Mufti Hussain Kamani Beginning of Guidance
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Welcome to Our Ramadan Fast Breaking
behavior, many mosques like MCC have separate About the MCC seating areas designated for single men and single We are so happy you have visited the Muslim women. Families may choose to sit together as a Community Center - East Bay. We serve a diverse Muslim unit, or family members may choose to sit down population in the East Bay. We provide a safe place for with their friends in their respective areas. Seating individuals with multiple points of entry to learn, pray, arrangements will vary from one community to socialize, and utilize a space situated at intellectual and another. Welcome spiritual crossroads. During Ramadan Muslims begin their meal with the prayer, “0 God, for You I fasted, and in You I believe, and with Your provision I broke my fast.” After eating, Muslims say “Alhamdulillah (“Thanks be to God”).” to Our The Night Prayer The final of the five daily prayers is said as night falls. Like the four other prayers, it is preceded by the adhan and is carried out in congregation. Ramadan The Tarawih Prayer A special, lengthy prayer called tarawih is said only during the month of Ramadan, after the night prayer Join our community supporters email group to is completed. It is an optional act of worship carried receive the latest interfaith events and activities out to gain God’s pleasure. The tarawih is sometimes Fast at the MCC. Join at: mcceb.org/community- characterized by long recitations of the Qur’an, and can last from twenty minutes to over one hour. Some supporters imams recite one-thirtieth of the Qur’an nightly during this prayer. -
1 of 6 the Muslim Action Forum Is an Assembly of Senior Muslim Scholars
The Muslim Action Forum is an assembly of senior Muslim scholars & major organisations in the UK working to deal with affronts to Global Civility. www.MuslimActionForum.com; [email protected] To the Right Honourable Prime Minister Boris Johnson, 10 Downing St, London, SW1A 2AA 28th day of March 2021 Dear Prime Minister, We the undersigned British Muslim citizens and scholars are writing to express our unequivocal condemnation of the depiction of the caricature of our Holy Prophet Muhammad peace be upon him, by the RE teacher at Batley Grammar School. It is inconceivable that such depiction in an RE lesson can be based on the notion of discussing ‘freedom of speech’ or even a critique of the personality of the Holy Prophet Muhammad peace be upon him. It was prima facie, based on the usual attempt of inciting hatred and Islamophobia whilst pushing forward extremist white supremacist ideology, which inevitably creates chaos and anarchy. The hallmark of any civilised society cannot be the freedom to abuse and provoke certain members of society. Current legal proscription of xenophobic, anti-Semitic, homophobic, and other language of incitement of violence, ensures that we all remain in the realm of civil society. Why is it then that hatred against Muslims and Islamophobia is so widely defended and accepted? Surely, in sowing such seeds of hatred, we only advance the vested agenda of a tiny minority of extremists on all sides, that seek to gain from any form of chaos and anarchy. Depicting the caricatures of the Holy Prophet Muhammad peace be upon him, will inevitably offend and provoke the feelings of 1.6 billion Muslims on this planet, and this cannot be unintentional or an act of a civilised member of society. -
Preparing for Dr Patrick Graham on Contemporary Islamic Theology We Recommend the Following
Preparing for Dr Patrick Graham on Contemporary Islamic Theology we recommend the following. OPEN LETTER TO POPE BENEDICT XVI OCTOBER 4TH, 2006 WRITTEN AND SIGNED BY LEADING MUSLIM SCHOLARS AND LEADERS IN RESPONSE TO POPE BENEDICT XVI’S REMARKS ON ISLAM AT THE REGENSBURG LECTURE ON SEPTEMBER 12, 2006 In the Name of God, the Compassionate, the Merciful, And may Peace and Blessings be upon the Prophet Muhammad OPEN LETTER TO HIS HOLINESS POPE BENEDICT XVI In the Name of God, the Compassionate, the Merciful, Do not contend with people of the Book except in the fairest way . (The Holy Qur’an, al-Ankabuty 29:46). YOUR HOLINESS, WITH REGARDS TO YOUR LECTURE AT THE University of Regensburg in Germany on September 12th 2006, we thought it appropriate, in the spirit of open exchange, to address your use of a debate between the Emperor Manuel II Paleologus and a “learned Persian” as the starting point for a discourse on the relationship between reason and faith. While we applaud your efforts to oppose the dominance of positivism and materialism in human life, we must point out some errors in the way you mentioned Islam as a counterpoint to the proper use of reason, as well as some mistakes in the assertions you put forward in support of your argument. THERE IS NO COMPULSION IN RELIGION You mention that “according to the experts” the verse which begins, There is no compulsion in religion (al-Baqarah 2:256) is from the early period when the Prophet “was still powerless and under threat,” but this is incorrect. -
Digital Islam in Indonesia: the Shift of Ritual and Religiosity During Covid-19
ISSUE: 2021 No. 107 ISSN 2335-6677 RESEARCHERS AT ISEAS – YUSOF ISHAK INSTITUTE ANALYSE CURRENT EVENTS Singapore | 12 August 2021 Digital Islam in Indonesia: The Shift of Ritual and Religiosity during Covid-19 Wahyudi Akmaliah and Ahmad Najib Burhani* Covid-19 has forced various Muslim groups to adopt digital platforms in their religious activities. Controversy, however, abounds regarding the online version of the Friday Prayer. In Islamic law, this ritual is wajib (mandatory) for male Muslims. In this picture, Muslims observe Covid-19 coronavirus social distancing measures during Friday prayers at Agung mosque in Bandung on 2 July 2021. Photo: Timur Matahari, AFP. * Wahyudi Akmaliah is a PhD Student at the Malay Studies Department, National University of Singapore (NUS). Ahmad Najib Burhani is Visiting Senior Fellow at ISEAS – Yusof Ishak Institute and Research Professor at the Indonesian Institute of Sciences (LIPI), Jakarta. The authors wish to thank Lee Sue-Ann and Norshahril Saat for their comments and suggestions on this article. 1 ISSUE: 2021 No. 107 ISSN 2335-6677 EXECUTIVE SUMMARY • Before the Covid-19 pandemic, the use of digital platforms in religious rituals was already becoming an increasingly common practice among Indonesian preachers to reach out to young audiences. During the pandemic, some Muslim organisations and individual preachers have speeded up the use of such platforms as a way to communicate with people and to continue with religious practices among the umma. • Among religious rituals that have shifted online are the virtual tahlil (praying and remembering dead person), silaturahim (visiting each other) during Eid al-Fitr, haul (commemorating the death of someone), and tarawih (night prayer during Ramadan). -
Islam and Politics
Islam and Politics Renewal and Resistance in the Muslim World Amit Pandya Ellen Laipson Editors Copyright © 2009 The Henry L. Stimson Center ISBN: 978-0-9821935-1-8 Cover photos: Father and son reading the Koran, Indonesia © 1996 Lindsay Hebberd/ Corbis; India elections © 2004 Amit Bhargava/Corbis Cover design by Free Range Studios Book design/layout by Nita Congress All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means without prior written consent from The Henry L. Stimson Center. The Henry L. Stimson Center 1111 19th Street, NW, 12th Floor Washington, DC 20036 Telephone: 202.223.5956 Fax: 202.238.9604 www.stimson.org Madrassas in Pakistan: Role and Emerging Trends Khalid Rahman eligion has always played an important role in shaping South Asian Muslim society Rand politics. A strong education system was brought by Muslims when they first arrived to the region, helping embed religion into almost all aspects of public and private life. Madrassas (religious educational institutes) were the center of these educational activi- ties and provided guidance not only for religious matters, but for worldly affairs. Students studied science, medical and engineering courses, algebra, geometry, logic, and philosophy alongside fiqh (Islamic jurisprudence) and Arabic and Persian grammar. The broad and practical nature of the syllabi enabled the students of madrassas to be good doctors, engi- neers, architects, teachers, and statesmen.[1] However, with the advent of British rule in 1857, madrassas began to lose their influence. The British built new schools to train people in administrative affairs and divided the system of education into two separate domains: religious and secular, traditional and modern, old and new. -
Muhaddis-E-Azam-E-Hind.Pdf
MUHADDITH AL A’ZAM AL HIND Life & Works of Muhaddith al A'zam Sayyid Muhammad Ashrafi Jilani Kichochavi Muhaddith al A’zam Makhdum al Millat Sayyid Muhammad Muhaddith Ashrafi Jilani Kichochavi {1311 – 1381 A.H / 1894 – 1961 C.E} Muhaddith al A’zam, Makhdum al Millat, Siraj al Hind, Rayis al Mufassirin, Imam al Manazirin Sayyid Muhammad Muhaddith Ashrafi Jilani bin Rayis ul Hukama Sayyid Nazar Ashraf Ashrafi Jilani was born on the 15th of Dhil Qadah, Wednesday in the year 1311 A.H/ 1894 C.E at Jais, Rae Bareily in the north Indian state of Uttar Pradesh. His father was a renowned Sufi and Persian poet and an excellent Physician whose authority was well known and respected among the elite of his field. His Teachers Muhaddith al A’zam had the privilege of studying under the five great Sunni Hadith stalwarts of India such as Shaykh Lutfullah Aligarhi, who prefixed the word ‘Allama’ before the name of Muhaddith al A’zam in the ‘Sanad’ {Certificate of Graduation}, Shaykh ul Muhaddithin Wasi Ahmad Muhaddith Naqshbandi Surati, Bahr ul Ulum Mufti Abdul Bari Farangi Mahali, Mujaddid al A’zam Imam Ahmad Raza Khan Muhaddith Quadri Bareilvi and Shaykh Muti’y ur Rasul Muhammad Abdul Muqtadar Usmani Quadri Badayuni. The Title of Muhaddith al A’zam It was the peerless Muhaddith and teacher of Muhaddith al A’zam Shaykh Muti’y ur Rasul Badayuni who gave the title of ‘Muhaddith al A’zam’ to him at the young age of 17 years at Badayun along with a special ‘Sanad’ of Hadith which indicates Muhaddith al A’zam’s extraordinary Knowledge and calibre. -
The Islamic Caliphate: a Controversial Consensus
The Islamic Caliphate: A Controversial Consensus Ofir Winter The institution of the caliphate is nearly as old as Islam itself. Its roots lie in the days following the death of Muhammad in 632, when the Muslims convened and chose a “caliph” (literally “successor” or “deputy”). While the Shiites recognize ʿAli b. Abi Talib as the sole legitimate heir of the prophet, the Sunnis recognize the first four “rightly guided” caliphs (al-Khulafa al-Rashidun), as well as the principal caliphates that succeeded them – the Umayyad, Abbasid, Mamluk, and Ottoman. The caliphate ruled the Sunni Muslim world for nearly 1,300 years, enjoying relative hegemony until its abolition in 1924 by Kemal Ataturk, the founder of modern Turkey. Although Sunni commentators have defined the essence of the caliphate differently in different periods, they tend to agree that the caliphate was founded for the purpose of managing Muslim affairs in accordance with the laws of God and organizing the lives of their people according to the principles of Islamic religious law.1 In practice, the caliphate has experienced highs and lows over the course of its history. In some periods, it exerted authority over political, administrative, financial, legal, and military affairs; in others, it was reduced to the symbolic and spiritual realm, such as leading mass prayers, much in the manner of the modern Catholic papacy.2 The Islamic State’s 2014 announcement on the renewal of the caliphate showed that the institution is not only a governmental-religious institution of the past, but also a living and breathing ideal that excites the imagination of present day Muslims. -
British Muslims Caught Amidst Fogs—A Discourse Analysis of Religious Advice and Authority
religions Article British Muslims Caught Amidst FOGs—A Discourse Analysis of Religious Advice and Authority Usman Maravia 1,* , Zhazira Bekzhanova 2 , Mansur Ali 3 and Rakan Alibri 4 1 ESRC Centre for Corpus Approaches to Social Science (CASS), Lancaster University, Lancaster LA1 4YW, UK 2 English Language Program, Astana IT University, Nur-Sultan 010000, Kazakhstan; [email protected] 3 Centre for the Study of Islam in the UK, School of History, Archaeology and Religion, Cardiff University, Cardiff CF10 3EU, UK; [email protected] 4 Department of Languages and Translation, University of Tabuk, Tabuk 47512, Saudi Arabia; [email protected] * Correspondence: [email protected] Abstract: This paper discusses the symbolic capital found within Islamic documents that were circu- lated in the UK during the COVID-19 outbreak. Specifically, the work explores “fatwas” and “other” similar documents as well as “guidance” documents (referred to as FOGs) that were disseminated in March–April 2020 on the internet and social media platforms for British Muslim consumption. We confine our materials to FOGs produced only in English. Our study takes its cue from the notion that the existence of a variety of documents created a sense of foggy ambiguity for British Muslims in matters of religious practice. From a linguistic angle, the study seeks to identify (a) the underlying reasons behind the titling of the documents; and (b) the construction of discourses in the documents. Our corpus-assisted critical discourse analysis (CA-CDA) found noticeable patterns that hold symbolic capital in the fatwa register. We also found that producers of “other” documents imitate the fatwa register in an attempt to strengthen the symbolic capital of their documents. -
Islamic Law with the Qur’Ĉn and Sunnah Evidences
Islamic Law with the Qur’Ĉn and Sunnah Evidences (From ٖanafţ Perspective) Dr. Recep Dogan FB PUBLISHING SAN CLEMENTE Copyright © 2013 by Dr. Recep Dogan All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means including photocopying, recording, and information storage and retrieval systems—except in the case of brief quotations embodied in critical articles or reviews—without permission in writing from its publisher, FB Publishing. Published by: FB Publishing 645 Camino De Los Mares Suite 108-276 San Clemente, CA 92673 Visit our website at www.fbpublishinghouse.com Cover design: Cover Design: Gokmen Saban Karci Book Design: Daniel Middleton | www.scribefreelance.com ISBN: 978-0-9857512-4-1 First Edition, July 2013 Published in the United States of America CONTENTS PREFACE ......................................................................................................................... IX TRANSLITERATION TABLE ......................................................................................... xi FIQH ................................................................................................................................ 12 THE LITERAL MEANING OF FIQH ........................................................................... 12 M) ................................................................................... 14 THE LEGAL RULES (AٖK LEGAL CAPACITY (AHLIYAH) IN ISLAMIC LAW ..................................................... 15 M-I SHAR’IYYA) ........................................... -
Islamic Studies and Religious Education Bi-Annual Curriculum
Islamic Studies and Religious Education bi-annual Curriculum Subject Leader: Mr Abdullah AS Patel, Deputy Head Teacher Intent We are committed to providing a curriculum with breadth that allows all our pupils to be able to achieve the following: ● Build Islamic character, through the termly topics, and a special focus on character building in the final term. ● To learn relevant knowledge to their religious preferences and the values they come with from home. ● To challenges, motivate, inspire and lead them to a lifelong interest in learning, using their Islamic values as a base for further religious exploration, in further education. ● To facilitate pupils to achieve their personal best and grow up to be Muslims with a strong sense of identity. ● To create a link between different subjects to give the pupils and appreciation of the breadth and connected nature of learning. ● To promote active community involvement, we will ensure pupils are prepared for life in modern Britain, by teaching universal human values, and dedicating time in the year to learning specifically about British Values. Implementation To help us achieve our Islamic Studies curriculum intent, we will: ● Offer a quality-assured curriculum using multiple syllabi, and ensuring all lessons are well-planned and effectively delivered. ● Provide pupils and parents with ‘Tarbiyah’ checklists to monitor their character-building progress. ● Where appropriate, we will provide pupils with the tools to learn more effectively by means of practical demonstrations. ● To build a sense of tolerance and respect, we will arrange trips to visit different places of worship to learn about others and appreciate their teachings. -
Egyptian Shiʿa Between Security Approaches and Geopolitical Stakes Stéphane Valter
Norm and Dissidence: Egyptian Shiʿa between Security Approaches and Geopolitical Stakes Stéphane Valter To cite this version: Stéphane Valter. Norm and Dissidence: Egyptian Shiʿa between Security Approaches and Geopolitical Stakes. Occasional Paper series (CIRS), Georgetown University in Qatar, 2019. hal-02410632 HAL Id: hal-02410632 https://hal.archives-ouvertes.fr/hal-02410632 Submitted on 19 Dec 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Norm and Dissidence: Egyptian Shiʿa between Security Approaches and Geopolitical Stakes Stéphane Valter © 2019 Norm and Dissidence: Egyptian Shiʿa between Security Approaches and Geopolitical Stakes Stéphane Valter © 2019 Center for International and Regional Studies Georgetown University in Qatar Occasional Paper No. 23 ISSN 2072-5957 Established in 2005, the Center for International and Regional Studies (CIRS) at Georgetown University in Qatar is a premier research institute devoted to the academic study of regional and international issues through dialogue and exchange of ideas, research and scholarship, -
Fasting in Islam Tel: +44 (0)208 8558 1328 S Email: [email protected] 72 ALBIRR FOUNDATION UK SAWM [Fasting]
SAWM-cover Press 23/6/14 23:58 Page 1 72 NOT FOR SALE for free distribution only 72 ALBIRR FOUNDATION UK 106 Church Road, Leyton London e10 5hg United Kingdom awmfasting in islam tel: +44 (0)208 8558 1328 S email: [email protected] 72 www.albirr.com ALBIRR FOUNDATION UK SAWM [fasting] albirr foundation uk Contents NOT FOR SALE For Free Distribution Only SAWM/FASTING …5 77 THE MONTH OF RAMADAN …8 SAWM (FASTING) HOW TO FAST …9 isbn 0-9541955-66 Things That Invalidate the Fast …9 First Edition published November 2003 Acts in Fasting That Demand a Penalty …11 Second Edition published March 2008 Recommended Acts to Perform While Fasting …11 Third Edition published June 2014 Acts Permitted During Fasting …14 © Albirr Foundation UK CATEGORIES OF FASTING …16 77 a. The Obligatory Fasting …16 Ramadan …16 To receive your free copy, please send a self-addressed stamped envelope to: People Exempted from Fasting During Ramadan …16 Fasting in Fulfilment of a Vow …18 ALBIRR FOUNDATION UK 106 Church Road, Leyton, London e10 5hg Fasting for Expiation/ Kaffarah …18 United Kingdom tel: +44 (0)208 8558 1328 b. Nafl (Voluntary) Fasting …21 email: [email protected] The Day of ‘Arafah …22 www.albirr.com The 10th Day of Muharram …23 Six Days in the Month of Shawwal …23 77 Three Days Every Month …24 Mondays and Thursdays … 25 >> >> >> design&layout: [email protected] 3 QIYAM AL-LAYL: TARAWIH PRAYER …26 SAWM SOME SPECIAL FEATURES OF RAMADAN… 29 ] Night of Power/Laylat al-Qadr …29 [fasting I’tikaf …31 awm (fasting) in Islam means to give up eating, drinking Essentials of i’tikaf …31 and intimate relations with one’s spouse during the day- How to make I’tikaf …32 S light hours – from dawn (the first light) to sunset.