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ASALAMU ALAIKUM MGA TAYMANGHUD!

Pasensiya na kamu bang daindih ku pa byutang in Ad ku ini.

I just wanna share my Ad dito baka sakali awun magka interest.

I am selling our HOUSE & LOT ha Zamboanga, yari in details:

• 2-Storey House with 6 bedrooms (2 below, 4 above)
• 1 big bathroom, 1 big comfort room
• 107 square meters
• Tiled floors (Dining room, kitchen, living room)
• With garage pero pang motorcycles and small vehicles like multicab, picanto, celerio, etc.
• House is made up of mixed materials pero majority is concrete (cement). Yung mga light materials lang po is mga pinto, ceiling sa itaas and yung division ng mga kwarto sa taas.
• Wala pong water connection sa ZCWD, ang source po ng water namin is from deep well. May makina po ang deep well namin.
• Yung lupa po is not pa fully paid due to some circumstances, but once bibilhin na po ang bahay, babayaran din po namin ng full ang lupa.
• Hindi po along the road ang house, pero malapit lang naman po siya sa daan.
• Perfect for businessmen or businesswomen who wants to have a Dormitory or boarding house business.
• Very accessible to schools, offices, hospitals and bazars.
• Price is  1.3M (NEGOTIABLE)
• *located at Lower Calarian, Zamboanga City.
• Text or tawagan sadja aku ha 09053433670 ha mga interested buyers.

MAGSUKUL TUUD KANIYU KATAN. Salam duwaa.

MAMAYA NA PO ANG SCREENING NG DALAWANG TAUSUG FILMS NA GINAWA NAMIN sa UP FILM CENTER, 5PM and 7PM! "Tsardyer", nominated for six Gawad Urian Awards back in 2010 including Best Picture, Best Director, Best Screenplay, Best Cinematography, Best Music, and Best Supporting Actor for child actor Martin Delos Santos. It tells the story of a young Tausug boy who runs up and down the mountain to charge the celphone used by the Abu Sayyaf in their negotiations for a kidnap media personality. And "In Bangka Ha Ut Sin Duwa Sapah" winner Best Actress for Sue Prado at the 1st Sineng Pambansa of the Film Development Council of the Philippines this year. A young mute Tausug mother of two swims from one end of the river to the other to put her kids to school. Please support our films! Bring your family and friends! Spread the word! Thanks!

SULU HISTORY

The Sulu Archipelago is achain of islands in the southwestern Philippines.This archipelago is considered to be part of the Morolandby the local rebel independence movement. This island group forms the northernlimit of the Celebes Sea.[1]

The archipelago is not, as is oftensupposed, the remains of a land bridge between Borneo and the Philippines.Rather, it is the exposed edge of small submarine ridges produced by tectonictilting of the sea bottom [2][3]Basilan,Jolo,and other islands in the group are extinct volcanic cones rising from thesouthernmost ridge. Tawi-Tawi, the southernmost island of the group, has aserpentine basement-complex core with a limestonecovering.[3]This island chain is an important migration route for birds.

The largest cities or towns in thearea are on Maimbung and Jolo of the Sulu Archipelago, plus the larger island of Palawanto its north, the coastal regions of the westward-extending Zamboanga Peninsula of Mindanao, and the northern part of the island of Borneo were formerly parts of the thalassocraticSultanate of Sulu and North Borneo.

The archipelago is the home of theindigenous Tausug people; various group of Samal (or Sama) people including the semi-nomadic Badjaw; the land-based Sama; the related Yakan people; and the Jama Mapun people.The Tausug language is spoken widely in the Sulu Archipelago as both first andsecond languages throughout these islands. The Yakan language is spoken mainlyin BasilanIsland. Numerous dialects of Sinama are spoken throughout the archipelago, fromthe Tawi-TawiIsland group, to the Mapun island group (Mapun), to the coast of Mindanao and beyond.

Excavations in the area of"Bolobok Cave" on Sanga-Sanga Island, Tawi-Tawi Province, have shownthe remains of humans dwelling there about 4,000 years ago.

The grip of the Spanish Empireon Mindanao,Palawan,and the islands to their south was always tenuous. This area was generallyunder the control of the Muslim Sultanate of Sulu, centered in northern Borneo, which continually tried toextend the influence of Islam over the southwestern Philippines. In the 16th century,Spanish military expeditions against the sultanate were launched. From the 16thcentury through 1898, there were about 16 military campaigns against thesultans five of these resulting in a short occupation, except for the last one.During these three centuries, the Spaniards ruled Jolo for a grand total ofabout three decadesand so Spanish rule over the Sulu Archipelago was generally limited to annualtributes by the sultans to the Spanish Empire,mostly in the form of pearls, a product of the region. An effective occupation of Joloby the Spanish Empire did not take place until the year 1876.

1587to 1844: The Sulu Sultanate vs. Spain

From its first encounters with Jolo,Spain was met with stiff resistance from a highly-organized people under theSultanate of Sulu, which had been established in 1457 by an Arab born inJohore, Shari’ful Hashem Syed Abu Bak’r. He arrived in Sulu from Melaka in1450. The sultanate had strong ties with Borneo, which by the 15th century wasunder the influence of Islam.

Although Miguel Lopez de Legazpi hadsuccessfully established a colony in Cebu in May 1565, the initial push of theSpanish conquista was northwards. It was not until June 1578 that Governor General Francisco de Sande dispatched captain Esteban Rodriguez deFigueroa, together with the Jesuit priest Juan del Campo and the coadjutor Gaspar Gomez toJolo. The result was not occupation but a negotiated compromise where the Sulusultan paid a regular tribute in pearls. The following year, Figueroa wasawarded the sole right to colonize Mindanao. In 1587, during a campaign againstBorneo launched by Sande, Figueroa attacked and burned down Jolo. The Spaniardsleft Jolo after a few days, so they probably had had no intentions ofoccupation, but they were moslty securing their rear areas on their way toattack northern Borneo.

Spanish hostilities had secured theJoloanos resolve to resist Spanish intrusions. In response to attacks, raidswere conducted against the settlements and reducciones organized by Spain. In1593, the first permanent Roman Catholicmission was established on the Zamboanga Peninsula, and three years later, theSpanish Army launched another attack on Jolo, but this one was repelled by thearmy of Rajah Bongsu.

In November 1593, the Spanish Empiresent Juan Ronquillo to Tampakan to thwart the slave raiders. However by thefollowing year, the Spanish Army troops had relocated to Caldera Bay (Recodo),Mindanao. In 1598, another expedition was launched against Jolo, but this onewas repelled by the Joloanos.

In late 1600, Captain Juan Gallinatowith a group of about 200 Spanish soldiersattacked Jolo, but this force was decimated. By 1601, after three months ofheavy fighting, the Spanish troops retreated since they had been unable tocapture Jolo. In 1628, a larger raiding force of about 200 Spanish armyofficers and 1,600 soldiers was organized to attack Jolo again - in order tobreak the backs of the Moslem slave raiders and traders. However, thisrather-large expedition failed to take Jolo. Again on March 17, 1630, a largeSpanish force of 2,500 soldiers attacked Jolo but to no avail. When itscommander Lorenzo de Olazo was wounded, the Spanish troops retreated.

On January 4, 1638, de Corcuera leda naval and military expedition of about 80 ships and 2,000 troops to attackJolo, but the Sultan Wasit carried out a stern defense. However, a serious epidemicof tropical disease developed within Sultan Wasit’s kuta army, hence he and hischieftains sought refuge in the Dungun area of Tawi-Tawi.The Spanish Army easily occupied Jolo, and a small garrison was left there tocontrol the area.

This Spanish garrison was witheredaway by frequent raids launched by Sultan Wasit. By 1645, this garrison hadbeen wasted away. This was the first time that Jolo had been occupied by theSpaniards for an appreciable length of time.

From 1663 to 1718, an interregnum ofpeace reigned because the Spanish troops were ordered to abandon the ZamboangaPeninsula, and all of the forts south of that - and then regroup in Manila to prepare for the impending attackof Koxinga - and attack that was never carried out.

Hostilities resumed in the 18thcentury and this was triggered by the decision in 1718 by Gov. Gen Juan Antoniodela Torre Bustamante to reconstruct Real Fuerza de San José in Bagumbayan,Zamboanga. The fort completed in 1719 was renamed Real Fuerza del Pilar deZaragosa (Fort Pilar is its popular name today). The rebuilt fort wasinaugurated on 16 April by Don Fernando Bustillos Bustamante Rueda, seniormaestro de campo of Zamboanga. Three years later in 1722, the Spaniards werelaunching another expedition against Jolo. Led by Andres Garcia, thisexpedition failed miserably. In 1731, General Ignacio Iriberri lead a force of1000 solfiers to Jolo and captured it after a lengthy siege, but the Spaniardsagain left after a few days.

In 1755, a force of 1,900 Spanishsoldiers led by the captains Simeon Valdez and Pedro Gastambide was sent toJolo to extract revenge for the raids by Sultan Muiz ud-Din, but thoseSpaniards were soundly defeated. In 1775, after a Moro raid on Zamboanga,Capitan Vargas led a punitive expedition against Jolo, but his force wasrepulsed.

The second half of the 18th centurysaw a new player in the Sulu Zone. After occupying Manila from 1762 – 64,during the Thirty years war between Spain and Great Britain,the British Army withdrew to the south. There they established tradingalliances between the Sulu Sultanate and the British East India Company.Spanish attacks on Jolo were now directed at weakening British tradinginterests in the south. In 1784, Aguilar conducted a series of unsuccessfulassaults against Jolo and in 1796, Spanish Admiral Jose Alava was sent fromMadrid with a powerful naval fleet to stop the slave-raiding attacks that hadbeen coming from the area of the Sulu Sea. The British presence was signaledwhen in 1798, Fort Pilar in Zamboanga was bombarded by the British Royal Navy,which had established a base in Sulu. In 1803, Lord Arthur Wellesley, the Governor-Generalof India, ordered Robert J. Fraquhar totransfer trading and military operations to Balambangan island near Borneo. By1895, the Great Britain had withdrawn its army and navy from the area of theSulu Sea.

In 1815, there was the end of thegalleon trade across the Pacific Oceanbetween the Philippines and Mexico, since Mexico had declared its indepencence of the Spanish Empirein 1810, and an extended war of independence had begun that lasted through1821. Most of the rest of the Spanish-ruled areas of the Americashad also rebelled against the Spanish Empire. In 1821, the administration ofthe Philippine Islands was shifted directly to the Kingdom of Spain in Madrid, rather than the Philippines being ruled via the Viceroy of Mexico, since Mexico and its southern neighbors (in Central America)had won their independence from Spain. Hence the office of Viceroy of Mexicohad been abolished.

The Spanish Empire sought to end the"Moro threat". In 1824, the Marina Sutil, a light and maneuverablenaval force under Capitan Alonso Morgado was sent to confront the slave raidersin the Sulu Sea.

1844to 1889: Spanish colony

In 1844, Gov. Gen. Narciso Claverialed yet another expedition against Jolo and in 1848 Claveria with powerfulgunboats Magallanes, El Cano, and Reina de Castilla brought from Europesupervised the attack on Balangingi stronghold in Tungkil. The raid resulted inthe capture of many Sama Balangingi and the exile of many to the tobacco fieldsof Cagayan Valley. However, the leader of the Sama, Paglima Taupan, was notcaptured. With the fall of the Balangingi, a powerful ally of the SuluSultanate was decimated, this started the downturn of the sultanate’s maritimesea power. In 1850, Gov.Gen. Juan Urbiztondo continued with Claveria’s campaignand successfully annihilated of the remaining Balangingi strongholds atTungkil. However, a raid on Jolo that same year was a failure. On 28 February1851, Urbiztondo launched another campaign against Jolo, destroying the wholetown by fire and confiscating 112 pieces of artillery. The Spanish troops laterwithdrew after their successful assault.

In 1876, the Spanish launched amassive campaign to occupy Jolo. Spurred by the need to curb slave raiding onceand for all, and worried about the presence of other Western powers in thesouth (the British had established trading centers in Jolo by the 19th centuryand the French were offering to purchase Basilan Island from the cash strappedgovernment in Madrid), the Spanish made a final bid to consolidate their rulein this southern frontier. On 21 February of that year, the Spaniards assembledthe largest contingent against Jolo, consisting of 9,000 soldiers, in 11transports, 11 gunboats, and 11 steamboats. Headed by Admiral Jose Malcampo,they captured Jolo and established a Spanish settlement with Capt. PascualCervera appointed to set up a garrison and serve as military governor; Heserved from March 1876 to December 1876 followed by Brig. Gen. Jose Paulin(December 1876 - April 1877), Col Carlos Martinez (Sept 1877-Feb 1880), Col.Rafael de Rivera (1880 – 81), Col. Isidro G. Soto (1881 – 82), Col. EduardoBremon, (1882), Col. Julian Parrrado (1882 – 84), Col. Francisco Castilla (1884– 86), Col. Juan Arolas (1886–93), Col. Caesar Mattos (1893), Gen. VenancioHernandez (1893 – 96), and Col. Luis Huerta (1896 – 99).

The Spaniards were never secure inJolo, so by 1878, they had fortified Jolo with a perimeter wall and towergates; built inner forts called Puerta Blockaus, Puerta España, and PuertaAlfonso XII; and two outer fortifications named Princesa de Asturias and Torrede la Reina. Troops, including a cavalry unit with its own lieutenantcommander, were garrisoned within the protective walls. In 1880 Col. RafaelGonzales de Rivera, who was appointed by the Governor dispatched the 6thRegiment to Siasi and Bongao islands. The Spaniards were not secure in theirstronghold because it was sporadically attacked. On July 22, 1883, it wasreported that three unnamed juramentado succeeded in penetrating the Jolo townplaza and killed three Spaniards. The word “Ajuramentado” was coined by theSpanish colonel Juan Arolas after witnessing several such raids while servingwith the Jolo garrison.

1898to present: American rule and independence

This section requires expansion.

In 1898, the Spanish-American War broke out. Commodore George Dewey of the U.S. Navydefeated the Spanish fleet in the Battle of Manila Bay, following which the American army occupied Manila. The United States took possessionunder international law of the Philippines after the Treaty of Paris of 1898 ended the war. The Philippine-American War followed during which the American military fought anddefeated the Philippine forces under Emilio Aguinaldo for control of the Philippines.

In December 1941, Japan attacked the United States at Pearl Harborand in the Philippines. The United States declared war on Japan and entered World War II.Japan conquered and occupied the Philippines during the Philippines Campaign (1941–42).In 1944 the Liberation of the Philippinesbegan with the Battle of Leyte Gulf and succeeded in driving the Japanese from the islands.

On July 4, 1946, the Philippinesbecame an independent country.

The fortifications of Jolo remainedin good state during the American occupation when its walls, gates, and thebuildings within it were photographed. These early pictures of 20th centuryJolo show a well-ordered town, neatly laid out in a grid of streets and blocks— characteristics of Spanish urbanism applied with the rigidity characteristicof the military.

It is in the postwar years that thewalls degraded. Jolo suffered major destruction due to bombardment and fireduring the military operations in Jolo in 1973. There are no records of howmany of the existing walls were destroyed during this time. Presently, shortstretches of degraded perimeter wall still exist, but take some time to findbecause they are covered by houses or buildings, or partially-demolished toless than a meter in height.

Question :What does Islam say about falling in love? Is that allowed in Islam? If it is yes, how could we show that to the person we love without causing fitnah?

Answer: Islam teaches us to be truthful and realistic. Usually, we love for the sake of Allah and we hate for the sake of Allah. Islam teaches us that a male and female can build up a good relationship founded on marriage.

We do not say love is halal or haram because it is a feeling. Maybe it is not under control. You can judge what is under control. But people who fall in love are in many episodes away from the cleansed and pure atmosphere.

Marriages that are usually good and lasting marriages are those that start at the least affection. That affection grows after marriage and maybe it will grow until the couples continue their companionship at the Jannah.

If you have any affection towards a person, you should ask yourself: why do you like that person? If you have good Islamic, reasonable justification, then you need not tell that person of what you feel. However, you can make a serious plan to make him ask for your hand. If you want to know the meaning of fitna, a great part of it is what people nowadays call love or romance.

In this context, we’d like to cite the following fatwa that clarifies the Islamic ruling on falling in love:

“If we are speaking about the emotion which we call “love” then we are simply speaking of a feeling. What we feel toward a particular person is not of great importance, until our feeling is expressed in a particular action. Now if that action is permissible, then well and good. If it is forbidden, then we have incurred something that Allah does not approve of. If it is love between a man and a woman, the emotion itself is not the subject of questioning on the Day of Judgment. If you feel you love someone, then you cannot control your feeling. If that love prompts you to try to see that person in secret and to give expression to your feelings in actions permissible only within the bond of marriage then what you are doing is forbidden.”

Shedding more light on the issue in point we’d like to cite the words of Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada. He states:

In Islam, it is not a sin if you feel a special affinity or inclination towards a certain individual since human beings have no control on such natural inclinations. We are, however, definitely responsible and accountable if we get carried away by such feelings and take specific actions or steps that might be deemed as haram (forbidden).

As far as male and female interaction is concerned, Islam dictates strict rules: It forbids all forms of ‘dating’ and isolating oneself with a member of the opposite sex, as well indiscriminate mingling and mixing.

If, however, one does none of the above, and all that he or she wants is to seriously consider marrying someone, such a thing itself is not considered haram. In fact, Islam encourages us to marry persons for whom we have special feelings and affinity. Thus, Islam recommends that potential marriage partners see one another before proposing marriage. Explaining the reason for such a recommendation, the Prophet (peace and blessings be upon him) said: “That would enhance/foster the bonding.”

This permission notwithstanding, we are advised against getting carried away by merely the outward appearances of a person; these may be quite misleading. Marriage is a life-long partnership and a person’s real worth is determined not by his or her physical looks, but more so by the inner person or character. Hence, after having mentioned that people ordinarily look for beauty, wealth and family in a marriage partner, the Prophet (peace and blessings be upon him) advised us to consider primarily “the religious or character factor” over and above all other considerations.

Islam does not allow any illicit relationship between a man and a woman. Allaah has established marriage as the legitimate means for satisfying sexual desire, and through marriage a man and woman form a family based on the laws of Allaah, and their children are legitimate. In Islam, there is no such thing as a girlfriend-boyfriend relationship. You are either married or you are not. To have a boyfriend or girlfriend, no matter the level of interaction and involvement, is completely haraam!

Contact between the sexes is one of the doors that lead to fitnah (temptation). Sharee’ah is filled with evidence which indicates that it is essential to beware of falling into the traps of the shaytaan in this matter. When the Prophet (peace and blessings of Allaah be upon him) saw a young man merely looking at a young woman, he turned his head so as to make him look away, then he said:

“I saw a young man and a young woman, and I did not trust the shaytaan not to tempt them.” Narrated by al-Tirmidhi (885) and classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

This does not mean that it is haraam for a man or woman to like a specific person whom he or she chooses to be a spouse, and feel love for that person and want to marry them if possible. Love has to do with the heart, and it may appear in a person’s heart for reasons known or unknown. But if it is because of mixing or looking or haraam conversations, then it is also haraam. If it is because of previous acquaintance, being related or because of hearing about that person, and one cannot ward it off, then there is nothing wrong with that love, so long as one adheres to the sacred limits set by Allaah.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

A person may hear that a woman is of good character and virtuous and knowledgeable, so he may want to marry her. Or a woman may hear that a man is of good character and virtuous and knowledgeable and religiously committed, so she may want to marry him. But contact between the two who admire one another in ways that are not Islamically acceptable is the problem, which leads to disastrous consequences. In this case it is not permissible for the man to get in touch with the woman or for the woman to get in touch with the man, and say that he wants to marry her. Rather he should tell her wali (guardian) that he wants to marry her, or she should tell her wali that she wants to marry him, as ‘Umar (may Allaah be pleased with him) did when he offered his daughter Hafsah in marriage to Abu Bakr and ‘Uthmaan (may Allaah be pleased with them both). But if the woman contacts the man directly or if the man contacts woman directly, this is may leads to fitnah (temptation).

Liqaa’aat al-Baab il-Maftooh

The permissible ways to get the one whom you loves are sufficient i.e

contact the wali or the gaurdian of the person whom you desire to marry, there is no need for haraam means, but we make it hard for ourselves and the shaytaan takes advantage of that.

assalamu alaykum...

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Alhamdulillah,wassalato wassalamo Ala Rasulillah amma ba'd:

Hiyalalsin She'a in Mut'a ha da'wa nila bat way ruun kuno kiyatabunan inhukuman niya,hati niya masi-masi pa halal sambil pa bihayaun,dain hasabab yadto yari natuh dihilan lilayan maniyu-tiyu.

Daleel dain ha Qurán:

Farman sin Allah ha suratul-mu’minun

وَالَّذِينَهُمْ لِفُرُوجِهِمْ حَافِظُونَ (5) إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَامَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ (6)

Amoinmga sila in awrat nila piyaparihala nila,malaingkan bang ha kaasawahannila iban sin babae kiyapagmilikan nila,in mga sila yadto bukon silasusunon.

Pagtpatarrang sin Ayat:

Inayat ini namaytae sin in mapatut suukon sin usug amora in kaaswahannila iban sin babae kiyamilikan nila,dain ha sabab yan nakaguwa in mutádain ha pagkahalal sarta nakalamod siya dain ha haram karna in mutámatampal kato bukon siya Asawa damikkiyan bukon da isab milkol yamin.

Mayta in mutá wayruun nakalmod dain ha Asaw:

1.karnain Mutá asal matampal pagpabustakan hadja sin napso ha lawman sin pilajam,adlaw,bulan, tahun adapun in Asawa dih siya manjari bang bukunsambil pa kaummulan.

2.inmut'a dih magkalagihan talaq(pagbugit)sumagawa amora in talaq niya bangmaubus na in idda kiyapag isunan. adapun in Asawa way tuud dapat bangbukun maawn in talaq labay dain ha kashorot shorotan niya.

3.inmut'a way pag waris sin pangalta. adapun in ziwaaz dih tuud manjaribang dih makawaris in anak iban sin inah ha pangalta sin Amah.

4.Inpag tiyaun subay maawn in pag iyanon mawadda warahma(lasa iban ulong)bang wayruun in duwa ini dih madawhat sin duwa magtiyaun in hikmat sinpag tiyaun.adapun in mut'a biya'na sin sambat pagpabustakan hadja sinnapso.

5.inIslam hiyalgaan in pagkatao sin mansuiya,hangkan hinangan sin Allahkasara' saraan in katan uno-uno.dain ha mga hikmat sin pag asawapagtiyaun in hasupaya maawn in karamat sin manusiya dih mabiya binatangin kaanakan pag ubos maburos in babae ampa na hibin dih ayuputun,asalduun ha ini matampal na in kaharam sin mut'a karna pag-ubos maglakibbang maabut na in idda wayruun na in parsugpatan, so sulang siya hakaramat dihil sin Allah ha manusiya in ayaran in pagkatao.

Ha hal yan:

كتبتمجلة ( الشراع ) الشيعية العدد ( 684 ) السنة (الرابعة ) الصفحة الرابعة :أن رفسنجاني أشار إلى ربع مليون لقيط في إيران بسبب زواج المتعة

nasabbot ha majalla Sheraa' assheeiyya: sin hi Rafsanjani namayta sin miyabut napa 1/4 Million in taud sin laqit(way amah)ha iran ha sabab hadja sinMUT'A.

hangkanway tuud dain ha Ahlussunnah tumaymah sin pag halal sin mut'a,karnamabiya in hula ta sin hula milikan hipu sin lakit(Na-uzho billa minzhalik)

Daleel daing ha Hadith:

Hadih ko pa mapatarrang in daleel dain ha hadith mabaya ko sabbutun insubuhat sin Sheá ha tungod ini,laong sin mga sheá: dih kuno kaunon sinAkkal in maawn in pagharam ha Islam makaruwa,sambil piyagdaleel nila pain kabtangan hi ibnol qayyim ha zaadul miad(lam ya'had fil islamiattahriimo maratain) way naaun ha islam in magharam makaruwa.

Adapunin mga subuhat nila ini dih na tataymaon,karna misan pa dih kaunon sinakkal sin manusiya basta awn daleel nanglangi sarta in daleel yaunmattan way pagduwaruwa way mahinang sin manusiya bang bukon tumayma nahadja,Farman sin Allah ha sura Hashr ayat 7:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

Uno-unoin maparatong kaniyo sin Rasul na kawaa niyo iban uno-uno isab inliyangan niya kaniyo, na layue niyo,sarta pagmabuga kamo pa Allah karnatanto tuud in Allah mapangsan magpaminsana.

Dainha sabab yan wayruun dapat in dih kita tumayma bang uno in diyaakaniban liyangan kato sin Rasul SAW. Adapun ha tungod sin kabtangan hiibnolqayyim ini,bukon sawlana namong siya sin bihaini ha karna himalalsiya sin Mut’a, sumagawa hangkan siya nakapamong sin bihaini karna sintiyarjeeh niya in pagharam ha Khaibar iban ha tahun Fath.

Mahuli yari in daleel dain ha hadith:

عنالحسن بن محمد بن علي وأخوه عبد الله عن أبيهما . أن علياً رضي اللّه عنهقال لابن عباس : إن النبي صلى اللّه عليه وسلم نهى عن المتعة وعن لحومالحمر الأهلية زمن خيبر (البخارى ومسلم

Dainkan Hasan Anak hi Muhammad Anak hi Ali iban sin taymanghod niya hiAbdullah dain kan Amah nila: tanto tuud hi Ali kiyaridaan siya sinAllah biyaytaan niya hi Ibno Abbas sin in Nabi Muhammad SAWpiyanglangan niya in Mutá iban Unod sin Donkey (himar) ha wakto sinKhaibar.(kiyariwayat hi Bukhary iban Muslim)

عنالربيع بن سَبْرة الجُهني أنَّ أباه حدّثه أنه كان مع رسول اللهّ صلىاللّه عليه وسلم فقال : « أيها الناس إني قد أذنت لكم في الاستمتاع منالنساء ، وإنَّ اللّه قد حرّم ذلك إلى يوم القيامة ، فمن كان عنده منهنشيء فليُخَلِّ سبيلَه ولا تأخذوا ممّا آتيتموهن شيئَاً » (صحيح مسلم

Dainkan Rabee’ bin Sabra Al-juhniy tanto tuud in amah niya biyaytaan siyasin in kaawnan niya nag-aagad sila iban Rasul SAW,Nagsabda( O kamo mgamanusiya tanto tuud in ako bakas takamo tiyugutan mag mutá hakababaehan, sarta sabunnal tuud in Allahotaala hiyaram niya na sambilpa Adlaw Qiyamat,hisiyo-siyo in awn duun kaniyo dain kanila uno-uno nana subay nila hibu’loy na,iban ayaw kamo kumawa sin uno-uno nakiyadihil niyo kanila(kiyariwayat hi Muslim)

عنموسى بن أيوب عن عمه علي عن علي ابن أبي طالب رضي اللّه عنه عن رسول اللّهصلى اللّه عليه وسلم أنه نهى عن المتعة . فقال : « إنها كانت لمن لم يجدفلما أنزل اللّه تعالى النكاح والطلاق والميراث بين المرأة وزوجها نسخت

سنن الدارقطني » 3/ 359

مصنف عبد الرزاق » 7/50

مسند البيهقي7/ 207

موارد الظمآن » 309

Dainkan Musa Bin Ayyob dain ha Amaon niya hi Ali,dain kan Ali bin Abi Talibkiyaridaan siya sin Allah: Tanto tuud liyangan sin Rasul SAW in Mutá,in Agi niya: Tanto tuud in iyan ha hisiyo-siyo hadja in dih makabak,hawakto piyaturon sin Allah in pag tiyaun,iban pagbugit,iban pagwaris sinantara sin babae iban bana niya kiyatabunan in hukuman niya.

عنابي هريرة رضي الله عنه ان النبي صلى الله عليه وسلم لما خرج نزل ثنيةالوداع فرأى مصابيح و سمع نساء يبكين فقال:ما هذا؟ قالوا:يا رسول اللهنساء كانوا تمتعوامنهن ازواجهن فقال رسول الله صلى الله عليه وسلم:هدم-أوقال:حرم-المتعة: النكاح والطلاق والميراث

Dainkan Abi Hurayra kiyaridaan siya sin Allah,tanto tuud in nabi MuhammadSAW ha wakto siya gimuwa nimaug siya pa Thaniyyatol wida’ manjarinakakita siya mga ilaw iban nakarungog kababaehan nagtatangis,agi niya:uno yan? Sambong sin mga sahabat niya: ya rasulallah kabaabehan amoinkiyamut-ahan sila sin kabanahan nila,sabda sin Raul SAW: Nalubo-atawain agi niya:hiyaram in mutá:sin pagtiyaun,iban pagbugit iban pagwaris.

In Pangatud sin mga sahabat iban Tabiin ha Mutá jina:

قال ابن عمر : نهانا عنها رسول اللّه صلى اللّه عليه وسلم وما كنا مسافحين مجمع الزوائد للهيثمي 4/265

Agi hi ibno Omr:liyangan kamo in Mutá sin Rasul SAW bukon in kaawnan namoh magjijina.

وكان عروة كان ينهى عن نكاح المتعة ويقول : هي الزنا الصريح (.سنن سعيد بن منصور

In kaawnan hi Arwa nanglangi sin pagMutá,agi niya:yan in tartanto zina.

وكان مكحول رحمه الله يقول في الرجل تزوج المرأة إلى أجل ، قال : ذلك الزنا . (مصنف ابن أبى شيبة

In kaawnan hi Makhool Rahimahollah namayta ha hambook usog nag-asawa ha awn idda,agi niya: in iyan Zina.

Mazhab sin mga ulama ha pag haram sin Mutá:

matarrang ha Ahlussunnah sin in Mutá haram mutallak dain naman ha sahabat sambil pa Upat mazhab iban na sin katan Ulama.

Daimikkiyan ha kaibanan Mazhab hiyaram daisab siya,yari in himomongan nila:

Mazhab sin Zhaahiriyya:

Agihi abu Muhammad:dih makajari in Mutá amon pagtiyaun ha taga idda,inkaawnan niya halal ha wakto pa sin Rasul SAW pag ubos tiyabunan inhukuman niya ha dila sin Rasul SAW sin tabun sambil pa adlawkiyamat.(Al-mahalliy bil-athar liibni Hazam 9/127.

Mazhab sin Sheá Zaydiyya:

Agihi Ahmad bin Yahya bin Almurtadha(haram in mutá,amoin temporary karnaliyangan sin Rasul SAW iban hi Ali Alaihissalam)(Al-bahruzzakhar4/22.

Mazhab sin ibadiyya:

Agihi ibno Isa Atfeys(kiyatabunan in hukuman sin Mutá sin katan sin ayatpagwaris)hatiniya ayat amon nagkasabbut duun in pagwaris sin pangalta.In agi sin kaibanan: ha wakto naawn in pagwaris sin duwa magtiyaun hasabab sin pagtiyaun kiyaingatan sin in Mutá kiyatabunan in hukumanniya,karna in Mutá wayruun pagwaris duun kaniya. Laong isab sinkaibanan:kiyatabunan sin ayat pagbugit iban pag waris iban udda ha puassin kajari kaniya.(Sharhonnil wa shifaaol alil6/318)

Kabtangan hi Jozaaz ha Lisanul Arab:

وأَماقول الله عز وجل في سورة النساء بعقب ما حرم من النساء فقال وأَحلّ لكم ماوراء ذلكم أَن تبتغوا بأَموالكم مُحْصِنين غير مُسافِحينَ أَي عاقديالنكاح الحلال غير زناة فما استمتعتم به منهن فآتوهن أُجورهن فريضة فإِنالزجاج ذكر أَنّ هذه آية غلط فيها قوم غلطاً عظيماً لجهلهم باللغة وذلكأَنهم ذهبوا إِلى قوله فما استمتعتم به منهن من المتعة التي قد أَجمع أَهلالعلم أَنها حرام وإِنما معنى فما استمتعتم به منهن فما نكحتم منهن علىالشريطة التي جرى في الآية أَنه الإِحصان أَن تبتغوا بأَموالكم محصنينَأَي عاقِدينَ التزويجَ أَي فما استمتعتم به منهن على عقد التزويج الذي جرىذكره فآتوهنّ أُجورهن فريضة أَي مهورهن فإِن استمتع بالدخول بها آتى المهرتامّاً وإِن استمتع بعقد النكاح اتى نصف المهر قال الأَزهري المتاع فياللغة كل ما انتفع به فهو متاع وقوله ومَتِّعُوهُنّ على المُوسِع قَدَرُهليس بمعنى زوّدوهن المُتَعَ إِنما معناه أَعطوهن ما يَسْتَمْتِعْنَ وكذلكقوله وللمطلَّقات متاع بالمعروف قال ومن زعم أَن قوله فما استمتعتم بهمنهن التي هي الشرط في التمتع الذي يفعله الرافضة فقد أَخطأَ خطأً عظيماًلأَن الآية واضحة بينة قال فإِن احتج محتج من الروافض بما يروى عن ابنعباس أَنه كان يرها حلالاً وأَنه كان يقرؤها فما استمتعتم به منهن إِلىأَجل مسمى فالثابت عندنا أَن ابن عباس كان يراها حلالاً ثم لما وقف علىنهي النبي صلى الله عليه وسلم رجع عن إِحلالها قال عطاء سمعت ابن عباسيقول ما كانت المتعة إِلا رحمة رحم الله بها أُمة محمد صلى الله عليه وسلمفلولا نهيه عنها ما احتاج إِلى الزنا أَحد إِلا شَفًى والله ولكأَني أَسمعقوله إِلا شفًى عطاء القائل قال عطاء فهي التي في سورة النساء فمااستمتعتم به منهن إِلى كذا وكذا من الأَجل على كذا وكذا شيئاً مسمى فإِنبدا لهما أَن يتراضيا بعد الأَجل وإِن تفرقا فهم وليس بنكاح هكذا الأصلقال الأَزهري وهذا حديث صحيح وهو الذي يبين أَن ابن عباس صح له نهي النبيصلى الله عليه وسلم عن المتعة الشرطية وأَنه رجع عن إِحلالها إِلى تحريمهاوقوله إِلا شفًى أَي إِلا أَن يُشْفِيَ أَي يُشْرِفَ على الزنا ولا يوافقهأَقام الاسم وهو الشَّفَى مُقام المصدر الحقيقي وهو الإِشْفاءُ على الشيءوحرف كل شيء شفاه ومنه قوله تعالى على شَفَى جُرُفٍ هارٍ وأَشْفَى علىالهَلاكِ إِذا أَشْرَفَ عليه وإِنما بينت هذا البيان لئلا يَغُرَّ بعضُالرافِضةِ غِرًّا من المسلمين فيحل له ما حرّمه الله عز وجل على لسانرسوله صلى الله عليه وسلم فإِن النهي عن المتعة الشرطية صح من جهات لو لميكن فيه غير ما روي عن أَمير المؤمنين علي بن أَبي طالب رضي الله عنهونهيه ابن عباس عنها لكان كافياً وهي المتعة كانت ينتفع بها إِلى أَمدمعلوم وقد كان مباحاً في

 أَوّل الإِسلام ثم حرم وهو الآن جائز عند الشيعة

Ma’na niya:

وأَماقول الله عز وجل في سورة النساء بعقب ما حرم من النساء فقال وأَحلّ لكم ماوراء ذلكم أَن تبتغوا بأَموالكم مُحْصِنين غير مُسافِحينَ أَي عاقديالنكاح الحلال غير زناة فما استمتعتم به منهن فآتوهن أُجورهن فريضة

(Adapunin farman sin Allahotaala ha suratunnisa ha puas siyabbut in mga haramasawahun ha kababehan(amona in ayat 22-23),farman sin Allah:hiyalalkaniyo in mapuas dain ha nasabbut yadto in dumawhat kamo sin pangaltaniyo karna mangasawa bukon mag Zina,na bang kamo maka istimta dainkanila tukbalan kanila in sukay nila amoin nafardo).

inini kabtangan hi ibno manzhor amon outhur sin Lisanul Arab bukon nakabtangan hi Azhary. Manjari siyugpatan hi ibno manzhoor in kabatanganniya,agi niya:

فإِنالزجاج ذكر أَنّ هذه آية غلط فيها قوم غلطاً عظيماً لجهلهم باللغة وذلكأَنهم ذهبوا إِلى قوله فما استمتعتم به منهن من المتعة التي قد أَجمع أَهلالعلم أَنها حرام وإِنما معنى فما استمتعتم به منهن فما نكحتم منهن علىالشريطة التي جرى في الآية أَنه الإِحصان أَن تبتغوا بأَموالكم محصنينَأَي عاقِدينَ التزويجَ أَي فما استمتعتم به منهن على عقد التزويج الذي جرىذكره فآتوهنّ أُجورهن فريضة أَي مهورهن فإِن استمتع بالدخول بها آتى المهرتامّاً وإِن استمتع بعقد النكاح اتى نصف المهر

Tantotuud hi Zojaaj siyabbut niya sin in ayat ini nagkalawng in mga kawmansin lawng amad karna sin kajahilan nila ha bahasa Arab,ha damikkiyanyadto piyapanaw nila in mazhab nila ha farman sin Allah (Famastamta’tombihi minhunna)dain kuno ha mutá AMOIN kiyapagtayakkupan na sin AhlulIlm sin in yaun Haram,adapaun in ma’na sin:hisiyo-siyo in ka istimtaanniyo dain kanila: hisiyo-siyo in katiyaunan niyo dain kanila ha surotnasabbut ha ayat amona in Ihsaan,ha farman sin Allah:dawhata niyo inpangalta niyo ha halal kawin. Bang kamo maka istimta’ nakanila hapaghalal kawin amoin nasabbut ha ayat,dihilan na kanila in sukaynila,bima’na:dihilan na kanila in Ungsod(mahr)nila.

Bangmakapag istimta’ amoin sumuuk na ha babae hidihil na in ungsodsampurna(complet) adapun bang makapag istimta’ha paghalal kawin sadjahidihil in hangtunga sin ungsod.

Agi hi Azhary:

قالالأَزهري المتاع في اللغة كل ما انتفع به فهو متاع وقوله ومَتِّعُوهُنّعلى المُوسِع قَدَرُه ليس بمعنى زوّدوهن المُتَعَ إِنما معناه أَعطوهن مايَسْتَمْتِعْنَ وكذلك قوله وللمطلَّقات متاع بالمعروف

inmataa’ha bahasa:katan sin uno-uno na hikapa idda in pagtawag kaniyamataa’ in farman sin Allah “wamattiuwhunna alal muwsii Qadaruho” bukonin ma’na palutui sila sin mataa’,adapun in ma’na niya: dihila sila sinuno-uno na in hikapag istimta’ nila(hikapagmayn-mayn) damikkiyan infarman sin Allah”ha mga sila magbubugit awn kanila mataa’ kabiyaksahan”.

قالومن زعم أَن قوله فما استمتعتم به منهن التي هي الشرط في التمتع الذييفعله الرافضة فقد أَخطأَ خطأً عظيماً لأَن الآية واضحة بينة

Agipa niya: hisiyo-siyo in mag angan-angan bat in Farman sin Allah“hisiyo-siyo in kaistimtaan niyo dain kanila” bat amona in surut sinmutá amoin paghinangun sin mga Rafida tanto nalawng na sin lawngsalaggoh-laggoh karna in ayat matarrang matampal.

قالفإِن احتج محتج من الروافض بما يروى عن ابن عباس أَنه كان يرها حلالاًوأَنه كان يقرؤها فما استمتعتم به منهن إِلى أَجل مسمى فالثابت عندنا أَنابن عباس كان يراها حلالاً ثم لما وقف على نهي النبي صلى الله عليه وسلمرجع عن إِحلالها

Agipa:bang magdaleel in magdadalel dain ha mga Rafida ha kiyariwayat dainkan Ibno Abbas sin in kaawnan niya tagna in pangita niya halal sartapagbassahun niya “Famastamta’tom bihi minhunna ila ajalin musamma” innakalukis matarrang kato in hi ibno Abbas in kaawnan niya bakas niyahiyalal,pag-ubos himodung man siya ha liyangan sin Nabi SAW imutongsiya ha paghalal kaniya.

قالعطاء سمعت ابن عباس يقول ما كانت المتعة إِلا رحمة رحم الله بها أُمة محمدصلى الله عليه وسلم فلولا نهيه عنها ما احتاج إِلى الزنا أَحد إِلا شَفًىوالله ولكأَني أَسمع قوله إِلا شفًى عطاء القائل قال عطاء فهي التي فيسورة النساء فما استمتعتم به منهن إِلى كذا وكذا من الأَجل على كذا وكذاشيئاً مسمى فإِن بدا لهما أَن يتراضيا بعد الأَجل وإِن تفرقا فهم وليسبنكاح هكذا الأصل

Inagi hi Ataa’:diyungog ko hi ibno Abbas namong: wayruun naawn in mutámalaingkan Rahmat sin Allah dihil niya ha ummat sin Nabi Muhammad SAW,bang hadja wayruun siya naglang kaniya dih na magkalagihan magzinamalaingkan malappas na in katan dain ha zina,sapahan ko ha ngan sinAllah biya’ko tuud sin diyungog imiyan siya malaingkan malappas na inkatan dain ha Zina,in namong hi ataa’,agi pa hi ata’:siya na in amoinha suratunnisa,uno-uno in kapag istimtaan niyo dain kanila sambil pabihaini bihaini dain ha idda tub-tub pa bihaini-bihaini,bang tumampalna kanila in pagbaya’biyayae ha puas sin idda sarta magbutas-biyutasina sila, in sila bukon halal kawin,bihan in kari asali.

قالالأَزهري وهذا حديث صحيح وهو الذي يبين أَن ابن عباس صح له نهي النبي صلىالله عليه وسلم عن المتعة الشرطية وأَنه رجع عن إِحلالها إِلى تحريمها

Inagi hi Azhary:in hadith ini hadith sahi,amo ini in nagpatarrang sin inhi ibno Abbas bunnal kaniya in paglang sin Nabi Muhammad SAW dain haMutá amon awn Surut niya,iban tanto tuud in siya nagbalik na siya dainha panghalal madto pa pangharam.

وإِنمابينت هذا البيان لئلا يَغُرَّ بعضُ الرافِضةِ غِرًّا من المسلمين فيحل لهما حرّمه الله عز وجل على لسان رسوله صلى الله عليه وسلم فإِن النهي عنالمتعة الشرطية صح من جهات لو لم يكن فيه غير ما روي عن أَمير المؤمنينعلي بن أَبي طالب رضي الله عنه ونهيه ابن عباس عنها لكان كافياً وهيالمتعة كانت ينتفع بها إِلى أَمد معلوم وقد كان مباحاً في أَوّل الإِسلامثم حرم وهو الآن جائز عند الشيعة

Hangkanpiyatarrang in pagpatarrang ini hasupaya dih umabugho in kaibanan mgaRafida dain ha mga Muslimin,manjari,halalun nila in hiyaram sin Allahha dila sin Rasul niya SAW,tanto tuud in panglang ha mutá bunnal hadain ha katan tibayhuan, bang wayruun na dugaing puas sin kiyariwayatdain kan Amiril mu’minin Ali bin Abi Talib-kiyaridaan siya sinAllah-sarta panglang niya kan Ibno Abbas dain ha mutá,tanto tuud jukopna,siyana in mutá amon piyagpaidda kaniya harap pa wakto matampal,inkaawnan niya halal siya ha panangnaan sin Islam ampa siya hiyaram,sartaha bihayaun halal manajari ha mga she'a.

Dainha sabab yan bang hiyalal sin She'a in Mut'a na sila na hadja ayaw nahadja sila mangdara ha babae sin Ahlussunnah atawa mangda'wa,sabab bangawb himinang dain ha mga Ahlussunnah sin tungod ini tartanto in hukumankaniya Zina.

wallaho A'lam

biyaktul sin:

http://zambasulu.blogspot.com/

The massacre of several unarmed and peaceful people in Mindanao’s Ampatuan Province evokes a mournful event even in that troubled part of the world. It serves to encapsulate the terrible and ugly state of the nation which is rocked by political instability and severe economic problem.

Ampatuan province is named after the dominant clan in old Cotabato. It was created as a province perhaps to placate the demand of the warlord in the area. With that being the raison d’être of the province, perhaps the Ampatuans felt the territory belongs to them so no one should take it away from them. Sensing they have a potential rival to possibly wrest the mantle of leadership from the clan, they served notice that they are still the force to reckon with.

On second thought, the Ampatuans may not acting on their own, without any previous event or instance to hold on to. Sometime ago, massacres of similar magnitude used to happen in Muslim areas, particularly in Lanao del Sur and also North Cotabato. Scores of unarmed Muslims going to vote in an election were massacred by armed men in uniform. More than 60 civilians, men women and children were mauled down inside a mosque in Carmen, North Cotabato in the Seventies, and many more. The victims died like birds or animals as the perpetrators were never brought to face any trial as the law never works where Muslims are the victims but they suffer more than the normal consequences as perpetrators. Many other massacres by the infamous “Ilaga†, which were aided by the Armed Forces of the Philippines (AFP) and Filipino political as well as religious leaders, also did not merit any prosecution by the Filipino authorities since all the victims happened to be Moro Muslims. To erase the stigma of guilt from the conscience of Filipino, politicial leaders and the Armed Forces (AFP) Generals, they disbanded the "Ilaga" and renamed it while absorbing a number of their members into the regular force of the AFP.

Based on the above, perhaps the Ampatuans thought that the law could be availed in their favour as the President of the republic is a political ally. Hence, we can only wait and see.

Tags: moro massacres

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