Kufa

Now, So mistaken killing.

Now, since people started to move around, if you kill someone mistakenly in Alexandria, Egypt, are we going to wait to collect you know, the day for the victim's family from Yemen, from Kufa, from Medina, and so on.

That will take a long time.

So Omar said, no, the people who will be responsible now are Ahl al-Diwan, the people who are listed in the same administrative registry.

Abu Hanifa, may Allah be pleased with him, disliked it greatly, considering the hearing of song a sin.

This was the stance of the people of Kufa, including Sufyan al-Thawri, Hamad, Ibrahim, al-Shabi, and others.

Now there is another perspective.

Abu Talib al-Makki transmitted the permissibility of listening to music from several people.

But Ali was, both nominally and de facto, in charge of the believers' polity in its early, early phase.

Now, his major power base was in Iraq, and in particular the newly founded outpost city or town of Kufa, which had been founded under Omar in the year 17 Hijri, or 638 CE.

Now, we haven't discussed these outpost towns on the show yet, but we should mention it.

The invading believers in many places, they didn't just kind of move in with the conquered populations.

Instead, they founded these special kind of barracks-cum-towns, many of which eventually evolved into just straight towns or cities like Kufa.

And of course, Whether they were strictly for believers only at the beginning or not, that's not entirely clear to me anyway.

They gradually evolved into just towns full of every

the players for power were often people who were referred to as regional governors in the literature.

Sermon 68, Commentary.

This sermon was delivered by Imam Ali ibn Abi Talib alayhis salam in Kufa during his caliphate in a period of intense frustration with the behavior of many of his supporters.

Syrian raiding parties under Muawiyah's command frequently attacked the borders and outlying areas of Iraq.

Instead of rising to defend the territory and respond to the Imam's call for mobilization, large numbers of Kufans would retreat into their homes, avoid military service, and show little enthusiasm for jihad.

The Imam compared their unreliability to camels with hollow humps, i.e. useless for bearing any burden and worn-out clothes that tear as soon as they are patched.

He expressed deep disappointment that their numerical strength in the city did not translate into effective support on the battlefield and that relying on them was like shooting broken arrows.

The sermon reflects the chronic problem of war weariness, tribal divisions, and lack of commitment among many of the people of Kufa in the later years of Imam Ali's rule.

Ibn Maytham al-Bahrani states that the Imam's metaphors are deliberately very sharp in this sermon.

The Arabs u- w- used to, uh, easily read the Arabic text without dots through the meaning of, uh, uh, the, the sentence itself.

But as the Islamic empire expanded and, uh, Imam Ali went to Kufa, he left Medina and went to Kufa, it was difficult for non-Arabs to read the, the Quran.

So Imam Ali, he told Abul Aswad ad-Du'ali and, and the scholars to introduce the dots, and later on, the tashki.

So by using the dots, the nuqat, the Arabic words came into life.