For background on Neturei Karta International, see: http://www.nkusa.org / and on the “Middle East Peace Conference,” check out this analysis:http://www.counterpunch.org/christison11262007.html.

YouTube Direktvideo link

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Over 250,000 palestinians praying in Al-Aqsa Masjid

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أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَائِكُمْ هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتَانُونَ أَنْفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنْكُمْ فَالآنَ بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ وَلاَ تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللَّهِ فَلاَ تَقْرَبُوهَا كَذَلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

“It has been made permissible for you on the night of fasting to go to your wives [for sexual intercourse]. They are a garment for you and you are a garment for them. Allah knows that you used to deceive yourselves, so then He accepted your repentance and pardoned you. So now, have sexual relations with them and seek that which Allah has written for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread. Then complete the fast until nighttime. And do not have sexual relations (wa la tubashiruhunna) with them while you are in I’tikaf in the masjids. These are the boundaries of Allah, so do not come near them. And thus does Allah make clear His Signs so that you may become righteous (la’allakum tattaqun).” [Al-Baqarah (2):187]

I’tikaf has been mentioned in connection with fasting. For that reason, and because it was the sunnah of Allah’s Messenger (صلى الله عليه وسلم) to perform I’tikaf in Ramadan, the scholars say it is recommended or obligatory to fast while in I’tikaf. As for the timing of I’tikaf, it shall be discussed in detail shortly, if Allah wills.

Definition of I’tikaf

I’tikaf is defined as “staying in the masjid for the purpose of worshipping Allah.”

Sexual Intercourse During I’tikaf

Al-Mubasharah, which is prohibited according to this verse carries the literal meaning of touching. It can refer to any type of touching or it could carry the meaning of a particular type of touching. Al-Hafidh ibn Kathir states in his Tafsir (1/524), “All that is meant by al-Mubasharah is sexual intercourse, and that which leads to it such as kissing and embracing and what is similar to that. As for having the wife helping the husband, then it is permissible.”

In that regard, (more…)

Ramadan is a time to make much du’a. In Surah al-Baqarah, verses 184-188 discuss fasting and Ramadan in considerable detail. In the middle of all these verses the following verse is interjected:

“And when My servants ask you concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” [Al-Baqarah (2):186]

It is as if Allah (سبحانه وتعالى) is telling us, this is a time to make du’a. In fact, it is no coincidence that Allah’s Messenger (صلى الله عليه وسلم) mentioned that amongst those whose du’a is accepted is

“…the fasting person when he breaks his fast…”

In particular, now as the last ten nights are approaching, it is an excellent opportunity for making du`ā’. Concerning this matter ` Ā’ishah asked the Prophet (صلى الله عليه وسلم), “If I know which night is Laylat al-Qadar, what should I say?”

The Prophet (صلى الله عليه وسلم) said, “Say:”

اللهم إِنَّكَ عَفُوُّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي

“O Allāh, You are pardoning, and You love to pardon, so pardon me.”

The following is a list of du`a’s from the Qur’ān and Sunnah I had put together sometime back: (more…)

Even the scholars of Ahl al Hadith who were not proponents of a particular Madhhab, did not exhibit the very free-lance ijtihad that we find from many that claim the same name nowadays. Their proximity to the Hadith of the Messenger in both belief and practice instilled in them reverence for not only the texts and their meanings, but those that carried them. This spirit allowed them to formulate holistic solutions based on inductive research of the Prophetic sunnah and the precedent of the Salaf. Several of the Salaf have stated “I can never understand a hadith until I have narrated it from forty different ways.” Compare this to our very rudimentary readings of hadith (and in the English language at that) and the almost non-existent knowledge of precedent as presented in the Athar of the Salaf.

(Emphasis Mine)

Connections to a scholar become abominable when they are not accompanied with the proper attitude of virtue and benefit coming from Allah alone, no one else. This phenomenon is similar to what happened with the People of the Book and the extremes they went to in veneration and reverence of the Prophets, their followers, and especially their leaders after them. Most people that claim any “connection” to any “group” usually, not always, but usually will find themselves slipping into this. This is contrasted with affiliation to a school of Islamic law, which was similar, if not the same, as someone mentioning that they are alumni at a law school, or trained in a certain discipline. (see # 3 here for more). When such an affiliation goes beyond being a method to distinguish one’s origin, trade, or specialization, it becomes forbidden.

Bukhari and Muslim narrate from Jabir that

…once during a battle one of the Muhajirum pushed one of the Ansar. So the Ansari called “O Ansar!” so the Muhajiri then called out “O Muhajirun!”
The Messenger of God heard this and said “What is it with this call of Jahiliyyah (Ignorance)? … Leave it, for it is rotten!”

Even though these titles were bestowed on the companions of the Messenger by God himself, they became blameworthy when they were used for dividing the Muslims and causing dissension.

There are two matters that pull back and forth the practicing Muslim youth. The first is the sorry state and degrading position of their nation that they witness. In addition to this, they are unable to offer much in order to liberate this nation from such a predicament. In the event they are actually able to undertake some form of action, it remains an insignificant amount in relation to the enormous and overwhelming threats and challenges they so evidently experience. When they have the desire to expand the scope of their work to become more effective and swifter at producing results, they find that they must cooperate with those who oppose them. Such opponents may oppose them in major principles or in minor subsidiary matters.

Hence, many of these youngsters remain somewhat confounded by the mutual pull of these two pivotal matters: the benefit of working for Islam in an active and effective manner on the one hand and the harm of cooperating with opponents on the other. Indeed, the manifestations of this contradiction and bewilderment increase in accordance with the situations workers for Islam find themselves in. Nonetheless, irrespective of any given situation, the harm that returns to any one of them does not rise to the amount of damage that befalls the Islamic call [ da’wah ] and the future of the Muslims.

This is a matter that requires a deliberate juristic examination and a clear engagement of the issue. (more…)

Written by Haitham Al-Haddad

A Dialogue with the Muslim Community on Music, Culture, Identity and Britishness.

In an article written by Sister Yvonne Ridley titled Pop Culture in the name of Islam (Apr 06)1, she heavily criticised a recent phenomenon sweeping through Muslim communities across the UK and affecting both the young and more mature generations. The condemnation was particularly directed towards Brother Sami Yusuf. Reasons for this could be due to certain statements he made as well as his status as one of the foremost stars of ‘Islamic music’. Sami responded in turn and in his letter (Jun 06)2 he addressed a number of ideological concepts currently debated in the public domain. He used the discourse on Islamic music as a medium through which to express his views about contemporary issues such as identity, culture and Britishness. These three topics provided the main focus of discussion and upon analysis I found him to employ arguments simultaneously being used by others; a regurgitation of many propounded elsewhere, which consistently argue an analogous perspective. I therefore find it imperative to engage with the wider Muslim audience on the aforementioned issues which I believe to be particularly significant for Muslims in our current climate. The intent is to provide a thorough discourse and analysis in an impartial fashion and to provide solutions to the complex dilemmas we Muslims face. I begin with the issue of music in light of the discourse of Muslim scholars. Culture, identity and Britishness will be discussed in forthcoming articles. (more…)

The last part of Muhammad al-Shareef’s series, Desert Rose, is up:

It won’t be much longer so check it out!!