Friends child care warrior al: Friend’s Child Care LLC – Care.com Warrior, AL Child Care Center

Friend’s Child Care LLC – Care.com Warrior, AL Child Care Center

Friend’s Child Care LLC – Care.com Warrior, AL Child Care Center

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Friend’s Child Care | WARRIOR AL Day Care Centers

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About the Provider

Description: FRIEND’S CHILD CARE is a Day Care Centers in WARRIOR AL. This child care center helps with children in the age range of 3 WKS Through 13 YRS. The provider does not participate in a subsidized child care program.

Program and Licensing Details

• License Number:
  At Center
• Age Range:
  3 WKS Through 13 YRS
• State Rating:
  1
• Enrolled in Subsidized Child Care Program:
  No
• District Office:
  Alabama Department of Human Resources – Child Care Services Division
• District Office Phone:
  (334)242-1425 (Note: This is not the facility phone number.)

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“Bukhari urged to kill the children of infidels and lick other people’s hands after eating”

The Muslim community should not apathetically watch how smuggling of obsolete ideas penetrates from the dense Middle Ages

A story resonant for the Islamic world of Russia happened this week in the Laishevsky District Court of the Republic of Tatarstan , where the Volga transport prosecutor’s office tried to recognize religious literature as extremist, including a set of sayings erected to the Prophet, known as Sahih al-Bukhari. The litigation itself may not be over yet. The well-known Muslim and public figure Rustam Batyr, in his article on the BUSINESS Online website, draws attention to the sometimes shocking content of these texts.

The Volga Transport Prosecutor’s Office tried to recognize religious literature as extremist, including a set of sayings erected to the Prophet, known as “Sahih al-Bukhari”
Photo: screenshot of Kamil hazrat Samigullin’s account on Instagram

“REALLY THERE WAS NO VICTORY NOR DEFEAT”

This week the Muslim Ummah of Russia froze in anxious expectation. On August 7, the Laishevsky District Court of the Republic of Tatarstan was to decide the fate of six Islamic books, which, at the suit of the Volga Transport Prosecutor’s Office, could be recognized as extremist. Most of all, Muslims were worried about the set of sayings erected to the Prophet, known as Sahih al-Bukhari, because it is considered the second book in Islam after the Koran.

According to lawyer Ruslan Nagiyev , on the eve of the trial he informed Mufti of Tatarstan Kamil Samigullin about the impending trial. It turned out that he was completely unaware of what was happening. Kamil Khazrat hastened to publish an appeal in Russian on Instagram, in which he stated that “raising the question of recognizing this literature as extremist is nonsense in itself” and that “these are the foundations of the foundations, not knowing which for any educated person should be ashamed”.

In fact, such “nonsense” already existed four years ago, and in our republic, when by the decision of the Apastovsky District Court of the Republic of Tajikistan (No. , dedicated to jihad, was recognized as extremist. This time, history did not repeat itself, but only because the Laishevsky court, unlike the Apastovsky one, did not go as far as considering the case on the merits, rejecting the claim on formal grounds. As lawyer Alexander Konshin explained , who represented the interests of the publisher at the meeting, the prosecutor’s office made a procedural error: it filed a lawsuit under special proceedings (Article 262 of the Code of Civil Procedure), and these issues are resolved only within the framework of the Code of Administrative Procedure.

Nevertheless, many Muslim sites have already trumpeted the great legal victory and the emergence of an important legal precedent in Russia. In fact, there was neither victory nor defeat, because, I repeat, the case was not considered on the merits. Whether the story will continue is unclear. As I was explained in the Volga Transport Prosecutor’s Office, it will make a decision on its further steps in this regard only after it receives a court order in its hands.

Kamil Khazrat published an appeal in which he stated that “the very question of recognizing this literature as extremist is nonsense”
Photo: BUSINESS Online

“OUR DUM RT IS ALSO REVISING THE ISLAMIC HERITAGE, BUT IT DOES IT SO MUCH DIFFERENTLY, I CAN SAY, ACCORDING TO THE TURKISH MODEL”

In general, the ban on religious literature is an absolutely ineffective and even harmful measure. First, in the age of the Internet, it has little effect on the degree of distribution of the text. Secondly, the ban always applies to a specific publication, the same text, but in another publication, continues to be distributed on completely legal grounds. Thirdly, the inclusion of a book in the list of extremist literature creates additional advertising for it, i.e., the opposite PR effect is obtained. And fourthly, all such bans create completely unnecessary social tension out of the blue, because believers rarely delve into the essence of the issue, but perceive such bans as an attack on the shrines of their religion.

Therefore, the practice of banning religious literature should be abandoned, at least in relation to those texts that have managed to become part of history. The first step in this direction has already been taken in Russia. In 2015, the President of the Russian Federation Vladimir Putin signed a law according to which the sacred texts of religions traditional for our country (Bible, Koran, Tanakh and Kanjur) cannot be recognized as extremist materials. It remains to extend this logic to other monuments of world religious culture, because, as we remember from the classics of Russian cinema, they are monuments for that, that they cannot be “planted”.

However, the main reason for the doubtfulness of this practice lies, in my opinion, in something else – in the absence of an answer to the question why the state should constantly clean up after Muslims. Are we really not capable of ridding the world of the residual excrement of our medieval mentality, which gives rise to terror and misanthropic ideology? More or less decent people always flush after themselves and do not wait for others to do it for them.

That is why the Muslim community should not apathetically watch how the smuggling of obsolete ideas and ideas penetrates into the modern world from the dense Middle Ages. We must ourselves put up theological roadblocks on the path of ideological caravans from the past, cutting off everything that brings us evil and destruction. Muslims painfully, with difficulty, but come to the realization of the inevitability of this. True, so far their efforts are limited mainly to a mechanistic approach: they refuse to republish/distribute those fragments that do not fit into modern realities, leaving aside, as a rule, the question of their meaningful rethinking.

So, in 2002, during the first publication of Bukhari’s collection of hadiths in Russian, four chapters were removed from it: the already mentioned 52nd chapter on jihad, the 53rd chapter on the right of Muslims to loot during religious wars, the 54th chapter on taxation infidels by special selection of jizya and the 60th about military campaigns, presenting our Prophet not as a preacher of peace, but as a marshal obsessed with war, which, of course, fuels the riot of heads of all kinds of manic jihadist groups. The publication was carried out by the Arab Foundation “Ibrahim Bin Abdulaziz Al Ibrahim”, but the removal of these chapters was made at the request of the DUM RF (then – DUMER). Our DUM RT also revises the Islamic heritage, but it does it in a slightly different way, one might say, according to the Turkish model. So, in the collection of Bukhari published by him in the Tatar language, only the first chapters devoted to liturgical practice in Islam were published, and everything related to politics, criminal norms, the position of women and other things that are difficult to be compatible with the modern standards of morality of any normal society, he omitted, for which, of course, many thanks to our muftiate.

Such a surgical cut of a cancerous tumor of the Middle Ages partly solves the problem of radicalization and stupidity of the Ummah, but does not affect the problem in essence, at a deep level, because believers remain in the same archaic system of value coordinates, which means that the underpublication of pieces from Bukhari turns them just in a buried Pandora’s box. Sooner or later, Muslims will stumble upon it and open it, releasing the genie from the bottle. Judging by their massive outflow to the ranks of DAISH ( is the Arabic name of the terrorist organization “ISIS” banned in the Russian Federation – approx. ed. ), this is already happening.

Nevertheless, it is important to record the voiced facts, because they show that our muftis, although they like to make ritual verbal curtsies towards the Sunnah, in practice act differently, protecting Muslims from getting to know her. Agree, for 30 years of the spiritual revival of Islam in Russia, it was possible to publish not only a three-page fatwa on the significance of the Sunnah, but actually the Sunnah itself in the form of six / nine canonical collections of hadiths, since it is tirelessly broadcast from the pulpits of mosques that this is the second after the Koran source of Islam. However, not one of the muftiats, whose leaders almost tear their shirt on their chests for the glory of the Sunnah, did this, although some of them publish a huge mass of other all kinds of theological literature.

By the way, there is also a traditional method of castrating an Islamic medieval monster presented under the guise of the Sunnah – publishing collections of hadiths in the mukhtasar format, i.e. in abbreviated form. With this approach, mostly repetitions go under the knife, but sometimes all kinds of nonsense are removed under the guise. The Moscow publishing house “Umma”, which published the collection of Bukhari, the reprint of which almost became the subject of the litigation under discussion, is doing just that. It publishes the main collection of hadiths as mukhtasar, i.e. in a truncated form. And although a lot of medievalism is left in it, to deprive the director of the publishing house Aslambek Ezhaev his well-deserved portion of gratitude in this regard would be unfair.

“The Muslim community should not apathetically watch how smuggling of obsolete ideas and ideas penetrates into the modern world from the dense Middle Ages”
Photo: BUSINESS Online

“ALL THIS HATRED TO DISSISTS IS ALIVE TILL NOW”

Let us ask ourselves: is silence really the only way to neutralize the negative impact of hadiths falsely attributed to the Prophet? Or are there actually theological tools for getting rid of this dark tail of history? There is. In particular, they were proposed by an outstanding Tatar theologian Rizaetdin bin Fahretdin in his fundamental book “Religious and Public Issues”. However, before turning to him, let’s skim through a bit of Bukhari and try to answer the question: what is wrong here?

Let’s make a reservation right away: the sayings that Bukhari erects to the Prophet, and the image that he draws for him, do not necessarily correspond to reality. Often in his hadiths theses are voiced that directly contradict the Holy Quran, which, of course, betrays the fact of falsification. Nevertheless, among the majority of Muslims, Bukhari’s collection is recognized as sahih , i.e. authentic. In other words, for them, this is exactly the Sunnah that we all must unquestioningly follow, although in this case it would sometimes be more appropriate to speak of a pseudo-Sunnah, falsely or, perhaps, simply erroneously attributed to our Prophet. At the same time, Bukhari himself should not be accused of forgery: he, as a collector of hadiths, is only responsible for the degree of criticality on which he relied in the selection of traditions. Nevertheless, it is he who is the compiler of the Sahih al-Bukhari collection, which means that he shares the ideas that were included in it.

Let’s take a quick look at what Bukhari calls us to do under the guise of the authority of the Prophet. We will quote it from the 2003 edition, published by the already mentioned Umma publishing house. We will omit the traditional Muslim doxology, isnads, as well as parentheses when quoting.

So let’s get started. Bukhari teaches us that it is permissible to kill the children of infidels. We read:

1233 (3012) Once the Prophet <...> was asked whether it is permissible to attack the sleeping polytheists, as a result of which their women and children may suffer, to which he replied: “They belong to their number.”

What about your fellow believers? We read:

1235 (3017) Having learned that Ali burned some people, Ibn-Abbas said: “If I were in his place, I would not burn them, for the Prophet said:“ Do not expose anyone to the punishment of Allah. I would simply kill them, about which the Prophet said: “If a Muslim changes his religion, kill him.”

How do you like it? It is not superfluous to add that, in practice, “changing one’s religion” did not mean leaving Islam, which happened extremely rarely, but simply a different interpretation of some petty issue. Suffice it to recall how the Bukhara ulema (i.e. Bukhari’s fellow countrymen) passed a death sentence on a Tatar theologian Abu-Nasru Kursavi for calling not to limit the number of God’s attributes to seven or eight, but to describe God as He Himself described Himself in the Holy Qur’an.

All this hatred of dissent is alive to this day. One Russian mufti – let’s not point a finger at him – is very fond of the hadith presented. He often tells his interlocutors a funny, from his point of view, story about how one person converted to Islam. In it, the seeker of truth, as expected, said the shahada, and then they began to reveal to him step by step that in Islam one must pray five times a day, fast during the month of Ramadan and do many other things. In the end, the convert found the prescriptions of Islam unbearable for himself and decided to leave it, to which he was told with paternal care in his voice: “Dear, do not hurry. Islam is a religion where at the entrance they cut off from below (meaning circumcision), and at the exit – from above (meaning cutting off the head). Very funny. Just get upset. Only for residents of territories occupied by Daesh ( Arabic name of the ISIS group banned in the Russian Federation – approx. ed. ), all these hadiths that contradict the Koran are by no means jokes, just as they did not become jokes for dozens of Islamic figures in Russia who were killed by other Muslims who considered them apostates.

And how Bukhari teaches to treat sinners. In the same vein. We read:

2068 (6783) The Prophet said: “May Allah curse the thief who steals an egg, for which his hand is cut off, and who steals a rope, for which his hand is cut off!”

Don’t you think that to mutilate a person, making him permanently disabled, for a piece of twine or one chicken egg is too cruel a punishment? But even if a person causes damage exclusively to himself, then, according to Bukhari, everyone, of course, should care about him, everyone should trample on him well. We read:

2065 (6777) One day a man who had drunk wine was brought to the Prophet, and he said: “Beat him!” And some of us began to beat him with our hands, some with our sandals, and some with our clothes.”

Bukhari has many similar places. There is also anti-Semitism in the sense of inciting Muslims against Jews (No. 1202 (2926)), and anti-Turkism (No. 1203 (2928) – for some reason, Arabic-speaking authors strongly hated the Turks. But, perhaps, enough blood. For dessert, we will have a culinary theme. We read:

1890 (5782) If a fly falls into the vessel of one of you, let him first immerse it completely in this drink, and then throw it away, for verily, on one of its wings is healing, and on the other – disease.”

By the way, many Muslims believe this. At the same time, they often refer to some study by some scientists of some mythical scientific institute, who, they say, proved that one wing of a fly is poisonous, the other is healing. It would be interesting to look at this study: for some reason, no one reprints it on Islamic sites. It is even more interesting to look at those Islamic freaks who drown flies in their plate and then eat from it. But all this is trifles. The true table orgasm is in the following hadith. Reading:

1818 (5456) The Prophet said, “When one of you has eaten, let him not wipe his hand until he licks it himself or lets another lick it.”

How do you like it? Have you presented a picture of how, after the ten-thousandth republican iftar at the Kazan Arena, Muslims, having eaten meaty pilaf, and certainly with their hands, because it is prescribed by the hadiths, unanimously and en masse begin to lick each other’s greasy fingers, from which drops of fat are still dripping? The authors of the publication, apparently realizing the delusional nature of such conclusions that inevitably follow from this hadith, made a softening comment: “They mean wives, children or slaves. ” Now you know how, according to the Sunnah in the version of Bukhari and his Russian publishers, you need to behave at the family table, because, as Kamil Hazrat said, “these are the basics of the basics, which for any educated person should be ashamed not to know.”

“When hadiths teach what is directly contrary to the Holy Quran, then we can be sure that they have been falsely attributed to our Prophet”
Photo: BUSINESS Online

“HOW IS IT TO DIFFERENT FALSE FROM THE TRUE?”

How to distinguish false hadith from true? The first criterion is compliance with the Word of God. When hadiths teach that which directly contradicts the Holy Qur’an, then we can be sure that they have been falsely attributed to our Prophet. No sane Muslim theologian will argue with this. This series includes, for example, all the bloodthirsty sayings that teach us cruelty and hatred for people. The Prophet – the Messenger of Mercy – never taught people evil.

It is possible to identify fake hadiths not only on the basis of comparison with the Koran, but also on the basis of the hadiths themselves. In particular, all the sayings falsely attributed to the Prophet seem to hang in the air, that is, they do not fit in with other facts from his life. For example, we saw above that, according to Bukhari, the Prophet allegedly taught to kill apostates. Let us ask ourselves a question: did the Prophet himself kill at least one apostate, because there were departures from Islam under him, sometimes even en masse, as, for example, after changing the qibla from Jerusalem to Mecca? It is logical to assume that the Prophet not only spoke, but also did what he called for.

However, you will be surprised, but there is not a single hadith that tells about the execution by the Prophet for the very fact of changing the faith. The canonical Sunnah narrates only two cases when apostates were sentenced to death. And in both, the departure from Islam was accompanied by criminal offenses. So, in the first story, representatives of the Badjil tribe killed an innocent shepherd and stole cattle, and in the second it is told that during the capture of Mecca, three people were outlawed. Moreover, in relation to two (Ibn-Khatal and Mikyas) guilty of murders (the first killed the servant, the second – the blood lover who paid him off), the death sentence was carried out, and the third (Abdallah ibn Sad), for which, in addition to going over to the side enemy, there was nothing criminal, he was pardoned. And this despite the fact that the latter discredited Islam in every possible way. The thing is that, while living in Medina, Abdallah worked as a scribe for the Prophet and, having become an apostate, refuting the divinity of the Koran, cited as evidence some cases when he himself corrected the verses dictated to him by the Prophet, and he allegedly agreed with him. Moreover, the righteous Caliph Uthman ibn Affan appointed this man as the governor of Egypt during the era of his reign.

If they left Islam without committing a crime, then the Prophet let everyone go in peace. So it was with the two sons of one of the Medinan Ansar, who converted to Christianity. So it was with a Christian scribe who, having fallen away from Islam, returned back to Christianity. So it was with a Bedouin who, after converting to Islam, fell ill with a fever and, linking his misfortune with his change of faith, decided to return to paganism. Surprisingly, the Prophet treated with generosity even the outright traitors to Islam, whose actions were later unequivocally qualified by medieval jurists as an act of apostasy. Suffice it to recall Khatib ibn Abu-Baltaa, who in the eighth year of the Hijri sent a secret letter to Mecca, then hostile, about all the military preparations of the Muslims. And did the Prophet persecute the so-called hypocrites (munafiqs), who blasphemously covered up their unbelief with external adherence to Islam and about whom God informed His Messenger? We all know it isn’t.

In other words, having attributed to the Prophet calls to execute dissenters, who were supposed to play a normative role for Islamic medieval law, the falsifiers forgot that they were betrayed by the incompatibility of these words with other facts from the life of the Prophet. At the same time, they did not invent their own stories in this regard, or these stories did not pass the filters of medieval hadith collectors, which were not devoid of their level of criticality.

However, sometimes such stories were made up. But even here we see that they are sewn with white thread. So, for example, in all the stories about the alleged executions of adulterers (that such people should be killed is said only in hadiths, but not in the Koran), sinners, as a rule, appear anonymously, often without indicating tribal / tribal affiliation. In those cases where the corresponding names are given, it is noteworthy that all these tribes turn out to be non-Medinese. The Muslims of Medina, who represent the tribes of Aws and Khazraj, do not raise a single such case. Other persons who should have somehow appeared in these plots are completely bypassed – first of all, partners in the act of adultery. Nothing is said about the parents of the supposedly executed, their children, deceived spouses, etc. Killed sinners appear from nowhere and disappear into nowhere. It is clear that these are invented characters, otherwise they would not exist in a vacuum, but the historical details of their biographies would follow them. There is, however, anecdotal evidence. So, in hadith No. 3849Bukhari tells us the words of Tabiyin Amr ibn Maimun, who, they say, saw how monkeys stoned to death another monkey who committed adultery as punishment, thereby hinting that people should also deal with sinners (Amr himself joined the primates and also threw stones into the macaque harlot). By the way, in the translation of the Umma publishing house, this hadith (if your obedient servant, of course, did not miss anything) is prudently omitted.

Sometimes the presence of obvious absurdity in it can serve as a sign of the unreliability of a hadith. Indeed, in a number of hadiths, which, perhaps, do not directly contradict the Qur’an, we sometimes meet outright nonsense. However, not all such hadiths are the result of falsification. They may also be reliable. Then how to be in that case? Rizaetdin bin Fahretdin suggested an elegant way out in this regard. He wrote that in Muhammad it is necessary to distinguish between the messenger of God and the son of his time, therefore in his words there are both eternal truths and obvious historicisms. Of course, the Prophet knew, say, medicine or astronomy at the level of the people of his era, and it would be strange to expect judgments from him here that would correspond to the modern level of scientific knowledge. And if there are some errors in the hadiths, even reliable ones, affecting earthly issues, Fakhretdin points out, then there is nothing to worry about: we are not obliged to follow them, because they do not illuminate the issue of faith. In matters of religion, the Prophet never made mistakes, for he spoke to us as a messenger of God.

Alas, among our religious leaders there are many who elevate Fakhretdin among other Tatar theologians to the banner of jingoistic rhetoric, but there are few who read his works, even fewer who read what he said, and even fewer who ready to be guided by his ideas in life. On the other hand, we have crowds of those who thoughtlessly sacralize Bukhari, who, by the way, judging by some of his statements, had an extremely negative attitude towards the theological methodology of the great Imam Abu Hanifa. Nevertheless, our Hanafis treat Shafi’i Bukhari as if they were a sinless angel or an idol, demanding that our mind be sacrificed on the altar. Well, if someone feels like licking other people’s hands, that’s your right. The main thing is to live peacefully and do not kill anyone under the pretext of following the hadiths falsely attributed to the Prophet…

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The opinion of the author may not coincide with the position of the editors