Allah (SWT) says, “Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs 'umrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allah is appreciative and Knowing.” (Al-Baqarah: 158) The Sa'i (walking back and forth) between as-Safa and al-Marwah is a ritual ordained by Allah the Almighty in Hajj and Umrah, obliging Muslims to honor it in their hearts. Hajj and Umrah contain numerous lessons and teachings as a guide and beacon in life for Muslims to learn from. Here, you walk between two hills; there, you climb a mountain; here, you kiss the Black Stone; and there, you throw a stone. Some of these acts have clear purposes, while others are hidden, only known to Allah, and we worship Him by performing them with absolute obedience without seeking to understand or question them. We obey and surrender our hearts, minds, and bodies to Allah (SWT) willingly and sincerely.

Among the rituals that Allah has decreed upon Muslims in Hajj and Umrah is the Sa'i.

What is the origin of the Sa'i? And what lessons can be learned from it?

Hajar (peace be upon her) and the Sa'i

A second wife, married to the Prophet Ibrahim (peace be upon him) in his old age after he had no children with his first wife. Then he is blessed with a child who is still an infant. How dear would she be to his heart? How cherished would she be to him? How closely would he stay by her side to ensure the well-being of the son for whom he had waited for so many years?

The Prophet Ibrahim fully submitted to the will of his Lord, and filled with these emotions as he took his wife to an unknown destination. Where? To the depths of a desert with no water, no provisions, and no people. His believing wife, Hajar, who is also fully submitted to the will of her Lord, accompanies him. She walks with him to where Allah wants, assured by the faith in her heart—not shackled by earthly concerns or even her husband's longing for their awaited son. She is bound to the Almighty, who she trusts will never forsake her.

The desert is vast, the heat is intense, and the rugged path is devoid of any humans. They reach their destination, and Ibrahim prepares to leave.

What did Hajar do to deserve such a fate? Some say it was due to the jealousy of her co-wife, Sarah, causing her to be sent away. But no, it was due to a divine purpose ordained by Allah to have this special status, creating a ritual for the nation to worship until the end of time. To teach the world, through this weak woman, that when faith takes root in the heart, the actions of a woman can become acts of worship for the entire nation.

Ibrahim turns to leave them with only a small amount of provisions and water. No matter how much it is, it is still little. It is only what a man, even a prophet, can carry. How long will it last? A few days, perhaps. But it’s just days, and it will soon run out in a desert surrounded by mountains on all sides, emitting nothing but the stinging heat of the sun from its barren ground. There are no trees for shade, no springs to ensure their survival for even a few more days, and no known paths where people might pass to save them if she nears the brink of starvation or if her son approaches a certain death from thirst.

Ibrahim (peace be upon him) turned his back and left. Was he sorrowful? Was his heart broken for his only child? Did he think of turning back to hold his son close and take him back with him? Was he a heartbroken father or a believer fully surrendered to the will of his Lord, confident in His wisdom and mercy?

And what about Hajar’s feelings as a mother? Did she resent being the wife of a prophet? Did she fear for her son amidst the animals of the desert? Did she blame her husband, the bearer of a divine message, accusing him of being heartless and merciless for leaving his wife and child in the heart of the desert? Did she cling to him to prevent his departure? Did she throw accusations at him, raise her voice, cry, and break down? If she had done so, no one would have blamed her. She wasn't just any woman; she was a mother with an infant she would die for without a second thought. But she didn’t do any of that; she only sought reassurance.

The Barren Desert Became the Mother of All Cities!

Ibn 'Abbas (May Allah be pleased with them) reported:

Ibrahim (ﷺ) brought his wife and her son Isma'il (ﷺ), while she was suckling him, to a place near the Ka'bah under a tree on the spot of Zamzam, at the highest place in the mosque. In those days, there was no human being in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Isma'il's mother followed him saying: “O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?” She repeated that to him many times, but he did not look back at her. Then she asked him: “Has Allah commanded you to do so?” He said: “Yes.” She said: “Then He will not neglect us.” She returned while Ibrahim proceeded onwards. Having reached the Thaniya, where they could not see him, he faced Ka'bah, raised his both hands and supplicated: “O our Rubb! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Rubb, that they may perform As-Salat (Iqamat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks.” (14:37).

Isma'il's mother went on suckling Isma'il and drinking from the water which she had. When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at Isma'il, tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safa, and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safa and Al-Marwah) seven times.” Ibn 'Abbas further related: The Prophet (ﷺ) said, “This is the source of the tradition of the Sa'y - i.e., the going of people between the two mountains. When she reached Al-Marwah (for the last time), she heard a voice and she exclaimed: 'Shshs!' (Silencing herself) and listened attentively. She heard the voice again and said: 'O (whoever you may be) You have made me hear your voice; have you any succour for me?' And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like of a basin around it, using her hands in this way and began to fill her water- skin with water with her hands, and the water was flowing out until she had scooped some of it.” The Prophet (ﷺ) further said, “May Allah bestow mercy on Isma'il's mother! Had she let the Zamzam flow without trying to control it (or had she not scooped in that water) while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth.” The Prophet (ﷺ) further added, “Then she drank (water) and suckled her child. The angel said to her: 'Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never let neglected His people.' The House of Allah (the Ka'bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from through the way of Kada', in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: 'This bird must be flying over water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came towards the water.” The Prophet (ﷺ) added, “Isma'il's mother was sitting near the water. They asked her: 'Do you allow us to stay with you?' She replied: 'Yes, but you will have no right to possess the water.' They agreed to that.” The Prophet (ﷺ) further said, “Isma'il's mother was pleased with the whole situation as she used to love the company of the people. So, they settled there, and later on they sent for their families who came and settled with them. The child (i.e., Isma'il) grew up and learnt Arabic from them (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty, they gave him one of their daughters in marriage…” (Narrated by Al-Bukhari)

Hagar Taught Us:

• Trust in Allah: Humans often measure things by their limited capacities. Few people attribute every action to the power of Allah the Almighty. The enemy's arsenal might be vast, but Allah's power is greater. The task may seem daunting, but it is easy for Allah. Hajar only wanted to know that it was Allah's will, not Ibrahim's, and she felt reassured. With absolute faith, she said, “Then He will not neglect us.” As a result, Allah brought forth the water of Zamzam and immortalized her striving. Had she panicked and fallen apart, we wouldn’t have enjoyed the blessings of Zamzam water today. Thus, the Prophet Muhammad (peace be upon him) said in another narration by al-Bukhari, “A blessing due to the prayer of Ibrahim.”
• Tawakkul (reliance) upon Allah: Couldn’t Allah have caused the Zamzam well to spring forth without the hardship and effort of the weak, nursing mother walking seven laps between the hills of as-Safa and al-Marwah? Of course, He could. So, what is the wisdom behind that effort? It is to teach the Ummah that tawakkul, faith, and trust in Allah require effort, no matter the level of your faith. You must take action while your heart remains connected to the Lord of all causes. Fulfill Allah's laws by planting the earth to await the fruits with reliance upon Him. Carry your weapon and strive to raise the banner of Allah with the assurance that He will grant you victory. There is neither victory for the slack nor provision for the lazy. You must exert all effort, but it is Allah alone who rewards your efforts with success and prosperity.

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The General Secretariat of the International European Competition of the Meshihat of the Islamic Community of Croatia organized its second round of the International Competition for senior Quran memorizers in May this year, marking the anniversary of the Islamic Cultural Center opening in the city of Rijeka.

The competition was held in cooperation with the Ministry of Awqaf and Islamic Affairs of the State of Qatar and with the participation of contestants from 16 countries, including Bosnia and Herzegovina, North Macedonia, Kuwait, Morocco, Turkey, France, Sweden, Italy, Bangladesh, Lebanon, Tunisia, Finland, Australia, Afghanistan, Pakistan, and Germany.

The judging panel of the competition was chaired by Sheikh Aziz Alili from Croatia, with members including Sheikh Hafiz Osman Shahin from Turkey and Sheikh Mohammad Fahd Kharouf from Syria.

The activities of the competition began with the Quran at the Islamic Cultural Center in Rijeka, followed by the screening of a documentary about the competition in its first round, then a welcoming speech by the General Imam of the Islamic Cultural Center in Rijeka, followed by a speech by the Mufti of Croatia, Dr. Aziz Hasanović, who welcomed the guests, including ambassadors of countries, and the contestants.

After the tests held over two days, the winners were announced during the closing ceremony, where the General Secretary of the General Secretariat of the Competition, Dr. Khalid Yassin, delivered a welcoming speech to the attendees and spoke about the International European Competition for Quran Memorizers for those aged 35, congratulating the top in the competition and considering all participants winners of the blessings of the Quran.

Ahmad Al-Hasnawi from France won first place, while Muhammad Maalan from Sweden came in second place, and Abdul Qadir Mohamed Abdullah from Australia came in third place.

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There is a great resemblance between the “Hagia Sophia” Mosque and the “Kariye” Mosque in Istanbul, as both have undergone important transformations. They were both built as churches, then converted into mosques, then museums, and now mosques again. However, many people are not familiar with the “Kariye” Mosque.

“Kariye” Mosque is located in the Fatih district of Istanbul. It was officially reopened by Turkish President Recep Tayyip Erdoğan on Monday, May 6, 2024, after being used as a museum and warehouse for about 75 years.

Historically, the “Kariye” Mosque in Istanbul dates back to 534 AD, during the Byzantine rule of Constantinople, when it was built as a church. It was initially known as the Church of “Chora” or the Church of the “Holy Saviour.”

From Church to Mosque

However, in the early 16th century AD, specifically after the conquest of Constantinople in 1453, about 50 years later, Atik Ali Pasha, the vizier of Sultan Bayezid II, issued a decree to convert the building into a mosque.

Yet, in 1945, the Turkish government at the time decided to convert the mosque into a museum and allocated it to the Ministry of Education.

In 2019, the Turkish Council of State (the highest administrative court in the country) decided to annul the decision of 1945, considering the building to be part of the endowments of the Ottoman Caliphate.

Following that, a decree was issued by President Erdogan in 2020 to reopen the “Kariye” Mosque for prayer and transfer its administration to the Directorate of Religious Affairs.

https://twitter.com/i/status/1787552141558587545

https://twitter.com/i/status/1787440859987767783

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The migration to the West has increased, leading to the formation of Arab and Islamic communities within those Western societies, where there is no Islamic judicial system governed by Islamic Sharia. Some Muslim women find themselves separated from their husbands and are forced to resort to Positive laws.

But, what is the legitimacy of resorting to Positive laws, especially in divorce cases?

To clarify this challenging issue, we present the fatwa of Sheikh Muhammad Taqi Usmani ⁽¹⁾ on this matter, along with some other fatwas:

Firstly, the ruling on the dissolution of a Muslim woman’s marriage by a non-Muslim judge:

Sheikh Muhammad Taqi Usmani believes that the dissolution of the marriage contract in this case is not considered valid according to Islamic Sharia. This is derived from the ayah: “And never will Allah give the disbelievers over the believers a way [to overcome them].” (An-Nisa: 141) and “O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case?” (An-Nisa: 144). Imam Abu Bakr al-Jassas commented on this ayah: “The ayah implies a prohibition on seeking help from disbelievers, relying on them, resorting to them, and trusting them, indicating that a disbeliever does not deserve authority over a Muslim in any way.” ⁽²⁾ In the “al-Majmu' Sharh al-Muhadhab” book, it is mentioned that the judge cannot be a disbeliever, hypocrite, slave, or little. According to Ibn Qudamah, “A judge cannot be appointed unless he is a mature, sane, Muslim, free, and righteous.” ⁽³⁾

This means that the conditions of testimony—Islam, sanity, and maturity—are necessary to be appointed as a judge and for the validity of his ruling thereafter. Therefore, it is not permissible for a Muslim woman to resort to the courts of non-Muslims to dissolve her marriage. If she does so, the marriage is not considered dissolved in Islamic Sharia.

Secondly, ruling on the dissolution of marriage by Muslim centers:

Accordingly, is it permissible for Islamic centers in non-Muslim communities to act as Sharia judges in dissolving marriages for valid religious reasons? Sheikh Usmani answers that mainly the marriage contract is in the husband's hands. Therefore, it is not permissible for a woman to divorce herself or dissolve her marriage with her husband under normal circumstances. However, there are situations in which she may resort to a Sharia judge, who may then dissolve her marriage through his general authority. This is due to well-known reasons, with some differences among scholars. These reasons include the husband being missing, impotent, insane, doesn’t provide for his wife, or harms her in an unbearable way. According to the Hanafi, Shafi'i, and Hanbali schools of thought, dissolution can be done by a Sharia judge. 

As for the Maliki school of thought, they argue that the Muslim collective can act as a substitute for a Sharia judge in resolving disputes between Muslims in cases where there is no Sharia judge.

The scholar al-Disuqi states: “Know that the righteous Muslims act as a judge in such cases and in every matter where reaching a judge is difficult or because the judge is unrighteous.” This indicates that the Muslim collective acts as a judge, not only in non-Muslim countries where there is no Sharia judge but also in Muslim countries where there is a Muslim judge who is not righteous.

As for the opinion of the European Council for Fatwa and Research, it states on its official page regarding divorce by a non-Muslim judge: “Originally Muslim should resort to a Muslim Judge or any acting Muslim judge. But there is no Muslim judge in the non-Muslim countries.  Consequently whoever inters into marriage contract according to the laws of these countries should carry out the divorce judged by a non-Muslim judge as entering into marriage contract according to non-Muslim laws means implicitly accepting the results one of which is that divorce can only be carried out by judge.  According to the majority, this can be considered general authorization, even if it is not explicitly expressed.  The jurisprudential sentences judged by non-Muslim judge should be carried out for the sake of public interest and to avoid chaos and disorder.”

We conclude with another fatwa on this matter by Sheikh Yusuf al-Qaradawi, in response to a question about a woman living in England who wants a divorce, on the program “al-Shariʿa wa-l-Ḥayah” (The Sharia and Life) on the Al-Jazeera channel: “She resorts to arbitration by two arbitrators from each her and her husband’s people or to an Islamic center or Islamic community, and their ruling is binding, and if not, the judgment of a non-Muslim judge is executed; otherwise, we have left women to be judged by men, oppressing them with no hope or solution.”

Thirdly, conditions for Muslims acting as judges in non-Muslim countries:

According to the Maliki school of thought and those contemporary scholars who concur, Sheikh Usmani believes that Islamic centers in non-Muslim countries should act as a collective to perform this duty. However, they must adhere to all necessary conditions for their judgments to be accepted from a Sharia perspective. Based on what the Maliki jurists have mentioned, these conditions can be summarized as follows:  Top of Form

• Number of Muslims: Scholars of the Maliki school have varied on the minimum number of individuals constituting the group acting as a judge. Some have argued that the minimum number of members of the group should be three men. Sheikh Muhammad 'Ilish stated, “The term 'group' implies that one person is not sufficient, and likewise two.” ⁽⁵⁾ Others have mentioned that the minimum number of the group could be two. Al-Dardir in the “Al Sharh Al Kabeer” book stated, “By the Muslim community, he meant two righteous individuals or more.” It is preferable that the number of the group does not fall below three to avoid variations in opinions, and because when righteousness is lacking, the number should be increased, even if some argue for the sufficiency of one or two individuals.
• The Muslim Community Characteristics: As for the qualifications of the members of the Muslim collective, the Maliki jurists have only mentioned righteousness as a requirement. They have not stipulated that the group must always consist of scholars. However, it is reasonable to assume that this group must have knowledge of the Sharia rulings related to the case they are handling. For example, if the group is ruling in marriage, they must be knowledgeable about the Sharia reasons for divorce, proving methods, and related matters. Therefore, it is highly appropriate for this group to consist of Sharia scholars. If the required number of scholars is not available, at least one member should be a scholar, and all members should learn the necessary Sharia rulings under the supervision of trustworthy scholars, or they should not issue judgments without consulting jurists.
• Action in Case of Disagreement: If the group consists of three men, is it permissible for its judgment to be issued by majority rule? Maliki jurists did not address this issue, but it appears from their statements that the judgment of the Muslim collective is only valid with the agreement of its members. Al-Baji stated, “If the group agreed on a ruling and decreed it, then it is valid,” and ibn Kinanah in “Al-Majmu'ah” also said it. This is because “if they agree on a judgment issued by two men or more, they are not obliged to follow one man's judgment over another.” ⁽⁶⁾

• Authority of the Muslim Collective in dissolving marriage: In light of the above, the correct conclusion for non-Muslim women seeking dissolution of their marriage in a non-Muslim country is to resort to a group appointed for this purpose by scholars and Islamic centers in that country. This group should undertake all necessary Sharia procedures in this regard. After taking the necessary steps to ensure that there is a legitimate reason justifying this dissolution, it is permissible for them to dissolve it, for the woman to be granted a divorce on behalf of her husband, or for the death of the husband to be adjudged in case of his disappearance, as explained in the books of Fiqh. Their judgment is considered valid from a Sharia perspective. After the annulment of her marriage by the Muslim collective, it is permissible for the woman to marry another man after the passing of her Iddah (the period of waiting) and after the dissolution becomes valid legally. It is also permissible for her to bring her case to the courts of that country to obtain a divorce or dissolution. This is not because this legal procedure is considered valid in Sharia, but rather to avoid problems that may arise if her legal right to dissolve her marriage is not recognized. And Allah knows best.

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(1) He is Muhammad bin Taqi bin Muhammad Shafi'i bin Muhammad Yasin Ali, one of the scholars of Sunni Islam. He was born in 1943 in the village of Deoband in the Saharanpur district of India, in a household known for knowledge. His father, Sheikh Mufti Muhammad Shafi', taught and issued fatwas there for 12 years. He attended Darul Uloom, the school established by his father, where he received education in Persian and Urdu.

(2) “Ahkam al-Quran” by al-Jassas, (2/291), Lahore edition.

(3) “Al-Mughni” by Ibn Qudama.

(4) Footnote by Al-Dasuqi of the “Al-Sharh Al-Kabeer” book, (2/519), under the chapter on maintenance.

(5) “Minh al-Jalil” by Sheikh 'Ilish, (2/385).

(6) “Al-Muntaqa” by al-Baji, (5/227).

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The materialistic lifestyle, consumerism, and fashion trends may drive Muslim women to imitate every odd thing in the world of cosmetics and beauty without a religious guideline or commitment to the Quran and the Sunnah.

The next lines highlight 5 things that provide every Muslim woman with tips that meet her needs as a female, preserve her modesty, ensure marital happiness with her husband, and enhance her beauty.

Firstly, a woman should only display her beauty for her husband, not in front of strangers and non-mahrams (family members), as happens in some societies. Allah the Almighty says, “And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salat (Iqamatas-Salat), and give Zakat and obey Allah and His Messenger.” (Al-Ahzab: 33)

Ibn Baz says, “It is obligatory upon women to fear Allah and to be cautious of what Allah has prohibited, such as displaying adornments to non-mahrams, which Allah has prohibited. Because it is purer for the hearts, safer for the society from temptations, and prevents from indecency.”

Secondly, women must adorn for their husbands. Aisha (may Allah be pleased with her) narrated: “The Apostle of Allah (ﷺ) entered upon me and saw two silver rings in my hand. He asked, 'What is this, Aishah? ' I said, 'I have made two ornaments myself for you, Messenger of Allah (ﷺ). '” (Sunan Abi Dawud).

Asma bint Yazid said: “Certainly, I beautified Aisha for the Messenger of Allah (ﷺ). I then came to him and called him to see her. He approached and sat at her side. A large mug of milk was brought to him which he drank from and passed the same to her. She lowered her head and displayed modesty.” (Narrated by Ahmad)

The meaning of “beautified” here is that she adorned her for him to look at her. It was the custom among the Arabs to prepare the bride before her husband enters upon her so that she appears in her best adornment, to make her desirable to him.

Thirdly, acting upon the famous advice of one of the eloquent Arab women, Umamah Bint Al-Harith to her daughter, before her marriage: “My dear daughter, take from me ten qualities, and they will be for you an asset and a reminder:

Accompany him in contentment and be amicable with him by hearing and obeying. Safeguard where his eyes land and safeguard what his nose smells, so that his eyes never see anything ugly from you and his nose never smells any repugnant odor. Kohl is the best make-up, and water (i.e., good hygiene) is the best perfume.”

This advice aligns with what Abdullah bin Ja'far advised his daughter, saying, “Adorn yourself with kohl, for it is the best adornment, and the finest scent is that of water.” Similarly, Abu Al-Aswad advised his daughter, “Adorn yourself, and the best adornment is kohl, and you should use perfume, and the best of perfumes is that of Wudu’.”

Fourthly, preserve cleanliness and adornment. Abu Al-Faraj ibn Al-Jawzi, in his book “Ahkam An-Nisaa,” says: “A woman, upon safeguarding her morals and refining her beauty, earns favor with her husband by preserving her adornment and cleanliness. She should adorn herself with various types of jewelry, different garments, and methods of beautification that are pleasing to the man. She should be extremely cautious that nothing displeasing, such as dirt, unpleasant odors, or unacceptable changes, catches the man's eye.”

Fifthly, be cautious of routine and seek renewal, adorning herself with what is beneficial and useful. Sheikh Ibn Baz said: “It is legislated for a woman to adorn herself for her husband with what Allah has legislated and permitted. She should adorn herself with good clothing in his presence and maintain cleanliness with soap and the like. Soap is something that beautifies and cleanses her and removes dirt from her. If there are permissible cosmetics in which there is nothing forbidden, impure, harmful to the face, or causing severe consequences, then there is no harm. We take from the West and the East what benefits us and leave what harms us. If something comes from the West or the East that benefits us, we take it and benefit from it, just as we take from them weapons, airplanes, cars, ships, and so on. We take from them medicines and non-medicines, and from the aspects of adornment that benefit us, without imitating those enemies of Allah. Rather, we take what is beneficial and leave what is harmful. Adornment is required of women for their husbands—not in mingling with stranger men, but for her home and her husband. And Allah is the One sought for help.”

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(1) Majmu' al-Fatwa of Sheikh ibn Baz (21/ 222). 

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This was revealed by “Al-Mujtama” in its third issue on 31-3-1970.

A statement by Islamabad to Pakistan Press International dated March 6, 1970.

In order to continue its aggressive war against the Arabs in Palestine, the Zionist state relies heavily on American Jews, whose wealth is estimated at about $500.000 million, according to available statistics here. The Rothschild family alone owns $300.000 million, equivalent to 55% of the profits of four major American oil companies: 65% of the fur industry, 40% of the steel industry, and 50% of the nightclubs. Not to mention the field of film production, where the Jews are the dominants.

Jews: A Bigoted, Bad-Mannered Race

The American magazine “The Saturday Evening Post” recently published an article titled “Jews: A Bigoted, Bad-Mannered Race.” In it, they point out, with facts and figures, that although Jews make up only 3% of the American population, they control all cultural, commercial, and vital activities in the United States.

The magazine writes, referring to this, “The United States is not the land of Canaan, as the American citizen does not feel free or secured, as Jews interfere in the internal affairs of the United States.”

Senate Committee

In 1963, a committee affiliated with the U.S. Senate conducted a thorough investigation into the activities of “foreign elements,” on top of which were Zionist organizations. The committee concluded that the executive apparatus of the World Zionist Organization engages in activities that leave an impact on the minds and actions of Americans, seeking to turn them into tools to ensure Zionist presence.

The committee noted that the immense funds donated by Zionist organizations in the United States are spent to achieve the following main objectives:

• Controlling the press, radio and television stations, and film companies.
• Infiltrating Christian religious circles, scientific circles, and publishing houses through lectures while exploiting and establishing relationships with various other organizations, thereby ensuring support from world leaders and global public opinion.
• Concerning the press, Zionist organizations seek to establish close relationships, to the extent that they have managed to promote some editors who pledge loyalty to Zionism and grant them top positions in all American newspapers.
• They influence editors and commentators to write in favor of “Israel” and serve the Zionist presence.

Zionist organizations exploit their influence in the media to prevent the publication of anything harmful to Zionism and its activities. Additionally, they publish newspapers and magazines with the sole purpose of supporting the Zionist presence and promoting it.

Prominent examples include the most audacious newspaper, “The New York Times,” along with “Look” magazine.

Thus, Zionist Jews own the equivalent of half of the printing and publishing houses in America.

American Media Outlets

Zionist organizations always seek to control media outlets, appointing officials in television and radio to broadcast programs and produce films all revolving around “Israel.”

Additionally, Zionism butters up the prominent Christian figures in Christian denominations and major religious associations, organizing regular courses to introduce Christian clergy to the Zionist entity.

Zionism’s Support for the U.S. Middle East Studies Association

Zionist organizations stand in support of the American Association for Middle East Studies, directing its research and studies to ensure their interests. These organizations host events in institutes and colleges and impose censorship over university printing presses to prevent the publication of anything threatening to the Zionist entity. They also publish supportive articles for “Israel” on several occasions, and Zionist groups intervene in the preparation of educational flyers intended for distribution to faculty members in elementary and high schools in America.

Supporting Publishing Houses

Moreover, these organizations support publishing houses and urge them to issue and distribute publications that support “Israel.” They utilize Jewish speakers to deliver lectures praising Israel, and these sycophants spare no effort in strengthening the Zionist relationship with other American organizations with connections abroad. They also seek to enhance their relationship with African Americans by manipulating their emotions.

Tours in Occupied Territories

Zionist groups organize continuous tours for American opinion leaders, both individually and collectively, to visit occupied Palestine. They also arrange educational trips for U.S. university students.

But how do these Zionist organizations collect donations for “Israel”?

In the United States, there is a specific organization for collecting donations with various branches, as mentioned by the “Saturday Evening Post”:

This organization does not collect donations in the usual manner but resorts to meetings and employs methods only used by Jews. During events and meetings, beautiful Jewish girls fake tears to garner sympathy from others. Suddenly, a designated Jew steps forward to donate one hundred thousand dollars, sparking a fierce competition among attendees to donate. Some beautiful girls stand near the speakers, lavishly praising the donors, mentioning their names and social status over the microphone. If they notice anyone hesitating, a Jew shouts loudly, urging them to hurry and donate to immortalize their name in the eternal registry!

Movies are also used to raise funds, as every Jewish millionaire is required to bring a friend or more to the event, with champagne and other liquors extravagantly poured before dinner.

The most beautiful Jewish and non-Jewish girls are invited to entertain and amuse the attendees. Not to mention that famous Jewish actors, musicians, and singers participate in these events.

Amidst the festivities, a great writer delivers a resonant speech to captivate the audience’s sympathy, followed by another film depicting the mass massacres and torture endured by Jews in Nazi camps.

All this is done to justify the current triumphs achieved by “Israel!”

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A recent study conducted by researchers at Stanford University School of Medicine has revealed potential benefits of the ketogenic diet in alleviating symptoms of serious mental illnesses such as schizophrenia and bipolar disorder.

The study:

• Included 23 patients with schizophrenia or bipolar disorder.
• Participants were instructed to follow a diet consisting of 10% carbohydrates, 30% protein, and 60% fat.
• After 4 months, 79% of participants showed significant improvement in psychiatric symptoms.

Fixing metabolic issues:

• Researchers believe that the diet may improve psychiatric symptoms by correcting metabolic issues associated with medications used to treat mental illnesses.

Notes:

• The study needs further research to determine the long-term effects of the diet on patients with schizophrenia and bipolar disorder.
• Researchers emphasize that starting the keto diet should be under medical supervision.

Ketogenic Diet:

• The ketogenic diet relies on high fat and low carbohydrate intake.
• The body burns fat for energy instead of glucose, resulting in “ketones.”
• The diet may cause some side effects, such as headaches, fatigue, and constipation.

Conclusion:

• The ketogenic diet is considered a promising option for treating mental illnesses, but it is not suitable for everyone and requires careful medical monitoring.

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The Islamic Center in Japan, in collaboration with Tokyo Mosque, organized a Palestinian Day last Saturday in support of Gaza, with wide participation aimed at raising awareness among the Japanese people about the Palestinian cause and the genocide committed by the occupation army in Gaza. During the event, donations for Palestine were collected, exceeding 1.6 million Japanese yen.

Yusri Al-Hamzawi, Director of Outreach and Education at the Islamic Center in Japan, stated that the Palestinian event was the third of its kind, continuing to support the Palestinian people. It was held at the Tokyo Mosque with broad participation from individuals, Islamic organizations, and Japanese visitors.

He announced that the total amount collected from donations and fees for using the venue and participating in the bazaar was approximately 1.6 million Japanese yen. Not to mention the donations sent through bank accounts, which will also be announced. Furthermore, the Turkish community raised 120,000 yen, and all donations will be handed over to the management of Tokyo Mosque to be sent to the campaign led by the Turkish Religious Affairs Authority to assist those affected in Gaza.

During the event, Dr. Reem Ahmed delivered a lecture about Palestine and the situation in Gaza, which received widespread interaction from the audience. Both the Qatari and Yemeni ambassadors were also in attendance.

Al-Hamzawi explained that the Palestinian Day included a bazaar that showcased a variety of products, including sweets, clothes, handicrafts, perfumes, and henna, along with presentations to introduce the Palestinian cause and its history.

He mentioned that there was a photo exhibition and a video presentation provided by a team from the Egyptian community, who announced their intention to donate a portion of their sales to support Gaza.

Moreover, the Muslim community at the Islamic Center in Tsukuba donated 165,000 Japanese yen to Gaza, while the Indonesian community contributed all their sales proceeds from the exhibition to Palestine.

Additionally, both the Islamic Center and the Egyptian community in Shim-Misato, which participated with two food tables, donated all their earnings to Palestine. The Syrian and Sudanese communities also contributed 20% of their exhibition earnings to Palestine.

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The translation movement and cultural renaissance flourished during the Abbasid Caliphate, specifically during the reign of Caliph Harun al-Rashid and his sons al-Ma'mun and al-Mu'tasim, starting from the second half of the 2nd century AH.

One of the signs of this renaissance was the establishment of the "House of Wisdom" during the reign of Caliph al-Ma'mun. It served as a major scientific and technological university in the world at that time, focusing on astronomy, mathematics, engineering, medicine, translation, philosophy, and other fields.

However, what distinguished this period was the emphasis on prodigies and scientific talents. The first scientific institution that characterized the era of the Caliphate was the family of Musa ibn Shakir, according to Al Jazeera website, with Musa and his sons Muhammad, al-Hasan, and Ahmad as inventors.

The following paragraphs highlight the journey of this family in several points:

1- Musa ibn Shakir was renowned for his interest in astronomy, star positions, and their movements throughout the seasons. Caliph al-Ma'mun (218 AH / 833 CE) appointed him as an astronomer in his court, meaning a scholar of astronomy and its affairs.

2- Musa built a large observatory on the bridge of Baghdad, aided by his three sons: Muhammad, al-Hasan, and Ahmad. They recorded observations that surpassed, in some aspects, the accuracy achieved by Greek astronomers and mathematicians.

3- After the death of Musa, Caliph al-Ma'mun entrusted his three brilliant sons to the governor of Baghdad, Ishaq ibn Ibrahim al-Mus'abi, and charged him with taking great care of them and providing assistance when needed. He occasionally checked on their well-being.

4- The three brothers continued their brilliance in the fields of mathematics, engineering, and astronomy, forming the most famous and oldest scientific research team in the history of Islamic civilization in the first half of the 2nd century AH / 9th century CE.

5- Each of them specialized in a scientific field: Muhammad focused on mathematics, astronomy, and meteorology, while Ahmad delved into mechanics, and al-Hasan excelled in engineering.

6- They contributed great inventions to humanity, including an environmentally friendly water jug controlled by a mechanism before the invention of the faucet. They also invented the "automatic hook" for retrieving objects sunk in the depths of rivers and seas, as well as the automatic-playing flute powered by water movement.

7- Their book "Al-Hiyal" or mechanics is one of the most famous books they authored as a result of their unified scientific team.

8- They also wrote the book "Knowledge of the Measurement of Simple and Spherical Figures," a valuable book relied upon by many Muslim mathematicians and others.

9- They established a translation department within their home, similar to the translation department established by al-Ma'mun in the House of Wisdom in Baghdad, where they translated a vast number of books in the fields of astronomy, mathematics, and medicine.

10- The eldest brother, Muhammad ibn Musa ibn Shakir, passed away at the age of seventy in the year 259 AH / 872 CE, and his two other brothers passed away in the late 3rd century AH / 9th century CE.

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In an era where concepts have become mixed, and the types of temptations have multiplied until they have become a characteristic of the age, with the development of its means of communication invading people's private homes, this virtue becomes a modern necessity above being a religious necessity. It is one of the morals that should be a characteristic of the Muslim in all situations.

Chastity, lexically: refraining from what is not permissible and embellishing, and modesty: seeking chastity.¹

Contextually: it is a moderation of sexual desire between the vulgarity, which is the excess of this power, and the lethargy, which is its neglect. The chaste one is the one who engages in matters according to Sharia and morality.²

Firstly: Chastity in the Quran and Sunnah:

The Quran gives great importance to the issue of chastity, considering it as a fundamental trait of the noble, chaste society. Allah Almighty says: ‘And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments¹ except what normally appears.’ (Quran 24:31), and He says: ‘And let them [believing women] be modest’ (Quran 24:33), and He says: ‘As for elderly women past the age of marriage, there is no blame on them if they take off their ˹outer˺ garments, without revealing their adornments. But it is better for them if they avoid this ˹altogether˺. And Allah is All-Hearing, All-Knowing.’ (Quran 24:60), and He says: ‘˹[Charity is] for the needy who are too engaged in the cause of Allah to move about in the land [for work]. Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg. You can recognize them by their appearance. They do not beg people persistently. Whatever you give in charity is certainly well known to Allah.’ (Quran 2:273).

As the Quran was concerned with the issue of chastity in many places, the honourable Sunnah also addressed chastity. It was mentioned in several places. Abu Hurairah narrated that The Messenger of Allah, peace and blessings be upon him, said, "There are three who are promised the help of Allah: The Mukatab³ who wants to buy his freedom, the one who gets married seeking to keep himself chaste, and the Mujahid who fights in the cause of Allah." (Tirmidhi).

Abu Sa'id al-Khudri reported: Some of the Ansar asked the Messenger of Allah, peace and blessings be upon him, and he gave to them. Then they asked him again, and he gave to them until he ran out. Then he said, "Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience". (Bukhari).

Secondly: The Importance of Chastity for the Individual and Society:

• A chaste society is a society free from committing obscenities and major sins, and it is protected by chastity and modesty as a blessing from God.
• Chastity protects its holder from the heat on the Day of Judgment, as mentioned in the Hadith of the Prophet Muhammad (peace be upon him): "Seven (people) whom Allah will shade in His Shade on the Day when there is no shade except His Shade..." and among them is " a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer and) says: 'I fear Allah'" (Bukhari).
• Chastity saves its holder from falling into calamity and distress, as narrated in the Hadith of the rock where one of the three men sought refuge in his chastity in the last moments before committing adultery and said: "O Allah, if You know that I did that out of fear of You, then relieve us of our distress." So, Allah relieved them, and they were able to leave (Bukhari).
• One of the blessings of chastity for the individual is Allah's assistance in their marriage if they seek chastity for themselves.
• Protecting society from the consequences of committing obscenities is another benefit of chastity.

Thirdly: Categories of Chastity:

 It is divided into two types:

 1- Chastity regarding prohibitions, such as refraining from looking at what is forbidden, backbiting, gossiping, and consuming people's wealth unlawfully.

 2- Chastity regarding permissible matters, such as refraining from asking unnecessarily and the elderly maintaining modesty in not loosening their hijab.

Fourthly: Conditions of Chastity:

 Chastity has conditions for its holder to enter its blessings and rewards, as mentioned by Al-Asfahani in his book "Adh-Dhari'ah"⁴:

 1- The abstinent should not abstain in order to obtain something greater by it.

 2- The abstinent should not have abandoned something because he is unable to do it or it does not agree with his desires; such as someone refraining from looking due to weakness in their eyesight.

 3- The abstinent should not be abstaining out of fear of being caught, like someone refraining from reaching out because there are people who know him in that place.

Fifthly: Types of Chastity:

1- Abstaining from asking people for anything and leaving their affairs to them. Thawban reported that the Messenger of Allah (peace be upon him) said: "Whoever guarantees me (the chastity of) what is between his legs (i.e., his private parts), and what is between his jaws (i.e., his tongue), I guarantee him Paradise." (Reported by Abu Dawood, authenticated by its chain of narrators).

2- Abstaining from consuming prohibited food and drink and seeking lawful sources for them.

3- Abstaining from discussing people's private matters and engaging in idle talk.

4- Abstaining from looking at prohibited things and always lowering one's gaze.

5- Refraining from extending one's hand to what belongs to others.

6- Chastity of hearing by avoiding listening to forbidden songs and music.

7- Maintaining bodily chastity by covering one's private parts.

Sixthly: Specific Means to Maintain Chastity:

Man alone cannot maintain chastity unless he seeks help from Allah, remembers His assistance, and exercises self-discipline. There are specific means prescribed by Sharia to prevent approaching prohibited acts to avoid falling into them, including:

• Renewing faith in Allah and following His commands.
• Observing piety both in secret and openly.
• Supplication, for one is weak on his own but strong with Allah.
• Instilling values of chastity and self-discipline in children from a young age, making self-discipline a habit for them.
• Marriage for those capable, as the Prophet Muhammad (peace be upon him) said: "O young people, whoever among you is able to marry, should marry, for marriage helps him lower his gaze and guard his modesty. And whoever is not able to marry, should fast, as fasting diminishes his sexual desire." (Reported by Bukhari).
• Avoiding seclusion with non-mahram individuals as it is a breeding ground for temptation.
• Separating children in their beds, as instructed by the Prophet Muhammad (peace be upon him) who said: "Command your children to pray when they are seven years old, and beat them for (neglecting) it when they are ten years old, and separate them in their beds." (Reported by Abu Dawood and Ahmad).

Seventhly: Examples of the Prophet's Chastity:

 The Prophet Muhammad (peace be upon him) was the epitome of chastity among people on earth, reaching the highest standards of noble character, as described by the Lord of Majesty, saying: "And indeed, you are of a great moral character." (Quran, Surah Al-Qalam, 68:4). When Aisha, the Mother of the Believers, described him, she said: "His character was the Quran." (Authenticated by Al-Albani). Therefore, emulating him was an obligation for every Muslim. Abu Huraira reported that the Prophet (peace be upon him) said: " Al-Hasan bin 'Ali took a date from the dates given in charity and put it in his mouth. The Prophet said, 'Expel it from your mouth. Don't you know that we do not eat the Sadaqa (charitable gifts)?'" (Reported by Bukhari). He also reported from the Prophet (peace be upon him) that he said: "Sometimes I turn in bed because of hunger, and I find the dates placed for me by my bed.  I then take it up to eat it, but then I throw it away fearing that it may be a Sadaqa " (Reported by Bukhari).

Eighthly: Lessons from the Chastity of Prophet Joseph:

 The Prophet Joseph (peace be upon him) set the ultimate example in chastity. Despite being a young man surrounded by all the temptations, he did not succumb to any of them. Not for a moment did weakness enter his heart, nor did he consider approaching the fire that might appear as light at its beginning. He was young, strong, away from his homeland, distant from his family and acquaintances, and susceptible to blame. He found himself in the hands of a beautiful woman who passionately desired him, and he might not resist her advances or refuse her requests out of fear of her influence and status, as she was the one making advances, not him.

The doors were closed, and the situation was ripe for him. There was no fear of a watcher, and intense pressures and temptations were pushing him to succumb to a woman who was determined to seduce him. She boldly confessed to her peers among the women, saying: “I did try to seduce him but he ˹firmly˺ refused. And if he does not do what I order him to, he will certainly be imprisoned and ˹fully˺ disgraced.” (Quran, Surah Yusuf, 12:32).

Yet Joseph remained steadfast, never entertaining the idea of approaching her or succumbing to her seduction. Instead, he invoked his Lord, saying: “My Lord! I would rather be in jail than do what they invite me to. And if You do not turn their cunning away from me, I might yield to them and fall into ignorance.” (Quran, Surah Yusuf, 12:33).

Joseph, the truthful, proved that chastity is not impossible, no matter the circumstances faced by a young Muslim man or the temptations surrounding him. He must close all those doors as a barrier to prevent any approach to sin and turn away from doubts propagated through various media, TV series, and movies that promote immorality, encourage lewdness, and distract the youth of the nation from addressing and overcoming its challenges. It is time to embody the noble virtues of character, especially in these blessed days and nights, before they depart, leaving us with regret and sorrow. So, strive, O every Joseph, in this era.⁵

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(1) Lisan al-Arab by Ibn Manzur (8/253).

(2) Al-Ta'rifat by Al-Jurjani, p. 151.

(3) Mukatab: the slave who has made a contract of manumission.

(4) Al-Dhurriyya ila Makarim al-Shari'ah, p. 319.

(5) The reference for this article is the Encyclopedia of Ethics, Vol. 9, under the topic "Cultivating Chastity."

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