Reba McEntire Rescued From Historic Building After Stairwell Collapse

Country music star Reba McEntire was rescued from a building after a stairwell collapsed. McEntire was touring the historic building with a small group in Atoka, Oklahoma. One person on the tour sustained minor injuries.» Subscribe to NBC News: http://nbcnews.to/SubscribeToNBC
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Reba McEntire Rescued From Historic Building After Stairwell Collapse

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23 thoughts on “Reba McEntire Rescued From Historic Building After Stairwell Collapse

  1. THE UNITY OF METHODS AND PRINCIPLES OF MATURIDIYYA AND ASH'ARIYYA
    Maturidi and Ash'ari had a moderate and reasonable way among groups like Hashawiyya, Mushabbiha and Mujassima and the rationalistic group Mu'tazila. Both scholars assumed a moderate way between Jabriyya and the extreme group of Rafizis and defended the belief of Ahl as-Sunnah; they both reached almost the same result in terms of method and madhhab.
    It is natural to reach the same conclusions in madhhab when the same method is used. For, madhhab is nothing but the result of the method. It is known that Abu'l-Hasan al-Ash'ari has profound knowledge about Islamic groups and sects. His book called "Maqalatu'l-Islamiyyin" is the greatest evidence for his knowledge regarding the issue. For, after gathering the disagreements of Muslims regarding creed in his book, he criticized the bid'ah views, primarily Aristotelianism, and philosophical views. Besides, he never ceased to be objective when he reported the views and mentality of madhhabs. [Taftazani, Kelâm İlmi ve İslâm Akâidi, trnsl. by Süleyman Uludağ (Mukaddime, elli yedi madde) İstanbul 1982, p. 40-51]
    The works of Ash’ari, which reached today, are weaker than those of Abu Mansur al-Maturidi, his contemporary, in terms of kalam culture and terminology. However, he is regarded as one of the founders of Sunni kalam school. In terms of his kalam views, Ash'ari proves the issues of creed through rational evidences and through verses of the Quran and hadiths. He deals with the issues the attributes of Allah and prophets angels, reckoning, punishment and reward within the framework of the Quran and hadiths. He does not regard his mind as the judge in order to interpret verses of the Quran and hadiths or to judge based on their apparent meanings. On the contrary, he regards the mind as an instrument to confirm the apparent meanings of the verses of the Quran and hadiths. (İsmail Efendizâde, Risala fi’khtilafati’l-Maturidi wa’l-Ash’ari, İstanbul 1287)
    On the other hand, Imam Ash’ari was brought up in the presence of Mu'tazila views; he spent some part of his life spreading those views; therefore, he knows the mentality and philosophical methods of Mu'tazila very well. Due to this knowledge and thought, he is regarded as one of the scholars who tries to silence Mu'tazila by rejecting them using their own methods and weapons and criticizes them. (Şeyhülislâm Esad Efendi, Risala fi’khtilafati’l-Maturidi wa’l-Ash’ari, İstanbul 1287, p. 278-287.27)
    Maturidi was brought up in a Sunni environment. He gives mind great importance without going to extremes. He regards both the mind (reason) and the Quran and hadiths as separate resources of knowledge. (al-Jabi, Bassam Abdulwahhab, al-Masailu'l-Khilafiyya bayna'l-Ashaira wa'l-Maturidiyya, Beirut 2003) For, he tries to make use of both the mind (reason) and the Quran and hadiths when he explains the Quran with the Quran. He tries to prove the principles of the creed of Ahl as-Sunnah through the evidences of the mind (reason) and the Quran and hadiths. On the other hand, it is possible to see the same method in Ash'ari related to the issues of the principles of creed.
    Both Maturidi and Ash'ari reached the same conclusions regarding the issues like Allah's pre-eternal speech, attributes, ru'yatullah (seeing Allah), the deeds of His slaves, the state of those who commit major sins and intercession; and they determined the general principles of madhhabs
    ACCORDING TO ASH'ARIS, MALENESS IS NOT NECESSARY FOR PROPHETHOOD
    The issue of prophethood is one of the most important issues among the principles of Islam. In the history of Islamic thought, prophethood has been understood differently by various schools. Therefore, there is a disagreement between Maturidis and Ash'aris on the issue of the gender of prophets. Both schools of All as-Sunnah accept that prophets are male.  However, Ash'aris hold the view that prophets can also be female. Maturidis do not accept this view.  For, Maturidis, who say, "prophets can only be male", show the following verse as evidence:
    "Nor did We send before thee (as Messengers) any but men, whom We did inspire― (men) living in human habitations.”(Yusuf, 12/109; see also an-Nahl 16/43; al-Anbiya 21/7.)
    Imam Ash’ari and a few scholars who adopt the apparent meanings of the verses and hadiths concluded that Hz. Maryam was a prophet based on some verses. (Aal-i Imran, 3/42; Maryam 19/16-19) Those who hold the view that Hz. Maryam is a prophet base the difference between a rasul and a nabi on the following definition: "a nabi is a person who receives revelation from Allah whether he is appointed to convey the religion or not."(Bağçeci, Muhittin, Peygamberlik ve Peygamberler, İstanbul 1977, p. 73, ff)
    Accordingly, the six women whose prophethood is in question are Hz. Hawwa (Eve), Hz. Sara, Hz. Hagar, the mother of Hz. Musa (Moses), Pharaoh's wife Asiya and Hz. Maryam. (Zabidi, Tajrid Sarih Translation and Explanation, trnsl by Kamil Miras, Ankara 1971, IX/150) However, Maturidis regard the revelation related to women mentioned in the Quran like revelation sent to other beings; that is, they say it is not revelation related to prophethood. They say what is sent to these women is probably a grant.
    CONCLUSION
    The disagreements are not related to creation, qada and qadar (destination), kasb (acquisition) and similar issues; they are generally secondary issues.  Maturidi's followers sometimes leave their imams and follow Ash'ari; similarly, Ash'ari's followers sometimes oppose their leaders and follow Maturidis. It should not be concluded that Ahl as-Sunnah madhhabs differ from one another acting upon the secondary differences; for, the main differences originate from principles and methods. It should also be known that Ahl as-Sunnah madhhabs agree unanimously on the issues that are wajib, permissible and impossible. However, they disagreed on some methods and principles that led them to these issues. When Ahl as-Sunnah mahhabs are searched carefully, it will be seen that they consist of three groups: Ahl al-hadith, those who base their way on mental thought, and Abu Mansur al-Maturidi and Ash'ari, on whom these two madhhabs agree.
    Regarding the issues that are controversial between Maturidiyya and Ash'ariyya, which are the two biggest kalam schools of Ahl as-Sunnah, there has been a continuous struggle, in which both schools presented their evidence in the form of thesis and antithesis. In addition, each controversial issue was tried to be proved by presenting some evidences based on the Quran and hadiths.
    The issues discussed by these two schools originate from the importance Islam gives to freedom of thought. Then, it is possible to reach the following conclusions:
    1. These views of both madhhabs were not expressed randomly or as a result of personal ideas. It is seen that the views and issues put forward do not have any relevance with the practical lives of their followers, that they are of no use to their lives, that they do not cause any disagreements in practice and that they remained as ideas and views.
    2. Maturidis did not always support one party and Ash'aris did not always support the other party. That is, it is necessary to be very careful about these issues and not to separate them as these and those, which will cause serious misunderstandings and mistakes. We can and must think that both of them are under the same roof and agree that these materials will lead us to the same conclusion. For, there are Maturidi scholars who adopt the same view as Ash'ari scholars regarding almost every issue and vice versa. To give an example, we can say that in the Ottoman madrasahs, which are known to follow Maturidiyya, the books of Ash'ari scholars were studied for many years; they never avoided saying, "My view is the same as this or that group." 
    3. Ash'aris and Maturidis think of the same thing but they express it differently. The meaning is the same but the words are different. It is possible to see it as an indication of Islam's range of freedom of thought. Religious freedom means the existence of discussions. For, the understandings of people are different; their perceptions and the solutions they put forward have always been different. The thoughts of some people like "you shall accept religion as absolute", "you shall not talk about religion" and "you shall not discuss it" are groundless claims. Such a thought is the product of ignorance. There has not been any issue that has been discussed as much as religion in the world. The issues we have mentioned briefly above and these discussions should be evaluated within the wide range of the freedom.
    The issue that makes us happy is that Ash'aris and Maturidis have never accused each other of unbelief and heresy though there are some controversial issues between them. Both groups have remained within the boundaries of Ahl as-Sunnah; they even seem to be united in the course of time in terms of thought. Disagreement might even be a means of mercy rather than a problem. The problem occurs when disagreement is transformed into conflict.
    (see Dr. Halil TAŞPINAR, Mâtüridiye ile Ash’ariyye Mezhepleri Arasında İhtilaf mı? Suni Dalgalanma mı?, Cumhuriyet Üniversitesi İlahiyat Fakültesi Dergisi, Volume X/1, p. 213-250, Haziran 2006).

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