Archive for März, 2009


 Stellungnahmen  zu der Aktuellen Situation der Muslime in Deutschland
 
Stellungnahme Pierre Vogel
 
komplettes VIDEO unter:
 
Stellungnahme Sheikh Abul Hussein:
 
Assalamu aleikum wrwb,
 
mit ALLAHs Hilfe konnten wir in der Benefizgala in Düsseldorf
10.381,00 € Spenden
sammeln.
Alhamdulillah!!!
Möge ALLAH alle, die gespendet und mitgeholfen haben reichlich belohnen!
Amin!
 
Es liegt jetzt an uns weiter zu machen,
denn die Lage in Gaza ist sehr kritisch.
Lasst uns weiter Benefizgalen etc. organisieren und
Spenden sammeln.
Mit ALLAHs Hilfe können wir noch viel erreichen inshaALLAH!
 
hier ein kurzes Video über die Benefizgala in Düsseldorf:

http://www.youtube.com/watch?v=UKC_V0vLVJw&feature=channel_page

BarakaALLAHu fikum.

Assalamu aleikum wrwb

BarakaALLAHu fikum.
 
 

حديث ضعيف في سورة يس

السؤال :
ما هي السورة التي تُعتبر قلب القرآن ؟

الجواب:
الحمد لله
ورد حديث في أنّ سورة ( يس ) قلب القرآن ولكنّه حديث ضعيف ( راجع سلسلة الأحاديث الضعيفة والموضوعة للألباني حديث رقم 169 ) ولا شكّ أنّ سورة يس سورة عظيمة جدا وفيها قصص مؤثّرة وعبر بالغة ولكن لم يثبت وصفها بقلب القرآن.
وكونك تسأل أيها الغلام وأنت الآن في سنّ الثالثة عشرة أمرٌ تستحقّ عليه الثناء والتشجيع وفقّك الله وسدّد خطاك .

الإسلام سؤال وجواب
الشيخ محمد صالح المنجد

 

 

 

قراءة سورة يس على المحتضَر

قرأت في جواب السؤال (21870) أنه يُشرع لمن كان موجوداً عند مسلم يحتضر أن يقرأ عليه سورة يس لأنها تسهّل خروج الروح . فهل هناك دليل على هذا ؟.

الحمد لله

ذهب جمهور العلماء ( منهم الحنفية والشافعية والحنابلة ) إلى استحباب قراءة سورة يس عند المحتضر , واستدلوا على ذلك ببعض الأدلة , ولكنها لا تخلو من ضعف :

روى أحمد (19789) وأبو داود (3121) عَنْ مَعْقِلِ بْنِ يَسَارٍ رضي الله عنه قَالَ : قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( اقْرَءُوا يس عَلَى مَوْتَاكُمْ ) .

والحديث ضعيف ، ضعفه النووي في "الأذكار" ، وقال ابن حجر في " التلخيص" (2/104) : " أعله ابن القطان بالاضطراب وبالوقف وبجهالة حال روايه أبي عثمان وأبيه . ونقل ابن العربي عن الدارقطني أنه حديث ضعيف الإسناد مجهول المتن ، ولا يصح في الباب حديث " انتهى .

وضعفه الألباني في "إرواء الغليل" (688) .

وروى أحمد (4/105) (16521) عن صَفْوَان قال : حَدَّثَنِي الْمَشْيَخَةُ أَنَّهُمْ حَضَرُوا غُضَيْفَ بْنَ الْحَارِثِ الثُّمَالِيَّ (صحابي) حِينَ اشْتَدَّ سَوْقُهُ ، فَقَالَ : هَلْ مِنْكُمْ أَحَدٌ يَقْرَأُ يس ؟ قَالَ : فَقَرَأَهَا صَالِحُ بْنُ شُرَيْحٍ السَّكُونِيُّ ، فَلَمَّا بَلَغَ أَرْبَعِينَ مِنْهَا قُبِضَ . قَالَ : فَكَانَ الْمَشْيَخَةُ يَقُولُونَ : إِذَا قُرِئَتْ عِنْدَ الْمَيِّتِ خُفِّفَ عَنْهُ بِهَا . قَالَ صَفْوَانُ : وَقَرَأَهَا عِيسَى بْنُ الْمُعْتَمِرِ عِنْدَ ابْنِ مَعْبَدٍ .

قال الحافظ في "الإصابة" (5/324) : إسناده حسن .

وانظر : "المجموع" (5/105) ، "شرح منتهى الإرادات" (1/341) ، "حاشية ابن عابدين" (2/191) .

وقد اختار هذا القول شيخ الإسلام ابن تيمية رحمه الله .

ففي "الاختيارات" (ص 91) :

" والقراءة على الميت بعد موته بدعة ، بخلاف القراءة على المحتضر ، فإنها تستحب بياسين " انتهى.

قالوا : والسبب في استحباب قراءتها :

أن هذه السورة مشتملة على التوحيد والمعاد , والبشرى بالجنة لمن مات على التوحيد , بقوله : ( يا ليت قومي يعلمون بما غفر لي ربي ) فتستبشر الروح بذلك , فيسهل خروجها .

انظر : "مطالب أولي النهى" (1/837) .

وذهب الإمام مالك رحمه الله إلى كراهة قراءة سورة يس أو غيرها عند المحتضر ، لضعف الحديث الوارد في ذلك ، ولأنه ليس من عمل الناس .

انظر : الفواكه الدواني" (1/284) ، "شرح مختصر خليل" (2/137) .

قال الشيخ الألباني في "أحكام الجنائز" :

" وأما قراءة سورة يس عنده (يعني عند المحتضر) ، وتوجيهه نحو القبلة ، فلم يصح فيه حديث " انتهى .

وسئل الشيخ عبد العزيز بن باز : هل قراءة سورة ( يس ) عند الاحتضار جائزة ؟

فأجاب :

" قراءة سورة (يس) عند الاحتضار جاءت في حديث معقل بن يسار أن النبي صلى الله عليه وسلم قال : ( اقرأوا على موتاكم يس ) صححه جماعة وظنوا أن إسناده جيد ، وأنه من رواية أبي عثمان النهدي عن معقل بن يسار ، وضعفه آخرون ، وقالوا : إن الراوي له ليس هو أبا عثمان النهدي ولكنه شخص آخر مجهول . فالحديث المعروف فيه أنه ضعيف لجهالة أبي عثمان ، فلا يستحب قراءتها على الموتى . والذي استحبها ظن أن الحديث صحيح فاستحبها ، لكن قراءة القرآن عند المريض أمر طيب ، ولعل الله ينفعه بذلك ، أما تخصيص سورة (يس) فالأصل أن الحديث ضعيف فتخصيصها ليس له وجه " انتهى .

"فتاوى ابن باز" (13/93) .

وسئل الشيخ ابن عثيمين رحمه الله : هل قراءة سورة (يس) عند المحتضر ثابتة في السنة أم لا ؟

فأجاب :

" قراءة ( يس ) عند المحتضر سنة عند كثير من العلماء , لقوله صلى الله عليه وسلم : ( اقرأوا على موتاكم يس ) ، لكن هذا الحديث تكلم فيه بعضهم وضعفه ، فعند من صححه تكون قراءة هذه السورة سنة ، وعند من ضعفه لا تكون سنة . والله أعلم " انتهى .

"فتاوى ابن عثيمين" (17/72) .

وقال أيضاً :

" ( اقرأوا على موتاكم يس ) هذا الحديث ضعيف ، فيه شيء من الضعف ، ومحل القراءة إذا صح الحديث عند الموت إذا أخذه النزع ، فإنه يقرأ عليه سورة يس ، قال أهل العلم : وفيها فائدة وهو تسهيل خروج الروح ، لأن فيها قوله تعالى : ( قِيلَ ٱدْخُلِ ٱلْجَنَّةَ قَالَ يٰلَيْتَ قَوْمِى يَعْلَمُونَ * بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ ) فيقرأها عند المحتضر هذا إن صح الحديث ، وأما قراءتها على القبر فلا أصل له " انتهى .

هل يجب حضور وفاة المحتضر وماذا يفعل من حضر
كنت مع والدي في المستشفى طوال الوقت أثناء مرض موته . لكني لم أتمكن من البقاء معه عندما حضرته الوفاة . وغادرت غرفته ولم أعد أليها . أنا لم أتمكن من رؤيته ، لماذا ؟ ربما لأني كنت خائفة . أنا الآن ، وبعد مرور عامين على ذلك ، أشعر بالذنب ، وشعوري يتفاقم يوما بعد يوم . وقد قلت لنفسي إني لم أكن ابنة صالحة . فأرجو أن تخبرني كيف يكون تصرف المسلمة الصحيح إذا حضرت الوفاة (أحد) والديها وبعد ذلك . ولك الشكر ..

الحمد لله

إذا حضرت الوفاة أحد الوالدين أو أحد الأقارب أو غيرهم فيسنّ لمن حضر أن يلقنه الشهادة ، فإذا مات وخرجت روحه يغمض عينيه لأن الروح إذا خرجت تبعها البصر ولا يجوز حينئذ الجزع والنياحة ونحوها

وإذا كان الشخص بحيث لا يستطيع البقاء عند المحتضر لخوفه وعدم اعتياده حضور مثل هذه المشاهد فلا شيء عليه ، لكن ينبغي أن يوطّن الإنسان نفسه على ذلك لأنه مما يعين على حياة القلوب ، وقد يتعين على الشخص ذلك إذا لم يوجد غيره فيأثم بتركه .

الشيخ عبد الكريم الخضير

فإذا لم يوجد لتغميض المسلم الميت وتغطيته ثم تغسيله وتكفينه إلا شخص مسلم واحد فعليه وجوباً أن يبقى مع أخيه الميت ليقوم بالواجب نحوه وإذا وُجد من المسلمين من يقوم بذلك سقط الوجوب عن المسلمين الآخرين .

ويُشرع لمن كان موجوداً عند مسلم يحتضر أن يقرأ عليه سورة يس لأنها تسهّل خروج الروح ، وتثبت المحتضر كما ثبت الإرشاد بقراءتها من بعض الصحابة .

وبعد موته وخروج روحه لا يُشرع قراءة القرآن عليه بل المشروع الدعاء له بالمغفرة والرحمة والتثبيت عند السؤال في القبر .

والله اعلم .

الشيخ محمد صالح المنجد

RECITING SURAT YASIN

RECITING SURAT YASIN
 
Reciting Soorat Yaa-seen for the dying person
I read in the answer to question no. 21870 that is it prescribed for those who are present with a dying Muslim to recite Soorat Yaa-Seen for him, because it makes it easier for the soul to depart. Is there any evidence for that?.

Praise be to Allaah.

The majority of scholars (including the Hanafis, Shaafa’is and Hanbalis) are of the view that it is mustahabb to recite Soorat Yaa-Seen in the presence of one who is dying, and they quoted a number of things as evidence for that, but the evidence is not free of some weakness. 

Ahmad (19789) and Abu Dawood (3121) narrated that Ma’qil ibn Yasaar (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Recite Yaa Seen for your dying ones.” 

This hadeeth is da’eef (weak) and was classed as such by al-Nawawi in al-Adhkaar. Ibn Hijr said in al-Talkhees (2/104): Ibn al-Qattaan described it as da’eef because there is some problem with it and it is mawqoof, and because the status of the narrator Abu ‘Uthmaan and his father is unknown. Ibn al-‘Arabi narrated from al-Daaraqutni that it is a hadeeth whose isnaad is weak and whose text is unknown elsewhere, and there is no saheeh hadeeth on this topic. End quote. 

It was also classed as da’eef by al-Albaani in Irwa’ al-Ghaleel (688). 

Ahmad (4/105 and 16521) narrated that Safwaan said: The shaykhs told me that they were present with Ghudayf ibn al-Haarith al-Thumaali (a Sahaabi) when his death throes grew intense. He said: Is there anyone among you who can recite Yaa Seen? Saalih ibn Shurayh al-Sakooni recited it and when he reached the fortieth verse, he passed away. The shaykhs used to say: If it is recited in the presence of the dying person, he finds relief thereby. Safwaan said: ‘Eesa ibn al-Mu’tamari narrated it in the presence of Ma’bad. 

Al-Haafiz said in al-Isaabah (5/324): its isnaad is hasan. 

See also: al-Majmoo’ (5/105); Sharh Muntaha al-Iraadaat (1/341); Haashiyat Ibn ‘Aabideen (2/191). 

This view was favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), who said in al-Ikhtiyaaraat (p. 91): 

Reciting Qur’aan over the deceased after he has died is a bid’ah (innovation), unlike reciting for the one who is dying, when it is mustahabb to recite Yaa Seen. End quote. 

They said: the reason why it is mustahabb to recite it is that this soorah includes mention of Tawheed and the Resurrection, and the glad tidings of Paradise for the one who dies believing in Tawheed, as Allaah says (interpretation of the meaning): “Would that my people knew That my Lord (Allaah) has forgiven me” [Yaa Seen 36:26-27].  So the soul is comforted by that and it is easier for it to come out. 

See: Mataalib Ooli al-Nuha (1/837). 

Imam Maalik (may Allaah have mercy on him) was of the view that it is makrooh to recite Soorah Yaa Seen or any other soorah in the presence of the dying person, because of the weakness of the hadeeth which speaks of that, and because it was not what people did.
See: al-Fawaakih al-Dawaani (1/284); Sharh Muhtadar Khaleel, 2/137. 

Shaykh al-Albaani said in Ahkaam al-Janaa’iz: 

With regard to reciting Soorat Yaa Seen in the presence of the dying person, and turning him to face the qiblah, there is no saheeh report concerning that. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: Is it permissible to recite Soorat Yaa Seen when a person is dying? 

He replied: 

Reciting Soorat Yaa Seen when a person is dying is mentioned in the hadeeth of Ma’qil ibn Yasaar, according to which the Prophet (peace and blessings of Allaah be upon him) said: “Recite Yaa Seen for your dying ones.” It was classed as saheeh by several scholars who thought that its isnaad was jayyid and that it was narrated by Abu ‘Uthmaan al-Nahdi from Ma’qil ibn Yasaar. Others classed it as da’eef and said: the one who narrated it is not Abu ‘Uthmaan al-Nahdi, rather it is another person who is unknown. What is well known about the hadeeth is that it is da’eef because nothing is known about Abu ‘Uthmaan. So it is not mustahabb to recite it for the one who is dying. The one who said that that is mustahabb thought that the hadeeth was saheeh, so he described it as mustahabb. But reciting Qur’aan in the presence of one who is sick is a good thing, and Allaah may benefit him through that. But with regard to singling out Soorat Yaa Seen, the basic principle is that the hadeeth is da’eef (weak) so there are no grounds for singling out this soorah. End quote. 

Fataawa Ibn Baaz, 13/93 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is reciting Soorat Yaa Seen for one who is dying proven in the Sunnah or not?

 He replied: 

Reciting Soorat Yaa Seen for one who is dying is Sunnah according to many scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “Recite Yaa Seen for your dying ones.” But some of the scholars spoke about this hadeeth and said that it is da’eef. According to those who classed it as saheeh, reciting this soorah is Sunnah, and according to those who classed it is da’eef it is not Sunnah. And Allaah knows best. End quote. 

Fataawa Ibn ‘Uthyameen (17/72). 

He also said: 

“Recite Yaa Seen for your dying ones” – this hadeeth is da’eef (weak) and there is some weakness in it. If the hadeeth is saheeh, the time for reciting it is at the time of death, when the death-throes begin; that is when Soorat Yaa Seen may be recited for him. The scholars said: There is some benefit in it, which is that it makes it easier for the soul to come out, because in it Allaah says (interpretation of the meaning): 

“It was said (to him when the disbelievers killed him): ‘Enter Paradise.’ He said: ‘Would that my people knew

27. ‘That my Lord (Allaah) has forgiven me, and made me of the honoured ones!’”

[Yaa Seen 36:26-27] 

So this may be recited in the presence of the one who is dying if the hadeeth is saheeh, but there is no basis for reciting it over the grave. End quote. 

Fataawa Ibn ‘Uthaymeen (17/74).

Islam Q&A

A weak hadeeth about Soorah Yaa-Seen

What is the surah in the quran which is considered the heaert of the Quran?

Praise be to Allaah.

There is a hadeeth which suggests that Soorah Yaa-Seen is the heart of the Qur’aan, but this is a weak hadeeth (see Silsilat al-Ahaadeeth al-Da’eefah wa’l-Mawdoo’ah by al-Albaani, hadeeth no. 169). There is no doubt that Soorah Yaa-Seen is a great and important soorah which contains moving stories and eloquent lessons, but there is no proof that it was described as the heart of the Qur’aan.

The fact that you are asking such a question at the age of only thirteen is something which deserves praise and encouragement. May Allaah help and guide you.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
 
 

Ruling on reading Soorat Yaa-Seen for the dying and the deceased

Asslamua Alylum,
In my culture people read sura Yaseen in groups before and after people die. I would like to know if whether this is based on suna or an innovation?

Praise be to Allaah.

We have to make a distinction here between the two issues: reading Yaa-Seen for one who is dying, and reading it for one who has died. With regard to reading Yaa-Seen for one who is dying, this practice has been reported from some of the Sahaabah. Imaam Ahmad reported in his Musnad from Safwaan: “My shaykhs told me that they were with Ghudayf ibn al-Haarith al-Thumaani when he was dying. He said: ‘Can any of you read Yaa-Seen?’ So Saalih ibn Shurayh al-Sakooni recited it, and when he reached the fortieth aayah, Ghudayf passed away. My shaykhs used to say that when it is recited in the presence of one who is dying, it eases the pain of death.” That was the opinion of Safwaan. ‘Eesaa ibn al-Mu’tamir read it for Ibn Mab’ad (when the latter was dying). (al-Musnad, 16355)

Al-Albaani said in Irwaa’ al-Ghaleel, 3/152: “This is a saheeh sanad going back to Ghudayf ibn al-Haarith, may Allaah be pleased with him. Its men are thiqaat apart from ‘the shaykhs’ who are not named and are therefore unknown (majhool). But the fact that they are unknown is compensated for by their large number, especially since they are of the generation of the Taabi’een…”

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ fi Ahkaam al-Janaa’iz: “Soorat Yaa-Seen may be recited over him (i.e., the one who is dying) for the one who thinks that the hadeeth is correct.” He explained that this is because this soorah contains good news of Paradise, as in the aayah (interpretation of the meaning): “It was said: ‘Enter Paradise.’…” [Yaa-Seen 36:26], and because it makes the passage of the soul easier, and other reasons.

As regards reading Soorat Yaa-Seen for one who has died, there is no saheeh hadeeth to indicate that this should be done. A hadeeth was narrated by Abu Dawood and others which says “Read Yaa-Seen over your dead”, but this hadeeth is not saheeh because its isnaad contains contradictions and narrators who are unknown (majhool). This was stated by al-‘Allaamah al-Albaani in Irwaa’ al-Ghaleel, hadeeth no. 688. Reading Qur’aan over the dead is considered to be bid’ah (innovation), as he states at the end of his book Ahkaam al-Janaa’iz. Some people think that it should be read forty times over the deceased, and some of them may distribute copies of the Qur’aan among the mourners who gather to offer condolences so that they may read, or organize gatherings in the mosque to read it for the soul of the deceased. All of this has no basis whatsoever (in the sunnah), and these are innovated deeds of bid’ah which we should avoid and warn others against. And Allaah is the Source of strength.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
 
 
 

Holding “khatam” gatherings in the mosque to recite Soorat Ya-Seen for the dead is bid’ah

regarding answer 2226:
I see in my mosque something called a ‚khutm‘ where the people get together and recite sura yasin (36) saying that helps the dead or something similar. Is there any daleel in support of this?
wa salam.

Praise be to Allaah.

There is no saheeh evidence (daleel) to indicate that this practice is prescribed in sharee’ah. Therefore it is an act of bi’dah (innovation) which we should avoid, warn others against and not take part in. We should adhere to the sunnah, which contains sufficient alternatives to all the innovated practices. The hadeeth “Recite Yaa-Seen for your dead” is a da’eef (weak) hadeeth. See Question #734. And Allaah is the Source of strength..

 

Neues Deutschland 4.4.09

Hilfe für Gaza an Hamas vorbei?
Norman Paech, Abgeordneter der LINKEN, besuchte den Gaza-Streifen
 
Herr Prof. Paech, Sie sind Anfang der Woche von einem Aufenthalt im Gaza-Streifen zurückgekehrt. Kann man als ausländischer Politiker einfach dorthinfahren?

 Nein, das ist sehr schwierig. Es ist beileibe nicht allen möglich, weil Israel nach wie vor eine Blockade des Gaza-Streifens praktiziert. Dieses war eine europäische Parlamentarierdelegation unter Leitung der Vizepräsidentin des Europaparlaments.

Über das Ausmaß der Zerstörungen im Gaza-Streifen ist viel geschrieben und gesendet worden. Gab es trotzdem für Sie Schockierendes, Unerwartetes?

 Schockierend war für mich, real vor Augen zu haben, dass das nicht ein Krieg gegen Hamas und auch nicht gegen die Raketen schießenden Gruppierungen war, sondern offensichtlich ein Krieg gegen die Bevölkerung. Was wir an Zerstörung von Häusern, Fabriken, zivilen Einrichtungen, Moscheen und Krankenhäusern gesehen haben, das sagt ganz eindeutig: Hier ist die Zivilbevölkerung Ziel des Krieges gewesen.

Die Geberkonferenz, die am Montag in Ägypten tagte, hat Hilfen in Höhe von fast 4,5 Milliarden Dollar zugesagt. Halten Sie das für zufriedenstellend?

Zunächst ist es notwendig, Gaza wieder aufzubauen, ganz eindeutig. Nur, dieses ist im Grunde die Legitimierung des Krieges, dass man eine Arbeitsteilung vorschlägt: Ihr zerstört, wir bauen auf. Denn in keinem Statement ist am Montag die Verantwortung Israels für diese Zerstörungen und damit auch seine Verantwortung zur Wiedergutmachung irgendwie erwähnt worden. Hier werden die europäischen und internationalen Steuerzahler zur Kasse gebeten, um die Zerstörungen Israels wieder gutzumachen. Das ist der falsche Ansatz. Das ist das erste.
Das zweite: Die Tatsache, dass man nach wie vor diese Gelder irgendwie an Hamas vorbei im Gaza-Streifen anlegen will, ist eine vollkommene Verkennung der tatsächlichen Umstände. Hamas hat durch den Krieg weiter an Zustimmung und Unterstützung gewonnen. Hamas ist ein politischer Faktor, den man nicht umgehen kann. Wenn man jetzt versucht, alles an die Palästinensische Autonomiebehörde zu geben, unterminiert man den Prozess der Annäherung, der gerade in Kairo zwischen Hamas und Fatah aufgenommen worden ist.

Was erwarten Sie in dieser Hinsicht von der Bundesregierung, aber auch in Bezug auf die Haltung Deutschlands gegenüber den Palästinensern?

Eine grundsätzliche Veränderung der Politik. Nicht, dass man immer zahlt, wenn Israel zerstört, sondern dass man verhindert, dass Israel zerstört. Und dass man auf jeden Fall Druck auf Israel ausübt, beim Grundübel des Gesamtkonflikts ansetzt: die Besetzung zu beenden. Es wird keinen Frieden geben, wenn nicht die Besetzung des Westjordanlands wie die faktische Besetzung Gazas beseitigt wird.

Noch eine Frage zu einem damit zusammenhängenden Thema. Der Duisburger Oberbürgermeisterkandidat der LINKEN hat seine Kandidatur wegen Antisemitismusvorwürfen zurückgezogen. Was ist Ihre Meinung dazu?

Soweit ich gehört habe, hat er einen Boykott israelischer Waren gefordert. Ich habe von meinen Kolleginnen und Kollegen im Europäischen Parlament sehr oft gehört, dass sie gesagt haben: Wenn man Israel nicht zur Besinnung, d. h. zur Einhaltung des Völkerrechts bringen kann, dann muss es Sanktionen geben, genauso wie es sie gegen Südafrika gegeben hat. Das hat mit Antisemitismus überhaupt nichts zu tun.
 
Fragen: Roland Etzel
 

Weekly Report: On Israeli Human Rights Violations in the Occupied PalestinianTerritory

No. 09/2009
26 Feb. – 04 Mar. 2009

A scene of the suffering of Palestinian civilians whose house were destroyed during the Israeli offensive on Gaza under the rain

 

 
  • A resistance activist and a child were killed in the Gaza Strip and the West Bank.
  • The activist was extra-judicially executed by IOF and the child was killed when an unidentified object left by IOF exploded.
  • A Palestinian civilian died of injuries sustained during the latest IOF offensive on the Gaza Strip.
  • Nine Palestinians, including 5 children and a journalist, were injured by IOF gunfire in the West Bank and the Gaza Strip.
  • IOF aircrafts bombarded targets in the Gaza Strip.
  • Intensive IAF air strikes continued on the border between the Gaza Strip and Egypt, forcing local civilians to evacuate the area.  
  • IOF conducted 31 incursions into Palestinian communities in the West Bank.
  • IOF arrested 31 Palestinian civilians, including four children.
  • Three houses were transformed by IOF into military sites.
  • IOF have continued to impose a total siege on the OPT and have isolated the Gaza Strip from the outside world.
  • IOF troops positioned at military checkpoints in the West Bank arrested 4 Palestinian civilians, including one child.
  • IOF continue measures aimed at creating a demographic Jewish majority in east Jerusalem.
  • IOF demolished two houses in Silwan and Sour Baher villages near Jerusalem.
  • IOF have continued settlement activities in the West Bank and Israeli settlers have continued to attack Palestinian civilians and property.
  • IOF started to establish an electricity network for Israeli settlements in Hebron.
 
 
Summary
Israeli violations of international law and humanitarian law continued in the OPT during the reporting period (26 February – 04 March 2009):
Shooting: During the reporting period, an activist of the Palestinian resistance was extra-judicially executed by IOF in the Gaza Strip, and a child was killed when an unidentified object left by IOF in the West Bank exploded. A Palestinian civilian also died of injuries sustained during the latest IOF offensive on the Gaza Strip. Additionally, IOF injured nine Palestinians, mostly civilians, including five children, in the West Bank and the Gaza Strip.
In the Gaza Strip, on 04 March, IOF extra-judicially executed a military activist of the al-Quds Brigades (the armed wing of Islamic Jihad), injured a second activist and two civilian bystanders in Jabalia refugee camp in the northern Gaza Strip.
On 27 February, medical sources at al-Zaytoun Hospital in Egypt confirmed that Nihad Mohammed Abu Kmail, 29, from al-Mughraqa village south of Gaza City, died of injuries he had sustained on 13 January 2009. According to PCHR documentation, the victim had been traveling in a truck on the coastal road leading to Gaza City when IOF troops positioned to the south of Gaza City fired at the truck. As a result, Abu Kmail was wounded by a gunshot to the head.
On 26 February, three Palestinian civilians, including two children, were injured when IOF aircrafts launched a series of air strikes on the Egyptian border, south of Rafah. These air strikes have become a routine activity for IOF aircrafts, allegedly to destroyed tunnels along the border.
In the West Bank, on 26 February, a Palestinian child was killed and two of his friends were injured by the explosion of a suspicious objects left by IOF in the Yarza area to the east of Tayaseer village, east of Tubas, where IOF routinely conduct military training using live ammunition.
On 4 March, a Palestinian child was seriously injured by a gunshot to the head when IOF moved into Beit Ummar village, north of Hebron, and fired at a number of children who demonstrated against them.
During the reporting period, dozens of Palestinian civilians suffered from tear gas inhalation when IOF used force against peaceful demonstrations organized in protest at the construction of the Annexation Wall.
Incursions: During the reporting period, IOF conducted at least 31 military incursions into Palestinian communities in the West Bank. IOF arrested 31 Palestinian civilians, including four children. IOF also transformed three houses into military sites.
Restrictions on Movement: IOF have continued to impose a tightened siege on the OPT and imposed severe restrictions on the movement of Palestinian civilians in the Gaza Strip and the West Bank, including occupied East Jerusalem.
 
Gaza Strip
·      1.5 million people are being denied their basic rights, including freedom of movement, and their rights to appropriate living conditions, work, health and education.
·      The majority of the civilian population lack continual access to safe drinking water.
·      Hundreds of thousands of civilians continue to endue power cuts, which affects their daily quality of life.
·      The Rafah International Crossing Point has been opened for a few days for a limited number of patients who received medical treatment abroad and subsequently needed to return home to the Gaza Strip.
·      IOF have continued to close Beit Hanoun (Erez) crossing to Palestinian civilians wishing to travel to the West Bank and Israel for medical treatment, trade or social visits.
·      IOF have imposed additional restrictions on access of international diplomats, journalists and humanitarian workers to the Gaza Strip. They have also prevented representatives of international humanitarian organizations from entering the Gaza Strip in order to assess the humanitarian situation.
·      The lives of premature babies continue to be at risk as they depend on medical equipment, such as incubators, that requires constant electricity.
·      Standards of living across Gaza have seriously deteriorated, whilst poverty and unemployment levels have sharply increased. 
·      At least 900 Palestinian prisoners in Israeli jails continue to be deprived of all family visits. The visits were first suspended sixteen months ago, in June 2007.  
 
West Bank
IOF have continued to impose severe restrictions on the movement of Palestinian civilians throughout the West Bank, including occupied East Jerusalem. Thousands of Palestinian civilians from the West Bank and the Gaza Strip continue to be denied access to Jerusalem.
·      IOF have established checkpoints in and around Jerusalem, severely restricting Palestinian access to the city. Civilians are frequently prevented from praying at the al-Aqsa Mosque in Jerusalem.
·      There are approximately permanent 630 roadblocks, manned and unmanned checkpoints across the West Bank. In addition, there are some 60-80 ‘flying’ or temporary checkpoints erected across the West Bank by IOF every week.
·      When complete, the illegal Annexation Wall will stretch for 724 kilometers around the West Bank, further isolating the entire population. 350 kilometers of the Wall has already been constructed. Approximately 99% of the Wall has been constructed inside the West Bank itself, further confiscating Palestinian land.
·      At least 65% of the main roads that leads to 18 Palestinian communities in the West Bank are closed or fully controlled by IOF (47 out of 72 roads).
·      There are around 500 kilometers of restricted roads across the West Bank. In addition, approximately one third of the West Bank, including occupied East Jerusalem, is inaccessible to Palestinians without a permit issued by the IOF. These permits are extremely difficult to obtain.
·      IOF continue to harass, and assault demonstrators who hold peaceful protests against the construction of the Annexation Wall.
·      Palestinian civilians continue to be harassed by IOF in Jerusalem, and across the West Bank, including being regularly stopped and searched in the streets by IOF.
·      During the reporting period, IOF troops positioned at military checkpoints in the West Bank arrested 4 Palestinian civilians, including two children.
Annexation Wall: During the reporting period, IOF made changes to the route of the Annexation Wall in Ras Teera and Wadi al-Rasha village, south of Qalqilya. The changes were made in accordance with an Israeli High Court ruling to change the route of the wall as opposed to dismantling it, according to the Advisory Opinion issued by the International Court of Justice in The Hague on 09 July 2004.
Residents of seven Palestinian communities submitted a petition to the Israeli High Court back in 2004 demanding the route of the Wall, which had annexed at least 6,000 donumms of land and isolated three villages, (Ras Teera; ‚Izbat al-Dab’a; and Wadi al-Rasha) be changed. According to local sources, the Wall has isolated at least 60% of the total area of Ras Teera village, 200 donumms of land in ‚Izbat al-Dab’a village, and at least 90% of the area of Wadi al-Rasha village. According to Israeli plans, the length of this section of the Wall would be at least 3 kilometers, and would level or isolate at least 2,500 donumms of land, 70% of which are planted with olive trees.
Creating a Demographic Jewish majority in east Jerusalem:IOF have continued to take arbitrary measures against Palestinian civilians living in East Jerusalem, aimed a forcing them to leave the city. During the reporting period, IOF demolished two houses in Silwan and Sour Baher villages near Jerusalem, rendering 21 people homeless. IOF also imposed severe restrictions on the freedom of movement of Palestinian civilians inside Jerusalem and those traveling to and from the city. 
Settlement Activities: IOF have continued settlement activities andIsraeli settlers living in the OPT have, in violation of international humanitarian law, continued to attack Palestinian civilians and property. On 02 March, IOF started to establish a new high-voltage electricity network in Halhoul town, north of Hebron, to supply Israeli settlements to the north and south of Hebron. Th
 
http://www.pchrgaza.org/files/W_report/English/2008/05-03-2009.htme establishing of this network would damage large areas of Palestinian land and could also endanger Palestinian civilians living in its vicinity.
 
Operation Cast Lead, Israel’s 22 day offensive on the Gaza Strip between 27 December 2008 and 18 January 2009 had a devastating impact on Gaza’s physical infrastructure.
The preliminary list of damage to civilian property includes:
·   2,400 homes destroyed, and at least 12,000 homes damaged.
·   60 police stations and 30 mosques completely destroyed.
·   21 private enterprises, including cafeterias, wedding halls and hotels.
·   28 public civilian facilities, including ministry buildings,             municipalities and          fishing harbours.
·   121 industrial/commercial workshops destroyed and at least 200 damaged.
·   5 concrete factories and one juice factory destroyed.
·   5 media and 2 health institutions destroyed.
·   29 educational facilities including schools damaged or destroyed.
·   Thousands of dunums [[i]]  of agricultural land razed to the ground. 
Israel’s destruction of property and land belonging to Palestinians has been a feature of its occupation since 1967 and is in clear violation of international law. It has also contributed to the steadily deteriorating humanitarian situation in the occupied territories.
Despite Israel’s withdrawal of its forces and settlers from the Gaza Strip in 2005, Israel remains in control of Gaza’s seas, external borders, and airspace. The Gaza Strip is defined as occupied territory in accordance with international law. Consequently, as the Occupying Power, Israel remains bound by international humanitarian law. The targeting of civilian property violates the most basic tenets of humanitarian law, and is explicitly prohibited by both customary international humanitarian law and the Fourth Geneva Convention of 1949. 
Article 53 of the Fourth Geneva Convention prohibits the targeting of civilian property, except where such destruction is rendered ‘absolutely necessary by military operations’. As the Occupying Power, Israel has specific legally-binding obligations towards the civilian population of the Gaza Strip. If the destruction of property is found to be disproportionate to the direct military advantage gained, this would constitute a grave breach of the Geneva Conventions.
The systematic nature of Israel’s destruction of Palestinian civilian property and its use of heavy artillery, tanks and fighter jets against heavily populated residential areas has resulted in a disproportionately high number of civilian deaths and injuries, as well as extensive damage to civilian objects. The attacks are therefore illegal; they violate the principles of distinction and proportionality, and as such constitute grave breaches of the Geneva Conventions.
The Palestinian Centre for Human Rights is calling upon the High Contracting Parties to the Geneva Conventions to fulfill their obligations under Article 1 of the Fourth Geneva Convention to prevent such crimes, as well as their legally-binding obligation in accordance with Article 146 to bring persons alleged of committing grave breaches of the Geneva Conventions to justice.
 
 
Najat in the remains of her bedroom. © Christian Aid / Sarah Malian
 

 

 

Aftermath (4) Hammad’s death barely made the news

04 March 2009

 

In this new series of personal testimonies, PCHR looks at the aftermath of Israel’s 22 day offensive on the Gaza Strip, and the ongoing impact it is having on the civilian population.

 

Text and images © Malian/PCHR

 

 

                          The only surviving photograph of 13 year old Hammad 

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 Silmiya, taken when he was seven. ©Malian

On the 14 of February 2009, almost a month after Israel declared a unilateral ceasefire in Gaza, thirteen year old Hammad Silmiya was grazing his sheep and goats in northeast Gaza, about 500 metres from the border with Israel. An Israeli military jeep patrolling the border opened fire on him and his teenage friends. Hammad was shot in the head and  he died almost instantly.

Hammad’s death barely made the news – just another casualty in the Gaza Strip, where civilian injuries and deaths continue to mount daily. His family had already endured the killing of Hammad’s grandmother, his two cousins, aged four and eighteen months, and the destruction of their homes and livestock during Israel’s offensive.

“It was Saturday morning and Hammad woke up at six,” says Hammad’s aunt Jomai’a, 40. “He left with his brother and a couple of young friends to graze the animals. At around ten in the morning Hammad was preparing some breakfast in the field like he always did. An Israeli military vehicle fired at them and shot him in the head.”

Jomai’a pulls out a plastic bag from the folds of her black shawl and unties the knot. Inside a small envelope is the only remaining photograph they have of Hammad, taken when he was seven years old. More recent photographs of him were lost in the rubble of their home.

“Hammad was like a beloved son to me because I have no children of my own and he always slept beside me,” says Jomai’a. “Whenever he needed anything, he would ask me. They used to say Hammad didn’t have just one mother, he had two – his real mother, and I. Hammad owned a part of my heart and it went with him when he died.” 

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Hammad’s aunt Jomai’a (left) and mother Salma (right). ©Malian

Hammad had left school just a few months ago to work fulltime as a shepherd and help his family. “I tried to force him to go back to school but all he cared about was working with the goats and riding his donkey,” says Jomai’a. “He was so good with animals. Whenever he came home from school, he’d throw his bag in the house and run to be with the animals. The night before Hammad was killed I dreamt about a wedding ceremony, which in our culture is a bad omen. When they told me Hammad was injured I knew that he had been killed because I had seen him as a bridegroom in my dream.”

Hammad’s mother Salma sits beside Jomai’a in the makeshift shelter the family has set up beside the remains of their homes in Hay-as-Salama, northeastern Gaza. All around them are scenes of utter devastation. This Bedouin family came to Gaza as refugees from Beersheva in 1948 and settled in the Hay-as-Salama area. Prior to the latest Israeli offensive they had concrete homes and livestock farms beside the buffer zone, which was the first area to be hit during Israel’s ground offensive in January 2009.

“Tanks began firing at the area at two in the morning on the 5 of January,” recalls Jomai’a. “The first bomb hit our house and I ran to my mother’s room because she is 80 years old and bedridden. Then a second shell hit the house and we had to run, leaving her behind. We were like scared goats whose stable door had been opened. We fled to Jabaliya and then to Zeitoun where we sheltered in schools. Every day I begged ambulances and medics to help me go and evacuate my mother. I even said I would walk in front of the ambulance, carrying a white flag, but it was too dangerous and they refused.”

When the Silmiya family returned to the area on 18 January , they found their row of houses had been flattened by F-16 airstrikes and it took them three days to uncover Hammad’s grandmother from the rubble. Hammad was buried next to his grandmother just a few weeks later.

Due to this area’s proximity to the border, few donors have come to assess the damage or provide assistance. The nearest refugee tent camp is unsuitable for the Silmiyas because they need to be near their animals and Bedouin families prefer to live alone.

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The Silmiya shelter in front of their bombed house. ©Malian

“The war is not over,” says Hammad’s mother Salma. “There is no quiet time in Gaza and we often see F-16s in the sky. But Hammad was never afraid. He was strong and full of energy. His younger brother says he wishes the Israelis had killed him instead because everybody loved Hammad. He also refuses to take any food or tea with him now when he goes shepherding because Hammad was making breakfast when they shot him.”

In the days before his death Hammad had been upset about his donkey that was killed during the Israeli ground invasion along with sixty goats and three cows belonging to his father Barrak Salem Salaam Silmiya, whose three surnames are all derivatives of the word ‘peace’ in Arabic. “We want peace, but where is it? Where are human rights in Gaza?” asks 47-year-old Barrak as he shows us the animal remains still floating in the mud around the ruins of his house.

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Hammad’s father Barrak Salem Salaam Silmiya, surrounded by the carcasses of his livestock and the remains of his home. ©Malian

“Hammad was 13 years old. In anyone’s eyes he looked like a child, but they still shot him. He was very bright and he was great with animals. He even used to sell our milk and cheese in the market. What more can I tell the world about my son? How can I speak about him? Big countries can’t even stop Israel so what can I do? I feel like I’m nothing. This area was just houses and a street. Were these goats fighters? There’s nothing left…”

As Barrak turns to walk away Hammad’s mother Salma rises to her feet: “These fifteen days since Hammad died have felt like five hundred. Hammad was dark, and he was beautiful. Food has no taste anymore.”

“Everybody who saw Hammad that morning before he was killed said his face had looked particularly beautiful,” adds his aunt Jomai’a. “This is not a war against a strong government or country. Israel kills us like we are animals and dogs and nobody stands with us.”

 

!!!HASBUNA ALLAH WA NI3MA ALWAKIIL!!!

 http://www.pchrgaza.org/files/campaigns/english/aftermath/4.html

 

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