Brighton & Hove Muslim Forum

This NHS ramadhan leaflet is an excellent booklet produced by health nutritionists re health and fasting and preparing for ramadan, i.e. what to eat, etc.

[gview file=”https://www.bhmf.org.uk/wp-content/uploads/ramdamdietguide.pdf”]

من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
“…whoever prays during the night in Ramadhan sincerely; seeking his reward from Allah, his former sins are forgiven.” [Sahih al-Muslim, Vol. 1, Page 259, Hadith 1815]

كانوا يقومون على عهد عمر بن الخطاب رضى الله عنه فى شهر رمضان بعشرين ركعة
“We, (the Companions of the Beloved Prophet,) used to pray twenty rak’ats Tarawih prayer in the era of the Caliph ‘Umar ibn al-Khattab.” [Sunan al-Bayhaqi, Vol. 2, Page 224, Hadith 4801]

إسناده صحيح
The chain of narration of this Hadith is sound (Sahih). [Mirqat al-Mafatih – Vol. 2, Page 175]

كان الناس يقومون فى زمان عمر بن الخطاب فى رمضان بثلاث وعشرين ركعة
“…during the time of Hadrat ‘Umar ibn al-Khattab, people used to pray 23 Rak’ahs during Ramadhan (20 rak’ahs for Tarawih prayer and 3 rak’ats for witr.)” [Muwatta Imam Malik, Vol. 1, Page 115, Hadith 251]

أن النبي صلى الله عليه وسلم كان يصلي في رمضان عشرين ركعة سوى الوتر
During the month of Ramadhan, aside from the praying of wit’r the beloved Prophet SallAllahu Alaihi wa Aaihi wa Sallam would also pray 20 rak’ahs of Tarawih.

During the month of Ramadhan Sayyiduna Ali would read 20 rak’ahs of Tarawih and 3 wit’r.

In the month of Ramadhan, Sayyiduna Ali Radi Allahu Ta’ala Anhu sent for all the Qur’anic recitors, and instructed one of them to lead 20 rak’ahs Tarawih, and Sayyiduna Ali himself would lead the wit’r prayer. [Al-Bayhaqi, Sunan al-Kubra, Vol. 2, Page 496, Hadith 4396]

Sayyiduna Ali Radi Allahu Ta’ala Anhu ordered a person to lead the Muslims in the prayer of 20 rak’ahs of Tarawih, and this was aside from the wit’r. [Ibn Abd-al Barr, al-Tamhid, Vol. 8, Page 115]

Sayyiduna Umar Radi Allahu Ta’ala Anhu ordered an individual that he lead them in the prayer of 20 rak’ahs of Tarawih. [Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7682]

Ibn Abi Malkiya would lead us in the prayer of 20 rak’ahs of Tarawih in the month of Ramadan. [Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7683]

Sayyiduna Abi Bin Ka’ab Radi Allahu Ta’ala Anhu would lead the people of Madinah al-Munawwarah during the month of Ramadan in the praying of 20 rak’ahs of Tarawih and 3 wit’r. [Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7684]

I have observed worshippers praying 23 rak’ahs of Tarawih comprising of the wit’r. [Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7688]

It has been narrated that Hadrat ‘Umar al-Faruq assembled all the companions in the month of Ramadhan to perform Tarawih behind Hadrat Ubayy ibn Ka’b. so, he (Hadrat Ubayy ibn Ka’b) lead them in the Tarawih prayer performing twenty (20) Rak’ats every night. No one from them ever refuted or disapproved of this. Thus, the Ijma’ (consensus) of all the companions was on performing twenty rak’ats for the Tarawih prayer. [Bada’i al-Sana’i – Vol. 1, Page 288]

‘Allama ibn ‘Abd al-Barr has states that it is the ruling of the majority of the scholars that tarawih is twenty Rak’ats. The scholars and jurists of Kufa, Imam al-Shafi’i and the majority of the Fuqaha have stated this, and this is the sound opinion as transmitted from Hadrat Ubayy ibn Ka’b that no companion had a difference of opinion in it. [‘Umdatul Qari – Vol. 5, Page 355]

It is the Ijma’ of the companions upon the fact that the Tarawih prayers consists of twenty rak’ats.

Tarawih is twenty rak’ats, as the Ijma’ of the companions is upon this.

It has been proven that the companions used to perform tarawih twenty rak’ats in the blessed eras of Hadrat ‘Umar, Hadrat ‘Uthman, Hadrat ‘Ali and all those who came after them. Such reports have been transmitted by Imam Malik, ibn Sa’d, Imam Baihaqi and others. [‘Umdah al-Ri’ayah hashiyah Sharh al-Waqayah – Vol. 1, Page 175]

The companions all agree (it is their consensus) upon the fact that Tarawih is twenty rak’ats. [Mirqat al-Mafatih – Vol. 2 Pg. 175]

The majority of the scholars practice what has been transmitted from Hadrat ‘Umar Faruq, Hadrat ‘Ali and the other companions that Tarawih is twenty rak’ats. Imam Sufiyan al-Thawri, Imam ‘Abdullah ibn Mubarak and Imam al-Shafi’i have stated the same (that Tarawih is twenty rak’ats). Imam Shafi’i has stated that we have found the residents of our city Makkah al-Mukarramah performing twenty rak’ats for the Tarawih prayer. [Tirmidhi – Chapter on worshipping the nights of Ramadhan – Page 99]

It is the conformity of all the muslims upon the twenty rak’ats for Tarawih. This is because Imam Baihaqi narrates with a sound chain of transmission that in the blessed era of Hadrat ‘Umar, Hadrat ‘Uthman and Hadrat ‘Ali, the companions and all those who followed them (Tabi’un) performed twenty rak’ats for the Tarawih prayer. [Babu Fath al-‘Inayah Sharh al-Nuqayah]

By the continuous practice of Hadrat Abubakr al-Siddiq and the other Rightly-Guided Caliphs, it has been proven that Tarawih is twenty rak’ats. [Page 224]

Tarawih is twenty rak’ats; this is the ruling of the majority of the scholars and the common practice of all Muslims from east till west. [Radd al-Muhtar – Vol. 1, Page 195]

Twenty rak’ats Tarawih is the ruling of the majority of the scholars. This is because it has been reported in the Muwatta of Imam Malik on the authority of Hadrat Yazid ibn Ruman that in the blessed era of Hadrat ‘Umar al-Faruq the companions used to perform twenty-three rak’ats (twenty rak’ats for Tarawih and three rak’ats for the Witr.) [al-Bahr al-Ra’iq – Vol. 2, Page 66]

“Imam Bayhaqi has reported on genuine authority (sahih) about the performance of 20 rak’ahs of Tarawih during the periods of Umar, Uthman and Ali Radi Allahu Ta’ala Anhum, and hence there has been consensus (Ijma’) on it.”

Until the beginning of the Khilafah (reign) of Hadrat ‘Umar al-Faruq, the companions used to perform the Tarawih individually. Thereafter, Hadrat ‘Umar stated that, “I find it better to assemble all the companions (to perform the Tarawih) behind one Imam.” Thus, he assembled all the companions to perform the Tarawih with congregation behind Hadrat Ubayy ibn Ka’b. Hadrat Ubayy lead them in the Tarawih performing 5 sets of four-rak’ats (tarwiha) i.e. performed twenty rak’ats.

Tarawih is twenty rak’ats in total. This is our (Hanafi) ruling and that of the school of Imam al-Shafi’i.

The number of rak’ats for the Tarawih prayer is twenty; five tarweha with one salam; every two salams is a tarweha (i.e. one salaam made after every 2 rak’ats. Therefore, two salaams means after four rak’ats). This is the ruling of the scholars in general. [Vol. 1, Page 288]

Tarawih is twenty rak’ats. [Ihya ‘Ulum al-Din – Vol. 1, Page 201]

Twenty rak’ats for the Tarawih is the Sunnah. [Vol. 1, Page 175]

Tarawih consists of five Tarweha; each tarweha is four rak’ats with two salaams (made at the end of two rak’ats). This has also been stated in al-Sirajiyyah. [Vol. 1. Page 108]

The number of rak’ats for the Tarawih is twenty. [Hujjatullahil Baligha – Vol. 2, Page 18]

Ramadan Mubarak to you all.

May this be your best ever Ramadan. May your fasting, salah, Quran recitation, duas, zikr and good deeds be accepted. May you and all those whom you love be entered into Jannah without any trial, difficulty or penalty. May all your sins be wiped away and may the help of Allah the most gracious and helpful be with you always. Ameen.

People’s Day is a community event which has been designed to increase understanding and to celebrate the diverse communities that make up Brighton & Hove.

People’s Day 2012 will take place on Saturday 14 July as part of the Olympic Torch relay weekend of festivities.

It will be held in Pavilion Gardens, New Road, Jubilee Street, Jubilee Square and Victoria Gardens.

If you are interested in being involved in the day, you can:

• contact Brighton & Hove City Council using the online contact form.
• call Chris Temple on 01273 290767
• e-mail PeoplesDay@brighton-hove.gov.uk
• join in the conversation on Twitter #peoplesday

More on the Event at: brighton-hove.gov.uk.

Can anyone doubt that if there were more than 1,300 hunger strikers in any country in the world other than Palestine, the media in the West would be obsessed with the story?  It would be featured day after day, and reported on from all angles, including the severe medical risks associated with such a lengthy refusal to take food. At this time, two Palestinians who were the first to start this current wave of resistance, Thaer Halaheh and Bilal Diab, entering their 64th day without food, are reported by the prisoner protection association, Addameer, and the NGO, Physician for Human Rights-Israel, to be in critical condition with their lives hanging in the balance.  Despite this dramatic state of affairs there is scant attention in Europe, and literally none in North America.

In contrast, consider the attention that the Western media has devoted to a lone blind Chinese human rights lawyer, Chen Guangcheng, who managed to escape from house arrest in Beijing a few days ago and find a safe haven at the U.S. Embassy. This is an important international incident, to be sure, but is it truly so much more significant than the Palestinian story as to explain the total neglect of the extraordinary exploits of these thousands of Palestinians who are sacrificing their bodies, quite possibly their lives, to nonviolently protest severe mistreatment in the Israeli prison system? Except among their countrymen, and to some extent the region, these many thousand Palestinian prisoners have been languishing within an opaque black box ever since 1967, are denied protection, exist without rights, and cope as best they can without even the acknowledgement of their plight.

There is another comparison to be made. Recall the outpouring of concern and sympathy throughout the West for Gilad Shalit, the Israeli soldier who was captured on the Gaza border and held captive by Palestinians for five years. A powerful global campaign for his release on humanitarian ground was organized, and received constant reinforcement in the media. World leaders pleaded for his release, and Israeli commanding officers even told IDF fighting forces during the massive attacks on Gaza at the end of 2008, which killed more than 1,450 Palestinians, that their real mission was to free Shalit, or at least hold accountable the entire civilian population of Gaza. When Shalit was finally released in a prisoner exchange a few months ago, there was a brief celebration that abruptly ended when, much to the disappointment of the Israeli establishment, Shalit reported good treatment during captivity. Shalit’s father went further, saying if he was a Palestinian he would have tried to capture Israeli soldiers. Not surprisingly, Shalit, instead of being revered as an Israeli hero, has quietly disappeared from public view.

This current wave of hunger strikes started on April 17th, Palestinian Prisoners’ Day, and was directly inspired by the recently completed long and heroic hunger strikes of Khader Adnan (66 days) and Hana Shalabi (43 days) both of whom protested against the combination of administrative detention and abusive arrest and interrogation procedures. It should be understood that administrative detention is validated by secret evidence and allows Israel to imprison Palestinians for six months at a time without bringing any criminal charges, with terms renewable as they expire. Hana Shalabi was among those released in the prisoner exchange, but then barely recovering from her prior detention period, was rearrested in a night arrest raid, and sentenced once again to a term of confinement for four months. Or consider the experience of Thaer Halahla, eight times subject to administrative detention for a total of six and a half years.

More on this article at: foreignpolicyjournal.com.

Article by: Richard Falk

A London university is considering establishing alcohol-free zones on its campuses because so many of its students consider drinking to be immoral.

Professor Malcolm Gillies, vice-chancellor of London Metropolitan University, said the selling of alcohol was an issue of “cultural sensitivity” at his institution where a fifth of students are Muslim.

Speaking to a conference of university administrators in Manchester, he said that for many students, drinking alcohol was “an immoral experience”.

“Because there is no majority ethnic group [at London Metropolitan], I think [selling alcohol] is playing to particular parts of our society much more [than to others],” he was reported as saying in the Times Higher Education magazine.

He said he saw little reason for the university to subsidise a student bar on campus when there were “at least half a dozen pubs within 200m”.

He told the Guardian the makeup of his institution had changed considerably over the past few decades. In the past it had been “substantially Anglo Saxon – now 20% of our students are Muslim,” he said.

“We therefore need to rethink how we cater for that 21st-century balance. For many students now, coming to university is not about having a big drinking experience. The university bar is not as used as it used to be.”

Gillies also told the conference that universities needed to be more cautious in their portrayal of sex than in the past.

“We’ve got a younger generation that are often exceedingly conservative, and we need to be much more cautious about sex too,” he said. Many female Muslim students were taken to university by a close male relative. “Their student experience is going to be different from someone who is gorging out in the Chocoholics Society or someone who is there to have a … libidinous time.

“How will we service the changing balance of our students unless we ourselves evolve?”

Alaa Alsamarrai, the vice-president of student affairs for the Federation of Student Islamic Societies, said Muslim students wanted universities to be inclusive so that students “from all walks of life can come and share experiences”.

“Alcohol is a barrier to many Muslim students participating in freshers’ events and often in society activities, so we are in support of moves to have alcohol-free zones and events,” she said. “However, if a student wants to drink, we don’t want to ban them from doing that.”

Research published in 2008 by academics at the universities of Leeds, Sheffield and York shows that a student’s alcohol consumption declines over the course of his or her studies. The researchers found 90% of students consume alcohol at least once a week, which is broadly in line with the general population.

More on this article at Guardian.co.uk. Article by: Jessica Shepherd

I was unable to take my mother on the Muslim pilgrimage to Mecca, so I did what I thought would be the next best thing: I took her to the British Museum’s hajj exhibition

It has long been my mother’s ambition to complete the hajj. The pilgrimage to Mecca is one of the five pillars of Islam – and thus an obligation for all Muslims. My father often talked about going to Mecca and my parents were planning a trip. He sadly died suddenly from a heart attack in 1995 and in the years since my mother talked often about her desire to make the pilgrimage, and both my brother and I repeatedly promised that we would take her. We never did.

Although I had grown up with images of the hajj, actually going to Mecca never felt like a priority to me: I worried about the heat, the crowds and I had selfish reasons for nervousness about the ritual where men have the hair shaved off their heads. And then my mother had a stroke and now, at the age of 78, she has trouble walking on her own and is no longer physically strong enough to withstand the great heat and huge crowds who assemble in Mecca. I have always felt guilty about not having taken my mum to Mecca when she was fitter and so when I heard about the British Museum’s hajj exhibition I was determined to take her there. It wasn’t Mecca but perhaps it would be the next best thing.

Hajj: Journey to the Heart of Islam is the first British show devoted to the pilgrimage and it charts the history of the hajj through space and time. I visited the exhibition with both my mother and my wife Bridget and, perhaps inevitably, we all had different responses to the maps, objects and artefacts. My mother was most animated by the footage of pilgrims leaving on ships in the sub-continent bound for Saudi Arabia. She started telling me stories of men who had left her village near Lahore, heading to Mecca on foot. She was also deeply moved to see the clothes that pilgrims wore – the white robes that imply that in Mecca all Muslims no matter the gender, skin colour or social status are equal. Bridget – raised in a culture where spirituality was more often associated with solitude – was intrigued by a version of spirituality where one is buoyed up on a sea of humanity.

As for myself, I experienced a range of reactions. There was a part of me – the part that recalls seeing images of the hajj hung on the walls of so many of my parents’ friends’ houses – that enjoyed learning more about the stories behind the hajj. Listening to my mother explain the origins of the holy Zam Zam water and the ritual of throwing stones at the devil was to be reminded that for Muslims of her generation Islam consists mostly of stories told through the ages. Many of those stories – and rituals – actually predated Islam – something only touched upon in the exhibition.

More on this article at Guardian.co.uk. Article by: Sarfraz Manzoor