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  • 03/04/2018

    The Knowledge Exchange Program participated in the Eighth Islamic Forum, which continues to be active during the period 2-3 March 2018 in Istanbul, Turkey, entitled Spiritual Authority and Integration. The Forum also includes two conferences on the Muslim women and Muslim youth. The forum brings together more than 200 personalities among ministers, scientists and university professors. From all Islamic countries. The forum was opened by the head of the Center for Asian Studies in Turkey, Suleiman Sansawi, followed by a speech by the Minister of Islamic Affairs of Pakistan, the Minister of Hajj and Islamic Affairs of Afghanistan and a speech by the Minister of Youth of Turkey and by the deputy Minister of Awqaf and Islamic Affairs, Jamal Yusuf. Then Dr. Abdullah bin Fahd Al-Lhaidan, Advisor to the Minister and supervising the Knowledge Exchange Program, delivered a speech in which he said: Your Excellencies
    HE Director of the Center for Asian Strategic Studies
    Scientists and thinkers
    Ladies and Gentelmen:
    I greet you all with the greeting of Islam:
    Peace, mercy and blessings of God.
    I am pleased to express my pleasure in participating in this distinguished forum on: Spiritual Authority and Integration in Theory and Practice as a representative of the Ministry of Islamic Affairs, Advocacy and Guidance in the Kingdom of Saudi Arabia. I also thank the organizers for this wonderful effort and the important subject and convey to you the greetings of His Excellency the Minister of Islamic Affairs
    He went on to say that Islam is a religion guidance and the application of the provisions of Islam on people according to the requirements of circumstances and the difference of time and circumstances, it was obvious that the Islamic religion holds the two authorities: temporal power and spiritual power, to have a combined machine of organizing life and after life. If Islam disregarded temporal authority and remained with only spiritual authority, it would have been a religious religion in its goals, and Muslims became something that is not limited by the law of society and does not know the norms of humanity.
    Islam came with temporal power as well as spiritual authority in the system of government. The government system is guided in all its roles by the guidance of the spiritual authority and temporal authority, comes primarily from the Quranic foundations to draw the boundaries and evaluate circumstances. Human rights in the various transactions, whether they were related to their personal status or the transactions between them and what follows them even in the organization of the government.
    What can not be neglected by the famous German thinker Kant is that the idea of ​​morality and will can not be implanted in us by an external order, we may be forced to do something, but we can not be forced to define our goals, “said – Kant – any legislator wants to impose by legislation moral goals, will fail ” hence the importance of religions that make the commitment to morality stems from within each individual. “Islam is in accordance with the call for an ethical life and the needs of the body, and the life of society. In short, it is a religion that was very close to the natural religion that was believed by most men of the Enlightenment,” wrote Maxim Rodinson, a French orientalist who adopted communism in his book on “the heritage of Islam. . ”

    Al-Lhaidan explained that the Sharia combines the elements of stability and flexibility, and is manifested in the stability of its fundamentals, and flexibility in the branches and their parts and functions, stability prevents it them from melting and melting in other civilizations, and flexibility makes it respond to all developments of the times.
    Islam also carried the highest principles of shura to be the basis of good government and support, because the consultation better than the opinion of the individual, it is the result of opinions derived from the strength of the group is not intended to the total happiness with notice of justice and equality .Thus, the Islamic system is not a theocratic, but it is also not secular, but it is a system characterized by special features.

    In view of the complex problems and issues of mankind today in all parts of the world, human crises and the imperatives of a situation in which one searches for the path to perfection and happiness, and when materialism and material life overwhelm man, he looks into a bright window to emerges from this dark tunnel. Throughout the Islamic world, there has been a wave of thirst for spiritual issues, especially among the younger generation. The religious return in the world in general has been in response to the need for meaning, in a society that is underdeveloped in all forms of consumption and secularization, and in the Islamic world, as a result of the failure of development projects and the suffering of people from poverty, ignorance and disease.
    This issue is now increasing the burden of the message on leaders and religious scholars, and the message becomes heavier, as there must be orientation, dialogue and cooperation. Dialogue is an authentic Islamic approach, maintained by the Prophet Muhammad peace be upon him in all stages of his life with the friend and enemy, he made it a means of acquaintance and coexistence, cooperation, theQuran said ((O people we created you from a male and female and made you in to people and tribes to know each other))

    The Holy Quran said: ((cooperate on righteousness and piety and do not cooperate in sin and aggression); that man is a social creature with his instinct need to cooperate with others in all areas of his life, has been stated in the Prophet Muhammad peace be upon him: do good and benefit of allpeople not only Muslims – a trait and a standard for the Muslim right.
    Then we move to the stage of cooperation between the nations and peoples of Islam to achieve common interests and to meet the common challenges and threats, to replace fear with security, backwardness wit development, poverty with wealth, injustice with and justice.

    The Kingdom of Saudi Arabia, under the leadership of the Custodian of the Two Holy Mosques King Salman Bin Abdul Aziz and His Royal Highness Prince Mohammed Bin Salman, is exerting great efforts in supporting the efforts of establishing moderation and confronting extremism and exclusion and cooperation with religious scholars to achieve distinctive Islamic solutions to the problems of the times. With regard to women, the Government of the Kingdom has focused on education and higher education, where women in universities and institutions of higher education accounted for more than 50%. This was reflected the passage of time in the fields of work. Women constituted 25% of the members of the Shura Council. Is continuing its plans to strengthen the role of the women in all fields.
    Al-Lhaidan explained that the Islamic world has tried during the past decades a number of attempts to integrate all failed because it did not follow the guidance of Islamic law and cooperate to achieve the participants with respect, and it is time to adopt cooperation and respect for religious values ​​in all Islamic countries.
    The unity and solidarity of Islamic countries will be achieved if development is achieved in each country. Many Islamic countries suffer from underdevelopment. The sum of zero plus zero is always zero. When development is achieved, each country will be right number if you add them give you a bigger and more effective number. But in the interest of mankind in general. The development success of a number of Islamic countries such as Malaysia, Turkey and the Gulf states is encouraging. But what is more important is unity and solidarity of hearts before economic and political solidarity.
    Islam has decided the temporal and spiritual powers together, so that one authority can not be separated from the other because they are intertwined in their existence. The temporal authority shapes the form and purpose of the government, establishes the diverse systems of various individuals, families, groups and tribes, and establishes the provisions of war, peace, judicial and administrative policy, And the spiritual authority flows from the personal conditions related to the establishment of a valid marital relationship between men and women and entitle women to rights and rights of men, and then the rulers be subjects to Islamic Law of equality and fairness. With this harmony between the two bodies, the nation and the government achieve justice based on mutual sincerity and good spirit in all the country’s facilities.
    In conclusion, Al-Lahaidan reiterated his thanks to the organizers of this important forum, which he ask God to come up with practical recommendations that contribute to the return of Islamic countries to their place in the forefront of the global civilization.



  • 02/22/2018

    Dr. Abdullah Al-Lhaidan participated in the conference on equality, justice and brotherhood in contemporary India organized by the Institute of the Objective studies in New Delhi during the period from 16-18 February 2018. The conference was opened by the former Chief justice of India, Jagdish Singh Kehar and Rahman Khan, Former Minister of Minorities. Dr. Mohammad Manzoor, the Chairman of the Institute of Objective Studies, delivered a speech welcoming the audience. He said that this conference concludes with the 30th anniversary of its founding. It is the fourth conference to discuss equality, justice and brotherhood in India, where the subjects are studied from all aspects: historical, legal and social up to this conference, which discusses the recommendations necessary to achieve a better tomorrow for all segments of the Indian people and minorities. the former Chief justice of India, urged all people to forget the tragic past and events that took place and massacres between the majority and minorities And to look for a better future for India that brings together all citizens on an equal footing and noted that India since its independence has issued laws to equalize the poor class, which is estimated at more than 57% of the population, but still this class suffers from inequality.
    Dr. Abdullah bin Fahd Al-Lhaidan, Advisor to the Minister supervisor of the Knowledge Exchange Program, delivered a speech entitled “Peace and Tolerance among Religions Followers: An Islamic perspective in which he said : the Islamic religion is a religion of tolerance, love and peace. It is a strong doctrine that embraces all social virtues and human virtues. Peace is one of the principles that Is deeply rooted in Muslims and has become part of their being. Islam and peace combine to provide tranquility. It is not surprising that the word Islam combines the same letters of in Arabic, reflecting the appropriateness of principle, approach, judgment and subject. Allah has made peace a Muslim’ greeting, so that a Muslim should not speak to another before he begins with the word peace. Our messenger peace be upon him said:«who began to speak before greeting do not answer» .
    Al-Lhaidan explained that the Prophet peace be upon him came as peace and mercy for mankind and to save them and bring them out of darkness to light until all people reach the highest levels of human ethics in all their dealings in life. The message of Muhammad (peace and blessings of Allaah be upon him) is a universal religion that directs its message to all mankind. It is a message that calls for justice and ends injustice. It calls for the positive coexistence among all human beings in an atmosphere of brotherhood and tolerance among all people regardless of their races, colors and beliefs. Everyone is descended from “one soul,” as stated in the Holy Quran: “O people, fear your Lord who created you from the same one soul”).

    Al-Luhaidan said that Islam, which was brought by the Messenger of humanity Muhammad peace be upon him carried with it several important laws aiming to spread peace throughout the world’s . One of the most important of these laws is the law of tolerance and coexistence, which was confirmed by the blessed verses, as well as the honorable hadiths. In the Holy Quran, there is more than one verse calling for softness and peace and renunciation of violence and oppression
    “Allah said: Those who believe and those who are guided, Christians and Sabians are those who believe in Allah and the Last Day, and do good deeds; for theirs is reward with their Lord, and there is no fear for them, nor do they grieve.” (Al-Baqarah: 62)
    ) Call to the path of your Lord with wisdom and good exhortation and argue with them which is the best ((bees: 125)
    ) And if the ignorant addressed them said peace ((Criterion: 63).
    ) Take amnesty and order right and forgive the ignorant ((norms: 199).
    Al-Lhaidan explained that it is known that the entire world, especially the Arabian Peninsula, witnessed many wars in the time of the Prophet’s inception and before his mission. The Arab tribes fought with each other or with other tribes for or without reason. The true Islam came to bring people out of this difficult life. And the Prophet peace be upon him keen to keep people away from wars and everything that leads to it, and peace be upon him also always looking for peaceful and quiet ways to deal with those who violate him.
    Peace is not only about the complete absence of war. Rather, the war has been established in the shari’a to establish peace and protect it from its aggressors. Allah Almighty has commanded the faithful Muslims to fight for peace, and Allah is peace and ordered them to fight the aggressors.
    Al-Lhaidan said that it is from the premise that Islam called on its followers to get acquainted with other nations and peoples. The Almighty said: “O people, we created you from male and female, and made you peoples and tribes to know each other.” In addition, the Ministry of Islamic Affairs, Endowments, Advocacy and Guidance, under the guidance of His Excellency Sheikh Saleh Bin Abdul Aziz Bin Mohammed, the Minister of Islamic Affairs, Advocacy and Guidance, established a program that is a specialized in Islamic cultur aimed at those who are interested in religious studies, to enhance cultural communication, to bridge bridges of understanding, and to seek to interact positively with international changes(KEP).
    KEP message: spreading the values ​​and culture of peace among civilizations, through a continuous humanitarian process and a continuous intellectual and cultural movement, and clarifying the important role played by the Kingdom to spread moderation
    its logo: Towards a meaningful and objective exchange of knowledge
    And its vision: to become one of the most important programs to exchange knowledge and introduce the right knowledge of Islam worldwide, and to strengthen communication at the levels of religious, cultural and civilization.
    Al-Lhaidan highlighted the achievements of the program in the past years:
    -Organize conference was attended by delegates from the embassies of America, Canada, Italy, France, Britain, Russia and Japan, as well as China and South Africa, where the tolerance and mercy of Islam were the subjects
    – Held seminars of Islam and coexistence, attended by foreign professors in Saudi universities, and was introduced to the program, and the establishment of the Friends of the network.
    – Cooperation in the organization of courses to train imams in the Kingdom and abroad on the skills of communication with followers of other religions.
    -The publication of five books illustrates the first: the correct concept of jihad in Islam, and that jihad is not limited to fighting, but its goal is to introduce Islam by good governance and exhortation.
    The second book explains the correct concept of Sharia, and it is a mercy for the worlds and refutes the misconceptions about the legitimate punishments.
    The third book explains the equality of rights between men and women in Islam.
    The fourth book relates to Islam and is a way of life.
    The fifth book deals with morality and coexistence in Islam.
    -Organizing six symposia in cooperation with international universities as follows:
    -1- Human Rights in Islam in cooperation with the University of Western Australia in 2012
    -2- Symposium on Respect for Religions and Holy Sites in cooperation with the European Parliament and Ibn Sina Institute in France 2013
    -3- Symposium on the study of Islam and contemporary Islamic societies in cooperation with the University of Oxford in Britain 2014
    -4- Symposium on Tolerance in Islam and Coexistence among Religions in cooperation with the University of Bologna, 2015
    -5- Symposium on cultural exchange and civilizations communication in cooperation with Beijing University in China 2016
    6- The Ethical Approach to Peaceful Coexistence in collaboration with the University of Wales, UK 2017

  • 02/13/2018

    RIYADH: King Salman on Sunday underlined the importance of shared human values in different cultures to promote peace and reconciliation.
    The king was addressing a reception at Al-Yamamah Palace hosted in honor of the guests of the Janadriyah festival, the annual national heritage and culture event, the official Saudi Press Agency (SPA) reported.
    Welcoming the guests, which included writers and intellectuals, King Salman said: “This event captures Saudi Arabia’s heritage and culture and reflects our shared desire to promote cross-cultural communication and achieve coexistence and tolerance between the peoples of the world based on shared human values.”
    The king welcomed the Republic of India as the guest of honor at the 32nd edition of the festival.
    “We are aware of the importance of culture as an essential element for shaping a nation’s identity and values, and we believe diversity and respect are requirements for achieving global coexistence and peace.”
    He also stressed the importance of shared human values in all cultures. “The cultural element has become fundamental for good relations between countries and people,” he said. “Therefore, strengthening it is necessary for international peace and security.”
    The head of the All Pakistan Ulema Council, Tahir Ashrafi, thanked Saudi Arabia for its hospitality and warm reception.
    He said: “This festival captures the great history of this country and conveys the message of tolerance, moderation, and mercy, which is demanded by our religion.”
    Inaugurated by King Salman on Wednesday with the traditional camel race and operetta marking the opening ceremony, the 18-day festival encourages Saudis to celebrate their heritage and to bolster cultural exchange.
    Every year the festival attracts a remarkable turnout of local and expatriate visitors, including school children and families, as well as visitors from outside the Kingdom.

  • 02/04/2018

    The International Dialogue Centre (KAICIID) has received the prestigious Africa Peace Award 2018 for its work promoting interreligious and intercultural dialogue in Africa and the world, and in particular for its contribution to reviving the African Union Interfaith Dialogue Forum in partnership with the African Union. The prize is given by United Religions Initiative (URI), the renowned global NGO representing 204 member organizations in 31 African countries.

    Past recipients of the Africa Peace Award include the Mozambican leaders who concluded and maintained the Mozambican peace accord; the Achole Religious Leaders Initiative of Northern Uganda for their mediation role; the National Unity and Reconciliation Commission of Rwanda for the the Commission’s outstanding work in promoting peace, unity, harmony, healing, and reconciliation and peaceful coexistence in Rwanda; and the Elders Council of Ethiopia for their outstanding peace and reconciliation work in Ethiopia.
    In addition to the collaboration with the African Union, KAICIID also works with religious leaders and policymakers in Africa to enhance their capacity to build social cohesion and promote common citizenship in their communities. In Nigeria, the Centre has strengthened its role as a forum for dialogue through a sustainable and inclusive dialogue platform that brings together religious actors, policymakers and civil society to find solutions to common challenges. In the Central African Republic, KAICIID works with partners like the Organisation of Islamic Cooperation and the Network of Religious and Traditional Peacemakers to foster dialogue among the diverse religious communities in the country.
    About the Africa Peace Award
    Established in 2007, the Africa Peace Award recognizes the committed, effective leadership to bring sustainable peace, development, democracy, good leadership, reconciliation and inter-religious and inter-cultural harmony and peaceful co-existence in the continent. The Africa Peace Award celebrates, acknowledges and honours the accomplishments of individuals or organizations who have exhibited extraordinary leadership to build a culture of peace, reconciliation and harmony among different religions and cultures and promote human dignity as enshrined in the universal declaration of human right. The Award helps to create role models of peace-builders throughout Africa. Ultimately, the Africa Peace Award is intended to engender a greater appreciation and support for the effective and dynamic leadership associated with building a culture of peace and harmony in Africa on a sustainable basis.
    The secretary-general of KAICIID, Faisal bin Muammar, said: “We are proud and happy to receive this international award, which reflects the centre’s prestigious international status and its achievements in implementing successful interreligious and intercultural dialogue initiatives and promoting the role of international organizations and their partnerships with the centre. This award is an important recognition of our work supporting peaceful coexistence and common citizenship in Africa, especially through KAICIID-supported dialogue platforms for religious leaders and policymakers in Nigeria and the Central African Republic.”

    “KAICIID is the first international dialogue organization to activate the roles of religious individuals, leadership, and institutions to help policymakers establish peace and coexistence under common citizenship, find effective, sustainable solutions, and achieve positive results,”

  • 01/29/2018

    KEP participate in LONDON CONFERENCE ON JERUSALEM on Friday, 26 January, 2018 organized by Friends of Al-Aqsa (FOA) Dr. Mustafa Ceric member of KEP gave the following speech:

    Let me begin by thanking the Friends of Al-Aqsa (FOA) in the United Kingdom for inviting me to this Conference on Jerusalem. I must confess that when I first received the invitation to speak at this conference, I was somewhat hesitant to accept. I was hesitant not because I have nothing to say on the topic, but because no matter what I say, nay, no matter whatever we all might say in London the situation concerning Jerusalem won’t change a bit. Everything will remain the same! Everyone knows why, but no one knows until when the Jerusalem puzzle will remain unsolved.

    The topic of this conference, Importance of Jerusalem, is in itself very significant and self-evidently a reason for our gathering here in London today, and not in Jerusalem to speak about Jerusalem. But at the same time, we are as if we are in Jerusalem, speaking about Jerusalem. Indeed, we all feel we are all part of Jerusalem wherever we are, and Jerusalem is part of all of us no matter who we are. Indeed, “the view of Jerusalem is the history of the world; it is more; it is the history of heaven”, as Benjamin Disraeli put it. Furthermore, it is stated in Midrash Tanhuma, “the Land of Israel is the center of the world; Jerusalem is the center of the Land; the Holy Temple is the center of Jerusalem; the Holy of the Holies is the center of the Holy Temple; the Holy Ark is the center of the Holy of the Holies and the Foundation Stone from which the world was established is before the Holy Ark.”

    With no less zeal Thaur ibn Yazid spoke about Jerusalem in his own way: “the sanctity of the earth is Syria; the sanctity of Syria is Palestine; the sanctity of Palestine is Jerusalem; the sanctity of Jerusalem is the Mount; the sanctity of the Mount is the place of worship; the sanctity of the place of worship is the Dome of the Rock.” Indeed, we know it now for sure that “nothing makes a place holier than the competition of another religion.” It is perhaps this fact of the competition about the Holy Jerusalem that the Muslim geographer Muqaddasi described Jerusalem as “the most illustrious of cities. Still Jerusalem has some disadvantages. Thus it is reported, “Jerusalem is a golden goblet full of scorpions.”

    I assume that fellow scholars and leaders from across the world at this conference will speak about the importance of Jerusalem with more competence than me. Therefore, I would like to read you my Bosnian Letter that I wrote recently aimed at the Jewish people in Israel. I thought it is time that we Muslims start speaking to our friends who are, we are told in the Holy Qur’an, the People of the Book. We have to speak to them in a different, fresh and friendly way, expecting from them that they start speaking to us in a different, unwilted, unfaded and peaceful way as well, and that means that the occupation is ceased and normal life is resumed, that means that a holy competition about the Holy Jerusalem is being stopped and that the holy war with an unholy blood must come to an end once for all.

    Here is my letter to the People of the Book in Israel:

    Dear friends,
    This letter may surprise you, or you may not be surprised. Maybe this letter means nothing to you, or it might mean something. It is up to you, and it is also up to me. If you’re ready to hear what I’m about to tell you, this letter will be important to you. And if I’m ready to tell you what I think of you, this letter will be important to me as well because I can say I did what I could for the Holy Peace in the Holy Land. There are many Jews, especially Rabbis, outside of Israel, whom I know and who are, I can say, my friends. They have been always ready to harken to me, and I have been always ready to express to them my thoughts. I have defended before them the basic human rights of the Palestinians: their right to life (“nafs”); their right to faith (“dīn”); their right to freedom (“‘aql”); their right to property (“māl”) and their right to dignity (“‘ird”). But, I have also carefully gone to their defense of Israel’s right to existence and safety as well. Apart from the meeting with the Israeli ambassador in my cabinet of the Grand Mufti of Bosnia and my acquaintance with Rabbi Alone, I have not had the chance to socialize with Jews from Israel. I have not visited Tell Aviv, Ramallah, Gaza or Jerusalem – or Masjid al-Aqsa, not even when I was so close in Amma. I could not bear the Israeli police looking at me and my skin entering the Holy Place of Al-Aqsa, where the last Prophet of God, Muhammad, ‘Alayhissalam, led the prayer with the previous Prophets of God: Abraham, Moses and Jesus and where he was raised to the Malakūt to see all what Abraham had seen before him and even more up to the very Sidratu-l-Muntahā, meaning the line that separates this earthly from that heavenly world.

    Dear friends,
    I admit, I had not been aware of the extent of the atrocities of the Holocaust against the Jewish people until I, and my Bosniak people, have been subjected to Genocide in Bosnia. Only then did I realize how important it was to the Jewish victims of the Holocaust that I be aware of their suffering when I visited Auschwitz in 2011 in the capacity of the Grand Mufti of Bosnia. Yes, I did not know how important it was for me to have the other to be aware of the Genocide in my country until New York City Rabbi Arthur Schneier gave an important speech at the collective annual funeral (Sālat al-janāzah) before the victims of Genocide in Potočari (Srebrenica) in 2012. He was with his wife Elizabeth when he said: “I grieve with you, I hear your cries and your pain. I want you to know that you are not alone… and I know the pain you feel because I survived the Holocaust”. Of course, the “Sarajevo Haggadah” has been the most convincing proof of the mutual respect between the Jewish Sephardi and the Muslim Bosniaki since 1492. It was an honor for me in September 2012 that I presented a copy of the “Sarajevo Haggadah” to Odedu Wiener, the General Director of the Israel Rabbinate.

    Dear friends,
    Of course, there is much more that we know and that we do not know in our historical Muslim-Jewish humanly good and culturally prosperous relations. This fact makes me feel free, nay, obligated to say to the occupying forces in Israel that what you are doing to the Palestinians in the Holy Land of Abraham is not humane, it is not moral, it is not right. Indeed, it is inhumane, it is immoral, it is wrong! The Muslims, especially your relatives by your common grand-grand-father Abraham, Palestinians, are not and cannot be anti-Semites because they are Semites themselves. Also, the Muslims in the widest sense are not in any way responsible for the Holocaust. Those who eventually collaborated with Hitler and Nazi regime are to be condemned. But, by the same token, the occupying Israeli forces are to be condemned for the brutality, oppression and pain inflicted on the Palestinians today, especially around Al-Aqsa Mosque.

    Dear friends,
    You will be all too aware the outrage felt by Muslims around the globe at your actions and incursions on Al-Aqsa Mosque. You know very well that the Muslims will never give up on Masjid Al-Aqsa, as it is the Holy of the Holiest of the first Qiblah for the Muslims and the third Holy of the Holiest of Mecca and Medina. I really cannot understand why you are doing all this to the Muslims, who, according to your own testimony and historical fact affirm the Golden Age in Islamic Andalusia where the People of the Book, especially the Jewish People, were protected and afforded basic human rights. You should know taht the Muslims do not hate Jews, but they condemn the Israeli’s unfair treatment of the Palestinians, who deserve the respect of the whole world because of their long superhuman resolve and determination to restore their lost rights to life (“nafs”); faith (“dīn”); freedom (“‘aql”); property (“māl”) and dignity (“‘ird”).

    Dear friends,
    I am in my soul and body against anti-Semitism. I believe that any outburst of anti-Semitism is an outburst against my peace of mind. I bear witness of your solidarity with us against Islamophobia, especially in Europe. Also, I testify here that you, the Jewish people, were among the first to recognize the danger of Serbian Genocide against us Muslims in Bosnia just because we were Muslims. You were among the first to raise your loud voices against an Ethnic Cleansing in my country, which has turned to become the Genocide like the Holocaust. And you did everything in your power for the world to recognize that the cry of “Never Again” has failed in Bosnia. Therefore we the Bosniak Muslim people feel now that we are indebted to you as the Sephardi Jewish people feel that they are indebted to us Muslims in Bosni because our grand-grand fathers helped rescue them from the Spanish Inquisition of 1492. This is the best proof that one benefits from a good will of his/her ancestors to the other, but, also, one may suffer from a bad will of his/her ancestors to the other. The lesson is that we should do good to the other so that those who come after us may benefit later on of our good deed.

    Dear friends,
    No, the UN Security Council is not capable to solve the puzzle of Jerusalem. But, you, the Jews and Palestinians, can solve every puzzle of it if you have the good will, the courage and the wisdom to do so. No one in the world can understand your similarities and your differences better than you yourselves. You are the owner of the problem and, thus, you are the owner of the solution to it. Thus, do not delegate the ownership of the problem of Jerusalem to anyone else. For, if you do, then you will lose the right of the solution, which is the key for you to get your rights in the first place. No, the puzzle of Jerusalem is not in the differences of Abrahamic traditions. In fact, the puzzle of Jerusalem is in the similarities of the Abrahamic traditions. Hence, the Jews, the Christians and the Muslims must learn how to live with their similarities in Jerusalem. Imagine how we, the spiritual descendants of Abraham, look like to other faiths in the world? Imagine an image of the Holy Jerusalem in the eyes of others who are not of the Abraham traditions? I will tell you: it looks like cursed, not like holy; it looks like dark, not like light; it looks like shameful, not like proud; it looks like barbaric, not like civilized; it looks like bloody, not like peaceful! Please, don’t tell me that stones are more dangerous than tanks and bombs! By the way, we should not forget that there were more powerful armies in history than the Israeli army, but they could not defeat the will of the people for freedom and dignity. Was not the Nazi army of Hitler the strongest of all in Europe? Did not the Japanese army look invincible? Was not the Soviet Union of Stalin seemed eternal? Did not the South African Apartheid look unbreakable? Was not the Yugoslav Army the third most powerful in Europe? We know now where and how all these armies ended up? They ended up in the wastelands of history. This must be a clear lesson for all those who threaten and oppress the other by useing the brutal force of Army.

    Dear friends,
    At the end of this letter I wish to send you one friendly message: – The (most) powerful Israeli Army in the Holy Land will become infamous if it does not understand and does not accept that the Palestinians have their right to life (“nafs”); their right to faith (“dīn”); their right to freedom (“‘aql”); their right to property (“māl”) and their right to dignity (“‘ird”). The Palestinians are your closest Cousins; they deserve to be treated with respect as every respectful nation in the world. I am sure that the Palestinians have no qualms of having you as their neighbor, to live in peace and security so long as there is a justice. As Muslims, they are told in the Holy Qur’an: “If someone who is not of your faith asks to be your neighbor, accept him as a neighbor so he can hear you and understand you (Al-Tawbah, 6).

    Thus, dear bothers and friends, make sure that your neighbors are safe; make sure that your neighbors know that your name “Muslim” means the peaceful man, and that your faith “Islam” means the faith of peace and security. Make sure that Jerusalem is not only the Holy City by name, but that it is the Holly City of the Holy Human Life because, we are told in the Torah and the Qur’an that “if one kills one innocent human being it is as if he has killed the whole humanity, and if one saves one innocent life, it is as if he has saved the whole humanity”.

    May God save us all!

  • 01/08/2018

    I beckon Christians and Muslims to rethink their relationships, since our world is threatened by militant extremism and aggressive materialism, in fact it is on the verge of destroying humanity, how can we stand aloof and watch this spectacle of destruction, we constitute more than half of the entire humanity. The world needs our peace so it too can have peace. I can present many arguments that clearly reveal several points of convergence amongst us:
    We both believe in One Almighty God
    We both submit to the Divine will and surrender before him
    With so much in common, why can we not work together? How can we narrow the ‘us and them gap’? If 22 countries of the Europe Union can work together despite having so many cultural, political and social differences only for their economic betterment. Why can’t the Abrahamic faiths not work together? It is an age-old problem of ignorance, stereotypes and unwillingness to go beyond our preconceived notions of each other and possibly failure to recognise our commonalities. I urge my Christians friends and fellow Muslims to seek a deeper level of fellowship and understanding amongst ourselves so they can be the true advocates of peace in a global village, which is on the verge of severe conflict. As we get to know one another better we will build trust and move beyond accusations and isolated circles and begin to take constructive actions together. This requires a constant and thoughtful dialogue with the aim of:
    Understanding each other and affirming our great moral and spiritual values we hold in common
    Build relationships that can encourage critical self evaluation
    Recognise that our histories have in many ways shaped our negative attitudes towards one another and we must not let our histories restrain our present and future relationships
    Explore the opportunities to work together to build a morally and spiritually healthy society around us
    Babies babble, they make noises, which are un-intelligent however, when baby Jesus speaks it makes a lot of sense not only does it make sense it is full of pearls of wisdom, here is a conversation the glorious Quran narrates about Jesus (peace be upon him) as he vehemently defends the purity and chastity of his mother “he said I am a servant of God, he has granted me the Gospels, made me a Messenger, made me blessed where ever I may be. He commanded me to pray, to give charity as long as I live, to cherish my mother. He did not make me domineering or graceless. Peace was on me the day I was born, peace will be on me the day I die and peace on me the day I am raised to life” (Maryam; 30-33).
    This is a welcome occasion for me to practice and implement a striking verse of glorious Quran:
    “… You will find nearest in affection to (Muslims) are those who say, ‘We are Christians’ since amongst them are priests and monks who are not arrogant. When they listen to that which was revealed to the Messenger, you will see their eyes fill with tears as they recognise its truth” (Maida: 82).
    What a positive message for the entire society and the whole of Britain. And how true was this prediction in later Islamic history when we see excellent relationships between Jews and Muslims and Christians and Muslims. The holy Quran praises the Christian Priests and Monks by describing their friendly character towards the Muslims, the Quran is encouraging Muslims to develop these virtues so that they too can build a harmonious relationships with others. As religious people it is imperative that we develop friendship which grows beyond just a dialogue.
    I would like to commend the World Congress of Overseas Pakistanis (WCOP) for being courageous to organise this dinner to celebrate the coming of Christmas, they have shown maturity of Faith and revealed the depth of their insight into the needs of our time, a scary time of strife and struggle. I believe that such gatherings will encourage many more Muslims and Christians to boldly accept interfaith harmony as a part of our daily life.
    For me interfaith work is not just a talking shop nor a place of mere dialogue but a means of developing human relations, characterised by lasting friendships, partnerships and networks based on trust that creates a truly caring society. Something that should be at the heart of all of us, an organisation that carries out this work very effectively isthe Christian Muslim forum, an organisation that I had the privilege of serving as a president and later as a chairman, the aims of the forum are:
    To weave a web of open, honest and committed personal relationships between leading Christians and Muslims.
    To encourage shared reflections on the spiritual, ethical and practical values of the two traditions in order to offer resources for citizenship in our society.
    To develop channels of communication to help Christians and Muslims together to respond to events which test our relationship by: Musharraf Husain

  • 01/01/2018

    Allah says “If he comes walking I will come running to him” (Hadith Qudsi). The path of submission and devotion to Allah is a laborious one, strewn with thorns and scarped with potholes. There are vast spaces of arid deserts to cross as well as perilous jungles. It requires enormous courage and bags of enthusiasm to reach the  destination. However, Allah is most Merciful and Gracious, He does not leave the seeker of truth wandering in the wilderness. He comes to every sincere seeker, holds their hand and leads them on the path. The following verses allude to this:

    As for those who strive hard in our cause, we shall most certainly guide them onto paths that lead unto us, for behold God is indeed with the doers of good” (Ankabut: 69).

    This heralds good news for the passionate and enthusiastic believer as it helps to transform the torturous path into a path carpeted with scented roses. ‘Strive hard’ which commentators define as: ‘Jihad’ and ‘Mujahada’ meaning to expend whatever capability one has defending against an enemy. There is an external enemy and an internal enemy. To fight in the battlefield is jihad and to strive hard against Shaitan and the human ego is an even greater jihad, known as Mujahada.

    The preposition ‘Feena’; ‘in us’ or ‘in our cause’ excludes all those whose motives are other than the Divine path. The people who strive to gain Divine pleasure or countenance. A man once asked the Messenger (peace be upon him) about a man who fights in battle but for the name of his people, or his personal gain, he tells him there is nothing good in him, the reward is only for those who have no such ulterior motive. Those who are enthusiastic, passionate and yearning for divine pleasure, “Behold Allah is with such Righteous people”. He is their supporter, helper and guardian who is always with them. What a great honour! Men who spend their every joule of energy in Allah’s way are welcomed with open arms as beautifully described in this Hadith:

    Allah says: “When my seeker draws a hand-span near me, I come an arms length to him, when he comes near me an arms length, I draw near to him two arms lengths. If he comes walking I come running to him” (Muslim reported by Anas).

    With such promises why shouldn’t the true seeker strive? The beloved Messenger (peace be upon him) would stand in the night vigil for so long that his feet would swell and start bleeding. His wife Aisha (may Allah be pleased with her) could not bear to see this and would lament, “O Messenger, why do you do this? You are sinless!” He would reply “Why shouldn’t I want to be a grateful servant of my Lord?”

    How much time, effort and wealth do we expend in Allah’s way? We can measure the degree of our relationship with Him by quantifying our struggle. How well do you think you will fair on a scale of 1-10? Where 1 is least effort and 10 the effort of our venerable ancestors. Make this your new year’s resolution to go up a few points.

    The sacrifice of Ibrahim provides us with a beautiful example of serving the Lord. The wish to please Allah at any cost is a real challenge for us in an age of plenty and abundance. Can we control our carnal desires and work for Divine pleasure? May Allah guide us and protect us all.

    Have a happy and prosperous new year!   By Musharraf Husain

  • 12/14/2017

    The Knowledge Exchange Program will be hosted by the Ministry of Islamic Affairs in cooperation with the Arabic Language Institute at King Abdul Aziz University in the State of Japan, which will include a number of students at an intensive Arabic language course from 12 October to 21 December 2017.

    The delegation is divided into two divisions, one for the junior level (A1) and the other for the intermediate level (B1) according to the European language learning framework. The program offers students four language skills (160) hours in six weeks.
    The program also included a number of cultural, social and recreational activities, including a visit to the historic area of Jeddah, the beaches, parks, markets and museums, and the desert where the delegation was acquainted with photos of the life of the desert, as well as a visit to the Shifa region in Taief. The institute also organized a visit to the two Holy Mosques for Muslim students.

    The programs and activities included a tour of the two parts of the university and its facilities, and several social visits hosted by the staff of the Institute. The students expressed their pleasure in participating in the course and their great benefit, in addition to their knowledge of the Arab and Islamic culture. Students also expressed their admiration for Saudi hospitality and hospitality.