The word jihad has become a convenient word to throw at Muslims (and) accusing Muslims of terrible things. Much of these accusations come from one block of people in the world and that block of people has to do with the concentration of power and wealth- these are where the accusations against us originate. Much of this bloc is concentrated in what can be abbreviated as Imperialist and Zionist interests. They say “jihad is a religious holy war.” That’s a lie. There’s no such combination of words in the Qur’an and in the Sunnah. Anyone can read in all of the Qur’an and all of the hadiths and he will not come across these three conjoined words- holy, religious war. It doesn’t exist. When these English words are given their Arabic counterparts (it) would be harb deeniyah muqaddasah. The challenge goes to any thinking person to find any ayah or any hadith that has the combination of these three words in them or the combination of any two of these three words in them. Impossible!
In a silver screen extravaganza, Fetih 1453 attempts to revive the glory of the Ottoman Empire and with it the sagging fortunes of Prime Minister Recep Tayip Erdogan who fancies himself as a modern incarnation of the Turkish sultan.
In a tightly reasoned and passionately written article, Abu Dharr urges Muslims to be true in their honour and respect of the Messenger of Allah (saws) and love those whom he loved: his Ahl al-Bayt. Among these was Imam al-Husein who was martyred on the plains of Karbala.
Once King Muawiyah had usurped the Khilafah, the issue of power and authority was gradually removed from Muslim consciousness and Islam reduced to mere rituals. The sorry state of Muslim rulers today is the direct result.
In 2007 the palace “scholar” Abdulaziz al Sheikh called for the demolition of the graves of Prophet Muhammad (saws) and his two companions buried beside him, Abu Bakr (ra) and Umar (ra).
Fake historian distorts history to attack Islam in the most scandalous way and Britain’s channel 4 provides him air time. Islamophobia is now official policy in much of the western world.
Sectarianism exists on both sides of the divide. It is imperative to understand the root problems to overcome it, urges Abu Dharr.
How historical baggage has smothered Muslim minds to sink into sectarianism while ignoring the teachings of the Qur’an and the Sunnah.
There is immense Islamic history woven into Morocco’s social and cultural fabric. Zainab Cheema captures the essence of spirituality on her journey to Fes.
It was the beginning of the seventh year of the Hijrah. Only a few weeks earlier, the noble Messenger (pbuh) had concluded the Treaty of Hudaybiyah with the chiefs of Makkah.1
As Turkey’s hopes of becoming the leading power to restore Muslim public identity and its own Islamic socio-political distinctiveness gradually fade away from Muslim memory, it is important not to exaggerate the deviations of contemporary Turkey.
We follow in the footsteps of Allah's Prophet as he teaches us and all generations how to socially and politically and militarily behave but some Muslims display an attitude and a behavior even though they confess with their tongues and with their words their dedication to Allah's Prophet but when it comes to their actions and their policies they act in a different manner. We followed Allah's Prophet as he was moving in on Makkah. He was expelled from Makkah under a death threat. He went to Yathrib which became his Madinah and during seven and eight years the legitimacy of Islam began to nibble at the illegitimacy of the Mushriks. And finally we spoke about, (what we called), Umrah Al Hudaybiyah and Umrah Al Qada'. One of the stipulations of the Hudaybiyah agreement was Muslims will be permitted the following year to go to Makkah or to come to Makkah to perform their Umrah. Now we take a closer look at what happened when the Muslims now were performing their Umrah in Makkah.
We are living in developing times. We try our best to address (or) to speak to and to speak of these developments through our understanding of Allah and His Prophet. We have been, (in the past khutbahs), taking a closer look at some details that have been pushed aside through the pressures of tradition and monotony. We will try to continue on this course (to) relate those times with these times. We spoke in the last khutbah about what we call umrah Al Hudaybiyah. The Umrah that preceded which many Muslims are at least technically familiar with what is called Al Hudaybiyah. We said that around one-thousand-and-four-hundred Muslims went out from Al Madinah to Makkah in a peaceful, nonbelligerent manner. We also said that the history of Allah's Prophet before that was a history of civil protests or civil disobedience. This does not come through to the average Muslim of our time.
To begin this Khutbah I would like to preface it with the following remark: many times traditional Muslims or cultural Muslims or ritualistic Muslims try to look at things through to their myopic sights and one of the issues that they try to dwell upon in as far as our presence and our Khutbah here is on Friday is the Khateeb or the Imam does not quote very often the sayings and the statements of Allah's Prophet. For those of you who have been living this extended Friday in all of these years you probably came to realize that we concentrate more on what the Prophet did than on what he is reported to have said. We want the Muslims to transition from saying “the Prophet said this…” to understanding that the Prophet requires us to do this. This in a nut shell is the difference between those who live in an Islamic religion of tradition and those who live out an Islamic conviction and ideology.
We will continue to accompany Allah’s Prophet and to understand where we have in the past failed to understand him. In the past hundred, two hundred years we suffered from a failure in understanding him. We seek to rehabilitate ourselves, to refresh our minds (and) to energize our conscience (and) to understand what he stood for. The Prophet of Allah, we all know, reached a time in which it was no longer possible to have a peaceful of even a normal relationship between him and those who are with him on one side in Makkah and the rest of Makkah on the other side. There comes a time when this has to happen. If this doesn’t happen in our lives then there is a failure on our part to fulfil the character of Allah’s Prophet which he left for us.
It is that time of the year again. Muslims from far and near prepare themselves for the lifelong journey to Ibrahim’s (a) final destination, to the emigre home of Hajar, to the life-threatened birth of Isma‘il (a), to the expatriate city of Muhammad (pbuh) and to the cradle of Islam — to Makkah al-Mukarramah.
Sectarianism has been a time tested tool in the hands of illegitimate rulers since the Islamic institution of khilafah was subverted into mulukiyah nearly 1,400 years ago. Today, the illegitimate rulers of Bahrain, Qatar, Kuwait, the United Arab Emirates and Saudi Arabia are using this weapon to divert attention away from their oppressive policies and subservience to the West and to Zionist Israel.
In Part 1 of his analysis of the Islamic political and decision-making apparatus, Dr. Perwez Shafi, a director of ICIT stationed in Pakistan, offers some thoughts on the question of legitimacy and its relationship to political and social change brought about by a revolutionary Islamic movement.
Turkey has always been an important player in the Muslim world. During Ottoman rule, it was the leading edge of the Islamic world. Its armies marched triumphantly into Europe reaching the gates of Vienna in 1683.