دليل عمّان
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Sunday, September 16, 2012
دليل عمّان
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دليل عمّان
دليل عمّان
رسالة عمّان
ملخص
بدأت رسالة عمان كبيان مفصّل أصدره صاحب الجلالة الملك عبدالله الثاني ابن الحسين ، عشيّة السابع والعشرين من رمضان المبارك عام 1425هـ/ التاسع من تشرين الثاني (نوفمبر) عام 2004م، في عمّان، الأردن. وغايتها أن تعلن على الملأ حقيقة الإسلام وما هو الإسلام الحقيقي ، وتنقية ما علق بالإسلام مما ليس فيه، والأعمال التي تمثّله وتلك التي لا تمثّله. وكان هدفها أن توضح للعالم الحديث الطبيعة الحقيقية للإسلام وطبيعة الإسلام الحقيقي.
ومن أجل إعطاء البيان شرعية دينية أكبر، بعث جلالة الملك عبدالله الثاني بالأسئلة الثلاثة التالية إلى أربعةٍ وعشرين عالماً من كبار علماء المسلمين من ذوي المكانة المرموقة من جميع أنحاء العالم، يمثلون جميع المذاهب والمدارس الفكرية في الإسلام:
بدأت رسالة عمان كبيان مفصّل أصدره صاحب الجلالة الملك عبدالله الثاني ابن الحسين ، عشيّة السابع والعشرين من رمضان المبارك عام 1425هـ/ التاسع من تشرين الثاني (نوفمبر) عام 2004م، في عمّان، الأردن. وغايتها أن تعلن على الملأ حقيقة الإسلام وما هو الإسلام الحقيقي ، وتنقية ما علق بالإسلام مما ليس فيه، والأعمال التي تمثّله وتلك التي لا تمثّله. وكان هدفها أن توضح للعالم الحديث الطبيعة الحقيقية للإسلام وطبيعة الإسلام الحقيقي.
ومن أجل إعطاء البيان شرعية دينية أكبر، بعث جلالة الملك عبدالله الثاني بالأسئلة الثلاثة التالية إلى أربعةٍ وعشرين عالماً من كبار علماء المسلمين من ذوي المكانة المرموقة من جميع أنحاء العالم، يمثلون جميع المذاهب والمدارس الفكرية في الإسلام:
- تعريف من هو المسلم؟
- وهل يجوز التكفير ؟
- ومن له الحق في أن يتصدّى للإفتاء؟
واستناداً إلى الفتاوى التي أصدرها هؤلاء العلماء الكبار (الذين من بينهم شيخ الأزهر، وآية الله السيستاني، والشيخ القرضاوي)، دعا جلالة الملك عبدالله الثاني، في تموز (يوليو) 2005م، إلى عقد المؤتمر الإسلامي الدولي الذي شارك فيه مائتان من العلماء المسلمين البارزين من خمسين بلداً. وفي عمّان، أصدر العلماء بالإجماع توافقهم على ثلاث قضايا رئيسية غدت تعرف فيما بعد كــ "محاور رسالة عمّان الثلاثة"، وهي:
(1) إنّ كل من يتّبع أحد المذاهب الأربعة من أهل السنّة والجماعة (الحنفي، والمالكي، والشافعي، والحنبلي) والمذهب الجعفري، والمذهب الزيدي، والمذهب الإباضي، والمذهب الظاهري، فهو مسلم، ولا يجوز تكفيره. ويحرم دمه وعرضه وماله. وأيضاً، ووفقاً لما جاء في فتوى فضيلة شيخ الأزهر، لا يجوز تكفير أصحاب العقيدة الأشعريّة، ومن يمارس التصوّف الحقيقي. وكذلك لا يجوز تكفير أصحاب الفكر السلفي الصحيح.
كما لا يجـــوز تكفير أيّ فئة أخــرى مـن المسلمين تؤمــن بالله سبحانه وتعالى وبرسوله صلى الله عليه وسلم وأركان الإيمان، وتحترم أركان الإسلام، ولا تنكر معلوماً من الدين بالضرورة.
(2) إنّ ما يجمع بين المذاهب أكثر بكثير ممّا بينها من الاختلاف. فأصحاب المذاهب الثمانية متفقون على المبادىء الأساسيّة للإسلام. فكلّهم يؤمنون بالله سبحانه وتعالى، واحداً أحداً، وبأنّ القرآن الكريم كلام الله المنزَّل، وبسيدنا محمد عليه الصلاة والسلام نبياً ورسولاً للبشرية كافّة. وكلهم متفقون على أركان الإسلام الخمسة: الشهادتين، والصلاة، والزكاة، وصوم رمضان، وحجّ البيت، وعلى أركان الإيمان: الإيمان بالله، وملائكته، وكتبه، ورسله، واليوم الآخر، وبالقدر خيره وشرّه. واختلاف العلماء من أتباع المذاهب هو اختلاف في الفروع وليس في الأصول، وهو رحمة. وقديماً قيل: إنّ اختلاف العلماء في الرأي أمرٌ جيّد.
(3) إنّ الاعتراف بالمذاهب في الإسلام يعني الالتزام بمنهجية معينة في الفتاوى: فلا يجوز لأحد أن يتصدّى للإفتاء دون مؤهّلات شخصية معينة يحددها كل مذهب، ولا يجوز الإفتاء دون التقيّد بمنهجية المذاهب، ولا يجوز لأحد أن يدّعي الاجتهاد ويستحدث مذهباً جديداً أو يقدّم فتاوى مرفوضة تخرج المسلمين عن قواعد الشريعة وثوابتها وما استقرَّ من مذاهبها.
وقد تبنت القيادات السياسية والدينية في العالم الإسلامي هذه النقاط الثلاث بالإجماع في قمة منظمة المؤتمر الإسلامي في مكّة المكرمة في كانون الأول (ديسمبر) عام 2005م. وعلى مدى عام من تموز(يوليو) 2005م إلى تموز (يوليو) 2006م، تم تبنّي النقاط الثلاث بالإجماع أيضاً في ستة مؤتمرات إسلامية عالمية أخرى، كان آخرها مؤتمر مجمع الفقه الإسلامي العالمي (ومقرّه جدّة)، الذي عقد في عمّان في تموز (يوليو) 2006م. فكان محصلة ذلك أن ما يزيد على خمسمائة عالم إسلامي بارز من مختلف أرجاء العالم وافقوا بالإجماع على رسالة عمّان ومحاورها الثلاثة. [ يمكنكم إن تضغطوا هنا للاطلاع على قائمة الأسماء الكاملة لهؤلاء العلماء].
إن هذا يُعد بمثابة إجماع تاريخي ديني وسياسي من أمة الإسلام في أيامنا هذه، وتعزيز لصورة الإسلام الحنيف. و أهمية هذا هو: (1) أن هذه هي المرّة الأولى منذ ما يزيد على ألف عام تتوصل فيها الأمة رسمياً وبصورة مُحدّدة إلى مثل هذا الاعتراف المتبادل بين المذاهب المتعددة، (2) وأن مثل هذا الاعتراف ملزم قانونياً للمسلمين، لأن الرسول صلى الله عليه وسلم قال : "إن أمتي لا تجتمع على ضلالة" (ابن ماجة، السنن، كتاب الفتن، حديث رقم 3950).
وهذه أخبار طيبة، ليس للمسلمين الذين يوفر لهم قاعدة للوحدة وحلاّ للتنازع فيما بينهم فحسب، ولكن لغير المسلمين أيضاً؛ ذلك أن حماية المذاهب في الإسلام، تعني بالضرورة الحفاظ على الضوابط ووسائل الرقابة الداخلية في الإسلام. وبهذا تضمن وجود حلول إسلامية متوازنة للقضايا الرئيسية مثل حقوق الإنسان، وحقوق المرأة، وحرية الأديان، والجهاد المقبول شرعاً، والمواطنة الصالحة للمسلمين في البلدان غير الإسلامية، والحكومة العادلة الديمقراطية. كما أنها تعرّي آراء الأصوليين المتطرفين والإرهابيين، غير المقبولة شرعاً من وجهة نظر الإسلام الحقيقي. ويحضرنا في هذا المقام ما صرّح به جورج يو وزير خارجية سنغافورة في الدورة الستين للجمعية العامة للأمم المتحدة (حول رسالة عمّان)، عندما قال: " إن الحرب ضد الإرهاب ستكون أكثر صعوبة دون هذا التوضيح".
وأخيراً، مع أنه يعتبر هذا، بفضل الله، إنجازاً تاريخياً، فمن الواضح أنه سيبقى قليل الفاعلية إن لم يمارس في كل مكان. ولهذا يسعى جلالة الملك عبدالله الثاني الآن لتنفيذه، بمشيئة الله، من خلال إجراءات عملية متنوعة، تشمل (1) المعاهدات ما بين المسلمين، (2) و التشريعات الوطنية والعالمية التي تستفيد من المحاور الثلاثة لرسالة عمّان لتعريف الإسلام وعدم إجازة التكفير، (3) و الاستفادة من النشر ووسائل الإعلام المتعددة في مختلف المناحي لنشر رسالة عمّان، (4) و إدخال تدريس رسالة عمّان في المناهج المدرسية والمواد الدراسية الجامعية في أنحاء العالم، (5) و جعل رسالة عمّان جزءًا من برنامج التدريب لأئمة المساجد وتضمينها في خطبهم ومواعظهم ودروسهم الدينية.
يقول الله تعالى :
والحمد لله رب العالمين
Thursday, September 13, 2012
THE AMMAN MESSAGE
THE AMMAN MESSAGE
SUMMARY
'[T]he best resource for those who wish to travel along the straight path in their words and their actions, and in their spiritual and religious life'.
— The Grand Shaykh of the Azhar, Shaykh Mohammed Sayyid Tantawi (may God have mercy on him), 2006.
The Amman Message started as a detailed statement released the eve of the 27th of Ramadan 1425 AH / 9th November 2004 CE by H.M. King Abdullah II bin Al-Hussein in Amman, Jordan. It sought to declare what Islam is and what it is not, and what actions represent it and what actions do not. Its goal was to clarify to the modern world the true nature of Islam and the nature of true Islam. In order to give this statement more religious authority, H.M. King Abdullah II then sent the following three questions to 24 of the most senior religious scholars from all around the world representing all the branches and schools of Islam: (1) Who is a Muslim? (2) Is it permissible to declare someone an apostate (takfir)? (3) Who has the right to undertake issuing fatwas (legal rulings)? Based on the fatwas provided by these great scholars (who included the Shaykh Al-Azhar;Ayatollah Sistani and Sheikh Qaradawi), in July 2005 CE, H.M. King Abdullah II convened an international Islamic conference of 200 of the world's leading Islamic scholars'Ulama) from 50 countries. In Amman, the scholars unanimously issued a ruling on three fundamental issues (which became known as the 'Three Points of the Amman Message'):
This amounts to a historical, universal and unanimous religious and political consensus (ijma') of the Ummah (nation) of Islam in our day, and a consolidation of traditional, orthodox Islam. The significance of this is: (1) that it is the first time in over a thousand years that the Ummah has formally and specifically come to such a pluralistic mutual inter-recognition; and (2) that such a recognition is religiously legally binding on Muslims since the Prophet (may peace and blessings be upon him) said: My Ummah will not agree upon an error (Ibn Majah, Sunan, Kitab al-Fitan, Hadith no.4085). This is good news not only for Muslims, for whom it provides a basis for unity and a solution to infighting, but also for non-Muslims. For the safeguarding of the legal methodologies of Islam (the Mathahib) necessarily means inherently preserving traditional Islam's internal 'checks and balances'. It thus assures balanced Islamic solutions for essential issues like human rights; women's rights; freedom of religion; legitimate jihad; good citizenship of Muslims in non-Muslim countries, and just and democratic government. It also exposes the illegitimate opinions of radical fundamentalists and terrorists from the point of view of true Islam. As George Yeo, the Foreign Minister of Singapore, declared in the 60th Session of the U.N. General Assembly (about the Amman Message): "Without this clarification, the war against terrorism would be much harder to fight." Finally, whilst this by the Grace of God is a historical achievement, it will clearly remain only principial unless it is put into practice everywhere. For this reason, H.M. King Abdullah II is now seeking to implement it, God willing, through various pragmatic measures, including (1) inter-Islamic treaties; (2) national and international legislation using the Three Points of the Amman Message to define Islam and forbid takfir; (3) the use of publishing and the multi-media in all their aspects to spread the Amman Message; (4) instituting the teaching of the Amman Message in school curricula and university courses worldwide; and (5) making it part of the training of mosque Imams and making it included in their sermons. God says in the Holy Qur'an says: There is no good in much of their secret conferences save (in) whosoever enjoineth charity and fairness and peace-making among the people and whoso doeth that, seeking the good pleasure of God, We shall bestow on him a vast reward. (Al-Nisa, 4:114). | |||
Amman Jordan
Amman |  |
The seven hills of Amman are an enchanting mixture of ancient and modern. Honking horns give way to the beautiful call to prayer which echoes from the stately minarets which grace the city. Gleaming white houses, kabab stalls and cafés are interspersed with bustling markets—known in Arabic as souqs—and the remains of civilizations and ages long past. Sunset is perhaps the best time to enjoy Amman, as the white buildings of the city seem to glow in the fading warmth of the day. The greatest charm of Amman, however, is found in the hospitality of its residents. Visitors to Amman—and the rest of Jordan, for that matter—are continually surprised by the genuine warmth with which they are greeted. "Welcome in Jordan" is a phrase visitors will not soon forget.
|  Amman at night. © Zohrab |
Amman is built on seven hills, or jabals, each of which more or less defines a neighborhood. Most jabals once had a traffic circle, and although most of these have now been replaced by traffic lights, Amman’s geography is often described in reference to the eight circles which form the spine of the city. First Circle is located near downtown, and the series extends westward through Eighth Circle.
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Amman has served as the modern and ancient capital of Jordan. It is one of the oldest continuously inhabited cities in the world, with a 1994 excavation uncovering homes and towers believed to have been built during the Stone Age, circa 7000 BCE. There are many Biblical references to the city, which by about 1200 BCE had become the Ammonite capital ofRabbath-Ammon. The Ammonites fought numerous wars with Saul, David and others.
The history of Amman between the end of its Biblical references (around 585 BCE) and the time of the Ptolemies is unclear. We do know that the city was renamed Philadelphia after the Ptolemaic ruler Philadelphus in the third century BCE. After coming under Seleucid and Nabatean rule, Philadelphia was taken by the Roman vassal King Herod in 30 BCE. The city became part of the Decapolis League, a loose alliance of ten Roman-ruled cities including Jerash, Gadara (present-day Umm Qais), Pella, Arbila (Irbid) and others. Under Roman rule, Philadelphia was replanned and reconstructed in typically grand Roman style with a colonnaded street, baths, an amphitheater and impressive public buildings.
During the Byzantine period, Philadelphia was the seat of a Christian bishop, and several expansive churches were built. The city declined somewhat during the late Byzantine years, and was overrun by the Persian Sassanians in 614 CE. Their rule was short-lived, however, collapsing before the Arabian armies of Islam around the year 635. The name of the city then returned to its Semitic origin of Ammon, or "Amman." It remained an important stop on the caravan routes for many years, but eventually trade patterns shifted and dried up the lifeblood of Amman. The city declined to little more than a provincial village for many centuries.
Amman’s "modern" history began in the late 19th century, when the Ottomans resettled a colony of Circassian emigrants there in 1878. Many of their descendants still reside in Amman. During that time and the early decades of the 20th century, the neighboring city of Salt was more important as a regional administrative and political center. However, after the Great Arab Revolt secured the state of Transjordan, Emir Abdullah bin al-Hussein made Amman his capital in 1921.
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 An aerial view of Amman. © Zohrab |
Since then, the city has grown by leaps and bounds into a modern, thriving metropolis of well over a million people. Amman’s growth has been driven largely by political events in the region, and especially by the Arab-Israeli conflict. After the wars of 1948 and 1967, successive waves of Palestinian refugees ended up in Amman. Moreover, the city’s population was further expanded by another wave of immigrants arriving from Iraq and Kuwait during the 1990-91 Gulf Crisis.
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Most of Amman’s noteworthy historical sites are clustered in the downtown area, which sits at the bottom of four of Amman’s seven hills, or jabals. The ancient Citadel, which towers above the city from atop Jabal al-Qala’a, is a good place to begin a tour of the city. The Citadel is the site of ancient Rabbath-Ammon, and excavations here have revealed numerous Roman, Byzantine and early Islamic remains. The most impressive building of the Citadel, known simply as al-Qasr ("the Palace"), dates back to the Islamic Umayyad period. Its exact function is unclear, but it includes a monumental gateway, an audience hall and four vaulted chambers. A colonnaded street also runs through the complex. To the north and northeast are the ruins of Umayyad palace grounds.
Close to al-Qasr lie the remains of a small Byzantine basilica. Corinthian columns mark the site of the church, which is thought to date from the sixth or seventh century CE. About 100 meters south of the church is what is thought to have been a temple of Hercules, today also known as the Great Temple of Amman. The temple was built in the reign of the emperor Marcus Aurelius (161-180 CE), and is currently under restoration.
Also on Citadel Hill, just northwest of the Temple of Hercules, is the Jordan Archeological Museum. This small museum houses an excellent collection of antiquities ranging from prehistoric times to the 15th century. There is an exhibit of the Dead Sea Scrolls, a copy of the Mesha Stele (see Madaba section for explanation) and four rare Iron Age sarcophagi. Museum hours are 08:30-17:00 daily. On Fridays and official holidays the museum is open from 09:00-16:00.
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Downhill from the Citadel and five minutes walk east from downtown, the Roman Theater is the most obvious and impressive relic of ancient Philadelphia. The theater, which was built during the reign of Antonius Pius (138-161 CE), is cut into the northern side of a hill that once served as a necropolis—or graveyard. It is very similar in design to the amphitheater at Jerash, and can accommodate 6000 spectators. The theater is still used periodically for sporting and cultural events.
|  The Roman Amphitheater in downtown Amman. |
Two small museums are built into the foundations of the Roman theater. The Jordan Folklore Museum is in the right wing of the theater and displays a collection of items showing the traditional life of local people. At the other end of the theater stage, the Museum of Popular Traditions displays traditional Jordanian costumes, including fine embroidery and beautiful antique jewelry. It also houses several sixth-century mosaics from Madaba and Jerash. The Museum of Popular Traditions is open daily 09:00-17:00, and closed on Tuesday. The Jordan Folklore Museum is open every day from 09:00-17:00, except Friday when its hours are 10:00-16:00.
To the northeast stands the small theater, or Odeon, which is still being restored. Built at about the same time as the Roman theater, this intimate 500-seat theater is used now as it was in Roman times, for musical concerts. Archaeologists think that the building was originally covered with a wooden or temporary tent roof to shield performers and audiences from the elements. Heading southwest from the theater complex, Philadelphia’s chief fountain, or Nymphaeum, stands with its back to Quraysh Street. Much of the fountain, which was completed in 191 CE, is hidden from public view by private houses and shops. The Nymphaeum is believed to have contained a 600 square meter pool, three meters deep, which was continuously refilled with fresh water. Jordan’s Department of Antiquities is currently excavating the Nymphaeum, and ultimately hopes to restore the site to its original structure by 2010.
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 The King Abdullah Mosque, Amman. |
From the Nymphaeum, the short stroll to the King Hussein Mosque bustles with pedestrians, juice stands and vendors. The area around the King Hussein Mosque, also known as al-Husseini Mosque, is the heart of modern downtown Amman. The Ottoman-style mosque was rebuilt in 1924 on the site of an ancient mosque, probably also the site of the cathedral of Philadelphia. Between the al-Husseini Mosque and the Citadel is Amman’s famous gold souq, which features row after row of glittering gold treasures.
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Amman Jordan
Amman, the capital of Jordan, is a fascinating city of contrasts – a unique blend of old and new, ideally situated on a hilly area between the desert and the fertile Jordan Valley.
In the commercial heart of the city, ultra-modern buildings, hotels, smartrestaurants, art galleries and boutiques rub shoulders comfortably with traditional coffee shops and tiny artisans' workshops. Everywhere there is evidence of the city’s mucholder past.
Due to the city’s modern-day prosperity and temperate climate, almost half of Jordan’s population is concentrated in the Amman area. The residential suburbs consist of mainly tree-lined streets and avenues flanked by elegant, almost uniformly white houses in accordance with a municipal law, which states that all buildings must be faced with local stone.
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The Temple of Hercules.
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Due to the city’s modern-day prosperity and temperate climate, almost half of Jordan’s population is concentrated in the Amman area. The residential suburbs consist of mainly tree-lined streets and avenues flanked by elegant, almost uniformly white houses in accordance with a municipal law, which states that all buildings must be faced with local stone.
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Downtown Amman from the Citadel.
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The people of Amman are multi-cultural, multi-denominational, well-educated and extremely hospitable. They welcome visitors and take pride in showing them around their fascinating and vibrant city.
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