Acacia

waalaikummussalaam wa rahmatullahi wa barakatuhu, I agree!

Du'aa Expressing Deep Gratitude for our Ummah رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ Rabbanaa laa tu'aakhidnaa in nasiinaa aw akhta'naa. Rabbanaa wa laa tahmil 'alaynaa isran kamaa hamaltahuu 'alal-ladhiina min qablinaa. Rabbanaa wa laa tuhammilnaa maa laa taaqata lanaa bihii, wa' fu 'annaa wagh-fir lanaa war-hamnaa. Anta Mawlaanaa fan-surnaa 'alal-qawmil-kaafiriin. (2:286) Our Lord, do not take us to task if we forget or make a mistake, Our Lord, do not place such a burden on us as You had placed on those before us. Our Lord, burden us not with that which we have not the strength to bear. Pardon us, grant us forgiveness, and have mercy on us. You are our Protector so help us to victory over the disbelieving people. ~~~Ameen~~~ There are several ahadith in Musnad Ahmad, Sunan ad-Darimi, and Mustadrak Haim that inform us about the extraordinary importance of the last two verses of Surah Al-Baqarah, which contain this du'aa. They were given to Prophet Muhammad (sallallahu alayhi wa sallem) out of His grace, during mi'raj (Ascension) out of the special treasure underneath the 'Arsh (Divine Throne) and they were not given to any previous Prophet. We say this du'aa out of deep gratitude for this ummah was relieved of the stringent burdens placed on the Israelites, as is obvious to anyone who compares Islamic Shari'ah with Jewish Laws. Sayyidnaa 'Umar (ra) and Sayyidna 'Ali (ra) said they thought that anybody who had any sense would never go to bed without having recited these verses. (Source: Khalid Baig’s commentary to du’aa #3 in the Accepted Whispers: Munajat-e-Maqbul) Ya Allah, accept this du'aa from the Ummah of Rasulullah (sallallahu alayhi wa sallem), ease our hardships and grant us victory over the oppressors and disbelieving people. Ameen.

Du'aa At The Time of Great Difficulties رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ Rabbanaa aatinaa fid-dunyaa hasanatan wa fil-aakhirati hasanatan wa qinaa 'adhaaban-naar (2:201) Our Lord, give unto us in this world that which is good and in the Hereafter that which is good, and protect us from the punishment of the Fire. ~~~Ameen~~~ This is a very well-known du'aa. If a Muslim knows any du'aas in Arabic, it is very probable that this is one of them. However, its message and significance escape many. It is a unique feature of Islam that it strikes a perfect balance everywhere, including between this world and the Hereafter. This world is important as is the Hereafter; we will reap there what we sow here. We pray for both, and mention them in their natural chronological order. But what we are seeking - and here is the crucial difference - are not the goods of this world, but the good. Here and in the Hereafter. Hasanah denotes every conceivable form of good health, livelihood, fulfillment of genuine needs (not wants), and morals, virtuous deeds, beneficial knowledge, honour and prestige, strength of faith, and sincerity in worship. Actually, everything in this world is good that will lead, directly or indirectly, to the good in the Hereafter. A Muslim informed by this du'aa will neither focus entirely on this world, seeking exclusively the comforts here, nor will he declare that he has nothing to do with it. Prophet Muhammad (sallallahu alayhi wa sallem) once visited a man who had been debilitated by sickness and asked him whether he had been making any supplication. He had. It was, "O Allah, whatever punishment you are going to give me in the Hereafter, give it to me here." Prophet Muhammad (sallallahu alayhi wa sallem) asked him why he had not made this du'aa instead. He did and was cured. The Prophet (sallallahu alayhi wa sallem) used to make this du'aa very often (Sahih al-Bukhari). He used to recite this du'aa between the Rukn-e Yamani and the Black Stone while making tawaf (circumambulation of the Ka'bah) (Sunan Abi Dawud). Whenever he shook hands with a person he did not leave his hand without making this du'aa (Ibn as-Sunni). Imam Nawawi recommends this du'aa at the time of great difficulties or when facing major issues. It is also recommended after praying Salatu-ul-Hajah (a special salat at the time of need). (Source: Khalid Baig’s commentary to du’aa #1 in the Accepted Whispers: Munajat-e-Maqbul) May Allah Ta’aala accept this du’aa from the Ummah of Rasulullah (sallallahu alayhi wa sallem) too. Ameen.

Ah... now a beautiful sister's e-mail today, which caught me by surprise but filled my heart with increased love for her, makes so much more sense :) May Allah Ta'aala preserve your heart, her heart, the hearts of all those mentioned in the e-mail, and the hearts of all believers - purify our hearts, strengthen them, fill them with His love, and join our hearts in love for Him and Rasulullah (sallallahu alayhi wa sallem). Ameen.

DU’AA (PRAYER): THE MOST POTENT WEAPON OF A BELIEVER رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ Rabbanaa afrigh ‘alaynaa sabran wa thabbit aqdaamanaa wan-surnaa ‘alal-qawmil-kaafiriin. (2:250) Our Lord, pour out patience on us, plant firmly our feet, and give us victory over the disbelieving people. ~~~Ameen~~~ This was the du’aa of the Children of Israel fighting under the leadership of King Talut (Saul) against the Philistines who were fighting under Jalut (Goliath). The Children of Israel were the Muslims of the time. Allah Ta’aala accepted this du’aa and gave them victory over Goliath as Prophet Dawud (David) (as) slew him. The trials and tribulations of this life constantly require sabr, which implies more than just patience. It implies patience in the face of hardships, steadfastness to refrain from evil in the face of temptations, and determination in overcoming obstacles to doing good. Thus overcoming laziness in offering daily salaats is part of sabr, as is remaining firm in the face of peer pressure. Of course perseverance in the face of oppression is a big part of it. This d’aa reminds us that sabr is the key to victory. Sabr that emanates from a strong heart and trust in Allah Ta’aala leads to firmness of the feet which in turn leads to victory. But for each step on this path to victory, we need Allah’s help. Hence the du’aa. (Source: Khalid Baig’s commentary to du’aa #2 in the Accepted Whispers: Munajat-e-Maqbul) May Allah Ta’aala accept this du’aa from the Ummah of Rasulullah (sallallahu alayhi wa sallem) too. Ameen.

Do not disobey Allaah for the sake of someone you love because the heart of the one you love is in the control of the ONE you disobey. -Mufti Ismail Moosa

"Du'aa (supplication) is the essence of worship. It is the weapon of the believer. With it we can never fail; without it we can never succeed. It is a whispering conversation with Allah Ta'aala, the most up-lifting, liberating, empowering, and transforming conversation one can ever have." Compiled by Mawlana Ashraf 'Ali Thanawi and translated (with commentary) by Khalid Baig, the Accepted Whispers: Munajat-e-Maqbul includes over 200 du'aas from the Qur'an and Hadith for daily reading. In his introduction, Khalid Baig reminds us and makes du'aa that: We need du'aas in all circumstances and all times. But in the dark ages that we are living in today, we need them even more. Every day brings fresh news about atrocities committed against our brothers and sisters around the world. What can we do? We can continue to just feel frustrated and depressed. We can just forget all this and move on to some other subject. Or we can stand up before Allah Ta'aala and pray for His help, Who alone can help. The du'aa can shange our life, our outlook, and our fate. It is the most potent weapon of a believer. May Allah Ta'aala make this book an instrument of delivering that power to us. Ameen. Du'aas from this book to flow under this thread insha'Allah. Wa'assalaam

Dua: The Essence of Worship With the recent happenings in Gaza receiving widespread condemnation from people all around the world, it’s time for us to wake up & pray for those who are being oppressed. As an Ummah we need to reach out to our fellow brothers and sisters and the best we can do is make dua for them. Below are some duat I’ve compiled from various reliable sources. Please take some time out after every prayer and if possible try to offer voluntary prayers at night and make dua. May Allah accept our supplications and ease the sufferings of those who are experiencing hardship, Ameen. Remember, when you make dua for someone, it also benefits you. So make dua for your fellow muslim brothers and sisters with firm faith in Allah swt and hope for it to be answered. The prophet (SAW) said: ‘There is no believing servant who supplicates for his brother in his absence where the angels do not say, ‘the same be for you” [Muslim] اللهم أصلح أمة محمد اللهم فرج عن أمة محمد أللهم ارحم أمة محمد 'Allahumma aslih Ummata Muhammad. Allahumma farrij 'an Ummati Muhammad. Allahumma Rham Ummata Muhammad [sallAllahu alayhi wasalam] O Allah! Improve (help) the state of the Ummah of Muhammad. O Allah! Grant ease to the Ummah of Muhammad. O Allah! Have mercy on the Ummah of Muhammad. اللَّهُمَّ اغْفِرْلَنَا وَ لِلْمُؤْمِنِيْنَ وَ الْمُؤْمِنتَ وَ اَصْلِحْهُمْ وَ اَصْلِحْذَاتْ بَيْنِهِمْ وَ اَلِّفْ بَيْنَ قُلُوْبِهِمْ وَ اجْعَلْ فِىْ قُلُوْبِهِمُ الاِيْمَانَ وَ الْحِكْمَةَ وَ انْصُرْهِمْ عَلى عَدُوِّكَ وَ عَدُوِّهِمْ Allahumma aghfir lana, wa lil mu'miniia, wal-mu'minaati, wa aslih-hum, wa salih dhati bayynihim, wa allif baina quluubihim, waj'al fi quluubi-himul imaana wal hikmata, wa-nsurhum 'ala' 'aduw-wika wa 'aduwwihim O Allah! Forgive us, and the believing men and women, and remove their faults, and cause peace and love among their hearts, and infuse into their hearts a firm faith and wisdom, and let them be victorious over Your enemies and their enemies. رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ Rabbana afrigh alayina s abran wa thabbit aqdamana wan s urna ala alqaumil-kafiriin Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith. [surah al-Baqarah; 2: 250] رَبَّنَا لاَ تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ Rabbana la tu·akhi dh na in nasina aw akhtaana, rabbana wala tahmil alaiyna isran kama hamaltahu ala alladhina min qablina, rabbana wala tuhammilna ma la þaqata lana bihi wa'fu anna waghfir lana warhamna anta maulana fa'nsurna ala alqaumil-kafiriin Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith. [surah al-Baqarah; 2: 286] اللَّهُمَّ مُنْزِلَ الْكِتَابِ، سَرِيعَ الْحِسَابِ، اهْزِمِ الاَحْزَابَ، اللَّهُمَّ مْهُمْ وَ زَلْزِلْهُمْ Allahumma munzilal kitabi, warii'al-hisaabi, ihzimil-ahzaaba. Allahumma ihzimhum wa zalzilhum O Allah! Revealer of the book, Swift to account, defeat the groups (of those who reject faith). O Allah! defeat them and shake them. [Muslim; 3:1362] رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ Rabbana la tajal-na fitnatan-lil qawmi-dhalimeen Our Lord! make us not a trial for those who practise oppression [surah Yunus; 10: 85] (Author: sister Nabeela of Fragrant Rose)

I like the mop idea! We have 2 bug boxes in the house designated for the purpose... one has a magnifying glass & it is absolutely awesome to see the details on these little critters - SubhanAllah!I take a few minutes to observe Allah Ta'aala's wonderous creation, perhaps look up some details online & then... good bye buggy... released outside. Insha'Allah we should avoid causing death or harm to all creatures - big or small, with roots or feet - unless they are dangerous, we have a need, or we are allowed.

Alhamdulillah, spiders help keep other bug populations in check too.

:( sisters what is this I am reading? Please don't kill them... start implementing a catch & release strategy if they bother you... but please, unless they are harmful, please don't kill them :(

If it has to do with the following then, no, it is not true. Here is the rest of the shaykh's message:

Bismillahirrahmanirrahim Reminder to read Surah al-Kahf this Friday. It is Jumuatul Wadaa, Friday the 27th of Ramadan - it could be Laylatul Qadr. About this particular night, Shaykh Abdul Raheem shares the following words of encouragement: Ameen.

The biggest enemy of Muslims is….Muslims by A Muslim As a father, nothing is more painful than seeing our Muslim children around the world suffering. We see the Syrians, Palestinians, Iraqi, Afghani – slaughtered and their blood streaming into rivers. However, as I sat watching, listening and reading the many many condemnations of the Israeli atrocities against our brethren in Palestine, on websites, in the masjid, on YouTube, news agencies around the world – after seeing all the appeals, petitions, marches, protests and pleas for help from many organizations and people, this is the thought that came to mind: Why would Allah (swt) – hurt his own people who worship him? Then, I thought – Allah loves his people 70 times more than a mother loves her children. Then why is Allah allowing this to happen?? After opening the Quran and reading numerous Ahadith – the answer was clear. When Allah's anger is in full force – when his obedience is lost, when his beloved messenger example is mocked, when his people forget his message and his prophetic way — He (swt) will send reminders. War, blood, pain, killing and the loss of our innocent children — the only reminder we understand. With over 50 years of Palestinian conflict – years of debate – our eyes, hearts are sealed with the real problem. Syrian massacre in front of us – a country shredded with no end of war in sight. Iraq millions butchered. Afghanistan shelled for decades…and all the other Muslim nations similar and screaming for help. The cause? The cause is not the Jews, Zionists, Munafiqs, Freemasons, Bilderbergs – they are not the reason – but only a means; a tool Allah has used to wake up this ummah. But 99% are still asleep. Our minds our engrossed in this world, love of the competition of success – glory, glamour, status and power and forgetfulness of death. Our race is for the biggest house, a collection of cars, fancy number plates, a glamorous lifestyle, a parade of shops, a huge bank balance – a wardrobe of designer clothes, shoes, phones, holidays, watches…the list is eternal. Until and unless, the collective ummah, does not STOP the copycat lifestyle of the disbelievers – the kuffar, behaving like kuffar and supporting the kuffar activities, blending our belief — Allah azza wa jall will withhold HIS support. He will turn the mercy OFF until you submit to him 100%. You can appeal in millions on every street – in every country – but it will be a grain of sand in weight. Millions marched to stop the invasion of Iraq and still – the bombing pounded every city and rubbled masjids. Millions marched in Egypt – their country destroyed. Millions march and cry….but how many do tawba, repent and change and submit to Allah and follow a real Islam? It is no use criticizing the Jews if we have not changed our appearance, our entertainment and our culture to that of our beloved NABI sallallahu alayhi wa sallam. We cannot persist in supporting them through watching their filth on t.v, Hollywood trends, dancing to music, wearing their haraam clothing and eating doubtful foods and then cry foul when they eat us alive! The change that is needed is not in Washington, Tel Aviv or London. It is in the homes, lounges, kitchens and workplace — of every single reciter of the kalimah! I challenge every one of you my brothers & sisters – throw out that evil box that damages our thinking, our morals and our imaan! Then we will see the help of Allah descend. If we behave like Muslims, then Allah has promised,’wa kaana haqqan alaynaa nasrul mumineen’ ‘It is a right upon us to help the believers’. Making propaganda and insulting Jews is not helping, they are only one nation who Allah is using. Like the Islamophobic groups that are appearing everywhere, who and why were they created? Why would Allah allow groups to terrorize the Muslims and insult his Prophet (saw). The truth is we are the Insult – the Muslims of 2014. We the Muslim today say that Islam is too difficult. Let’s blend the east and west, let’s integrate our wives, our children. You don’t need to practice the sunnah – it’s an option. I cant pray at work my boss will get upset. I cant grow my beard or my wife will curse me….my mum will throw me out….I cant get a job….so on, so on…etc. The question is ‘WHO ARE WE- What type of Muslim are we???’ If you want to make a difference by ‘Boycotting’ then:- Boycott Interest Boycott Usary Boycott Alcohol Boycott Tobacco Boycott Drugs Boycott mortgages – interest Boycott loans Boycott Insurance Boycott ALL Haraam earnings Boycott ALL doubtful/haraam food Boycott EXTRAVAGANT WEDDINGS Boycott EXTRAVAGANT holidays Boycott zina of the eyes Boycott zina of the tongue Boycott zina of the ears Boycott haraam relationships Boycott EXTRAVAGANT lifestyles Boycott music Boycott backbiting Boycott slander Boycott adultery Boycott fornication Boycott clubbing Boycott going out without hijaab Boycott intermingling of genders Boycott EVER MISSING A SALAH Boycott disobedience of parents Boycott disrespecting husband’s Boycott ill treating wives Boycott Wasting hours on whatsapp Boycott wasting hours on Twitter Boycott wasting hours on FB Boycott spending hours on PS3/xbox Boycott NATIONALISM Boycott leaving the SUNNAH Boycott leaving the SHARIAH Boycott ALL FORMS OF HARAAM InshaAllah!!! Change yourself my brothers and sisters. Make your deen like a strong pillar – a fortress – of imaan. May Allah Give us the true understanding and grant us the success to practice and guide us on the true path till our final abode Jannah in Akhirah (Ameen). (Source: MuslimVillage.com via Jamiatul Ulama KZN)

Itikaf Explained (detailed) EISLAM.co.za The basic purpose of I’tikâf is that the heart gets attached to Allâh and, with it, one attains inner composure and equanimity and pre‑occupation with the mundane things of life ceases and absorption in the eternal Reality takes its place, and the state is reached in which all fears, hopes and apprehensions are superseded by the love and remembrance of Allâh, every anxiety is transformed into the anxiety for Him and every thought and feeling is blended with the eagerness to gain His nearness and to earn His good favour, and devotion to the Almighty is generated instead of devotion to the world and it becomes the provision for the grave where there will be neither a friend nor a helper. This is the high aim and purpose of I’tikâf which is the speciality of the most sublime part of Ramadhân, i.e., the last ten days. Similarly, Hadhrat Shah Waliullah Radiallâhu anhu remarks, “Since I’tikâf in the masjid is a means to the attainment of peace of the mind and purification of the heart, and it affords an excellent opportunity for forging an indentity with the angels and having a share in the blissfulnes of the Night of Power and for devoting oneself to prayer and meditation Allâh has set apart the last ten days of the month of Ramadhân for it and made it a Sunnah for His pious and virtuous slaves.” Rasulullâh Sallallâhu ‘alayhi wasallam always observed, I’tikâf and the Muslims have on the whole adhered to it. It has become a regular feature of the month of Ramadhân and a confirmed practice with the devout and the faithful. Hazrat Ayesha Radiallâhu anha relates that “Rasulullâh.Sallallâhu ‘alayhi wasallam regularly observed I’tikâf during the last ten days of Ramadhân till the end of his life. After him, his wives maintained the tradition.” (Bukhari) It is related by Hazrat Abû Huraira Radiallâhu anhu that “Rasulullâh Sallallâhu ‘alayhi wasallamobserved I’tikâf for ten days every year in the month of Ramadhân. In the year he passed away he observed it for twenty days.” (Bukhari) MEANING OF I’TIKAF The reality of I’tikâf is that a person remains in the masjid for a certain period with the intention [niyyah] of I’tikâf. There is no time limit pres­cribed for whatever time is spent in the masjid with the intention of I’tikâf such spending of time will constitute I’TIKÂF. However, a period of ten days is prescribed for the Masnun I’tikâf of Ramadhân ‑ the Sunnah will not be fulfilled for a period less than ten days. In the case ofI’tikâf Wâjib (that’ is, a person who has taken a vow to perform I’tikâf, it cannot be fulfilled in a period less than one day and one night. (Badai) WHO MAY PERFORM I’TIKAF 1. It is necessary for I’tikâf that a person be a Muslim and sane. Hence, the I’tikâf of an insane person or a kafir will not be valid. However, just as a minor child may perform Salâh or keep fast, similary such minor may perform I’tikâf. (Badai). 2. A woman may also perform I’tikâf in her home by setting aside a specified place for ibâdah and performing therein such I’tikâf. However, it is necessary for her to obtain her husband’s consent for such I’tikâf. Moreover, it is essential that she is not in a state of menstruation and nifâs. 3. it is a condition of I’tikâf Masnun and I’tikâf wâjib that a person be in a state of fasting. Hence, if a person is not in a state of fasting, he cannot perform these categories of I’tikâf. However, fasting is not a condition in the case of Nafl I’tikâf. PLACE OF I’TIKAF For male persons, ‘Itikat can only be performed in the masjid. The most blessed and preferredI’tikâf is that performed at al‑Masjid al Harâm in Makkah. The next most preferred I’tikâf is that performed at al‑Masjid al‑Nabawî in al‑Madinah. Third in order of preferability is al‑Masjid al Aqsa (in Al‑Quds). Fourthly, any Jam’i Masjid. However, it is not neces­sary to perform I’tikâf at a Jam’iMasjid. On the contrary, I’tikâf may be performed at any masjid where prayers are said five times (each day) in jama’at. If a masjid is such that five time prayers (each day) are not said therein, then in such an event there is a difference of opinion amongst the ‘Ulamâ’. Some scholars are of the view that I’tikâf may be performed at such a masjid, although it is not preferable. (Shâmi) I’tikâf can be made in a masjid wherein only in Ramadhân 5 daily Salâh are performed (FatâwaRahîmîyah vol. 2. p. 30) TYPES OF I’TIKAF I’tikâf Masnun ‑ This refers to that I’tikâf which is only performed in the month of Ramadhân during the last ten days thereof commencing on the twenty‑first night and terminating upon the sighting of the the moon of Shawwal (that is, on the eve of ‘Id al‑Fitr) It is termed I’tikâf Masnunbecause Rasulullâh Sallallâhu ‘alayhi wasallam performed I’tikâf every year in these days. I’tikâf Nafl ‑ This refers to that ‘Itikaf which may be performed at any time. I’tikâf Wâjib ‑ This refers to that I’tikâf (a) which becomes wâjib because of making nadhr, that is, taking a vow, or (b) which becomes wâjib as Qada’ for rendering void a Masnun I’tikâf. MEANING AND EFFECT OF MASNUN I’TIKAF TheI’tikâf which is performed in the last ten days of Ramadhân Mubarak is known as Masnun I’tikâf. The time for this I’tikâf commences upon completion of the twentieth day (of Ramadhân), that is, with effect from the setting of the sun, and remains until the sighting of the Shawwal moon (Eid moon). In view of the fact this I’tikâf commences from the twenty‑first night (of Ramadhân) ‑ and the night commencing from the setting of the sun ‑ it is therefore necessary for the person wishing to performI’tikâf to enter the hudud of the masjid on the twentieth day on such time before Maghrib so that the setting of the sun takes place whilst he is in the masjid. The I’tikâf of the last ten days of Ramadhân is Sunnah Mu’akkadah Kifayah. This means that if one person, who lives in a particular area in which a masjid is situated, performs I’tikâf, then in such an event the Sunnah is fulfilled on behalf of all the members of that area. However, if nobody in the entire area performs I’tikâf, then all the members of the area will be liable for the sin of failing to fulfil a Sunnah. RESPONSIBILITY OF MEMBERS OF AN AREA AND MAIN FEATURE OF I’TIKAF It is clear from the foregoing that it is the responsibility of every member of the area or township to ascertain in the beginning whether any person is to sit for the I’tkâf in theirmasjid or not. However, it is not permissible to cause some person to sit by giving him payment or money because it is not permissible in the case of ‘Ibadah to give or take money or wages. (Shâmi) If no member of a particular area is able to sit forI’tikâf due to circumstan­ces of necessity, then in that event arrangements must be made to cause some person from another area to sit. (FatâwaDarul Ulûm Deoband) The outstanding pillar of I’tikâf is that a person remains for the duration of I’tikâf within the hudûdof the masjid. Save and except for the necessities of nature (see details later), he must not leave the hudud of the masjid even for one moment. For, if he leaves the hudûd of the masjid for one moment without a valid Shar’î reason (the details of which are dealt with later), the I’tikâf is rendered void. LEAVING THE MASNUN ON THE GROUNDS OF SHAR’Î NECESSITY By the term Shar’î necessity, we mean those necessities on the basis of which the Sharî‘ah has permitted the person performing I’tikâf to leave the masjid. TheI’tikâf is not rendered void if the person leaves by virtue of such necessities. These necessities are as follows: 1. The need to urinate or defecate, that is, to attend to the call of nature. The need for Ghusl of janabah when it is not possible to make Ghusl in the masjid. The need to make wudhu when it is not possible to make wudhu while in the masjid. The need to bring food and drink when another person is not available to do so. The need of the Mu’adhin to go out for the purpose of calling Adhân. If Jumuah Salâh is not performed in the masjid wherein I’tikâf is performed, the need to go to another masjid to perform Jumu’ah. The need to move to another masjid in the event of leaking, etc. of the the masjid. Apart from these needs, it is not permisible for the person performing I’tikâf to leave the masjid for any other purpose. Now, we shall, insha-Allâh, explain details of each of these needs. CALL OF NATURE (a) The person performingI’tikâf can leave the rnasjid to attend the call of nature, that is, to urinate of defaecate. In so far as urinating is concerned, he must go to the place nearest themasjid where it is possible to urinate. In regard to defaecation, if a toilet has been built attached to the masjid, and if it is possible to defaecate therein, then he must go there. It is not permissi­ble to go to another place. However, if a person cannot defaecate due to his nature or because of extreme difficulty at any place besides his home, then it is permissible forlim to go to his house for this purpose, even if a toilet is available near the triasjid. (Shâmi) If a person does not have this difficulty, then he should utilise the toilet of the masjid. If such a person leaves the masjid toilet and goes to his house, then his I’tikâf is rendered void according to some ‘‘Ulamâ. (Shâmi) (b) If the masjid does not have any toilet, or if it is not possible to attend the call of nature therein, or in the case of extreme difficulty, then in such events it is permissible to go home to attend the call of nature, notwith­standing the distance of such home. (Shâmi) © If the home of a friend or a relative is present near the masjid, it is not necessary to go to his friend’s or relative’s home to attend the call of nature. Despite this, one is permitted to go to one’s home even if it is situated at a distance in comparison to the home of such a friend or a relative. (Shâmi) (d) If a person owns two houses then he should go to the nearer one to attend the call of nature. If he goes to the further home then his I’tikâf is rendered void according to some ‘ulama. (Alamgiri) (e) If the toilet is occupied, then it is permissible to wait until it is vacant. But it is not permissible to remain even for one moment once the need is fulfilled. If one remains then, I’tikâf is rendered void. (Barjandi) (f) It is permissible to make Salâm to someone or to reply to a Salâm or to talk briefly in the house or on the way to the toilet and on return, provided that one does not stop for such brief talk. (Mirqat) (g) It is not necessary to walk briskly on the way to the toilet or on return. It is permissible also to walk slowly. (Âlamghiri) (h) On the way to the toilet to attend to the call of nature, one must not stop at the instance of another. One must while walking indicate to such other person that one is in a state of I’tikâf. One can not stop for this purpose. If one stopped for some time at the instance of another, then hisI’tikâf is rendered void. This applies to the extent that if a debtor has on the road stopped the person performing I’tikâf then according to Imâm Abû Hanifah Rahmatullâh ‘alayhi the I’tikaf is rendered void. The I’tikâf is not rendered void by virtue of his necessity according to Imâm Abû Yusuf and Imâm Muhammad Rahmatullâh ‘alayhi. Imâm Sarakasi Rahmatullâh ‘alayhi has on the basis of ease and facility manifested a preference for the view point of the latter two. (Mabsut) However, precaution demands that one must not stop on the road under any circumstances. (i) It is permissible to smoke a cigarette upon leaving to visit the toilet provided that one does not have to stop for this purpose. (j) If any person who has gone to his house for the purpose of attending to the call of nature, then it is permissible for him to make wudu therein, after attending to the call of nature. (Majma‑ul‑Anhar) (k) Istinjah is included in the term “attending to call of nature”. Hence, if a person suffers from the disease of urine drops, he can go outside for the purpose only of Istinjah for this reason, the jurists have set forth Istinjah as a separate ground of necessity entitling a person to leave apart from the ground of “attending to the call of nature.” (Shâmi) (l) While in I’tikâf to be in state of wudhu is Mustahab [desirable] and not wâjib [compulsory]. To read books of Tafsîr and jurisprudence in the state of wudhu is also mustahab. (FatâwaMehmoodiya vol. 3 p. 117/2) (m) While in I’tikâf one can inquire from vistors about those who are absent. (ibid.) GHUSL It is permissible for the person performing I’tikaf to leave the masjid for the purpose of Ghusl ofJanabah in the event of emission of semen. This is subject to the explanation that if such a person can make Ghusl whilst remaining in themasjid, for example, by sitting in some big tub and performing Ghusl in a manner that the water does not fall in the masjid then it is not permissible for him to go outside. However, if this is not possible or there is extreme difficulty then he may go outside for Ghusl of Janabah. (Fath‑ul‑Qadir) If there is a Ghusl Khanah in the masjid, then he must perform Ghuslthere. However, if there is no Ghusl Khana in the masjid, or it is not possibleto make Ghusl therein for some reason, or if there is extreme hardship, then one can perform Ghusl in one’s home. Apart from Ghusl of Janabah, it is not permissible to leave the masjid for any other Ghusi. It is not permissible to leave the masjid for the purpose of Jurnu’ah Ghusl or a Ghusl to cool oneself. If one has left the masjid for this purpose then I’tikâf is rendered void. However, if one wishes to makeJumu’ah Ghusl or cool oneself, then he must adopt such a course that the water does not drip into the masjid. For example, he must sit in some tub and bathe himself, or make Ghusl at the corner of the masjid in such a way that the water drips outside the masjid. EATING If a person has another available to bring food and water for him to the masjid, then it is not permissible for such a person performing I’tikâf to leave the masjid for the purpose of fetching food. If, however, he does not have available any person to bring food and water, then it is permissible for him to leave the masjid to bring food (al‑Bahr‑ur‑Raiq). However, the food must be brought to the masjid and eaten therein. (Kifayat‑ul‑Mufti) Such a person moreover must bear in mind that he must leave the masjid at a time when he is able to receive the food. But if he has to wait for some reason to receive the food, there is no objection. ADHÂN (a) If a mu’adhin is performing I’tikâf and he has to leave the masjid for the purpose of givingAdhân, then it is permissible for him to go outside. But he must not remain there after giving theAdhân. (b) If a person is not a mu’adhin but he wishes to give Adhân for a particular time, then it is permissible for him to leave the masjid for the purpose of giving Adhân. (Mabsut) © If the door of the minaret of the masjid is situated within the masjid, then it is absolutely permissible for the person performing I’tikâf to climb the minaret because it will constitute part of the masjid. However, if the door of the masjid is outside the masjid itself, then apart from the need to give Adhân, the person performing ’ltikaf is not permitted to climb such a minaret. (Shâmi) (d) It is preferable that I’tikâf be made in such a masjid where Jumu’ah Salâh is performed so that it is not necessary to go outside for Jumu’ah. However, if no Jum’ah Salâh is said in a particularmasjid and only five times Salâh is said therein, then it is permissible to perform I’tikâf in such a muffid. (Âlamghiri) (e) In such a situation, it is permissible to go to another masjid to perform Jum’ah Salâh. However, one must leave for this purpose at such a time that, in his estimation, upon reaching the Jam’iMasjid, he will be able to perform the four rakâh sunnah and thereafter, witness immediately the commencement of the khutbah. (ibid.) (f) If the person performing I’tikâf has gone to a certain masjid to perform Jurn’ah, then he may perform sunnah prayers after completing the fard in that masjid. However, he cannot remain (in the masjid) thereafter. (Ibid). If he remains for a period exceeding necessity then his I’tikâf is not rendered void because he has remained in a masjid. (Badai) (g) If a person goes to a Jam’i Masjid to perform Jum’ah and thereafter remains there and completes the remaining period of I’tikâf, then his I’tikâf will remain valid. This act is, however,makrûh. (Âlamgiri) One can make I’tikâf in one masjid and lead tarawîh in another provided when sitting for I’tikâf this intention was made. (Âlamqiri vol. 1, p. 199) TRANSFER OF MASJID It is necessary for every person performing I’tikâf to complete his I’tikâf in the masjid where he commenced it. However, if he is faced with such an extreme difficulty and hardship that it is not possible for him to complete the I’tikâf in such a masjid, for example, because such a masjid may collapse, or he is removed therefrom under compulsion, or there is a strong danger to life or property by staying there (in the masjid), then it is permissible to move to another masjid and complete the I’tikâf there. If one has left for this purpose, the ’ltikaf will not be rendered void, provided that upon leaving one does not wait or remain on the road but proceeds directly to the other masjid. (Âlamgiri) JANAZAH SALÂH AND VISITING THE SICK (a) Generally it is not permissible for the person performing I’tikâf to leave the masjid to participate in Janazah Salâh or to visit the sick. However, if one left to attend the call of nature, and incidentally, on the road enquired of some person’s health or participated in a Janazah Salâh, then theI’tikâf is not rendered void. (Badai) Moreover, one can visit or enquire of the sick whilst one is walking on. Consequently, Hadrat ’Aishah (R.A.) has said that the Rasululla Sallallâhu ‘alayhi wasallam enquired of the sick whilst walking on, and he did not change his way for the purpose. (Abû Dawûd). In regard to Janazah Salâh it is a condition that one does not stop at all after the Salâh itself. (Mirqat). (b) Apart from this, if a person makes a condition at the time of the intention of the I’tikâf itself to the effect that if he wishes during the course of the I’tikâf to visit a certain sick person, or participate in Janazah Salâh, or attend a certain Islâmic or religious gathering, he will do so, then in such a situation it is permissible to leave the masjid for these purposes, and his I’tikâf will not thereby be rendered void. However, in this manner, hisI’tikâf will become a nafl one, and will not remain Masnun. FACTORS THAT RENDER I’TIKÂF VOID I’tikâf is rendered void by the following factors: Apart from the necessities mentioned above, I’tikâf is rendered void if the person performing I’tikâf leaves the hudud of the masjid for any other purpose although such leaving is for one moment (Hidâyah). It is clear that one will be said to have left the masjidwhen the feet (of the person performing I’tikâf) have been put outside in such a manner that according to custom one will be said to have left the masjid. Hence, if only the head is outside the masjid, then I’tikâf shall not thereby be rendered void. (Al‑Bahr‑ur‑Raiq). Similarly, if a person performing I’tikâf leaves for a valid Shar’î necessity, but after completing such a necessity, he waits or stays outside (the masjid) even for one moment, then theI’tikâf is thereby rendered void. (Shâmi) If one leaves the masjid without a valid Shar’î reason or need, whether intentionally, in forgetfulness or by mistake, then in such situations the I’tikâf is rendered void. However, one will not sin for rendering the I’tikâf void if the leaving is due to mistake or forgetfulness. (ibid.) The I’tikâf will also be rendered void if a person under mistaken belief enters a part of the area of the masjid thinking that it falls within the hudud of the masjid, whereas in fact it is excluded there from. Hence, one must properly ascertain the hudud of the masjid before commencing I’tikâf. Since fasting is a condition for I’tikâf, if the fast breaks then I’tikâfis rendered void accordingly, irrespective whether such fast was broken for a valid reason or not, or intentionally or by mistake. In each of these cases, I’tikâf is rendered void. The meaning of breaking fast by mistake is that a person whilst remembering that he is fasting does some involuntary act which is opposed to the requirement of fasting; for example, the person continued eating until the rise of dawn, or made Iftar before the setting of the sun under the mistaken belief taht the time for Iftar had passed; or whilst gargling water entered the gullet by mistake althought the person remembered that he was fasting. In all these situations, the fast is broken and I’tikâf is correspondingly rendered void. However, if a person forgot that he was fasting and in such state of forgetfulness ate, and drank something, then both his fast and I’tikâf are not rendered void. (Shâmi) I’tikâf is also rendered void by sexual intercourse whether done inten­tionally or by mistake, and whether done during the day or night, inside the masjid or outside, and whether emission results or not. In all these situa­tions, I’tikâf is rendered void. Kissing and cuddling is not permissible during the course of I’tikâf if this causes emission, then I’tikâf is rendered void. However, if no emision results then notwithstanding its illegality, the ’ltikaf is not rendered void. (Hidâyah) SITUATIONS IN WHICH IT IS PERMISSIBLE TO BREAK I’TIKÂF It is permissible to break I’tikâf in the following situations: If such a disease emerges during the course of I’tikâf which is not possible to cure except by leaving the masjid, then it is permissible to break the I’tikâf. It is permissible to break I’tikâf and go outside (the masjid) in order to save a person who is drowning or burning or to prevent a fire. (Shâmi) It is permissible to break I’tikâf because of extreme disease which has afflicted one’s parents, wife or children. It is permissible to break I’tikâf if one is compelled to go outside (the masjid), for example, if a warrant of arrest is issued by the government. If a janazah arrives and there is nobody else to perform the Janazah Salâh, then also it is permissible to break the I’tikâf. (Fath‑ul‑Qadir) THE CONSEQUENCES OF BREAKING I’TIKÂF: RULES OF QADHA If the I’tikâf Masnûn is rendered void for any of the reasons set forth above, then it is wâjibto make qadah only of that day in which the ’ltikaf’ was rendered void. It is not wâjib to make qadah of the full ten days. (Shâmi). The procedure of making qadha of this one day is as follows: If there is time remaining in that Ramadhân, then one must perform I’tikâf with the niyâh of qadhain that Ramadhân commencing from the setting of the sun of one day until the setting of the sun of the following day. If there is not time in that particular Ramadhân or if it is not possible for any reason to perform I’tikâf therein, then apart from Ramadhân, one can keep fast on any day and perform I’tikâf for one day. On the other hand, if one makes qadah the following Ramadhân this also will be valid. However, there is no guarantee of life and accordingly one must make qadah as quickly as possible. If the I’tikaf Masnun is rendered void, it is not necessary to leave the masjid. But one can continue the I’tikâf for the remainder of the last ten days with niyyah of nafl. In this way, thesunnah al‑Mu’akkadah will not be fulfilled but thawab will be obtained for the nafl I’tikaf. On the other hand, if the I’tikâf was rendered void due to some involuntary mistake, then it is not inconceivable that Allâh Ta’âla may bestow in His infinite mercy the reward of theMasnun I’tikâf of the last ten days. Hence, it is preferable in the case of the breaking of theI’tikâf is broken and to commence a permissible to leave on the day that I’tikaf is broken and to commence a nafl I’tikâf with nafl niyyah the following day. THE ADAB OF I’TIKAF In view of the fact that the purpose of I’tikâf it to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course ofI’tikâf avoid unnecessary talk and work. Whatever time one finds, one must spend in performing qadha salâh,nawafil (Salâh), tilawah al‑Qur’ân, and other ‘ibâdah, dhikr and tasbihat. Moreover, the learning and teaching of ‘ilm of dîn, lectures and nasiliat and study of Islâmic books is not only permissible but also a cause of obtaining thawab. PERMISSIBLE ACTS [MUBAHAT] IN I’TIKAF The following acts are permissible in the state of I’tikâf Eating and drinking. Necessary transactions of purchase and sale relating to the necessities of life. However, it is not permissible to make the masjid a centre of trade as such. (Qazi Khan) Sleeping. Haircut provided the hair does not fall in the masjid. Talking and conversation, but it is necessary to avoid unnecessary talk. (Shâmi) To contract a Nikâh or other transactions. (al‑Bahr) To change clothes, apply scent and oil. (Kulasatul Fatâwa) To assist a sick person in the masjid, apply bandage or show him a medicine. (Fatâwa Darul Uloom) To give lessons on the Qur’an or ’ilm of Din. (Shâmi) To wash and sew clothes provided that when washing the person remains within themasjid and the water falls outside the masjid. This ruling also applies in the case of washing pots or utensils. To pass wind in the masjid at the time of necessity. (Shâmi) Moreover, all those actions are permissible in I’tikâf which are not makrûh or render I’tikâf void, and which actions in themselves are halâl. MAKRUHAT OF I’TIKÂF The following matters are makrûh in the state of I’tikâf: To adopt complete silence because the adoption of complete silence in the Sharî’ah does not constitute I’tikâf. If one adopts silence with the intention that such silence is I’tikâf, then he will receive the sin of bid’ah. However, there is no objection if one does not regard silence as ibâdah and endeavours to remain silent in order to avoid sin. However, whenever a necessity arises, one must not avoid or abstain from talk. (Durre‑Mukhtâr) To indulge in unnecessary and vain talk; some conversation is permissi­ble in accordance with necessity, but it is obligatory to avoid making the masjid a place of vanities and unnecessary talk. (Minhatul Kaliq) To bring goods of trade and throw them in the masjid. To enclose such area of the masjid for the purpose of I’tikâf that other persons performingI’tikâf or Salâh are caused difficulty or hardship. To charge a fee for writing, or sewing clothes, or teaching on the part of the person performing I’tikâf has been considered as makrûh by the jurists (Al‑Bahr). However, if a person cannot earn to provide for himself for the fasts of the days of I’tikâf without charging such fee, then it is permissible for him to do so on the analogy of sale. (And Allâh knows best). While performing the sunnah to indulge in a makrûh is not correct. I’TIKÂFMANDHUR The second type of I’tikâf is I’tikâf Mandhur”, that is, that I’tikâf which a person has made obligatory upon himself by taking a vow [nadhr]. Having regard to the fact that this particular form of I’tikâf is rare in occurrence, only the necessary rules have been set out below. For details, one should refer to the books or jurisprudence or a Mufti. CATEGORIES OF NADHR AND THEIR LEGAL EFFECT There are two categories of Nadhr: (i) Nadlir Mu’ayyan, and (ii) Nadhr Ghayr Mu’ayyan. (i) Nadbr Muayyan: this means that the Niyyah of I’tikâf is made for specific day or days or month; for example, a person makes Nadhr that he will perform I’tikâf in the last ten days of Sha’ban. However, if for some reason he cannot keep fasts in these days, then he must make qadah in other days. (Shâmi) (ii) Nadhr Ghayr Muayyan: this means that no specific month or day is fixed for the performance of I’tikâf; for example, a person makes Nadhr that he will perform I’tikâf for three days. Hence, it will be permissible for him to performI’tikâf in all those days in which it is valid to keep fasts, and accordingly, his Nadhr will be fulfilled if he performs I’tikâf in such days. NAFL I’TIKAF The third type ofI’tikâf is Nafl I’tikâf. This form of I’tikâf is not subject to time, fasting, day, night ‑ on the contrary, g person will receive the reward of I’tikâf if he enters the masjid with the intention of I’tikâf at any time and for whatever period. In the last ten days of Ramadhân, if a person performs I’tikâf with the requisite intention for less than ten days, then such I’tikâf will be Nafl I’tikâf. If a person goes to the masjid for the purpose of Salâh and at the time of entering (themasjid) formulates an intention to the effect that he will remain in I’tikâf for whatever time he spends in he masjid, then such person will receive the reward of I’tikâf. Nafl I’tikâf remains in force for the period that the person is in the masjid. Upon leaving or emerging from the masjid, this I’tikâf ends. The person performing Nafl I’tikaf should complete I’tikâf for the period or days that he intended to undergo in I’tikâf. However, if he leaves the masjid for some reason prior to completion of the intended period, then he will receive reward for the period he remained in the masjid. For the remaining (that is, uncompleted) period, he is not obliged (that is, it is not wâjib upon him) to make qadah. (Shâmi). If a person, for example, made intention to perform I’tikâf for three days and thereafter upon entering the masjid, he commits an act which breaks his I’tikâf, then in such event hisI’tikâf is completed, that is, he will receive the reward for the period he spent in the masjidprior to breaking of his I’tikâf, and furthermore, no qada’ is wâjib upon him (for the uncom­pleted period). In this event, he may leave the masjid if he wishes, or remain therein by making a new intention of I’tikâf. In such a situation, it is preferable that he completes the period for which he had made the intention of I’tikâf. I’TIKÂF OF WOMEN The fadilah of I’tikâf is not confined to men; women also can take advantage of it. However, women should not perform I’tikâf in the masjid. Their I’tikâf is only possible in the house. The procedure is as follows: Women should sit for I’tikâf in that place in the house which has been set aside for Salâh and ‘Ibadah. If no such place has been previously set aside, then a place must be so set aside prior to the commencement of I’tikâf, and I’tikâf must accordingly be performed therein. (Shâmi) If no specific place has been built or set aside in the house for Salâh, and it is not possible for some reason to so build or set aside a place therein, then in such event a woman may at her discretion demarcate any place within the house and perform I’tikâf there. (Âlamghiri) It is necessary for a married woman to obtain the consent of her husband for the purpose of performing I’tikâf. It is not permissible for a woman to perform I’tikâf without the permission of her husband. (Shâmi) However, husbands should not without reason deprive their wives of performing I’tikâf by refusing consent. On the contrary, they should grant consent. If a woman has commenced I’tikâf with the permission of her husband and thereafter he endeavours to prohibit or prevent her from completing same, then he cannot do so. If he succeeds in preventing her, then the woman is not obliged to complete I’tikâf. (Alamghiri) It is necessary for a woman to be free from menstruation and Nifâs in order to performI’tikâf ‑ that is, she cannot perform I’tikâf in a stage of menstruation and Nifâs. Consequently, a woman should, prior to the commencement of Masnun I’tikâf, determine whether the date of her menstruation will coincide with the period of I’tikâf. If the menstruation is expected to occur towards the end of the last ten days of Ramadhân, then she must not perform Masnun I’tikâf. However, she may perform Nafl I’tikâf for the period until the arrival of her menstruation. If a woman has commenced I’tikâf, and thereafter menstruation com­mences during the duration of I’tikâf, then it is wâjib upon her to imme­diately abandon I’tikâf, as soon as her menstruation commences. In such a situation it is wâjib upon her to make qada I’tikâf of only the day in which she abandoned the I’tikâf (as a result of the intervention of menstruation). The procedure of such qadah is as follows: After the woman becomes pure of such menstruation, she keeps fast on any day and performsI’tikâf. If the days remain in Ramadhân, then she may make qadha in Ramadhân in which case the fast of Ramadhân will be sufficient. However, if Ramadhân has terminated at the time of her becom­ing pure from such menstruation, then she must thereafter specifically keep fast qadhaI’tikâf for one day. (Commentary to Behesti Zewar) The place within the home demarcated by a woman for the purpose of I’tikâf will for the duration thereof fall within the hukm of the masjid. It is not permissible for her to move from such place without a Shar’î necessity. She cannot leave such place and enter any other portion or area of the home. If she does so, her I’tikâf will break. The rules applicable to men relating to moving from the place of I’tikâf are also applicable to women. For those needs and necessities in relation to which it is permissible for men to leave the masjid, it is similarly permissi­ble for women to leave the place of I’tikâf for such needs and necessities. (not Janazah). For those works in relation to which it is permissible for men to leave the masjid, it is similarly permissible for women to leave the place of I’tikâffor such works. Accordingly, women should, prior to commencing I’tikâf, thoroughly acquaint themselves with the rules relating to I’tikâf Masnun which have been discussed earlier under the heading “I’tikâf Masnun”. During the I’tikâf, women may, whilst sitting in their place of I’tikâf indulge in sewing and knitting. They can advise and guide others in regard to matters affecting the home. However, they cannot leave the place demarcated for I’tikâf. Moreover, it is preferable if they concentrate during the I’tikâf on Dhikr, Tasbihat, Tilawat al‑Qur’an and ‘Ibadat. They should not spend too much time on other matters (source: Jamiatul Ulama KZN)

RAMADHAN HAS A BELOVED BY BINTUS SABEEL We praise Allah for having blessed us with Ramadhan- the Month of the Qur’aan, may Allah’s peace and blessings be upon Muhammad, the one for whom Ramadhan was an institution, the syllabus the Qur’aan and the teacher Gibraeel. May the Peace and blessings of Allah be upon Him, his family, his Companions and all those who follow his way till the day of Judgement. Ameen. Ramadhan has a beloved – a beloved that is closely connected and attached to its heart. If you wish to befriend Ramadhan, then you must befriend her beloved. That beloved and loved one is the Qur’aan; Ramadhan loves the Qur’aan and the Qur’aan loves Ramadhan. Allah says: {The month of Ramadan is the one in which the Quran was sent down, a guidance for mankind, clear proofs for the guidance, the Criterion…} [1] It was in this month, the month of the Qur’aan, when an institution was put in place. An institution that has no parallel in the annals of history – an institution, the like of which the world will never see again. The institution was established under the open sky of Arabia, at a place designated by the Lord, Most High. The Semester was the best of Semesters – the Month of Ramadhan. The class timings were the fragrant and chosen nights of Ramadhan. Only one student was allowed enrolment: Muhammad al Mustafa (the Chosen One) (saws). This institution had only one teacher; a teacher, the like of which can’t be found on the face of this world. How can he be found on this world when he is the leader of the leaders amongst the angels; an angel defended by His Lord, when he said: whoever is an enemy to Gibraeel then, {…Allah is an enemy to the disbelievers…}[2] The Companion, Ibn Abbas (ra) said: “Gibraeel would come to him (the Prophet ) every night (in Ramadhan) and he would rehearse the Qur’an with him.” [3] The Prophet (p) in turn, had a unique student. – A woman -, the like of whom the world has never and will never witness again. I invite you to come and join me on a journey back in time, let’s visit our Mother, Aa’ishah (rah) . We are now outside the room of the Mother of the Believers- Aa’ishah (rah). It is Ramadhan and the dawn is clearly visible from the horizon. Her recitation is audible; I turn to you and request you to not make any noise. You tire, but she does not tire. She recites until sunrise. How true was Ibn Rajab (rah) was when he said, “…Our Mother Aa’ishah (rah) (in Ramadhan) would recite the Qur’aan after Dawn until sunrise…” We find ourselves in yet another time, it is the beginning of Ramadhan and you hear a call. You turn around and there stands the Imam of the Imams -Imam az-Zuhri (rah). He is saying: ‘It (Ramadhan) is recitation of the Quran and feeding of people!’ His words echoing in your ears, his face never to be forgotten, you turn to meet Zayd al-Yaami (rah). He is sitting with his companions; each one of them is holding a book. So simple are these books, you just about recognize them; they are copies of the Qur’aan. Your eyes shed tears, since they do not know what will happen to the Ummah in the future. You see others running from door to door, calling out in the market places, spreading the word – come, let’s read the Words of the Lord of the Worlds in this blessed month. How true was Ibn Rajab (rah) when he said: ‘Zayd al-Yaami (rah) would bring copies of the Quran when Ramadan began and gather his companions around him.’ The night is dark, the stars are shining, since they rejoice out of happiness for the month of the Qur’aan. You are outside the house of Ibraheem an-Nakhai (rah), your eyes fill with tears, since he finishes the recital of the Qur’aan in three days. Again you witness the same with Qataadah (rah), yet when you visit al-Aswad (rah), your embarrassment knows no bounds; he finishes the recital of the Qur’aan in two days. [4] Our journey is coming to an end. Have patience as we go to meet the contemporary of Imam Abu Haneefah (rah) – Sufyan At-Thawri (rah). There he stands. Just by looking at him, you know – this man loves worship and has no interest in the pleasures and luxuries of life. Such a great scholar of Hadeeth (it is said that he has reported some 30,000 ahaadeeth) and Fiqh, you are surprised to see a man of such calibre leave all extra acts of worship and sticking to reciting the Qur’aan in this blessed month. Your eyes glaze over as you travel back into the 21st century…. You open your eyes and you are back in the West; the houses full of sleeping Muslims; the streets, the masaajid are empty – so quite – just like abandoned cemeteries. You stare in dismay, wishing to return back in time; the recitation of the salaf still echoing in your ears, their Ramadhan still alive in your heart, You make a decision, It is Time – Time to bring back the Qur’aan. Surah al-Baqarah 2:185 [2] Surah al-Baqarah 2:98 [3] Sahih al-Bukhari, Eng. trans. 6/486 [4] The restriction of not exceeding the recitation of the Qur’aan in 3 days, does not apply in Ramadhan. idealmuslimah.com (source: Jamiatul Ulema KZN)

Waalaikumussalaam wa rahmatullahi wa barakatuhu Welcome to IT brother dr76 and jazakAllah khayran for taking a peek at the site. Insha'Allah you'll find a nifty spot to post some of your translation work here too - insha'Allah, insha'Allah, insha'Allah. Ameen to sister ummitaalib's beautiful du'aa - may Allah Ta'aala accept and may He accept our fasts and all of our ibaadah and grant us increased strength, ability, focus, understanding, courage, humility, kindness, patience and perseverance to continue to strive on His path. Ameen. A message to all members: Insha'Allah you find it easy to navigate the site however, should you require any assistance, please do not hesitate to ask and insha'Allah we will do our best to assist. Ramadan Kareem... requesting du'aas

Brother CH, if you want to add Canada to the efforts underway on MS, please take a look at the information under the'involvement' tab (upper right-hand corner) of the CAF website. Edit: it looks like there isn't any content under 'involvement'. Sorry about that. Insha'Allah I will look for other groups with efforts underway. Until then, we (those in Canada) can write to our respective MPs, Minister of Foreign Affairs, and others.

Paul Manly denied right to seek NDP candidacy Jul 02, 2014 at 01:40 PM Not your NDP Candidate An open letter from Paul Manly Dear Mid Islanders, Friends and Supporters I would like to thank you all for your support and encouragement for my bid for the nomination to be the NDP candidate for the new federal riding of Nanaimo-Ladysmith. It is with regret that I write to tell you that the federal NDP has refused to allow me to stand as a candidate. The local riding executive approved my candidacy for the nomination but the NDP National Director, Ann McGrath, has not approved me and the federal NDP executive will not let me stand as a candidate. I have done nothing illegal or immoral, nothing that I am embarrassed about or which breaks the NDP constitution. The reason my candidacy is being blocked is political. I have not received a written reason for this refusal and was told I will not receive a written reason. I was told verbally on the phone, that the reason was in relation to “what I said and did when my father was in Israel.” There was also concern that I was running to make Israel and Palestine an election issue. In October of 2012, my father, a retired NDP MP, United Church minister and long time human rights activist took part in a humanitarian mission to the Gaza strip aboard the 54 meter sailing vessel Estelle. He was aboard the ship with European members of parliament and Jewish Israeli citizens who are opposed to the illegal Israeli blockade of the Gaza strip and the humanitarian crisis it is causing. The Estelle was seized illegally in international waters by the Israeli military and my father was taken to an Israeli prison and held incommunicado. During this time, I spoke up on behalf of my father and the cause that he was being punished for. In addition to media interviews some of the things I did included a tweet I sent on my fathers behalf on October 18th 2012, an article I wrote that was published in Rabble.ca on October 22nd 2012 and an interview I did with Peter O’Neil in the Vancouver Sun in which I was critical of the NDP caucus for not standing up for my father, for international law or for NDP policy, the spirit of which my father had been working within (see note below). These are my unforgivable sins. Israel and Palestine is an issue my parents are focused on, it has not been a focus for me except for the week when my father was seized illegally in international waters and held incommunicado in an Israel prison. This was not going to be an election issue on my platform. My political agenda is clear to anyone who views my Facebook profile, Twitter feed, Manly Media or Canadians Nanaimo YouTube channels or Manly Media company website. My key focus areas are water, First Nations, the environment, health care, the new energy economy and international trade. I filed an appeal to the NDP executive and that too was rejected. It is clear to me that this decision will not be re-visited and I will not be given an opportunity to seek the nomination. Thank you again for your support and encouragement. I wish the candidates who have been accepted for this nomination race luck and I wish the winner of the nomination luck in defeating the Conservative candidate and working with the NDP caucus in Ottawa. Sincerely Paul Manly Notes: The NDP has a reasonable and balanced policy towards Israel and Gaza. Section 4.1-f in the NDP policy book states “New Democrats believe in… Working with partners for peace in Israel and Palestine, respecting UN resolutions and international law, supporting peaceful co-existence in viable, independent states with agreed upon borders, an end to Israeli occupation of Palestinian land, and an end to violence targeting civilians.” The most basic UN Resolution (SC 242, Nov. 22, 1967) calls for “Withdrawal of Israel armed forces from territories occupied in the recent conflict” and the necessity “for guaranteeing freedom of navigation through international waterways in the area.” The continued occupation of Palestine, the blockade of Gaza and the seizure of the Estelle as well as other Freedom Flotilla vessels, run directly counter to this policy. (Source:http://www.canpalnet.ca/mambo/index.php?option=com_content&task=view&id=593&Itemid=1)

As for the organization that lobbies for Palestinian rights, insha'Allah take a look at the: Canadian Arab Federation (CAF). You can also read about the CAF here.

Who Calls the Shots? An inquiry into the effect of Jewish and Arab lobbies on Canadian Middle East policy. BRENT SASLEY May 2011 On March 10, 1988, during the First Intifada, external affairs minister Joe Clark spoke at the annual dinner of the Canada-Israel Committee, the organization taken to be the official body representing the Canadian Jewish community on relations between the two countries. In the lion’s den, as it were, Clark argued that Israel was committing grave human rights violations against the Palestinians that were not only “illegal” but were also designed to reimpose Israeli control by “force and fear.” CIC chair Sidney Spivak, a supporter of the Progressive Conservatives, stood up and noted that Jewish voters would bear in mind what they had just heard in the next election. Dozens of people walked out on Clark. The CIC then issued a press release criticizing Clark’s position. A cascade of activity followed: The next day Clark sent Spivak a letter confirming Canada’s “unwavering support” for Israel and assuring him that he was not blaming one side over the other. On March 12 Prime Minister Brian Mulroney held a press conference at which he referred to Clark as a “firm and loyal friend” of Israel. On March 22 Mulroney sent his own letter to several Jewish leaders to assure them that “Canadian policy towards Israel is clear, consistent and unchanged: Israel is our friend.” On March 23 Clark met Canadian Jewish leaders to discuss their concerns and reassure them. And at a speech the next month to the Edmonton Jewish community, Clark insisted that Canadian policy had not changed, and he commended Israel more—enough that the CIC declared itself satisfied that Clark remained a friend. The entire incident has two different interpretations. To some, it seems like the normal behaviour of an interest group whose priorities were ignored and of elected politicians trying to avoid political fallout in the normal course of politicking. To others, the episode represents the power of an ethnic community to control Ottawa’s foreign policy. It also symbolizes a highly sensitive topic in the media—namely, the Israeli-Palestinian conflict, how Jewish and Arab groups lobby third parties, and whether these groups’ real loyalties lie with Israel and the Arab states or with their country of residence. I contend that Canadian Jews and Arabs maintain a complex system of identity. They advocate for specific policies because they genuinely believe these meet Canadian interests and build on Canadian values. Of course, sometimes specific groups can veer off from this general direction (e.g., the participation of Croatian Canadians in the arming of Croatians fighting Canadian troops during the wars in the former Yugoslavia1). But when family members behave badly, do we condemn the entire family? In their advocacy work, both Arab and Jewish communities refer to Canadian values and interests; they argue that their preferences fit with Canadian identity. Canadian Jewish groups assert that Canadian values such as democracy and negotiation should encourage policies more favourable to Israel, and that Canadian identity naturally predisposes a closer relationship with the Middle East’s only genuine democracy. The Canadian Arab community argues that Canadian values such as the rule of law and human rights should prompt a more critical policy toward Israel: that Israel’s treatment of the Palestinians precludes a close Canada-Israel relationship. The notion that any ethnic community should be suspect because it maintains a connection to kin in an ancestral homeland at the expense of loyalty to Canada ignores the fact that these communities do not see a clash between their dual identities. Indeed, of all the Jewish and Arab community leaders I have interviewed in four years of research, not one indicated a preference for being Jewish or Arab over Canadian, and when they appeared distressed by the direction of Canadian policy, much of it was because they viewed it as weakening the specialness of Canada. (It is from those interviews that many of the quotes in this article are taken.) Five processes have converged to raise the profile of this issue. To begin with, it is part of a broader flood of scholarly attention to the activities and loyalties of ethnic communities. Starting in the 1990s, American scholars began exploring anew the power of these groups. This was coupled with more critical studies asserting that such activities undermined the “national interests” of the United States and weakened the fabric of American society. Second, a 2006 essay by prominent American academics John Mearsheimer and Stephen Walt in the London Review of Books, later expanded into the book The Israel Lobby and U.S. Foreign Policy, specifically criticized the power of the American pro-Israel (primarily Jewish) community for its control over American Middle East policy and the damage it was doing to American interests. Criticisms and defences of the book and its methodology abounded. In Canada some government officials (current and former) have confessed to a certain appreciation for the essay and book, for openly raising the issue of powerful Jewish influence dampening what would otherwise be a necessarily frank discussion on foreign policy toward Israel and Palestine. Third, concerns have been raised since the 1990s of the perceived limits to Canadian multiculturalism. One of the leading critics of this policy, Jack Granatstein, has lamented the focus on the study of different ethnic groups rather than a broader understanding of Canadian history, which in turn has undermined the teaching of what he considers “real” Canadian identity.2 Fourth, events taking place elsewhere in the world involving the ethnic kin of Canadians have, unsolicited, inserted themselves into Canadian politics, including the aftermath of September 11 and the importation of various violent regional conflicts. Fifth, Stephen Harper’s public pronouncements on the conflict have drawn attention. For the first time, a Canadian prime minister has unequivocally taken a firm position on the Arab-Israeli conflict by siding with one party over the other because he considers it the “moral” and “principled” thing to do. In the 2006 Lebanon war, Harper bucked western condemnation of Israel to insist that Israel was appropriately defending itself against terrorism, and in the 2008–09 Gaza war his foreign minister, Lawrence Cannon, blamed the violence on Hamas. The government has been accused of defunding non-governmental organizations such as Kairos, Rights and Democracy, the Canadian Arab Federation and Mada al-Carmel (an Arab NGO based in Israel) because of their criticisms of Israel. Yet despite all this interest, explanations of the process of ethnic group lobbying remain at best incomplete. The matter is clouded by a variety of factors, most important of which is how to define and measure influence. Others include the reluctance of many community officials, politicians and civil servants to discuss openly such a prickly topic (Arab leaders are more vocal about their ideas, perhaps reflecting their frustrations); restricted access to relevant government documents; the partisan nature of many existing studies; and the very question of where to draw the line between expected interest group behaviour in a democracy and more sinister efforts to hijack Canadian policy. Still, given popular interest, three specific questions require attention: Who wields influence on Canadian policy toward the Arab-Israeli conflict? What have been the outcomes of that influence? And do those policies even matter? The widely held notion that an imbalance in organization and resources exists between the two communities is correct: the Jewish community has been more successful than the Arab at translating its preferences into policy. But stopping at the end of this statement misses further important considerations. The most important is that success is historically contingent. Put simply, Jews have had a much longer history of acclimatization into the Canadian economic, social and political environment. After Aaron Hart’s arrival in 1759, the first Jewish synagogue was established in 1768, and Canada’s first Jewish member of Parliament took his seat in the 1870s. But it took time for Jews’ early arrival in Canada to translate into political influence. Anti-Semitism was rife within Canadian politics in the middle of the 20th century, severely limiting the ability of Canadian Jews to get the government to admit Jewish refugees into the country even during the horrors of the Holocaust.3 Detailed archival work has also demonstrated the difficulties Canadian Zionists had in getting Ottawa to support the creation of a Jewish state in Palestine, and then to recognize Israel once it was established.4 Over the long term, external developments created conditions of domestic support for the Zionist cause. Lack of an independent homeland, persecution in Europe, the Holocaust and the subsequent treatment of Jews in Europe’s displaced persons camps generated considerable popular sympathy for the Zionist position. In public opinion, romanticized visions of the Bible prompted the rise of many Christian Zionists, and even non-Zionist politicians sometimes related to the Jewish claim to the land. Lester Pearson himself, in his memoirs, noted the impact of his Sunday school teachings on his views. Today, Statistics Canada lists 315,000 Jews in Canada. Since there is only one Israel, and it occupies an important place in the identity of Canadian Jews, the community has had an easier time coalescing in support for it. The Diaspora-Israel relationship is intimate, with close cooperation between the two. At the same time, the community has become highly centralized, particularly through the creation of a hierarchical series of authoritative communal institutions, allowing for greater concentration of resources. The 1967 war galvanized the community into the creation of the CIC, which took over the main Middle East lobbying role from the Canadian Jewish Congress and prominent individuals. The CIC remains the mainstream pillar, but there are smaller groups as well, representing disagreements: B’nai Brith (considered a more aggressive, right-leaning organization) and Independent Jewish Voices (a far-left group accused by some of being outright anti-Zionist). There are also smaller right-wing groups. And a plethora of articles in Outlook, ZNet or Canadian Dimension attack (sometimes fiercely) the mainstream institutions for their Zionist and pro-U.S. positions. But unlike the United States, where the emergence of J Street, a more left-wing lobby group, has provided an increasingly effective alternative to what had long been the official mainstream position of the community as represented by the American Israel Public Affairs Committee, Canada has not seen the rise of an effective and successful J Street–style counterpart to the CIC. This has left the field of advocacy to the CIC, which is supported by large segments of the Canadian Jewish population and is recognized by the government as the primary institution to interact with on issues related to Canadian-Israeli relations. Until the 2000s, the CIC was run by a board consisting of the CJC, B’nai Brith, the Canadian Zionist Federation and the Jewish Federations (the communal organizations in the major urban areas); in other words, all the community’s major institutions. In the early 2000s several prominent Canadian Jews, including Steven Cummings, Brent Belzberg and Larry Tanenbaum, initiated a process of further centralization, creating the Canadian Council for Israel and Jewish Advocacy. The CIJA became the primary institution responsible for coordinating and funding the activities of other groups, including the CIC, the CJC and organizations responsible for university outreach. Since the end of 2010, plans have been ongoing to further restructure these institutions. The precise configuration is not yet publicly clear, but it will lead to even greater concentration of decision making and advocacy. In contrast to all of this, the Canadian Arab community is much newer and therefore less acclimatized. Although there were a couple of thousand Arab immigrants in Canada at the end of the 19th century (mostly Syrian and Lebanese Christians), it was not until the 1940s and particularly the 1960s and ’70s that mass immigration from the Arab states occurred, although even then figures were much smaller than the Jewish population. Arab Christians founded their first church in Canada between 1905 and 1908, while the first mosque was not built until 1938. The first Arab MP was elected only in 1968. Although the Arab community did not experience something similar to the deep anti-Semitism that struck the Jewish community, its members were still perceived as outsiders. Unlike the Jews, the Arabs did not have a story of persecution and rootlessness that might appeal to Canadians’ sympathy, and they lacked the biblical and cultural connection to Canadian Christians. There was also a degree of self-isolation in Canadian politics that persists to this day. One Arab leader noted that many Arabs have come “to this country to escape politics” because of their experience with it in the Middle East. This self-isolation has been heightened by the “otherness” imposed by the events of September 11 and the subsequent responses in law enforcement and immigration, which have made the community more timid, as another community official described it. But Arab efforts to establish a communal institution for dealing with Canadian foreign policy underwent a parallel process to the Jewish one. In 1967, members formed the Canadian Arab Federation, an umbrella group of about 40 smaller organizations. Later, in 1985, the National Council on Canada-Arab Relations was established. Both institutions are viewed by the government as the official representative bodies of the community regarding Middle East policy. The exact population of Arabs in Canada is difficult to ascertain. This is because Statistics Canada lists “Arabs” as well as specific national communities, and respondents can choose to be listed in more than one category. The total of all these categories is about 489,000. Apart from NCCAR and CAF, there are a host of smaller political, social, religious and cultural groups representing the various sectors within the community. There are Lebanese, Syrian, Egyptian, Iraqi and other country-delineated institutions; mosques and various churches; and local community organizations. National and religious differences often come into play: Lebanese Christians (the largest Arab group in Canada) often blame Muslim Arabs for their community’s woes in Lebanon as much as they do Israel. Although the Palestinian cause is a source of unification, these other divisions dilute such unity. These historical conditions have led to a clear disparity in lobbying outcomes. But measuring success depends on how it is defined and what each community’s goals are. The Jewish community does not view Ottawa’s position vis-à-vis Israelis and Palestinians as a zero-sum game. As one community official put it, “Canada’s support for Israel should not be at the expense of the Palestinian people” and support for Israel should not be seen as “opposite to legitimate aspirations of the Palestinian people.” While the CIC believes that government aid should be withheld from Hamas, it argues that the aid should bypass Hamas and go directly to the population of Gaza. By contrast, government officials regularly remark on the negative position taken by Arab groups (although the impression is that NCCAR is less so), particularly in lobbying for a disruption of the Canadian-Israeli relationship. Arab demands are less realistic: for example, calls to cut air and trade links between the two countries. The public spat in March 2009 between Jason Kenney and the Canadian Arab Federation, in which CAF president Khaled Mouammar referred to Kenney as “a professional whore who supports war” during the Israeli campaign against Hamas in Gaza, makes it easier for the government to dismiss CAF as unreasonable. Should this be tallied as Jewish influence or Arab disorganization? Take voting patterns at the United Nations. Every year the General Assembly votes on a series of non-binding resolutions that are much more critical of Israel than of the Palestinians. Canada tended to vote alongside the majority of its western allies, voting either with the criticism or abstaining. The CIC has persistently made a change in Canadian UN votes a priority. And yet no such change came about for a long time. Given the ineffective Arab lobbying efforts described above, a fair assessment would be that Arab influence was less relevant than the bureaucratic considerations of the Department of Foreign Affairs and International Trade in maintaining Canada within the western consensus and cognizant of the many Arab states’ concerns. Only in the summer of 2004, when Paul Martin’s government re-examined the resolutions, did the CIC effort begin to have an effect. That November it was announced that Ottawa would change a few of its votes. The explanation was that such votes were so clearly one sided as to be damaging to peace efforts. This leads us to consider the most obvious issue today: Harper’s clear pro-Israel stance, a minority position alongside the United States. The question most often asked is whether this change, and others like it, is the result of Jewish influence or other factors. When asked about this, virtually all Arab leaders answered identically: the influence of the Zionist lobby, leading to Canada’s “clear support” for Israeli expansionism and violation of Palestinian human rights. “Doors have been consistently closed” to their entreaties. Others argue that Harper’s position is a strategic effort to pry the Canadian Jewish vote away from the Liberal Party, where it has long resided; and there is a general, anecdotal sense that he has been somewhat successful. But consider how Jewish community officials have reacted to Harper. Some, certainly, have become identified with his position on Israel: the “defection” of Heather Reisman and Gerry Schwartz, erstwhile fundraisers for the Liberals, to the Conservatives is cited as one example. Yet community officials have also acknowledged that Harper’s pro-Israel position might become a wedge issue in Canadian politics, undermining their efforts to retain good relations with all political parties. Still others note that the government’s policies sometimes precede lobbying efforts: one community official noted that in the lead-up to the Durban II Review Conference of 2009, while CIJA and its agencies were debating whether they should press for Canadian involvement, Harper announced that Canada would not attend. One area where the Jewish community has been successful is in creating a climate of greater understanding for Israel’s position, a longstanding CIC goal. At the same time, as one community official put it, “more important is the role that Canada can sometimes play behind the scenes working with fellow democracies to help Israel become more normalized in the international community.” Canadian efforts in moving Israel from isolated status at the UN into the Western European and Other Group—an official grouping—is one example. Canada also voted for Israel’s recent acceptance into the Organisation for Economic Co-operation and Development. These kinds of successes can be partially credited to CIC. The autocratic nature of the Arab states and Palestinian factions militates against similar activity by CAF and NCCAR. But these are not high-profile issues that seem to matter in popular discussion. Combined with a list of Jewish “failures”—inability to get Ottawa to enact anti-Arab boycott legislation in the 1970s and ’80s, to move the Canadian embassy from Tel Aviv to Jerusalem and to get a wholesale change in Canadian voting at the UN—the picture is murkier than assumed. It is also not clear that there has been a major shift in substance in the conflict itself. In spite of Harper’s pro-Israel move, Canadian positions on sharing Jerusalem, the illegality of settlements and the right to an independent and viable Palestinian state are longstanding and have not changed. One government official referred to UN votes as “mostly theatre” and of primarily symbolic value. The provision of aid to Palestinians is one area where a difference of substance has taken place: with the 2006 election of Hamas to the Palestinian Authority, Canada was the first country to cut off aid to the PA (although it later began to restore some funding). Still, one item does not a list make. Does any of this matter for Canada’s international position in the Middle East or elsewhere? Ottawa’s failed bid for a seat on the UN Security Council is proposed as a marker of how it does. Some, particularly former government officials, suggest that Harper’s favouring of Israel undermined Canada’s credibility and led to a loss of votes for the seat. Others argue that a number of other Canadian policies—such as Ottawa’s policies on climate change, human rights and foreign aid—and Harper’s own disposition mattered equally. The debate is connected to the larger discussion of whether Canada should be involved in the Middle East because it can make a difference based on its history as a fair-minded arbiter of conflict. But the days of Pearsonian influence on, for example, UN peacekeeping are long gone. Our era is dominated, instead, by American unipolarity and the rise of several regional powers. The short-lived human security agenda is essentially gone too. There probably are a couple of places where Canada can contribute. Canada chaired the Refugee Working Group during the Madrid multilaterals in the 1990s, acquitting itself well on the technical work. Some of this will likely be incorporated into any final peace agreement. Canadian aid and governance training can also help strengthen Palestinian institutions and help develop joint Israeli-Palestinian projects. But these are not unique to Canada. It remains to be seen whether global and domestic changes will affect the balance of influence between the Jewish and Arab communities within Canada. There is evidence of growing sophistication in Arab advocacy. If the community can be mobilized, its growing population in Canada might earn it a similar moniker given to the Hispanic community in the United States: a sleeping giant. Time itself will inevitably acclimatize the Arabs to Canadian political culture. Finally, the popular protests in the Arab world might—if they lead to genuine liberal democracies—prompt a change in Canadian attitudes toward the “otherness” of Arabs. Critics are right that Ottawa cannot let its foreign policy be commandeered by ethnic groups. But this is not happening. At the UN, Canadian Jewish organizations understand that Canadian decisions are subject to a range of constraints; in their advocacy work, Arab groups argue that Canada’s support for international law is precisely the vehicle that should be used to move Israel out of the West Bank. Canadian Jewish and Arab rhetoric about Canadian values and interests are not cynical tactics, and effectiveness or clumsiness are not measures of authenticity. Both groups believe passionately in Canadian identity, because they believe it is part of their identity, too. There certainly are disagreements over these issues, but that is the nature of politics in any country. ________________________________________ 1. See Carol Off’s The Ghosts of Medak Pocket: The Story of Canada’s Secret War(Random House Canada, 2004). ↩ 2. See J.L. Granatstein’s Who Killed Canadian History? (HarperCollins, 1998). ↩ 3. See Irving Abella and Harold Troper’s None Is Too Many: Canada and the Jews of Europe, 1933–1948 (Random House, 1983). ↩ 4. See David Bercuson’s Canada and the Birth of Israel: A Study in Canadian Foreign Policy (University of Toronto Press, 1985). ↩ (source)

Canadian Policy on Key Issues in the Israeli-Palestinian Conflict Support for Israel and its Security Canada supports Israel's right to live in peace with its neighbours within secure boundaries and recognizes Israel's right to assure its own security, as witnessed by our support during the 2006 conflict with Hezbollah and our ongoing support for Israel's fight against terror. Israel has a right under international law to take the necessary measures, in accordance with human rights and international humanitarian law, to protect the security of its citizens from attacks by terrorist groups. Canada and Israel enjoy a steadfast friendship and strong, growing bilateral relations in many areas based on shared values, including democracy. Support for the Palestinians Canada recognizes the Palestinian right to self-determination and supports the creation of a sovereign, independent, viable, democratic and territorially contiguous Palestinian state, as part of a comprehensive, just and lasting peace settlement. Canada recognizes the Palestinian Authority (PA) as the governmental entity in the West Bank and Gaza. Canada also recognizes the Palestine Liberation Organization (PLO) as the principal representative of the Palestinian people Canada continues to support Palestinian President Mahmoud Abbas and is working with the government led by Prime Minister Rami Hamdallah in terms of much needed reform. Working with its partners and through the United Nations, its agencies and other organizations, Canada continues to support and respond to the humanitarian and development needs of the Palestinian people. At the Paris Donors Conference in December 2007, Canada announced a commitment of $300 million over 5 years towards improving Palestinian security, governance and prosperity. Support for a Comprehensive Peace Settlement Canada is committed to the goal of a comprehensive, just and lasting peace in the Middle East, including the creation of a Palestinian state living side by side in peace and security with Israel. The 1993 Israel-Palestine Liberation Organization Declaration of Principles continues to provide the basis for a comprehensive agreement based on UN Security Council Resolutions 242 and 338. Canada welcomed the decision of the Palestine National Council to accept UN Security Council Resolution 242 as a basis for peace negotiations as well as mutual recognition by Israel and the PLO in 1993. Canada also strongly supports the Quartet's Road Map, which sets out the obligations of both parties and steps for establishment of a Palestinian state, and the process launched by the Annapolis Conference. Canada also supports the Arab Peace Initiative as a potential basis for a comprehensive Arab-Israeli settlement. Status of Jerusalem Canada considers the status of Jerusalem can be resolved only as part of a general settlement of the Palestinian-Israeli dispute. Canada does not recognize Israel's unilateral annexation of East Jerusalem. Palestinian Refugees Canada believes that a just solution to the Palestinian refugee issue is central to a settlement of the Israeli-Palestinian conflict, as called for in United Nations General Assembly resolution 194 (1948) and United Nations Security Council resolution 242. A solution to the Palestinian refugee issue must be negotiated among the parties concerned in the context of a final status peace agreement. This solution should respect the rights of the refugees, in accordance with international law. Canada has played a prominent role in the search for a viable and comprehensive solution to the Palestinian refugee issue, including through continuing to focus international attention on improving the situation of the more than four million Palestinian refugees. Occupied Territories and Settlements Canada does not recognize permanent Israeli control over territories occupied in 1967 (the Golan Heights, the West Bank, East Jerusalem and the Gaza Strip). The Fourth Geneva Convention applies in the occupied territories and establishes Israel's obligations as an occupying power, in particular with respect to the humane treatment of the inhabitants of the occupied territories. As referred to in UN Security Council Resolutions 446 and 465, Israeli settlements in the occupied territories are a violation of the Fourth Geneva Convention. The settlements also constitute a serious obstacle to achieving a comprehensive, just and lasting peace. Canada believes that both Israel and the Palestinian Authority must fully respect international human rights and humanitarian law which is key to ensuring the protection of civilians, and can contribute to the creation of a climate conducive to achieving a just, lasting and comprehensive peace settlement. The Barrier Canada recognizes Israel's right to protect its citizens from terrorist attacks, including through the restriction of access to its territory, and by building a barrier on its own territory for security purposes. However, Canada opposes Israel's construction of the barrier inside the West Bank and East Jerusalem which are occupied territories. This construction is contrary to international law under the Fourth Geneva Convention. Canada not only opposes Israel's construction of a barrier extending into the occupied territories, but also expropriations and the demolition of houses and economic infrastructure carried out for this purpose. Terrorism Canada condemns all acts of terrorism and terrorists should be brought to justice and prosecuted in accordance with international law. Terrorism must be rejected as a means for achieving political ends. It is counter-productive to reaching a comprehensive, just and lasting peace settlement. Canada equally condemns all forms of incitement. Canada has listed Hamas, Palestinian Islamic Jihad, Hezbollah, the Al-Aqsa Martyrs' Brigades, and other groups as terrorist organizations in accordance with UN Resolution 1373 (2001) and Canadian legislation. The Government of Canada has no contact with these groups. United Nations Resolutions on the Middle East Every year, resolutions addressing the Arab-Israeli conflict are tabled in the United Nations, such as at the United Nations General Assembly and the Human Rights Council. Canada assesses each resolution on its merits and consistency with our principles. We support resolutions that are consistent with Canadian policy on the Middle East, are rooted in international law, reflect current dynamics, contribute to the goal of a negotiated two-state solution to the Arab-Israeli conflict, and address fairly and constructively the obligations and responsibilities of all parties to the conflict. Canada advocates a fair-minded approach and rejects one-sided resolutions and any politicization of the issues. Successive Canadian governments have been concerned about the polemical and repetitive nature of many of the numerous resolutions. Canada believes that the United Nations and its member states have a responsibility to contribute constructively to efforts to resolve the Israeli-Arab conflict. Canada will continue to examine carefully each of these resolutions as they come forward. (source)

Bismillahirrahmanirrahim Waalaikumussalaam wa rahmatullahi wa barakatuhu: Insha'Allah, later today I will reply under this thread - listing organizations and institutes in Canada but also highlighting the stance the conservative gov't here has clearly taken and the obstacles in place to stop or hinder any lobbying. Sad situation really. Please do check here later insha'Allah. JazakAllah khayran for highlighting this issue and raising awareness among the ummah about efforts (and obstacles). Wa'assalaam

Some brands of what might be considered ithmid available today include: * the one available through Health Means Wealth in the UK seems to be made with antimony (or perhaps stibnite). It has been tested for, and does not seem to contain, lead * Ithmid from Morocco made specifically as noted here (the page is in German so you might need Google to translate it for you) is made with stibnite * Hashmi Surma from Pakistan may be made with galena since it is implicated as containing lead * Rani Kajal from Saudi Arabia may also be made with galena since it too is implicated as containing lead ========================= Some brands of kajal claim to be 100% natural and herbal... so, these would not be considered ithmid (remember, ithmid refers to a specific stone or mineral). An example of herbal kajal is the Himalaya brand from India. ========================= Aside from commercially available kajal (as noted above), there are instructions available online on how to make home-made herbal kajal. Since I don't know the implications of putting soot in the eyes (especially for children - as has been the practice in some cultures for hundreds if not thousands of years), I must admit that I am a reluctant to include instructions here. Suffice it to say that it is practiced by many cultures and has been for many years. ========================= If purchasing any other form of surma or kajal, be sure to pay attention to ingredients for anything that may be considered haram such as carmine (which is obtained from an insect). Oriflame from Switzerland seems to have a kajal that does not contain any carmine though I can not say much about the rest of the ingredients. ========================= For those of us who choose to or must use non-ithmid kuhl, please, please, please bear in mind the intention for doing so (to follow the sunnah of Rasulullah sallallahu alayhi wa sallem). Also, for sisters: please be mindful of the reasons for using kuhl and do not use it as make-up to show-up your eyes outside the home. There are additional fataawa about not applying kuhl outside the home and while in iddah and insha'Allah we can link to those here as well; but for now, please do not mistake this thread as providing instructions on make-up. The intention here is strictly in relation to the sunnah of Rasulullah (sallallahu alayhi wa sallem).

Conclusion The ithmid used by Rasulullah (sallallahu alayhi wa sallem) was either: (1) galena (the mineral form of lead sulfide) and not antimony/stibnite, as is often noted in translations, or (2) a mixture of galena and antimony/stibnite, or (3) antimony/sitbnite. Allahu alam what the original ithmid was composed of. The ithmid that is available now is mostly made with galena. Though, we can't really be sure about this either. There are conflicting reviews about various products and perhaps the differences are due to the fact that they are produced from different minerals (some with galena and some with stibnite)? Due to health concerns particularly in relation to children, cosmetics containing heavy metals such as lead and antimony (including kuhl) are banned in some countries. As Muslims, we need to follow the laws of the land as much as possible and so where ithmid is banned, and especially in relation to children, we should avoid its use. (see OP for full details) Alhamdulillah, for the sunnah - we have options! If lead and antimony based kuhl is banned in our country or we are not able to use it but we wish to follow the sunnah of Rasulullah (sallallahu alayhi wa sallem) and gain reward for doing so, then insha'Allah, as ulema have written, we can obtain the reward for following the sunnah of applying kuhl by using kuhl made from other materials. We may not gain the narrated eye health benefits associated with the use of ithmid but insha'Allah we can gain reward for following sunnah. Insha'Allah, in later posts I will write a little more on using commercially available kuhl and the need to be pay particular attention to the ingredients. Also, insha'Allah, I will post instructions and links for homemade plant based kuhl.