance Industry

Government Policies and Initiatives for Automotive Industry

Growth Drivers of KSA Car Finance Market

KSA Car Finance Market Competition Overview

Cross Comparison of Major Players in KSA Car Finance Market

Strengths and Weakness of Major Players in KSA Car finance market

Future Outlook and Market Projections, 2026F

Case Study on Al Rajhi Bank

Growth strategies for KSA Car Finance Market

For more insights on the market intelligence, refer to below link:-

KSA Car Finance Market

Related Reports by Ken Research:-

Malaysia Automotive Finance Market Outlook to 2026-Driven by exorbitant car prices, growing digital penetration, preference for owning passenger cars amidst systematically regulated car ownership policies by the Government

Qatar Auto Finance Market Outlook to 2026F– Driven by Increasing Vehicle Prices and Low-Interest Rate In The Country

Philippines Auto Finance Market Outlook to 2026- Driven by change in consumer spending, ease in provision of loans, improving technology and government support

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lachmalwieder · 2 years

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Die Vorzüge unserer Mutter Aisha ra. رضي الله عنها - Teil 3

6) Sogar RasulAllah saw hat uns befohlen dass wir unsere Mutter Aisha ra. lieben. SAW ﷺ صَلَّى ٱللّٰهُ عَلَيْهِ وَآلِهِ وَسَلَّمَsagt zu seiner Tochter #Fatima: liebst du nicht was ich liebe? Ja, natürlich Rasulullah. Dann liebe diese (Aisha) رضي الله عنها ra. (Das war ein Befehl.)

7) Die einzige Frau die RasulAllah saw als Jungfrau geheiratet hat war sie ra. Aaisha ra. ist unsere Mutter und wir sind stolz darauf, Sie war auch immer stolz darauf. Sie sagte: Ya Rasulullahi, was ist wenn du in ein Fluss runterkommst und das ist ein Baum einer von welchem gegessen wurde und findest du und von diesem Baum hat noch niemand gegessen. Von welchem Baum wirst du essen? Sagt er ﷺ darauf: Von dem Baum wo noch niemand gegessen hat Sie redet mit ihm immer nur in Gleichnissen #Amthal Rawahu al Bukhari Sogar Rasulullah ﷺ saw hat selbst bestätigt dass sie bei ihm richtig wertvoll ist, Sharraf:صَلَّى ٱللّٰهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ 8) Abu Musa al-As'aari überliefert: ﷺsagte: Es gab viele Männer die vollkommen waren. Aber es gibt nur wenige Frauen die "richtig" vollkommen waren. Dazu gehören: Maryam bintu Imran, . Aasiya die Frau von Imran, Fatima bin Muhammad ﷺ, Khadija bint Khuwailet. SAW ﷺsagte und Aisha رضي الله عنها ra. gegen über anderen Frauen ist wie das Essen Tharid gegen über anderen Speisen. Sahih al-Bukhari 5418 حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا غُنْدَرٌ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ الْجَمَلِيِّ، عَنْ مُرَّةَ الْهَمْدَانِيِّ، عَنْ أَبِي مُوسَى الأَشْعَرِيِّ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلاَّ مَرْيَمُ بِنْتُ عِمْرَانَ وَآسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَفَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ ‏"‏‏.‏

9) Aaisha ra. ist unsere Mutter und wir sind stolz darauf. Das ist eine Ehre für uns. Weil Allah saw. für Muhammad saw sie als Frau ausgewählt hat. Ayat aus Koran: "Der Prophet steht den Gläubigen näher als sie sich selbst und seine Frauen sind ihre Mütter" Wir sind richtig stolz darauf dass alle Frauen von ihm saw unsere Mütter sind. 10) Und sie ist seine Frau in Paradies, Und wir haben viele Beweise auch genannt dass sie seine Frau in Jannah ist رضي الله عنها. 11) Das ist eine Barakh für Muslime. Wurde bezeugt durch Sahabi Uzaid ibn Hudair ra. hat so Quran rezitiert dass sogar die Engel runtergekommen sind um seine Stimmen zu hören. Er sagte: durch unsere Mutter Aisha رضي الله عنها ra. haben wir die Verse über at Tayyamum bekommen weil sie eine Kette von ihrer Schwester genommen hat und sie hat sie irgendwo verloren. Und die Sahaba ra. haben ohne Wudu gebetet. Da gab es noch ein Tayammum. Danach sind die Verse von Tayamum gekommen. Bukhari und Muslim.

#youtube

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amthalgroupbh · 2 years

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AMTHAL GROUP

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haninnurfarohah · 2 years

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Pelajaran-Pelajaran Yang Saya Ambil Selama Menulis SKRIPSI

(1)

Aku mengambil penelitian skripsi di suatu lembaga keuangan syariah. Cita-citaku menjadi seorang DPS. Selain aku suka hukum, ini profesi paling linear dengan jurusanku: Hukum Ekonomi Syariah. Alhasil aku tertarik banget mengambil penelitian skripsi tentang DPS. Tapi setelah skripsiku selesai, ternyata jadi DPS itu.. ga mudah.

DPS sebenarnya sama aja seperti hakim. Bedanya kalo DPS itu di bidang ekonomi syariah dan DPS juga punya wewenang untuk memberikan pendapat dan arahan mengenai baiknya seperti apa. DPS tidak hanya mempertimbangkan legalitas syariah tapi juga inovasi-inovasi baru yang tercipta dari disiplin ilmu eksakta dan sosial.

Aku selalu berpacu pada satu motto selama mengerjakkan penelitian tentang DPS ini. Aku berpikir ternyata bener juga ya ketika kita bilang itu haram itu halal seperti percuma kalo kita ga punya "hak" untuk mengatakan itu. Sedangkan dalam hal ekonomi syariah yang diterapkan di lembaga keuangan syariah, DPS lah yang mempunyai "hak" untuk mengatakan itu.

"Sesungguhnya menetapkan sebuah keputusan peradilan adalah kewajiban yang pasti dan jalan yang harus ditempuh. Ketahuilah bahwa jika anda mendapati sebuah masalah, maka tidak akan ada manfaatnya anda berkata benar, jika tanpa pelaksanaan yang tidak menghalangi anda untuk memutusnya, kembalilah pada nuranimu dan ambil petunjuk dengan kecerdasanmu untuk kembali pada kebenaran, karena sesungguhnya kebenaran adalah qadim (ada sejak dulu/azali). Meninjau kebenaran adalah lebih baik daripada bertahan dalam kebatilan (kepalsuan), gunakan pemahaman (kecerdasan) yang ada di qalbumu terhadap persoalan yang tidak sampai padamu (dalil) dari Al-Qur'an dan sunnah. Kenalilah persoalan-persoalan yang mirip (al-amthal) dan serupa (al-ashbah), kemudian qiyaskan (analogikan) permasalahan yang ada dengan (persoalan-persoalan tersebut) melalui pendapatmu sendiri. Maka berpeganglah pada apa yang Allah cintai dan dengan sesuatu yang mendekati (menyerupai) kebenaran dalam semua pandangan (keputusan) anda."

(2)

“Hanin ini berpikirnya belum selesai tapi sudah menulis, jadinya banyak legal reasioning yang menggantung. Saya jadi tidak paham akan dibawa ke arah mana”

seringkali saat sedang membuat jurnal atau tulisan ilmiah, di tengah jalan tiba-tiba berganti fokus. Entah karena ada pengetahuan baru yang masuk dan menciptakan insight baru yang berbeda dari sebelumnya sehingga terjadi ketimpangan atau karena terlalu banyak informasi yang dianggap sama pentingnya jadi ga bisa fokus. Disadari atau tidak, pengetahuan baru yang datang itu cuma kulit-kulitnya saja. Alhasil teramat sulit untuk sampai pada esensinya. Kalo kata Bu aksa, "berpikirnya belum selesai" sehingga terkesan masih berputar-putar di pembahasan yang tak kunjung menemui ujung. Apalagi jika penelitiannya ada di bidang hukum yang mengharuskan menggunakan legal reasoning atau algoritma tertentu di mana kalo berpikirnya belum selesai, gampang banget terdeteksi adanya loncatan berpikir. Mau dipaksa gimanapun juga, kalo tidak dengan urutan berpikir yang benar, ga akan menemukan kesimpulan. Akan selalu ada celah yang belum terambah akibat dari loncatan berpikir tersebut.

How to demonstrate?

Bagaimana cara menunjukkan sesuatu?

Dalam kasus penelitianku ini, aku harus bisa menunjukkan kalo suatu akad itu adalah akad syariah dan apakah praktik itu memgandung gharar, judi, dan riba. Caranya gimana? Bisa dibaca skripsiku nanti ya kalo sudah selesai.. Hihihi..

Btw, ternyata bener juga kata dosbingku kalo "Analisis itu semakin dikerjain bukannya habis malah nambah banyak". Jadi di skripsiku nanti mungkin akan sangat banyak dan detail di bagian bab IV analisis. Hmmm

(3)

Tubuhku bercucuran keringat dingin, jantung berdebar kencang berlombalomba dengan degup jantung jam dinding yang terus berjalan. Ya.. Aku sedang terkena serangan panik. Huft..

Terimakasih untuk orang yang selalu ada untukku dan memberiku ketenangan.

"Kamu lakukan sebisamu saja. Setelah itu, serahkan kepada pembimbing kamu di mana letak kesalahannya. Lalu perbaiki, dan serahkan lagi. Begitu seterusnya sampai tulisanmu menemukan kebenaran. Ga perlu panik, dosenmu juga memikirkan deadlinemu. Hihihi.. "

(4)

Sawang Sinawang

Di tengah kemumetan yang hakiki dalam menggarap skripsi, tiba-tiba temanku datang dengan terjingkrak-jingkrak. Dia senangnya tak terkira memamerkan skripsinya yang udah dapet acc dosen padahal baru sampai bab 3. Kok bisa? Huum.. Dosennya mau haji, katanya. Daripada ga dilulusin dan malah ganggu haji mending diacc aja dulu.

Pembimbingnya dialihkan sama yang lain, tapi kelulusannya sudah pasti didapatkan dan dijamin.

Mendengar itu, aku lantas bertanya kepada hidup ini, "apakah hidup ini adil?"

Aku mengambil telepon genggamku dan menghubungi seseorang. Aku memulai pembicaraan dengannya mengenai perjuanganku dibanding dengan nasib temanku satu ini. Aku bilang kalo perjuangan ternyata ga sebegitu berguna dibanding nasib yang sudah Allah tetapkan. Pada akhirnya semua hal terjadi hanya karena ridlo Allah, bukan usaha kita. Intinya sekeras apapun kita berjuang, yang bikin berhasil tetap Allah, bukan perjuangan kita. Tapi gapapa, aku bakal terus berusaha dan berdoa.

Lalu, dia menanggapi dengan jawaban sangat memukau. Katanya..

Hidup itu sawang sinawang, apapun cobaan kita, cuma kita yang bisa melaluinya. Jangan kira orang lain ga punya masalah.

kita melihat orang lain lebih baik nasibnya dari kita, dan orng lain melihat diri kita lebih baik nasibnya dari mereka.

padahal diri kita ga bisa melihat apa yg telah Allah ambil dari mereka sebelum berhasil dan mereka juga ga tau apa yg Allah ambil dri kita tentang keberhasilan kita dimata mereka.

Bisa jadi yg Allah ambil berkaitan dengan perjuangan kita kek rasa lelah, uang, pikiran, dll.

Atau bisa jadi yg Allah ambil adalah hal lain di luar skripsi kita.

Kalo dipikir benar juga. Temanku yang satu ini memang punya banyak masalah di luar skripsi. Ibu kandungnya meninggal dunia, ibu tirinya jauh dari ekspektasi. Jurusan yang dia ambil sulit dan dosennya galak.

Mungkin saja Allah sudah mengambil banyak kebahagiaan di luar masalah skripsi. Mungkin saja cobaannya sudah terlalu banyak sehingga Allah ingin meringankan cobaan tentang skripsi. Aku tidak tau apa-apa tentang penderitaannya. Aku tak pantas untuk menyudutkannya.

Hidup itu sawang sinawang. Kamu liat hidupnya dia lebih seneng. Dan dia juga liat kamu begitu.

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questionsonislam · 4 years

Note

What Does Khatamu´l Anbiya “the Seal of the Prophets” Mean? What are the distinctive characteristics of Hazrat Muhammad (PBUH)?

“Muhammad is not the father of any of your men, but (he is) the Messenger of God, and the Seal of the Prophets: and God has full knowledge of all things.”(the Surah Confederates (Al-Ahzab), 40)

In the Arabic scripture of that verse, the phrase ‘Khatamu’l-Anbiya,’ is preferred to ‘Khatamu’l-Mursalin’. because the concept “Nabi” has a more general meaning than the concept “Rasul” and it contains the meaning of “Resul” too.

The word “Resul”, in the literal sense, is derived from “Risalah”. It means prophet; its plural forms are rusul and mursalun. On the other hand, the word “Nabi” is derived from the base Naba. It means messenger and its plural forms are Nabiyyun and Anbiya. In the Quran, the words “Rasul” and “Mursalun” mentioned in the verses “We (first) sent to them two messengers”(The Surah Ya-Seen,13-14) and “the messenger came to him (Joseph)” (The Surah Joseph (Yusuf), 50)are also used in the meaning of messenger (in the Arabic scripture). Additionally, in the Quran, the word Messenger is used for indicating the angel of Divine inspiration, the angel of death, the angels recording our deeds and jinn in the same meaning.

We can see the expressions conveying the mentioned meanings above in the following verses:

“So verily I call to witness the Planets - that recede, Go straight, or hide; And the Night as it dissipates; And the Dawn as it breathes away the darkness;- Verily this is the word of a most honorable Messenger, Endued with Power, held in honor by the Lord of the Throne, With authority there, (and) faithful to his trust.” (The Folding Up (At-Takwír), 15-21)

“…When death approaches one of you, Our angels (Our Messengers) take his soul.” (The Cattle (Al-Anàam), 61)

“Or do they think that We hear not their secrets and their private counsels? Indeed (We do), and Our messengers are by them, to record.” (Gold Adornments (Az-Zukhruf), 80)

“O you assembly of Jinn and men! Came there not unto you messengers from amongst you, setting forth unto you My Signs, and warning you of the meeting of this Day of yours? ”(Al-Anàam), 130)

In Islam, the concepts of both Rasul and Nabi are used in the meaning of prophet as terms. However, as we can see in the following verse, there is a difference between them.

“Never did We send a messenger or a prophet before you, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and God will confirm (and establish) His Signs: for God is full of Knowledge and Wisdom” (The Pilgrimage (Al-Hajj), 52)

Referring to what the scholars of Islam inform us, the difference between them is as follows: The word Rasul is used to indicate a prophet sent with a new book and religion; as for Nabi, it is a term used for the entire prophets whether they introduced a new book and religion or not. Nabi differs from Rasul in that sense. (Razi Tafsir, 23/45)

Accordingly, -as terms used for prophets- every Rasul is a Nabi, but every Nabi is not a Rasul. That is to say, the term Nabi is more common than the term Rasul. That style is a glimmer of the Miraculousness of the Quran; it expresses profound and comprehensive meanings by means of a concise phrase. Hazrat Muhammad (PBUH) is both a Nabi and a Resul.

Distinctive Characteristics of of Hazrat Muhammad (PBUH)

He is the last Prophet: the institution of prophethood was completed by his prophethood. Hazrat Abu Hurayra (May God be pleased with him) narrates: Hazrat Prophet (PBUH) said:

“Verily, the situation of other prophets and mine resemble this example: A man built a palace, and completed it perfectly through adorning it, but the place of a brick is empty. Everyone comes to this palace and is fascinated then say:” If this empty brick place did not exist, this palace would be excellent and perfect!” Lo, I am this brick completing that palace.”(Tirmizî, Amthal, 2)

His Prophethood is universal: “We have not sent you but as a (Messenger) to all mankind, giving them glad tidings, and warning them (against sin), but most men know not.” (The City of Sabá (Sabá), 28). Hazrat Abu Hurayra (May God be pleased with him) narrates: Hazrat Prophet (PBUH) commanded:” I was made superior to other prophets by means of six things: The ability of telling many things by few words has been bestowed upon me. By putting fear into the hearts my enemies, I am secured to be victorious over them. The booty acquired from wars became lawful for me. The entire face of the earth has been made a clean place and a mosque for me. I have been sent as a prophet to all mankind. The chain of prophets has been completed by me.” (Muslim, Masajid, 5).

He possesses the greatest miracle: The prophethood documents of the other prophets were visible miracles. Therefore, since those miracles were material, their effects were temporary; they lost importance in the course of time. For example, nobody living in this age has the chance of witnessing Hazrat Musa’s (Moses) stick, which was a dragon once; and people do not have the chance of believing him by means of that supernatural occasion. On the other hand, the greatest miracle of the Prophet Muhammad (PBUH), the Holy Quran, is both an immaterial and a rational miracle. On account of this characteristic, it has a superior importance. As a matter of fact, as time grows older, the Qur’an grows younger; its Miraculous aspect becomes brighter.

Hazrat Prophet (PBUH) explained this aspect of Quran as follows: “Each prophet sent by Allah was bestowed on a miracle which people believed in him by witnessing it. However, the miracle bestowed upon me is different from theirs; it is what Allah inspired me. Therefore, on the Day of Judgement, I hope I will be the one possessing more followers than all of the other prophets.” (Bukhari, I’tisam, 1)

His community is the best of the communities: The following verse mentions that fact: “You are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in God. If only the People of the Book had faith, it was best for them: among them are some who have faith, but most of them are perverted transgressors.” (The Family of Imran (Aal-e-Imran), 110)

He (PBUH) is the Master of Adam’s (UWP) descendants: “I am the master of Adam’s (UWP) descendants on the Day of Judgment. I am the one who will be resurrected first. I am the one who will intercede and whose intercession will be accepted first.” (Muslim, Fadail, 3)

He possesses “Maqam al-Mahmud” (the Station of Praise and Glory): This station is the greatest intercession way for him as well as for his community. The only candidate of this enviable station is Hazrat Muhammad (PBUH). This verse points out this station, which Allah promised: “And as for the night keep awake a part of it as an additional prayer for you: soon will your Lord raise you to a Station of Praise and Glory!” (The Night Journey (Al-Isra), 79)

He is the owner of “Liwau’l-hamd” (Flag of Praise and Glory): Liwau’l-hamd is a flag which is a proof of the spiritual prophethood and which justifies the immaterial authority of Prophet Muhammad (PBUH) who praised and glorified God most and that’s why acquired the name Ahmad, also as the verse “Verily you are on a straight path” states he is the one who deserved most the praise of God and on account of it, acquired the name Muhammad.

This glorious Hadith states that issue: “I am the master of Adam’s (UWP) descendants on the Day of Judgment. The Liwau’l-hamd flag is in my hands. However, conceit never exists in my heart. Adam and the other prophets (UWP) are under my flag. I am the one who will be resurrected first. However, no conceit exists.” (Ahmad, III/2)

He is a lamp spreading light (siraj munir): The verse that contains the concept is as follows: “O Prophet! Truly We have sent you as a Witness, a Bearer of Glad Tidings, and Warner. And as one who invites to God’s (Grace) by His leave, and as a Lamp spreading Light.” (The Confederates (Al-Ahzab), 45-46)

By means of this verse the Prophet is likened to both the moon and the sun. That is to say: — as M. Said Ramazan al-Buti mentioned- in Arabic the word muzi is used to indicate things that are the sources of light and the word munir is used to indicate things that receive light. For instance, if we want to say a bright room we say: ghurfatun muiîratun but not ghurfatun muziatun because the light of the room comes from outside. however, we say qabasun muzi instead of qabasun munir for fire cinder. It is because the fire possesses the light in itself. That is why, in the Holy Quran, the words Nur-munir (divine light- illuminated) are used for the moon and the words ziya- siraj (=light-lamp) are used for sun in order to point out this subtle difference. (Al-Butî, Rawayi', 115-16)

In the verse in question, the phrase sirajan munira (=A lamp spreading light) is used although it is contrary to Arabic grammar rules and different from the style of Quran, In this case, it indicates that the Prophet is likened both to the moon and the sun. We can show the signs indicating the presence of this comparison in the verse as follows:

• Hazrat Muhammad (PBUH) is like a moon in terms of prophethood. He receives the light of Divine inspiration from the Pre-Eternal Sun or the sun of the Quran. He is like the sun in terms of messengerhood. Just as the sun spreads its light everywhere, so does the Prophet spread his light of guidance “as being a living and speaking Quran” to the entire mankind. (In the Arabic scripture) The phrase Siraj Munir (Lamp spreading light) illuminates these two aspects.

• Hazrat Prophet is called a Nabi (prophet) because of receiving Divine inspiration from Allah and is called a Rasul, (messenger) because of transmitting the message that he received from Allah to people. In the verse, in the Arabic scripture, the phrase “ya ayyuha'n-Nabiyy= O prophet!” points his prophethood, and the statement “we sent you as the last messenger” signals his messengerhood. The prayer for the prophet in the meaning: “Oh Allah! Grant blessings and peace to the Sun of the Sky of Messengerhood, the Moon of the Constellation of Prophethood.” mentions this truth.

• The phrase Siraj Munir (Lamp spreading light) –as it is explained above- contains two opposite features: The word Siraj conveys the meaning of a lamp having light in itself and is used in the meaning of Sun/lamp in the Quran. The following verse is an example for it: “We placed (therein) a blazing lamp.” (The (Great) News (An-Nabaa), 13)

As for the word Munir, it conveys the meaning of the thing receiving its light from outside and is used in the meaning of the moon in the Quran. This verse is as an example: “Blessed is He Who made constellations in the skies, and placed therein a Lamp and a Moon giving light.” (The Criterion (Al-Furqán), 61)

Blessings and peace as many as the atoms of the universe be upon the Sun of the Sky of Messengerhood, the Moon of the Constellation of Prophethood, and to his Family and Companions. Amen!

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ninety-nine-names · 2 years

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If God is loving, why does He allow for Iblees to go astray?

Surah Isra, verse 82. "And we send down from the Quran that which is a healing and mercy to those who believe."

Everything in the world is an ayah- signs of existence, signs of Allah (sw). The Quran is a mercy because it further clarifies the existence of God with its verses. It delineates stories and points to "Amthal," examples, in the world for us to learn from. This includes the story of Iblees.

All the angels prostrated to Adam (as) except Iblees, because of arrogance in his heart.

Arrogance is the seedling of separation from Allah (sw). It builds a barrier between creation and the Creator, because the creation thinks it is worthy of being separate from the Creator.

Surah Hijr, verse 31. "except Iblis; he refused to join those who prostrated."

This story of Iblees is also an ayah for the people who believe. The Shayateen, which are not constricted to only being Jinn, are signs. The bad repercussions of following the footsteps of Shaytan are clear signs for the believers.

If Allah did not allow for the story of Iblees to happen, then we would never be able to truly learn about God in the way He wants, nor would submitting to His will be anything to consider if everything we knew about creation and God was closeness to God. What does it mean to be far from God? God gives us stories and examples as a mercy. Iblees and His denial is an example for us, a reminder, a warning. Some even believe Iblees to be a manifestation of God's great power.

Regardless, the moral of the story is a powerful one. It even addresses one of the problematic issues afflicting humanity, an inherently evil and destructive belief: racism.

If God did not inform us of it, then on the Day of Judgment, humans would argue that God's proofs were not enough. But instead, we are given different ayat to contemplate on.

Surah Nisa, verse 82. "Do they not contemplate the Qur'an (so that they may be convinced that it is from God)? Had it been from any other than God, they would surely have found in it much (incoherence or) inconsistency."

All the stories of the prophets and nations punished before are also ayat for the people who contemplate on the Quran's verses.

Surah Fussilat, verse 15. "As for 'Aad, they were arrogant upon the earth without right and said, "Who is greater than us in strength?" Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs."

To submit to God, is to submit fully to His will. This includes accepting and learning from the stories He gave us, so we can grow closer to Him in the exact way He wants.

And in the end, God is the Most Forgiving and the Most Merciful.

#islam #islamic #ninetyninenames #quran #quranic #thoughts #iblees #mercy #divinenames #contemplation #ayat #signs #believers #God

0 notes

drmaqazi · 2 years

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THE LAST OF THE PROPHETS (Khatam un-Nabiyyin) IN TRADITION (Hadith)

مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّـهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ وَكَانَ ٱللَّـهُ بِكُلِّ شَىْءٍ عَلِيمًا

mā kāna muḥammadun abā aḥadin min rijālikum wa lākin rasūlAllahi wa khātama ’n-nabīyīna wa kānAllahu’ bikulli shay’in ‘alīmā THE HOLY QUR’AN, Chapter (Surah) 33, Verse (Ayah) 40.

THE LAST OF THE PROPHETS (Khatam un-Nabiyyin) IN TRADITION (Hadith)

One often hears Qadiani missionaries asserting that the phrase " Khatam un-Nabiyyin " has not been interpreted as "the Last Prophet" by the Holy Prophet himself. The fact is that the Holy Prophet himself has explained this phrase in these words.

The First Tradition

And I am Khatam un-Nabiyyin, there is no prophet after myself. The Tradition (Hadith) is this: "Thauban said that the Holy Prophet said: (in a long tradition part of which is that) "there will appear in my Ummah thirty imposters each of them will claim to be a prophet while I am Khatam un-Nabiyyin, there is no prophet after me.

This tradition is found in Abu Dawood Kitabul-Fitan; and another tradition of the same meaning from Abu Huraira in Kitab-ul-Malahim. Both traditions are narrated by Tirmizi also.

The Second Tradition

The Holy Prophet said: "The simile of myself and the other prophets is the simile of a well-built palace in which the place of a brick was left vacant; the sight-seers were roaming around that palace expressing their wonder on its fine construction except the place of that missing brick. Thus, I am that brick and I closed the gap of that place. The construction was completed by me and the messengers of God: were completed by me. So, I am that brick and I am 'Khatam un-Nabiyyin' (the last Prophet)."

This tradition has been recorded in Saheeh Bukhari (Kitab-ul’Manaqib; Bab Khatamun-Nabiyyin) with minor variations in wordings.

It means that after the advent of the Holy Prophet of Islam, the building of Prophethood was complete; there is no vacant place left, so that another Nabi be expected to come and fill that place.

There are four traditions like this one in Saheeh Muslim (Kitabul-Fadhail, Bab Khatamun Nabiyyin) and the last of those traditions has these extra words: "Then I came and I closed the prophets".

The same tradition in the same words is found in Saheeh Tirmizi (Kitab-ul-Manaqib, Bab Fazlin Nabi; and Kitab-ul-Adab, Bab-ul-Amthal).

In Musnad of Abu Dawood Tayalisi this tradition has been narrated by Jabir bin Abdullah Ansari, and its last words are: "The Prophets have been closed by me".

And these traditions with minor differences in the wordings are found in Musnad Ahmad bin Hanbal narrated by Ubai bin Ka'ab, Abu Said Khudri and Abu Huraira.

The Third Tradition

The Holy Prophet said: "Qiyamah will not come till many groups from my Ummah follow the idol-worshippers (commit capital sins like the idol worshippers) and till they worship idols; and surely there will be in my Ummah 30 impostors, every one of them will suppose himself to be a prophet; while I am 'Khatam un-Nabiyyin' (last prophet), there is no prophet after me."

Tirmizi has narrated these traditions from Thauban and Abu Huraira, and the second tradition says: "Till there will be about thirty imposters each of them would claim to be a messenger of Allah".

Actually jawaab-e-jaaahilaan should be khaamoshee (silence);

Allamah Sir Dr. Muhammad Iqbal, Marhoom, said, beautifully, “

Agar cheh butt hain (Ahmadiyyah) jamaa'at kee aasteenon main,

mujhay hai hukm-e-azaan, laa ilaaha illAllah, Muhammad-ar-Rasoolullah.

And Allah Subhanahiu wa Ta’ala said about them in the Hoily Qur’an,” Deaf, dumb and blind - so they will not return [to the right path].” Chapter (Surah) 2, Al-Baqarah, Verse (Ayah) 18.

SadaqAllah wa Sadaqa Rasooli-hil-Kareem, Allah Subhanahu wa Ta’ala and His Last Prophet Muhammad SallAllaho ‘alaihi wa Sallam have told the TRUTH. PERIOD!

0 notes

expatimes · 3 years

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Sticking advertisements in Soukh Mubarakiya leads to fine between 100 KD – 1,000 KD

KUWAIT CITY, Jan 11: The head of the Al-Mubarakiya Development and Beautification Committee, Sheikha Amthal Al-Ahmad surprised Al-Mubarakiya Market to check on cleaning work, road works and building development, and to find out the market development progress plan. Those who affixed stickers on the walls and columns without license were fined from 100 KD to 1,000 KD.

Sheikha Amthal Al-Ahmad points to the stickers affixed on the poles of Mubarakiya Market

During the tour number of violating advertisement stickers affixed to the columns and walls was counted by Sheikha, like the municipality inspectors and recorded the phone numbers of the advertisers’ owners to summon them. Violations were issued against them due to distortion of the scene by those who affixed advertisements without a license

Stickers posted on the walls of Mubarakiya Market

Sheikha Amthal said that “within the framework of our work in the Al-Mubarakiya Development and Beautification Committee, which I have the honor to work with, with a group of Kuwaiti youth from various ministries of the state, we are currently launching a campaign to hold accountable violators who distort and destroy state property”, reports Al Rai. About 15 inspectors have been recruited in the Kuwait Municipality, they contact the violators and issue violations against them, ranging from 100 dinars to a thousand dinars.

One of the inspectors stated that “Sheikha Amthal Al-Ahmad gave direct orders to issue violations, as the violations that distort the market’s beautification will not be repeated by the violators of the advertisements.”

The post Sticking advertisements in Soukh Mubarakiya leads to fine between 100 KD – 1,000 KD appeared first on ARAB TIMES - KUWAIT NEWS.

#local Read full article: https://expatimes.com/?p=16746&feed_id=28327 #advertisements #fine #leads #mubarakiya #soukh #sticking

#advertisements #fine #leads #Mubarakiya #Soukh #Sticking

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swit-purple · 4 years

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Ikhlas itu seperti buang air. Masa mula mula dengar Ustazah Dr. Sholihah Kaswari cakap macam ni mami teringat lecturer mualamat di UUM dulu pernah cakap yang seakan.

Katanya begini, ikhlas tu macam berak. Ada ke orang yang akan nak cerita pada orang dia berak. Malah masa dia berak tu, dia akan bukak air kuat kuat pasal taknak orang dengar aktiviti berak dia tu.

Ya Allah lupalah nama ustadh tu sebab masa tu Mami masuk kelas dengan izin tapi bukan ada dalam jadual pun tapi sebab suka.

Jadi senada ketika Ustadhah cakap, infak itu kita keluarkan kerana ianya benda yang boleh mengotorkan Qolbu kita.

Dan kita selalu minta, Allah buat kita lupa pada infak kita itu, agar keikhlasan kita terjaga dari awal nya ditengah nya, sehingga ke akhirnya.

Benda yang kita sudah lupa, amat sukar untuk kita ungkit ia.

Ada ke orang kalau dia buang air, dia bawa kameraman dan viralkan? 🤔

MHZ

kebahagiaan adalah belajar amthal Al QURAN.

Hahahhahahahahaha.

Tapi betul lah.

Aku selalu doa aku lupa benda2 yg aku pnah sedekah kat orang . Bia lupa tak ingat apa2. Sebab takut sangat kalau berasa RUGI ke apa. Nanti ikhlas tu terpadam. Kadang ikhlas dtg sekejap je. Masa tu je. Beberapa minit je or beberapa saat . Pastu nanti terpadam perasaan ikhlas tu. pastu mcm3 perasaan negatif datang mengacau. Sekali terdetik niat nak buat baik, segera kan aje. Pejam mata. Kalau berlengah2, nanti takut ikhlas aku ni berkurang dan jadi riak ke apa or nanti aku akan condemn diri sendiri bahawa aku sebenarnya pura2 baik dpn Allah dan depan manusia and amal aku terhapus jadi debu. Semua tu la. Macam2 suara2 negatif , bisikan syaitan.

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islamic-finance · 6 years

Text

The Nature of the Capital

Most of the Muslim jurists are of the opinion that the capital invested by each partner must be in liquid form. It means that the contract of musharakah can be based only on money, and not on commodities. In other words, the share capital of a joint venture must be in monetary form. No part of it can be contributed in kind. However, there are different views in this respect.

1. Imam Malik is of the view that the liquidity of capital is not a condition for the validity of musharakah, therefore, it is permissible that a partner contributes to the musharakah in kind, but his share shall be determined on the basis of evaluation according to the market price prevalent at the date of the contract. This view is also adopted by some Hanbali jurists.[4]

2. Imam Abu Hanifah and Imam Ahmad are of the view that no contribution in kind is acceptable in a musharakah. Their standpoint is based on two reasons:

Firstly, they say that the commodities of each partner are always distinguishable from the commodities of the other. For example, if A has contributed one motor car to the business, and B has come with another motor car, each one of the two cars is the exclusive property of its original owner. Now, if the car of A is sold, its salen proceeds should go to A. B has no right to claim a share in its price. Therefore, so far as the property of each partner is distinguished from the property of the other, no partnership can take place. On the contrary, if the capital invested by every partner is in the form of money, the share capital of each partner cannot be distinguished from that of the other, because the units of money are not distinguishable, therefore, they will be deemed to form a common pool, and thus the partnership comes into existence. [5]

Secondly, they say, there are a number of situations in a contract of musharakah where the partners have to resort to redistribution of the share-capital to each partner. If the share capital was in the form of commodities, such redistribution cannot take place, because the commodities may have been sold at that time. If the capital is repaid on the basis of its value, the value may have increased, and there is a possibility that a partner gets all the profit of the business, because of the appreciation in the value of the commodities he has invested, leaving nothing for the other partner. Conversely, if the value of those commodities decreases, there is a possibility that one partner secures some part of the original price of the commodity of the other partner in addition to his own investment. [6]

3. Imam al-Shafi’i has come with a via media between the two points of view explained above. He says that the commodities are of two kinds:

(i) Dhawat-ul-amthal ) ( ﺫﻭﺍﺕ ﺍﻷﻣﺜﺎﻝ i.e. the commodities which, if destroyed, can be compensated by the similar commodities in quality and quantity e.g. wheat, rice etc. If 100 kilograms of wheat are destroyed, they can easily be replaced by another 100 kg. of wheat of the same quality.

(ii) Dhawat-ul-qeemah ) ( ﺫﻭﺍﺕ ﺍﻟﻘﻴﻤـﺔ i.e. the commodities which cannot be compensated by the similar commodities, like the cattle. Each head of sheep, for example, has its own characteristics which cannot be found in any other head. Therefore, if somebody kills the sheep of a person, he cannot compensate him by giving him similar sheep. Rather, he is required to pay their price. Now, Imam al-Shafi’i says that the commodities of the first kind (i.e. dhawat-ul-amthal) may be contributed to the musharakah as the share of a partner in the capital, while the commodities of the second kind (i.e. the dhawat-ul-qeemah) cannot form part of the share capital. [7]

By this distinction between dhawat-ul-amthal and dhawat-ulqeemah, Imam al-Shafi’i has met the second objection on ‘participation by commodities’ as was raised by Imam Ahmad. For in the case of dhawat-ul-amthal, redistribution of capital may take place by giving to each partner the similar commodities he had invested. However, the first objection remains still unanswered by Imam al-Shafi’i.

In order to meet this objection also, Imam Abu Hanifah says that the commodities falling under the category of dhawat-ulamthal can form part of the share capital only if the commodities contributed by each partner have been mixed together, in such a way that the commodity of one partner cannot be distinguished from that of the other. [8]

In short, if a partner wants to participate in a musharakah by contributing some commodities to it, he can do so according to Imam Malik without any restriction, and his share in the musharakah shall be determined on the basis of the current market value of the commodities, prevalent at the date of the commencement of musharakah. According to Imam al-Shafi’i, however, this can be done only if the commodity is from the category of dhawat-ul-amthal.

According to Imam Abu Hanifah, if the commodities are dhawat-ul-amthal, this can be done by mixing the commodities of each partner together. And if the commodities are dhawat-ulqeemah, then, they cannot form part of the share capital.

It seems that the view of Imam Malik is more simple and reasonable and meets the needs of the modern business. Therefore, this view can be acted upon. [9]

We may, therefore, conclude from the above discussion that the share capital in a musharakah can be contributed either in cash or in the form of commodities. In the latter case, the market value of the commodities shall determine the share of the partner in the capital.

[4] Ibn Qudamah, Al-Mughni , 5:125.

[5] Al-Kasani, Bada’i‘ al-Sana’i‘ , 6:59.

[6] Ibn Qudamah, Al-Mughni , 5:124–25.

[7] Ibid., 125.

[8] Al-Kasani, op cit.

[9] Ashraf Ali Thanawi, Imdad al-Fatawa .

#Musharakah #Partnership #Capital #Commodities #Dhawat-ul-amthal #Dhawat-ul-qeemah

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jobswzayef · 4 years

Text

IT Infrastructure Administrator saudi Only

Purpose

The purpose of this position to enable business operations to function optimally and without interruption. nbsp The post holder will plan direct and coordinate the design installation and connectivity of the IT system and infrastructure. The focus of this position is to monitor maintain the datacenter and ensure IT Assets availability and business continuity.

nbsp

Major Responsibilities

Primary responsibility includes configuration and administration of Company’s Infrastructure Virtual Standalone Servers to ensure IT assets and its services availability all the time.

Maintain and Administrator the Company’s e mail system in accordance with established polices of the company.

Responsible for the company’s Data center and its maintenance.

Assess IT security levels to ensure that malicious software and viruses are blocked before entering the system.

Design and implement short and long term strategic plans to ensure infrastructure capacity meets existing and future requirements.

Maintains strict confidentiality of Infrastructure configuration security systems data and access rights.

Analyze the causes for any inefficient operation of the systems.

Records and reports instances of abuse infringement of Company IT policies or disruption to the Company services.

Checks the usage of the bandwidth to ensure that the networks operate at optimal levels.

Provide access to Telephone services and support to the end users.

Maintains active directories across multiple domains file application servers and firewall security.

Rectifies technical problems for established networks by liaising with Service Providers where necessary.

Provides training documentation and guidance to staff and programmers as required.

Provides system access for new employees and revoke system access for departing employees.

Undertakes backups as per the IT policy and procedure.

Develops and implements change control procedures for upgrades security patches and or software modifications of Infrastructure.

Monitors the IPS Intrusion Prevention System for alerts that unknown viruses have entered the Gateway System.

Contributes to Department objectives by ensuring that the company operates on secured infrastructure and providing business users with un interrupted IT service.

Comply with relevant legislation and Regulatory guidelines.

Undertakes daily activity in line with Company policy.

Works with line manager to establish and achieve performance objectives and KPIs.

Undertakes additional duties as and when required by Chief Information Technology Officer.

Contributes to the work of IT team and participates in professional development opportunities.

Engages in a ‘learning culture’ by participating in training mentoring coaching etc.

Embeds Company culture and ethics in all activities.

Agrees and complies with Al Amthal Finance’s culture ethics code of conduct and cyber security policy standards and procedures in all the activities of the Department.

Critical Skills

Good Design skill for the Network amp Infrastructure including virtual environment.

Good analytical and logical skills.

Adept with Server OS Microsoft and RHEL

Good Written and Verbal Communication skills English and Arabic

Strong analytical and problem solving skills

Qualifications nbsp nbsp Degree in IT Computer Engineering or related field

Relevant Certification is a plus

Nationality nbsp Saudi

nbsp Gender male or famale

nbsp

Experience

2 3 years of experience in administration of Infrastructure with highest level of availability.

2 3 Experiences in administration of Microsoft Exchange Email.

nbsp nbsp nbsp * راتب مجزي جداً. * مكافأت و حوافز متنوعة. * توفير سكن مؤثث أو بدل سكن. * أنتقالات أو توفير بدل عنها. * توفير تذاكر السفر لمن يشغل الوظيفة و عائلته. * نسبة من الأرباح الربع سنوية. * أجازات سنوية مدفوعة الراتب بالكامل. * مسار وظيفي واضح للترقيات. * بيئة عمل محفزة و مناسبة لحالة الموظف. * تأمين طبي للموظيف و عائلته. * تأمينات أجتماعية. التقدم و التواصل مباشرة دون و سطاء عند توافر الألتزام و الجدية التامة و المؤهلات المطلوبة علي: [email protected]

#وظيفة #وظائف_شاغرة #وظائف_خالية #وظائف_كوم #وظيفة_كوم #السعودية #الكويت #الأمارات #عمان #ا

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