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      IslamiMehfil Rules (Please Must Read, Before You Post Anything)   04/09/2017

        فورم کےعمومی قوانین آخری ترمیم: ۱۰ اپریل ۲۰۱۷ ۔۔۔عمومی فورم رول نمبر ۱۵ ایڈ کیا گیا ،جو نیچے آخر میںبولڈ فونٹ میں موجود ہے۔ فورم کی انتظامیہ کی طرف سے تمام ارکان کو خوش آمدید! پوسٹ ارسال کرنے سے پہلے تمام اراکین کو تاکید کی جاتی ہے کہ وہ مندرجہ ذیل قواعد و ضوابط کا مطالعہ کر لیں تا کہ مستقبل میں کسی قسم کا کوئی ابہام پیدا نہ ہو۔ اگر کوئی پوسٹ یا ٹاپکس فورم رولز کے خلاف نظر آئے تو تمام ممبرز سے گزارش ہے کہ رپورٹ کا بٹن استعمال کرکے انتظامیہ کی مدد کریں۔ ۱- اسلامی محفل ایک مکمل اسلامی سنی حنفی بریلوی مسلک سے منسلک فارم ہے جس میں کسی قسم کی غیر اسلامی و غیر اخلاقی پوسٹ کرنے کی اجازت نہیں ہے۔
      کسی قسم کی غلط پوسٹ کسی ممبر کو فارم پر نظر آئے تو رپورٹ بٹن کو استعمال کر کے انتظامیہ کو اطلاع کریں۔ اپنی طرف سے کسی ممبر پر نقطہ چینی کرنے کی اجازت نہیں۔

      ۲- اس فورم یا منتظمین کے متعلق کوئی شکوہ یا شکایت یا اعتراض واضح طور پر کسی بھی سیکشن میں بیان نہیں کرسکتے۔ اور شکوہ شکایت وغیرہ کرنے کیلئے ایڈمن سے براہ راست رابطہ کریں

      ۳- فورم میں دستخط استعمال کرنے کیلئے صرف ایک تصویر اور اس کی ازحد چوڑائی550پکسلز اور اونچائی145پکسلزسے زیادہ نہ ہو۔اور ساتھ میں کچھ لنکس کی اجازت ہے۔ سیگنیچر امیج میں یا لنکس میں کسی بد مذہب سائٹ کا لنک یا قابل اعتراض مواد پوسٹ کرنے کی اجازت نہیں۔

      ۴- کسی جاری گفتگو کے دوران ایسے روابط ارسال کرنے سے پرہیز کریں جن کا گفتگو سے تعلق نہ ہو۔

      ۵- بحث برائے بحث سے بچنے کی حتی الامکان کوشش کریں

      ۶۔ فورمز کی انتظامیہ آپ کو ہدایت کرتی ہے کہ براہ کرم کسی قسم کی ذاتی معلومات جیسے کہ اپنا پتا یا فون نمبر ارسال مت کریں جس سے تمام لوگوں کی اس تک رسائی ممکن ہو سکے۔ان معلومات کا غلط استعمال کیا جا سکتا ہے۔ اس لیے ہر ممکن طور پر ، اگر آپ اپنی معلومات کا تبادلہ کسی دوسرے رکن کے ساتھ کرنا چاہتے ہیں تو ذاتی پیغامات کا استعمال کریں۔ ۷۔ ٹاپک کے لئے مناسب ،موضوع سے متعلق ٹائٹل استعمال کریں۔  need answer,  jawab dejiye, please read it, must reply وغیرہ جیسے غیر موضوع ٹائٹل استعمال نہ کریں. ٹائٹل کی ایک بہتر مثال یہ ہے۔
      "A good example: "Help: I need "This" Book Scan
      "A bad example: "PLZZ HEEEEELP ۸۔ سرکار مدینہ صلی اللہ علیہ وسلم کا مبارک نام جہاں بھی استعمال کریں۔ درود شریف ضرور لکھیں۔ درود شریف والا ایموٹیکن بھی استعمال کرسکتے ہیں۔ (s.a.w) یا (pbuh) وغیرہ لکھنے کی اجازت نہیں۔ ۹۔ سنیوں کے آپسی اختلافات میں فورم کا *رجحان جمہور اور جید علماء کی طرف ہوگا۔ اس لئے ان موضوعات پر طویل بحث ممنوع ہے۔
      مثلاً...پیر کرم شاہ صاحب والا موضوع۔۔۔ اس جیسے موضوعات پر فورم کا رخ جید علماء اور جمہور علماء کی طرف ہوگا۔ دوسرا یعنی ویڈیو کا مسئلہ یا اسپیکر پر نمازوغیرہ کا مسئلہ(فروعی مسائل) ۔
      اس جیسے مسائل کو بنیاد کو بنا کر علماء کو برا بھلا کہنا ہرگز ممنوع ہےاور بلا وجہ بحث بھی ممنوع ہے۔ فروعی مسائل میں فورم کا رجحان بعض اوقات کسی عالم کی طرف یا بعض اوقات غیر جانبدار بھی ہوسکتا ہے۔

      ۱۰۔ غیر اخلاقی پوسٹ کرنے پر وارننگ یا بین کیا جا سکتا ہے۔

      ۱۱۔ کسی بھی عالم چاہے بد مذہبوں کا ہو ان کی بگاڑ کر تصویر شئیر کرنا منع ہے۔

      ۱۲۔ انگلش سیکشن کے علاوہ کسی بھی سیکشن میں انگلش پوسٹ کرنا منع ہے۔

      ۱۳۔ پوسٹ کو متعلقہ سیکشن میں کریں غیر متعلقہ سکیشن میں پوسٹ کرنے پر آپ کی پوسٹ کو موو (move) کر دیا جائے گا۔ ۱۴۔ عورتوں کی تصاویر ویڈیوز وغیرہ شئیر کرنا منع ہے۔ ۱۵۔ یہ فورم آپ کی سائیٹس کی تشہیر، بیک لنکنگ یا گوگل رینکنگ بڑھانے کے لئے نہیں ہے۔ جو بھی اسلامی مواد پوسٹ کریں اللہ اور اس کے حبیب صلی اللہ علیہ وسلم کی رضا کیلئے پوسٹ کریں۔ غیر متعلقہ لنکس ٹاپکس سے حذف کر دیے جائیں گے۔اگر کسی اسلامی سنی ویب سائیٹ کا لنک آپ پوسٹ کرنا چاہتے ہیں تاکہ دیگر ممبرز مستفید ہوں، تو سنی سائیٹس کے متعلقہ سیکشن میں نیا ٹاپک ویب سائیٹ ٹائٹل ہیڈنگ کے ساتھ  پوسٹ کریں۔

        مناظرہ سیکشن کے قوانین

      ۱۔ تمام ممبرز (خصوصاً سُنی ممبرز) مناظرہ سیکشن میں غلط زُبان کا استعمال نہ کریں اور اَدب کے دائرے میں رہ کر اعتراض کریں یا جواب دیں۔ غلط زبان استعمال کرنے پر آپکی پوسٹ میں ترمیم یا پوسٹ کو ڈیلیٹ کیا جاسکتا ہے۔ اور بار بار کرنے پر وارن یا بین بھی کیا جا سکتا ہے۔

      ۲۔ اگر کسی ممبر کے ایک موضوع پر دو مختلف ٹاپکس نظر آئے تو ایک ٹاپک بغیر اطلاع کے لاک یا ڈیلیٹ کیا جا سکتا ہے۔

      ۳۔ جن موضوعات سے متعلق پہلے سے ٹاپکس موجود ہیں، اپنا سوال،اعتراض یا جواب اُسی ٹاپک میں پوسٹ کریں۔ اگر الگ سے ٹاپک بنا کر پوسٹ کیا تو آپکے ٹاپک کو بند، ضائع یا دوسرے ٹاپک کے ساتھ یکجا کیا جاسکتا ہے۔

      ۴۔ مناظرہ سیکشن بحث برائے بحث کیلئے نہیں ہے۔ اگر کوئی پوسٹ بحث برائے بحث یا موضوع سے ہٹ کر محسوس ہوئی تو بغیر اطلاع کئے ڈیلیٹ کر دی جائے گی۔ بار بار ایسا کرنے پر وارن کیا جا سکتا ہے۔اور بین بھی کیا جاسکتا ہے۔

      ۵۔ ایسی سائٹ جن کا تعلق بد مذہبوں سے ہو یا ان سائٹ پر بد مذہبوں کا کوئی مواد موجود ہو ان کی کسی بھی قسم کی تشہیر کسی پوسٹ میں ان کا لنک وغیرہ شئیر کرنا پوسٹ کرنا سخت منع ہے ۔خلاف ورزی پر پوسٹ ڈیلیٹ یا ایڈیٹ کی جاسکتی ہے۔

      ۶۔ بدمذہبوں کی ویڈیوز شئیر کرنا منع ہے اگر کسی اعتراض کا جواب درکار ہو تو اس ویڈیو کا سکرین شاٹ لے کر بد مذہبوں کی سائٹ کا لنک ریمو کر کے امیج کی صورت میں پوسٹ کریں۔

      کسی سنی عالم کی تضحیک سخت منع ہے۔

      ۷۔ اگر کو ئی اعترض بھی ہو جس میں سنی عالم کے خلاف غلط زبان استعمال کی گئی ہو تو اس میں سے غلط زبان کو ریمو کر کے اعتراض پوسٹ کیا جائے۔

      ۸۔ صرف وہی سائٹ شئیر کی جائیں جو سنیوں کی ہوں صلح کلی مکتب فکر کی سائٹ بھی شئیر کرنا منع ہے۔

      ۹۔ اسلامی محفل کے کسی بھی ٹیم ممبر یا سینئر ممبر سے بدتمیزی ناقابل برداشت ہوگی اور بین بھی کیا جاسکتا ہے۔ ٹیم ممبرز بھی حدود کے دائرے میں رہ کر جواب دینے کے مجاز ہیں۔

      ۱۰۔ انتظامیہ کا فیصلہ حتمی ہے۔ اگر آپ کو کسی نقطے پر اعتراض ہے تو مناظرہ سیکشن میں پوسٹنگ کرکے اپنا اور ہمارا وقت ضائع نہ کریں۔ کسی بھی ممبر کو رولز کے خلاف کوئی پوسٹ نظر آئے تو فوراً رپورٹ کے بٹن سے ہمیں آگاہ کریں۔
         

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  1. Introduction: Correct definition of worship is essential for correctly understanding many aspects of Islamic worship as well as understanding non-Islamic ritual-acts of worship. A definition based on Islamic practices of ritual worship will almost certainly will be non-applicable to some non-Islamic ritual-acts of worship. Hence the need for a basic and comprehensive definition of worship. Basic definition of worship is general enough to include all types of worship Islamic or non-Islamic and comprehensive definition should be based on Islamic ritual acts of worship. There is no comprehensive one size fit all definition of worship. Worship Or No Worship: Islamic definition of worship for Islamic practices is different from Islamic definition of worship for non-Islamic practices because Islam does not recognise the practices of other religions as legitimate acts of worship. As Muslims we must practice Islamic practices of worship which have been sanctioned by Allah (subhanahu wa ta’ala) in Quran and by Prophet (sallallahu alayhi was’sallam) in books of Ahadith. Any practice of worship which has not been sanctioned in these two sources for a Muslim even though one may define it as worship is invalid and a innovation. How can those who have innovated ways to worship their gods which do not have sanction in deen of Islam be guilty of worshiping their gods when their methods of worship are not valid? How can they be declared as polytheists? Essential Knowledge Which Will Help Understanding Answers: For a Muslim every act of worship he performs must be sanctioned and instructed by Allah (subhanahu wa ta’ala) or by the Prophet (sallallahu alayhi was’sallam). If a Muslim innovates a act of worship and performs innovated act of worship to gain pleasure of Allah (subhanahu wa ta’ala) then his innovative practice will be rejected by Allah (subhanahu wa ta’ala) if the practice does not accord with teaching of Deen. He will gain no reward but instead will be punished for such [reprhensible] innovation. Technically the [reprehensible] innovation will be considered act of worship but will be termed as a [reprehensible] innovation and rejected due to lack of authority from Allah (subhanahu wa ta’ala) and his beloved Messenger (sallallahu alayhi was’sallam). Similarly the innovated acts of worship practiced by polytheists are acts of worship regardless of rituals involved. These practices have no sanction from Allah (subhanahu wa ta’ala) nor from the Prophet (sallallahu alayhi was’sallam) and they have no permission to worship anyone other then the Deity – Allah (subhanahu wa ta’ala). Fundamental Definition Of Worship: Basicly, to invoke or to praise a deity/god is worship. Comprehensively to show submissiveness, to hold in respect, or to fear, or to love, or to praise/glorify, or to invoke in time of difficulty or ease, or to request great or small, from a deity/god is worship. Defining Non-Islamic Ritual-Acts As Worship: Basicly, to perform any ritual-act with intention of worshiping a deity is an act of worship. Comprehensively, performing any ritual-act due to submissiveness or out of respect, love, fear, or to praise, to glorify qualities or attributes with intention of worshiping a deity is an act of worship. The Core Which Defines Islamic And Non-Islamic Ritual Acts As Worship: Islamic and non-Islamic ritual-acts are defined as acts of worship based on three factors; creed, action and intention. Primarily, if one believes a certain ritual-act is; act of worship and the one to whom the act of worship is directed at, deserves to be worshiped, then ritual-act will be termed as worship. Secondrily, if one wishes to worship a deity with a certain ritual-act with intention of worship then that ritual-act will also be considered as an act of worship. Scenarios To Elaborate The Definitions: Suppose y invokes n with love and praises n, or invokes and seeks need from n, believing n is a deity, or believes n is worthy of worship, then major Shirk as occurred due to creed and action. Shirk in creed because y has taken n to be a deity worthy of worship and in action because y has praised, sought the need from n believing him to be a deity. Following is invented act of worship; kissing candle twice, third time lighting it and circumbulating it around the mini idol-god seven times and then finally putting the candle out by dashing it on the feet of mini idol-god. This practice is not Islamicly sanctioned as an act of worship but instead it is a [reprehensible] innovation. If polytheist performed it with intention of worship of idol-god and believed that idol-god was worthy of worship then major shirk as occurred in belief and in practice. One, he believed other then Allah (subhanahu wa ta’ala) is worthy of worship and secondly he dedicated a innovated ritual act of worship for his idol-god. Answering The Two Questions Posed In The Beginning: Islamicly ritual worship is defined by three fundamental cores; the creed and the actions and intentions. If one believes a Deity is worthy of worship, the ritual action is of worship - i.e. Salah, and intends to worship with this ritual-act then ritual-act of Salah is worship. Non-Islamic ritual-acts are also defined by three fundamental cores; creed, action and intentions. If n is believed to be a deity worthy of worship and a innovative ritual-act of worship is directed toward n with intention of worship. Then innovative ritual-act of worship is worship, due to creed with which it was performed and intention. Therefore their creed that n is worthy of worship instead of Allah (subhanahu wa ta’ala) or as well as Allah (subhanahu wa ta’ala), the intention to worship n, and their innovative action of worship all combine to establish major Shirk. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi
  2. Intorduction: In our prayers we say: “You we worship and You we ask for help. Guide us to the Straight Way.” [Ref: 1:5/6] The straight way is defined as worship of Allah (subhanahu wa ta’ala) in the following verse: "And that ye should worship me, (for that) this was the Straight Way." [Ref: 36:61] We as Muslims should worship Allah (subhanahu wa ta’ala) as our Ilah (i.e. God), Rabb (i.e. Lord). Without associating with Allah (subhanahu wa ta’ala) a god-partner in his Zaat (i.e. being), Sifat (i.e. attributes) or in Allah's (subhanahu wa ta’ala) Afaal (i.e. actions). To worship Allah (subhanahu wa ta’ala) was the purpose for creation of Jinn and Insaan as stated in Quran: "I have only created Jinns and men, that they may worship Me." [Ref: 51:56] Hence knowing the correct definition of worship in Islam which explains Islamic practices of worship is very important for many reasons. One being that it makes your worship of Allah (subhanahu wa ta’ala) more sincere, with humility and purity of intentions. Essential Beliefs About Deity Of Islam – Allah (subhanahu wa ta’ala): For our prayers to be valid and accepted our fundamental beliefs about Diety of Islam should be; Allah (subhanahu wa ta’ala) is wajibul wajood (i.e. existance is must), mustaqil biz'zaat (i.e. exits by self), with the beleife that Diety's attributes are azli (i.e. from eternity) as well as abdi (i.e.to eternity) and with the beleife; Diety's attributes are qulli (i.e. absolute/perfect), zaati (i.e. Diety's Own). Simple Definition Of Worship: To be submissive or to show love, adoration, fear and to honour, to praise, to respect, to ask, to plead, to beg, a Deity is worship of Deity. Being in state of qayam (i.e. stand), ruku (i.e. bow), sajood (i.e. prostrate), tahashud (i.e. kneeling position) or raising hands in a inovcation (i.e. dua) for a Deity (i.e. Allah subhanahu wa ta’ala) is worship of Deity. Comprehensive Definition Of Worship: To show submissiveness, love, fear, or to praise, respect, honour, either in position of qayam, ruku, sajood, tahashud (or any other position, or act – Tawaf, Sa’i) with the beleife Diety is wajibul wajood, mustaqil biz'zaat or Deity and His attributes are azli, abdi, qulli, zaati is worship. Fundamental Principle In Worship: In Islam worship is only valid and accepted when the beleif about the Deity is worthy of a Diety. If the beleif is absent for the Diety which is worthy of a Diety then actions alone can not be deemed as worship of Deity. Intention of worship, action of worship, and creed which is; Diety is worthy of worship, must be present for worship of Allah (subhanahu wa ta’ala) to be valid and accepted by Allah (subhanahu wa ta’ala). Essential Knowledge Regarding Shirk: If a idol/person is beleived to posses anyone of the atributes of Allah (subhanahu wa ta’ala) such as; its is beleived that idol/person is mustaqil biz'zaat. Or it is beleived that idol/person is son or is daughter of Allah and then loved, adored, respected, honoured, praised, feared, or people stand, bow, prostrate, kneel, or supplicate, beseech, it in respect, love, fear, praise, then this would be shirk al akbar (i.e. major act of polytheism). Even if the idol/person is associated as god-partner with Allah (subhanahu wa ta’ala), in one or more of His sifaat, afaal or zaat but that god-partner is not respected, loved, feared, honoured, praised, nor bowed to, prostrated to, kneeled to, stood infront of as mark in respect even then shirk al akbar has occured due to the beleife. Wama Alayna Ilal Balaghul Mubeen. Muhammed Ali Razvi
  3. Asslamo aleykum Dear Admin & friendz, Mujy iss hadees ka theek ref ya scan chahye, jazak Aallah
  4. AOA, Admin, friends, plz Required Hadith Scan & ref plz
  5. Bimingham , England mai 80 sala shaks muballigh e dawat e islami kay hatho par musalman hogaya.. alhamdolillah
  6. AOA, Bhai is hadees ki hakikat kia hay? agr ye baat Galat hay tu plz koye ref ya scan ho tu batain, jazak Allah
  7. AOA, PLZ FRIENDS AND ADMIN, REQIURED, SCAN OR TRUE REFF THIS HADITH..
  8. AOA, Mujy is hadees ka scan,tru hawala chahye plz
  9. SIDI NAZIM BAKSH ON THE CONTROVERSY OVER THE VISITS OF HABIB ALI AL-JIFRY AND SHAYKH ALI GOMAA TO MASJID ALAQSA IN JERUSALEM BETWEEN A ROCK AND A HARD PLACE BY NAZIM BAKSH The Ikhwan and the Salafist political parties might be making electoral gains in the Middle East, but it appears a growing chorus of religious scholars is determined to test their commitment to the democratic ideals they so ardently espouse. Among the scholars who are refusing to dance to the Ikhwan’s tune are Habib Ali Al-Jifry and Shaykh Ali Gomaa. Shaykh Ali Gomaa is Egypt’s Grand Mufti, a position that carries the weight of centuries of Muslim legal history. Habib Ali, on the other hand, is a rare type of public intellectual, admired by many Muslims both in the East and the West for the clarity of his religious commitments. A few weeks ago they visited the Al-Aqsa Mosque in Jerusalem on separate occasions. In so doing, they defied a fatwa that declares all visits by non-Palestinains to AlAqsa as “haram” on grounds that it leads to the “normalization of relationship with the state of Israel.” The author of the ill-tempered opinion is none other than the Muslim Brotherhood’s most senior religious scholar, Shaykh Yusuf Qaradawi. Qaradawi lives in Doha, Qatar where his weekly Al-Jazeera television show gets a fairly large reception in the region. Not surprisingly, the newly elected members of Egypt’s parliament, particularly those belonging to the Freedom and Justice Party, dubbed the Mufti’s visit to Jerusalem “a crime” and “a catastrophe.” The architects behind the rise of the Muslim Brotherhood in Egypt were so outraged they accused the Mufti of committing treason. Members of Hamas, cut from the same ideological cloth as their comrades in the Muslim Brotherhood, echoed the opinion of Shaykh Qaradawi. Mousa Abu Marzook said Mufti Ali Gomaa’s trip “served to legitimize Israel’s control of Palestine.” Shaykh Ali Gomaa was reluctant at first to get into the fray. He tried to justify the visit as a private response to an invitation by the Jordanian royal family to inaugurate a research center named after Imam Al-Ghazali. While in Jerusalem, Shaykh Ali Gomaa said he availed himself the opportunity to visit and pray at Al-Aqsa. Realizing those were lame excuses he tried to pacify the near intifada his visit caused by delivering a wonderful Friday sermon extolling the many virtues of Al-Aqsa. Still, the Ikhwan’s top brass pressed on, demanding he “apologize to the Arab and Islamic people” and resign as Mufti. Mufti Ali Gomaa fired back. “Visiting Jerusalem is not a crime,” he wrote on his twitter account. “Jerusalem,” he said, “is in the heart of every Muslim and visiting it increases one’s feelings of rejection of occupation and injustices and helps strengthen the (Palestinian) cause.” For senior scholars in the Middle East such as Shaykh Said Ramadan Al-Buti, at the heart of the dispute is the following question: Does the occupation of Al-Aqsa present sufficient reasons to cancel out an explicit order of the Prophet Muhammad, peace and blessings be upon him, that believers should visit the sanctuary? The Mufti of Jerusalem and Palestine, and the Khatib of Al-Aqsa Mosque, Shaykh Muhammad Hussein, believes Muslims should continue to visit Al-Aqsa even though Jerusalem is under Israeli occupation. In a fatwa released by Dar al-Ifta (Al-Falesteniyya), Shaykh Hussein outlines the following four general conditions that Muslims should abide by when visiting: They should be cognizant of their responsibilities and obligations They not do anything that could be construed as a normalization of occupation They coordinate with those who have authority among the Muslims in the occupied territories, and They reflect the Arab and Islamic identity of Jerusalem Mahmoud Al-Habash, the Palestinian minister of Awqaf, welcomed Mufti Ali Gomaa’s visit as a gesture of solidarity with the Palestinian people and he called on Shaykh Qaradawi to retract his edict on grounds that it contradicted clear Qur’anic verses and reliable Prophetic traditions. Habbash told the Palestinian daily Al-Quds that visiting Jerusalem was both a “religious commandment and a political necessity,” adding that Qaradawi’s ban “gave a free reign to the Israeli occupation which wants to isolate the holy city from its Arab and Islamic surroundings.” Palestinian Authority President Mahmoud Abbas has called on Muslims to visit Jerusalem. Abbas’ was unambiguous at an international conference for the Defense of Jerusalem held in Doha in late February. “Visiting Jerusalem,” Abbas said, “is a show of support for its Arab residents and causes Israel’s policy of altering the face of the city to fail.” Shaykh Qardawi spoke on the second day of that same conference and reiterated his fatwa banning Muslims from visiting Jerusalem. “Visits are banned in order to deprive the occupier of legitimacy,” Qaradawi declared. “Those who visit legitimize an entity which plunders Palestinian lands, and are forced to cooperate with the enemy’s embassy to receive a visa.” “We must feel as though we are banned from Jerusalem and fight for it until it is ours,” Qaradawi said. Abbas shot back. “Visiting the holy city does not mean normalization. Visiting a prisoner is not normalization with the jailer. The Prophet Muhammad, peace and blessings be upon him, himself visited Jerusalem (the Night Journey) when it was under Byzantine rule,” the Palestinian leader said, “and never did a subsequent Muslim scholar ban visitation to the holy city due to foreign occupation.” Strange as it might sound, Abbas’ arguments are more in tune with that of the vast majority of Muslims, thousands of whom visit Al-Aqsa every year. Every believer knows that the Messenger of God set out with hundreds of his followers to perform the pilgrimage to the Ka’ba in Mecca while it was under the occupation of Quraysh. Quraysh even refused the Noble Messenger entry into the city. Before returning to Madina, the Prophet got a concession from Quraysh to return the following year. In other words, the Prophet,peace and blessings be upon him, obtained what would be akin to a modern day visa from Quraysh to enter the holiest city in Islam while it was under occupation.[/color] For all the years the Prophet, peace and blessings be upon him, prayed in Mecca and for fifteen months in Madina, he and his followers faced the direction of Al-Aqsa. At that time Jerusalem was under the control of the Roman Empire and yet no scholar has ever suggested anything was defective in their prayers. In other words, Jerusalem was holy long before Muslims arrived at its gates. In performing their ziyaras to Al-Aqsa, Habib Ali and Mufti Ali Gomaa have demonstrated immense courage and vision by adamantly refusing to allow an act of religious significance to be subjected to the shenanigans of politicians. And now a growing number of international scholars, Muftis from Bosnia, Kosovo and Croatia in the heart of Europe, along with thousands of ordinary Muslims all over the world, are voicing their support for Habib Ali and Shaykh Ali Gomaa. May 10. 2012. (In a future post I plan to write about my experiences in Jerusalem and at Al-Aqsa during the week I spent there in 1999. I’ve also benefited greatly from Kanan Makiya’s “The Rock: A Tale of Seventh-Century Jerusalem.” I recommend it for anyone who enjoys reading.)
  10. facebook.com/syedashrafi