Sudan’s Turabi disputes limits on Muslim women

[AYOUB]

April 21, 2006 (CAIRO) — Muslim women should be free to marry Christian or Jewish men, Sudanese Islamist leader Hassan Turabi said in an interview published on Friday, defying the consensus among conventional Muslim jurists.

 

 

Turabi told the London-based Arabic daily Asharq al-Awsat he came to this conclusion after hearing of a married American woman who wanted to convert to Islam but was told she must seek a divorce and possibly lose custody of her children.

 

"I could not find in the Koran or the Sunna (accounts of the practice of the Prophet Mohammed) a single word preventing a Muslim woman from marrying a Christian or Jew," he said.

 

"So I came to the opinion that they should let her convert and prove her faith. Often ... she would bring to Islam her husband and those around him and so on," he addedTurabi made similar remarks at a meeting in Khartoum earlier this month but his detailed explanation in Asharq al-Awsat will reach a much wider audience.

 

Traditionalist Egyptian clerics ridiculed Turabi’s opinion when reports of it first appeared.

 

Abdel Sabour Shahin, a professor of Islamic studies at Cairo University, was quoted in the Egyptian newspaper Al Masry Al Youm as saying Turabi’s opinion was nonsense.

 

"What Turabi is doing is obvious intellectual confusion. I would have thought he was above that. ... It’s as if he were taking the side of the enemies of Islam," Shahin said.

 

Turabi said he was not speaking only about married women who want to convert to Islam but about all Muslim women.

 

But it is especially relevant to Muslims living as minorities, he said. "We must let Muslim minorities living with Christians and Jews ... marry their daughters to Christians and Jews and perhaps these daughters, through their marital relationship, will bring Christians and Jews to Islam or preserve their own religion," he said.

 

Turabi did not mention marriage to men other than Christians and Jews — religious communities which have a special status in conventional Islam as "People of the Book".

 

Turabi, who has been prominent in Islamist politics for the last 40 years and was close to the Islamist government in Sudan in the 1990s, also said a woman’s testimony was as good as that of a man, and that women could lead men in prayer.

 

Muslim jurists dispute the significance of a Koranic verse which suggests the testimony of a man is worth that of two women, at least in cases of contracting commercial debt.

 

Turabi said in some cases, depending on her expertise and credibility, a woman’s testimony might be more reliable than that of a man and any judge should take all facts into account.

 

(Reuters)

 

------------

 

Sudan’s Turabi considered apostate

 

April 23, 2006 (KHARTOUM) — A Sudanese Islamist leader who once protected Al Qaeda supremo Osama Bin Laden was branded an apostate by the country’s Muslim scholars on Sunday for taking a liberal stand on women’s rights.

 

The clerics proposed trying Hassan al-Turabi for apostasy following recent declarations by the Popular Congress Party leader that women were equal to men, had the right to marry a Christian or a Jew and could even lead prayers.

 

"Turabi should declare repentance or face the Sharia Hadd for heresy," said the statement by the Muslim Scholars Committee, which has the support of the government and controls many of the country’s mosques.

 

Hadd is a word in Islamic law that applies to punishments inflicted for some of the most serious offenses. The traditional punishment for heresy or apostasy in Sharia law is the death penalty.

 

During a conference in Khartoum earlier this month, Turabi - the country’s most famous Muslim theologian - sparked an intense debate by expressing liberal views on Sudanese society and Islam.

 

The white-turbaned 74-year-old cleric described the Muslim teachings that a Muslim woman should not marry a Christian or a Jew as "backward" and that adherence to such principles was aimed at hampering women’s rights.

 

He sanctioned mixed prayers so long as men and women did not sit too close to each other, in order to avoid "arousing sexual feelings" that could distract worshippers from their praying.

 

Turabi, who spent several years aggressively promoting a hardline Islamist ideology, also said a woman’s testimony was worth a man’s and even more in cases when a woman commands superior expertise in a specific field.

 

Once the power behind President Omar al-Bashir’s throne, Turabi fell from grace in 2000 and was detained several times. He was last released in June 2005 and remains one of Sudan’s leading opposition figures.

 

It was on Turabi’s advice that former Sudanese president Jaafar Nimeiri ordered in 1985 the execution by hanging at age 75 of Mahmoud Mohamed Taha for refusing to recant his unorthodox views on Islam.

 

Taha, who founded the Republican Brothers organisation and held liberal views notably on the place of women in society, was then Turabi’s arch rival.

 

The Islamist leader now faces a taste of his own medicine but defiantly reiterated his views several times in recent interviews and lectures, sparking the ire of Muslim traditionalists worldwide.

 

He hit back at his critics on Saturday night during a gathering at the University of Khartoum, accusing them of defending "stale ideas". He justified his statement on marriage by explaining that Christians and Jews are "People of the Book" and therefore not infidels.

 

Turabi also advocated dialogue with the West in order to improve the image of Islam and stressed that jihad [holy struggle] should only be waged "in self-defence and not in aggression against others".

 

He deplored that the West had "a wrong idea and a bad image of Islam". "We seek to present a good model and I have even spoken with the Pope on this matter," he added.

 

It was Turabi, then the gray eminence of Bashir’s Islamist regime, who invited Bin Laden to Sudan in 1990 and provided him with a safe haven from 1991 to 1996, when the Al Qaeda chief was eventually expelled under mounting international pressure on Khartoum.

 

web page

[AYOUB]

Asharq Al-Awsat Interviews Sudanese Islamist leader Dr. Hassan Turabi

 

24/04/2006

London, Asharq Al-Awsat- The following is the full text of the controversial interview that Asharq al-Awsat conducted with Sudanese Islamist leader Dr. Hassan Turabi, which resulted in him being branded an apostate by Sudan's Muslim scholars:

Q) Fatwas that you have issued, regarding the permissibility of marriage between a Muslim woman and a man of the Christian or Jewish persuasion, have been the subject of much controversy. Do you mean that married women who converted to Islam can remain married to a non-Muslim husband, or that a Muslim woman can marry a non-Muslim man?

 

A) First, we have to look at the context of this matter particularly from the framework of Ijtihad when it comes to the general issues of women in Islam. The modern and contemporary Islamic discourse on women lags far behind the authentic Islamic rules and principles as contemporary Muslims do not think deeply about these principles when it comes to the marriage of their daughters.

 

The fatwa was a response to issues in the Muslim community in the United States. There was an incident in which an American woman went to one of the Islamic centers to convert; however, she wanted to remain married to her non-Muslim husband after she converted. The center's officials told her that if she was sincere in her desire to become a Muslim that she would begin divorce procedures, despite the huge costs and even if this meant that she would lose custody of her children. They did not consider that this was too much to ask from someone who was still taking their first steps towards Islam. Such an attitude in fact causes many women to be reluctant to convert.

 

Of course, before issuing the edict, I had to undertake a lot of research concerning Islamic law, particularly by reading books on Islamic jurisprudence that were written at certain historical intervals. All the past fatwas that prohibited the marriage of Muslim women to non-Muslim men were issued during periods in which political disputes between Muslims and non-Muslims were taking place. On the other hand, I could not find a single word that prohibited such marriage in either the Quran or the Sunnah.

 

In the particular case of the woman who wanted to convert in the United States, my opinion was that she should have remained married to the non-Muslim man. She may have been the reason that her non-Muslim husband converted. Perhaps even other families of female American converts would have followed the same path. Many people were perplexed by what I said and attacked me for it. Some even decided that I was now an infidel! They depicted the whole issue as if it was a matter of honor. However, if you look at it objectively, the conversion and Islamic conduct of the wife may have positively influenced the husband, an influence that the Muslims of the West need.

 

We should let the Muslim minorities, who live amongst the 'People of the Book' in the west, evaluate this issue and decide what is appropriate for them, as they are the first group affected. They would conclude that they should allow their daughters to marry Jews and Christians because perhaps these marriages will bring the husbands to Islam or else the women may remain a Muslim. In the West, the individual freedoms are generally wider and the Western Muslims to decide when it comes to this issue especially.

 

Q) So are you saying that women who converted to Islam can remain married to their non-Muslim husbands, but that a Muslim woman marrying a non-Muslim man is forbidden?

 

A) No, I had spoken previously about this type of marriage and I believe that marriage between a Muslim woman and a non-Muslim man is valid since nothing in the Quran or Sunnah dictates otherwise. The decision should also be based on the individuality of each case therefore; I cannot say this type of marriage is prohibited based on the accumulated teachings of past scholars.

 

These teachings for example tell us that Ijmaa (consensus) is the consensus of jurists at any given age but the Quran says is different. The same accumulated sayings of scholars also recommended that we should obey the ruler even if he seized power by force. The Quran does not approve of this. We should always refer to the origins that are Quran and Sunnah.

 

Q) You once stated that the Hijab did not specify a woman covering her head, which was also considered controversial?

 

A) These are lies spread by some journalists who never attended the lecture in which I spoke about issues relating to the Muslim woman. Some journalists find attributing false statements to me entertaining. In that particular lecture, I did not discuss a particular dogma or edict, but I did discuss Quranic philology and the fact that many are unclear about it.

 

When the Quran addressed the issue of Hijab, it was within the context of addressing the room in which the Prophet (PBUH) used to meet his guests. It meant that the Prophets wives could not be in the same room when many people, for many different reasons, visited the Prophet.

 

Therefore, it stated that wives of the Prophet should be behind a curtain and that if people wanted to ask them anything, they should reply from behind that curtain. Therefore, Hijab here meant a curtain or divider and not a dress code. The use of the word Hijab could be employed in many ways, for example, the Quran was described as a Hijab between its reader and the wrong path.

 

At that particular lecture, I told the audience to use the word Khimar when referring to the dress code. I was speaking from a philological perspective. I told them that alcoholic beverages were called Khamr because they obscured the brain and engulfed it. Similarly, Khimar (as headscarf) covers the head and body of women. Those who stated that Al Turabi denies the wearing of the Islamic veil by woman either did not understand what I said or were not present at the lecture.

 

Q) So you do not object to Muslim women covering their hair as part of Hijab?

 

A) Firstly, I do not call it Hijab but rather Khimar because the latter is a Quranic word. Hijab means curtain like the one you may have at home, so what we have here is a linguistic dispute.

 

When I spoke about certain Islamic laws in the past, I managed to irritate many men, for example, when I addressed the subject of punishing ones wife, the Quran does not say a husband can beat his wife, it is the judge that passes judgment, not the husband.

 

Q) The cause of more controversy has been your declaration that the testimony of a man is equal to that of a woman, which defies the Quran, which says "a man or two women from whom you accept as witnesses, lest that one forgets, so she could be reminded by the other."

 

A) My dear brother, do not judge me before I clarify my position. The verse to which you referred guides us in the issue of writing debts. It ordered that there should be a writer and that there should be witnesses to testify the debt contract. Allah (SWT) said "lest one of the women forgets." He did not say that she would surely forget. In another verse of the Quran, Allah asked for two "just" witnesses to attest the death of someone who was on the verge of passing away. Here he did not specify gender. In fact, female members of the family are more likely to be present at somebody's death. In this case, the same rules of testimony apply to both sexes.

 

Many people are ignorant of Islamic judicial procedures. There are several ways of testimony, like the authentication of contracts or testifying in front of a judge or an attorney. Nowadays we have women who are professional lawyers and businesswoman, and many men are not able to compete with them.

 

Q) Can we incorporate the Islamic dogma of one man's testimony equaling that of two women to business and debt related matters?

 

A) The Quran did not say that the woman would surely forget, but that she may forget. Back then, women were largely inexperienced in business and trade and Allah had ordered men to be the provider. Now it is up to the judge to decide who is more qualified to testify.

 

Q) Did you issue a fatwa that permits woman to lead men in communal prayers?

 

A) Who prohibited that in the first place? It was your customs and traditions and not Quran or Sunnah and your customs that preferred her prayers at home and not in the mosque. There was a female companion of the Prophet who led men in prayer. When there is a pious woman, she should lead the prayers and whoever is distracted by her beauty should be deemed sick. We do not look at an Imam's white beard or ugly face but we listen to the content of what he says. The case should be same with scholarly pious women.

 

Q) Sayings of the Prophet (Hadith) refer to the return of Jesus, something that you dispute, on what is your belief based?

 

A) Hadith does not abrogate the Quran. The Quran clearly speaks of Jesus when it referred to him addressing the coming of another prophet after him named Ahmad. He did not say while I was alive, but said "after me." Furthermore, the Quran told us that the Prophet was the last of the Prophets. This idea came into Islam because of desperate Muslims looking for a savior, as well as due to Christian influences.

 

Q) You also dispute Hadith about the awaited arrival of the Mahdi.

 

A) There are a number of Hadith about that, however, I urge Muslims not to idly await his arrival, which promises to bring justice to the world. Muslims do not galvanize themselves to achieve this justice. They are like the followers of the Prophet Moses when they told him go and fight with your God, but we will stay here. I say to Muslims, you are all Mahdis, God willing.

 

Q) Let us move on with a question concerning the deadlock between the Sudanese government and the Sudanese Liberation Movement regarding whether Khartoum should be subjected to Islamic law?

 

A) This is an example of scholars issuing an appropriate albeit illegal fatwa to please their rulers. When Allah says in the Quran, that whoever rules with a law other than what Allah revealed are infidels, he did not only mean the rulers but also the scholars that validate such behavior for them through false religious reasoning. The Nifasha agreement eliminated Shariaa from the federal system but the anger of those who previously called for Shariaa was never expressed. The constitution we have now has no place for Shariaa even in the other northern regions, so how can we find room for Shariaa in Khartoum?

 

Q) You believe that apostasy should not be punishable by death. There has been a recent case of an Afghan who was about to be killed for apostasy but was saved under the pretense of mental illness. The case was recognized internationally as Italy wants to grant him asylum.

 

A) There are too many Quranic verses to recite (regarding this). We are ordered to debate with Christians and Jews except those who are unjust. We believe in their prophets who are our prophets too. We believe in their books even if some distortion took place. We are ordered to treat them cordially.

 

Q) You have mentioned more than once that the problem of Darfur could be resolved in one session.

 

A) I do not have weapons with which to attack the Darfur rebels and I do not have the financial resources of the government but I can speak about the issues. As a political party, we have papers in Arabic and English on all the thorny issues of Darfur that I can sum up for you.

 

-They are Arabs and Muslims so despite the similarity of their case with the south, they would not have the same demands.

 

-There should be better coordination between the states so that central government cannot divide them nor surpass them.

 

-The old roads used for camel trade with Egypt should be restored.

 

-Their elected local councils should be restored. Right now, they are appointed and not elected.

 

- They should also be given slightly more than their usual share of public finance because historically, they have been subjected to more losses from the British, as they fought against them and for the Ottoman side. As a punishment, the British deprived them from education and paved roads. The same treatment ironically, continued at the hands of their compatriots after independence.

 

Give them all of the above and for an interim period allow them to rule themselves through freely elected councils and through their own political parties. This is all that it takes and this is not difficult.

 

Today there are two million Sudanese refugees. The whole of Sudan, government and people, do not pay give them any money. The western organizations and the United Nations play the role that the state should play. The African peacekeeping forces only stay in cities and they do not intervene in the atrocities that take place in the countryside. Armed robbery has not become the practice of the Janjaweed and the Sudanese official armed forces only, but also amongst the people of Darfur themselves. Armed robbery has become a way of life for many. Everyday, people are dying as we consider whether the local councils of Darfur represent the people or not. The government states it is against foreign intervention, but are the African forces not foreign too?

 

Q) What do you think about most recent events in Chad?

 

A) Chad was invaded by armies. Did they fall out of the sky or were they sent? What is the country East of Chad? How did Idriss Deby re-enter Chad? Who was behind him pushing and supporting him? The answers to all these questions are obvious and cannot be denied. The documents are available. The issue of Darfur has surpassed Sudan and even Africa and we must resolve it as quickly as possible.

[S.O.S]

a/c,

 

This is not "new" news... he's a man who's injured in the head and never was a religious scholar, contrary to the impression of those whom he tries to mislead!

 

One should note how the media makes a big deal out of some comments he made, as if they're trying to dictate the central theme to this whole affair into suitable platform of their liking.

 

I would like to express my satisfaction towards the steps taken by the Sudanese council of religious scholars, by issuing an all inclusive and detailed denunciation of his fallacious and blasphemous crimes (against Allah, His Book and prophets), and its rebuttal thereof point by point: Into which, the declaration of apostasy was deemed to be the only logical consequence, concidering the severity of his crimes and futile attempts to undermine the religion of Al-Islaam! ...chapeau :mad:

 

w/s

[xiinfaniin]

^^Stay cool bro S.O.S. He committed no crimes. Indeed he makes a lot of sense, in some parts of his talk. Obviously he seems to be using more logic than revelation. Still, he remains a respected Muslim scholar and Mujtahid in my books. I disagree with the most of what he said.

 

Emotions aside though, good brother, what would the priority be in the incident he cited in NA? Would you preserve newly-convert’s faith, and allow her stay with her family, or would you give no consideration to the particulars of her case?

 

I don’t know. But I know that Muslim women can’t choose to marry non-Muslim man. That I know for sure.

[Khalaf]

Salaamu Lah

 

Let’s also remember brother SOS, that fatwas issued by ibn taymiyah(RA) during his time was considered against tradition and blasphemous and got him jail for the rest of his life, but today majority of the Muslim world follows many of his fatwas.

 

This religion is raxmah, its not hard or extreme but raxmah to its followers. I don’t agree with many of Turabi's sayings, nor will I call them blasphemous since my knowledge is not equal to his, a little knowledge is dangerous they say.

 

But show me where in Islam SOS, that it says a convert to Islam-a woman who has children and a husband….and no support in her community should get a divorce and break up her family? Again Al-Islam is raxmah, as long as she is not forced to abandon her religion she stay married to her husband, that is my understanding……please do share if u disagree.

[S.O.S]

Brother Xiinfaniin,

...having got that of my chest, I feel a lot better now

 

Obviously he seems to be using more logic than revelation.

That seems to me as an understatement of facts, in fact, to think one can correct Allah’s “static†revelations with ones own desirous reasoning has neither to do with logic nor revelation.

 

Still, he remains a respected Muslim scholar and Mujtahid in my books. I disagree with the most of what he said.

I cannot comment on that statement as long as I’m not sure what constitutes “a respected Muslim scholar and Mujtahid†in your books.

 

Would you preserve newly-convert’s faith, and allow her stay with her family, or would you give no consideration to the particulars of her case?

(1) Preserver of faith is Allah, (2) the judgement of the Sharia –among other things- has the motive of preserving faith itself, and reading back your own question, I’m sure that your wisdom and logic will tell you that the opposite is the case: (3) that’s if the family of reverted Muslimah refuses to accept Islam, to separate her from such a family becomes an inevitable way of safeguarding her faith.

 

I don’t know. But I know that Muslim women can’t choose to marry non-Muslim man. That I know for sure.

All Muslims are equal with regards to the position of the Sharia, and as such there’s no difference in standard between old and new Muslims.

 

P.S. My anger lies not with the above points you've picked up, but (as you know) with other more severe ones that he's guilty of!

[Viking]

Originally posted by S.O.S:

That seems to me as an understatement of facts, in fact, to think one can correct Allah’s “static†revelations with ones own desirous reasoning has neither to do with logic nor revelation.

S.O.S,

It's not the Revelation is "static" but the interpretations. What Turabi is going against is not Revelation but the consensus of scholars that preceeded. As Khalaf mentionned, ibn Taymiyah was considered a heretic by his contemporaries because of the nature of his ideas as opposed to the ideas that prevailed in his era.

 

Only Allah SWT knows Turabi's intentions so it is wrong to say he is attending to his desires.

[xiinfaniin]

Brother SOS; you need to use a larger scale when talking about Muslim scholars whose jurisprudential approach you happen to disagree. Without doubt scholars like this do indeed deserve my respect, and that, I assert, of all Muslims.

 

I am unaware of any crimes he’s guilty of. If you found his fatwas somewhat shaky you are not alone. But verdicts reached through genuine ijtihaad are not considered crime even if they are deemed to be wrong. It is a judgment call, but I really don’t hold the view that a pattern of issuing liberally inclined religious verdicts is indicative of a lost soul. He should not loose our respect simply because he issued a questionable fatwa, walaal. Even more importantly, we should not question his integrity and genuineness as a Muslim scholar. To be generous in justice is an Islamic virtue, yaa SOS. If he got this one wrong, as you adamantly assert he did, how many significant and valid verdicts did he reach and get it right? Did he not pioneer the gradual return of Shariica in Sudan? Are we not to consider his other positive fatwas before we take him to the woodshed?

 

As for your take on converts, though I would generally agree with the points you raised, I disagree with you on this particular case. Islam instructed the prophet to employ persuasive methods when preaching. He was also known to use incentives to soothe new converts hearts and alleviate any hardships they may encounter. His was a wise approach that effectively gathered their hearts, as it were, and hence preserved (pardon the liberal usage) their faith. Although a lot would depend on the individual cases, I could still see how Trubi’s reasoning could positively device an efficient resolution to such a case. I could be guilty of ignorant but not a crime. When I err that is.

[Viking]

Originally posted by xiinfaniin:

Islam instructed the prophet to employ persuasive methods when preaching. He was also known to use incentives to soothe new converts hearts and alleviate any hardships they may encounter. His was a wise approach that effectively gathered their hearts, as it were, and hence preserved (pardon the liberal usage) their faith.

xiinfaniin,

I remember a recent Friday Khutba where the Imam was talking about Islam in the early days. Some people would tell the Prophet SAWS that they would convert to Islam on the condition that they would only pray 2 and not 5 prayers as demanded of Muslims. The Prophet SAWS never turned these people away (by telling them it's 5 or nothing) but accepted their Shahada and these people changed their opinions after learning more about the Deen. We have become very harsh towards non-Muslims so much that we scare them away instead of facilitating their move towards Haqq. What Turabi is suggesting seems to go against the norm but is trying to tackle a problem that is situation induced.

[S.O.S]

A/c,

 

Viking, Xiinfaniin, Khalaf,...

 

Before I give the wrong impression, let me specify my position on clear terms.

 

1) Yes, scholars sometimes get it correct and sometimes incorrect, there's no crime (except losing out on half of the potential rewards from Allah) on the condition that they don't make a blasphemous judgements which demands tawbah, and the scholar fails to retract his mistakes.

 

2) I present no views of my own, but the judgement of the Sudanese council of religious scholars who called on him to repent before they issue an apostasy trial.

 

3) Despite what he did in the past for the Islamic movement in Sudan which must be considered laudable, we humans are unfortunately liable to err, but the best of us are those who repent. In this he failed, he lost the plot and took Islam to an alien platform of desired personal worldview. The Sudanese council of religious scholars are correct in their assessment, and he is absolutely wrong!

 

So please, let's not fool ourselves, one cannot defend every apostate with fame and name on the basis of "ibn Taymiyah was considered heretic ones." He is simply no Ibn Taymiyah, because historically the more righteous men met their fate with oppression, imprisonments and death, not because they pioneered the unscrewing of Islamic poles like Turabi (admittedly a resent phenomenon in his case), but they were men who sacrificed their lives for the sake of Allah to restate the fundamentals of Islam.

 

Islam instructed the prophet to employ persuasive methods when preaching. He was also known to use incentives to soothe new converts hearts and alleviate any hardships they may encounter. His was a wise approach that effectively gathered their hearts, as it were, and hence preserved (pardon the liberal usage) their faith.

Xiinfaniin, the above quote and Viking's example for that matter, demonstrate the gentleness and wisdom needed to attract the hearts of those who are of weaker faith or believe not. Unfortunately, none of these have direct relation wit our point of contention, and if it does, it's irrelevant since it only deals with the short-term. So, if we tailor our discussion to the long-term, you'll find that, if the family of the (not so new) Muslimah fails to embrace Islam, then, according to the sharia, separation is a must! But Xiinoow, just think of it as an "employment of persuasive methods" and other "incentives" (to borrow some of your phrases) in order to induce the family to think twice in stead of losing their valued family member in case they fail to embrace Islam.

w/c

[Simple_Nomad]

He sanctioned mixed prayers so long as men and women did not sit too close to each other, in order to avoid "arousing sexual feelings" that could distract worshippers from their praying.

Turabi also advocated dialogue with the West in order to improve the image of Islam and stressed that jihad [holy struggle] should only be waged "in self-defence and not in aggression against others".

 

He deplored that the West had "a wrong idea and a bad image of Islam". "We seek to present a good model and I have even spoken with the Pope on this matter," he added.

 

 

If the motives of this man are to appease the west so that they get the type of islam they are looking for. Then surely he doesn't have the best interests of muslims at heart and will not be taken seriously. The west did not get a bad idea of islam, rather they created a bad idea of islam themselves. Anyhow this cleric is an intellectual therefore other prominent ulema should engage in a discussion with him even though they may not agree with his view, rather then simply making loud statements which no serve no meaning to the wider muslim public.

[Castro]

Originally posted by S.O.S:

I would like to express my satisfaction towards the steps taken by the Sudanese council of religious scholars, by issuing an all inclusive and detailed denunciation of his fallacious and blasphemous crimes (against Allah, His Book and prophets), and its rebuttal thereof point by point:

Does Hassan El-Turabi have any legal Islamic standing for his Fatwa? His intentions are hardly the issue here. Furthermore, it would be instructive if someone posted the said "detailed denunciation" of his "blasphemous crimes".

[S.O.S]

:confused: have you not tried the internet yet Castro? ...and btw, do you admire the infamous "kuuba-naasdheer"? :mad:

 

هيئة شرعية ترد على "أباطيل" الترابي بعد اتهامه بالزندقة

 

اتهم علماء سودانيون الزعيم الإسلامي الدكتور حسن الترابي بـ"الزندقة والردة والخروج عن الملة" بعد إصداره Ùتاوى مثيرة للجدل، والتي جاءت أثناء محاضرة للترابي الأسبوع الماضي ÙÙŠ الخرطوم حضرها Ù„Ùي٠من السياسيين.

وطالب العلماء بعقد جلسة لاستتابة الدكتور الترابي لاعادته للإسلام وتبرؤه من Ùتواه بجواز إمامة المرأة وزواج المسلمة من غير المسلم نصرانيا أو يهوديا وإنكاره وجود نصوص من القرآن والسنة تمنع ذلك.

أصدرت "الرابطة الشرعية للعلماء والدعاة" ÙÙŠ السودان كتيبا أوضحت Ùيه موقÙها الشرعي من الÙتاوى المثيرة للجدل التي أصدرها الزعيم الإسلامي الدكتور حسن الترابي، ÙˆÙيما يلي النص الكامل للكتيب:

 

الحمد لله مؤيد الحق وناصره، وداحض الباطل وكاسره، ومعز الطائع وجابره، ومذل الباغي وداثره، ونشهد أن لا إله إلا الله وحده لا شريك له، القائل ÙÙŠ أعظم ما أنزله من صحÙÙ‡ ورسائلÙÙ‡ :-( ÙˆÙŽÙƒÙŽØ°ÙŽÙ„ÙÙƒÙŽ Ù†ÙَصّÙل٠الآيَات٠وَلÙتَسْتَبÙينَ سَبÙيل٠الْمÙجْرÙÙ…Ùينَ) [الأنعام : 55] ونصلي ونسلم على سيدنا محمد، عبده ورسوله، خير داع٠لله وسائله، المعصوم القائل Ùيما صح من أنبائه وزواجره: ((يكون ÙÙŠ آخر الزمان دجالون كذابون، يأتونكم من الأحاديث بما لم تسمعوا أنتم ولا آباؤكم، Ùإياكم وإياهم، لا يضلونكم ولا ÙŠÙتنونكم)) رواه مسلم (7). أما بعد:

Ùقد ثارت حمية الغيرة على حياض دين الله العظيم، لدى عامة المسلمين وخاصتهم من أهل العلم والدعوة إلى الإسلام، لما بلغهم عن الترابي، من قوله ÙÙŠ مقابلة أجرتها معه صحيÙØ© الرأي العام السودانية (العدد 3062) بتاريخ: 11/ 3/2006Ù… ) حيث صرح قائلا: "الخمر لا تصبح أمر قانون إلا إذا تحولت لعدوان"ØŒ ولما بلغ عنه قبل هذا ببضعة أشهر -ÙÙŠ محاضرة ببورتسودان؛ التي نشرتها صحيÙØ© ألوان (بتاريخ 29/12/2005Ù…)- من إنكاره نزول المسيح عيسى ابن مريم عليه السلام ÙÙŠ آخر الزمان، ووصÙÙ‡ شروط الإمامة التي أجمعت عليها الأمة بأنها "شروط منحطة" Ùˆ"سخيÙØ©"!!ØŒ وقوله بجواز إمامة المرأة الرجال ÙÙŠ الصلاة!! وزاد على ذلك ÙÙŠ ندوة له بدار حزب الأمة (صحيÙØ© الحياة والناس، بتاريخ 9/4/2006) وقال: "إنه للرجال والنساء الصلاة معا ولكن دون إلصاق"! ثم أكد ما يقوله من قبل "بأن المسلمة يجوز لها الزواج من كتابي" (ÙÙŠ مقابلة قناة العربية بتاريخ 11/4/2006Ù…). إلى غير ذلك من الأباطيل والهرطقيات، والرجل له شهوة جامحة بالوقيعة ÙÙŠ أصول دين الله رب العالمين، الذي به يعتز المؤمنون، وعن بيضته يناÙحون، وليست هذه أول بوائق الرجل ومصائبه، بل هنالك ما هو أنكى وأشد، أعلنها من قبل ÙÙŠ عقوده الماضية، ثم عاد يجترها من جديد ÙÙŠ عجاÙÙ‡ الحاضرة، مثيرا بها نقعاً وعجاجاً أشبه باضطراب الموتور أو المذبوح، مع ما ÙÙŠ إثارة تلك الزوبعة من صر٠الأنظار عن قضية القضايا وأصل الأصول التي يحاول أعداؤنا العبث بها، ألا وهي طمس هويتنا الإسلامية بتكريس صنم العلمانية.

ولما كان الواجب على أهل العلم والدعوة إلى دين الله القيام ببيان الحق، ونصح الخلق والأخذ على كل ((ساع إلى Ùتنة)) لكي لا يتسع الخرق، ويعسر على المصلحين الرتق. وتلك مهمة العلماء من أهل الإسلام ÙÙŠ كل عصر ومصر، تبصرة وتجلية لأنوار الهدى، وقياما بالمحجة بين الورى، كما قال المعصوم الذي لا ينطق عن الهوى ((يحمل هذا العلم من كل خل٠عدوله ينÙون عنه تحري٠الغالين وانتحال المبطلين وتأويل الجاهلين )) رواه البيهقي ÙÙŠ السنن الكبرى 10/209.

ومن الجدير ذكره أننا ما نذكر قولاً من أقواله إلا ولدينا المصدر الذي اعتمدنا عليه، مما هو ÙÙŠ شريط بصوته منطوق، أو صحيÙØ© وكتاب ثابت عنه مقروء:

 

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