Essential Du'as / Supplications  
Extracted from Al Hisnul Hasin by Allamah Muhammed Al-Jazri (RA)
English rendering by Maulana Muhammad Rafeeq Hathurani
Posted on the 'net and transliteration by www.Islam.tc

Greeting another Muslim

As salamu alaykum wa Rahmatullahi wa Barakatuh.
Translation: May the peace of Allah descend upon you and His Mercy and Blessings.

When salaam is conveyed (when some conveys salam to you on another's behalf).

Alayka wa alay-his salaamu wa Rahmatullahi wa Barakatuh.
Translation: Upon you and upon him be the peace of Allah, His mercy and blessings.

Before a meal

Bismillahi wa 'ala baraka-tillah.
Translation: With Allah's name and uon the blessings granted by Allah (do we eat).

After having a meal

Alham do lillah hilla-thee At Amana wa saquana waja 'alana minal Muslimeen.
Translation: All praise is due to Allah who gave us food and drink and who made us Muslims.

Dua for ZamZam (Holy Water)

Allah humma Innee As alooka 'ilman naa fee-ow wa Rizq-ow waa See-ow wa Shee-faa amm min Kooll-lee daa-een.
Translation:  O Allah, I ask You to grant me beneficial knowledge, abundant sustenance and cure from all diseases.

Before wudhu (ablution)

Allahumma-gh fir-lee dhan-bee wawass si'lee fi dari wa bariklee fi rizq.
Translation: O Allah Forgive my sins, make my home accommodating and grant me abundance in my livelihood.

After wudhu

Allahummaj 'al-ni minat-tow-wa beena waj-alni minal muta-tah-hireen.
Translation: I testify that there is no deity except Allah; He is One and has no partner.  And I testify that Muhammad (Sallallahu alayhi wasallam) is His servant and apostle.

When entering the masjid (mosque)

A'uthu bil-Lahil 'atheemi wa biwajhi-hil kareemi wasultaani-hil qadeemi minash-shaytaanir rajeem.
Translation: I seek protection from Allah, The Sublime, and I seek the protection of His Merciful Self and of His Eternal Kingdom against the accursed devil.

After sneezing

Alhamdulillah! (right graphic) / Alhamdu lillahi 'ala kull-lee ha-leen (left graphic).
Translation: Thanks and all praise be to Allah (or) Thanks and all praise be to Allah under all conditions.

Reply to someone who sneezes

Yar Hamoo kall Lah.
Translation: May Allah have mercy on you.

When a Non-Muslim sneezes

Yahdee Kumullahu wa Yaslih Ba Lakoom.
Translation: May Allah give you guidance and make your children pious.

When someone is critically illWhen someone is so critically ill that there is no hope for his recovery, under no circumstances should he (or she) pray for his (or her) death.  But if one must, then one should recite the following dua:

Allah-humma ah-yini ma kaanatil hayaatu khairall-lee wa tawaff-fani i-dha kaanatil wa faato khai-rall-lee.
Translation: O Allah, keep me alive so long as it is in my best interest and give me death when it is in my best interest.

When visiting the sick

La ba'sa tahoorun inshaa-Allah. La ba'sa tahoorun inshaa-Allah.
Translation: No need to worry.  It (this sickness) is a means of cleansing from sins.  No need to worry. It (this sickness) is a means of cleansing from sins.

Dua taught to a new muslim

Allahummagh fir-lee warr hamnee wah-dini warr zuq-ni.
Translation: O Allah, forgive me, have mercy on me, guide me aright and grant me sustenance.

When entering the toilet

Allahumma in-nee a'oothu bika minal khubu-thee wal khabaa ith.

When leaving the toilet, recite

Ghuf-raa naka

followed by

Alhamdulillah-hilla-thee ath-haba ann-nil athaa wa 'afaani.

Reaching the top of an incline

Allahumma lakash-sharafu 'ala kull-lee shara-few walakal hamdu 'ala kull-li haalin.
Translation: O Allah, all sublimity is for You at every incline and all praise is for You at all times under all conditions.  

Repentance duaWhenever a person commits any sin, he/she should immediately offer repentance to Allah, saying the following dua.  

Allahumma In-nee a-toobu ilayka minha la ar-ji-u ilayhaa abada.
Translation: O Allah, I repent before You for all my sins and I promise never to return to the same (again).

Upon awakening

Alhamdulillah-hillathee ah-yana ba'da ma ama tana wa ilayhi nushoor.
Translation: Many thanks to Allah who gave us life after having given us death and (our) final return (on the Day of Qiyaamah (Judgement)) is to Him.

When undertaking a journey

Subhanalla-thee sakh-khara-lana haatha wa-ma kun-na lahoo muqrineena wa inna ila Rabbina la-mun-qali-boon.
Translation: Glory be to Him (Allah) who has brought this (vehicle) under our control though we were unable to control it.  Sure, we are to return to our Lord.

Istikhara for nikah (marriage)When intending to marry someone then even before proposing or expressing one's intention to propose, one should perform Wudhu in the best of manner and then offer as many Nafl Salaahs as possible.  Thereafter one should praise and glorify Allah in the best manner and recite the following Dua:

Translation:  O Allah, You have power and I have none.  You know all and I know not.  You are The Knower of all that is hidden.  If, in Your knowledge (mention name of person here) be good for me in my faith and in my temporal and religious life, then ordain her (or him) for me.  And if anyone other than her (or him) be good for me in my faith and religious life, then ordain her (or him) for me.

Dua-e-Qunoot (read in Witr)

Translation: O Allah! We beg help from You alone; ask forgiveness from You alone, and turn towards You and praise You for all the good things and are grateful to You and are not ungrateful to You and we part and break off with all those who are disobedient to you. O Allah! You alone do we worship and pray exclusively to You and bow before You alone and we hasten eagerly towards You and we fear Your severe punishment and hope for Your Mercy as your severe punishment is surely to be meted out to the unbelievers.

How to Pray in Islam

• 3Two Methods:Prepare for PrayerPerforming the Muslim Prayers

Prayer is one of the 5 pillars of Islam and a fundamental act to perform correctly. It is believed that communication with Allah will bring to the prayerful's life and bring them courage. Whether you're just curious as to how Muslims pray or if you're looking to learn yourself, read on.

Method 1 of 2: Prepare for Prayer

1. 
   1
   Ensure the area is clean and free of impurities. This includes your body, your clothes, and the place of prayer itself.
   • Perform Ablution if necessary. You must be ritually pure before you go about praying. If you're not, it's good to perform Wudu before you do. If since your last prayer you have urinated, defecated, passed gas, bled excessively, fallen asleep lying down, leaned against something, projectile vomited, or fainted, off to the bathroom you go.^[1]
   • Make sure all of your necessary parts are covered. The nakedness of a man is considered to be between the navel and the knees; for a women, her entire body except the face and palms.
   • If you are praying in a masjid (mosque), which is preferred, enter quietly--other fellow Muslims might still be praying and you don't want to disturb them. Stand in a free space away from the entrance/exit.
     • If you are unsure of the cleanliness of your area, spread a mat or cloth on the floor for good measure. This mat (or prayer rug) is very important to islamic culture.
   
   
2. 
   2
   Face the Qibla. This is the direction all Muslims face to turn in prayer toward Kabah.
   • The Holy Mosque in Mecca is the most revered place of worship for Muslims around the entire world. At the center of the mosque is the Kabah. All Muslims are required to face the Kabah five times every day when offering their prayers.
3. 
   3
   Pray at the proper time. The five prayers of each day take place at very specific times. For each one, there is a brief period of time it can be performed, determined by the rising and falling of the sun. Each salah takes about 5 to 10 minutes from start to finish.^[1]
   • The five prayers are Fajr, Zuhr, Asr, Maghrib and Isha. They are at dawn, immediately after noon, in the mid-afternoon, at sunset, and at night, respectively. They are not at the same time each day as they are timed by the sun, which changes path throughout the seasons.
   • These are the amount of rakat (rounds, more or less) for each of the 5 salah:
     • Fajr - i) First two rakat Sunnat Mokadda, ii) Two rakat Fard
     • Zuhr - i) Four rakat Sunnat Mokadda, ii) Four rakat Fard, iii) Two rakat sunnat Mokadda, iv) Two rakat Nafl (Optional but spiritually beneficial)
     • Asr - i) Four rakat sunhat ghair mokadda (Optional but spiritually beneficial), ii) Four rakat Fard
     • Maghrib - i) Three rakat Fard, ii) Two rakat Sunnat Mokadda, iii) Two rakat nafl (Optional but spiritually beneficial)
     • Isha - i) Four rakat sunhat e Ghair Mokadda (Optional but spiritually beneficial), ii) Four rakat Fard, iii) Two Rakat Sunnat Mokadda, iv) Two rakat Nafil (Optional but spiritually beneficial), v) Three rakat Wajib, vi) Two rakat Nafil (Optional but spiritually beneficial)

Method 2 of 2: Performing the Muslim Prayers

1. 
   1
   Make your intention known in your heart. Before initiating the salat, it is important that your intention be known and understood. Not necessarily aloud, but from within.
   • You may think about how many rakats you are going to do and for what purpose. Whatever it is, be sure you mean it.
2. 
   2
   Raise your hands up to your ears and say in a moderate tone "Allah - Akbar (الله أَكْبَر)." This translates to, "Allah is the greatest." Do this while standing.
3. 
   3
   Place your right hand over your left hand on your navel and keep your eyes focused on the place you are standing. Do not let your eyes wander.
   • Recite Isteftah Dua (opening prayer):
     
     subhanakal-lahumma
     wabihamdika watabarakas-muka wataaaala
     judduka wala ilaha ghayruk.
     a’auodu billaahi minash-shaytaanir rajeem
     bis-millaahir rahmaanir raheem
   • Follow it with the opening chapter of the Qu'ran, the Surah Al- Fatiha (this Surah is recited in each Rak'ah):
     
     al-hamdu lillaahi
     rabbil’aalameen
     arrahmaanir raheem maaliki yawmideen
     iyyaaka na-budo wa-iyyaaka nasta’een
     ihdinassiraatalmustaqeem
     siraatalladheena an’amta alayhim
     ghayril maghduobi’alayhim
     waladduaaalleen
     ameen
     • You can also recite any other surah or any part of Qu'ran such as:
       
       Bis-millaahir rahmaanir raheem
       Qul huwal-lahu ahad alluhus-samad
       Lam yalid wa lam yulad
       Wa lam yakul-lahu kuhuwan ahad
4. 
   4
   Bend down. While bending, say "Allah - Akbar." Bend your body so that your back and neck are straight and level with the ground, keeping your eyes there. Your back and head should be in a 90 degree angle with your legs. This position is called "ruku'."
   • Once you are bent to the proper angle, say, "Subhanna - Rabbeyal - Azzem - wal - Bi - haamdee" three or more odd times. This translates to, "Glorified is my Lord, the most great."
5. 
   5
   Stand back up (raise from ruku'). In the process raise your hands to your ear and recite "Samey - Allahu - leman - Hameda."
   • While speaking, lower your hands. This means, "Allah hears those who praise Him. O our Lord, and all praise is to you."
6. 
   6
   Go down and place your head, knees and hands on the floor. This is the position called "sajdah." Whilst doing that say, "Allah - Akbar."
   • When you are positioned fully, say "Subhanna - Rabbeyal - Alla - wal - Bi - haamdee" three or more odd times.
7. 
   7
   Rise from sajdah and sit on your knees. Place your left foot from ball to heel on the floor. Your right foot should be toes on the floor only. Place your hands flat on your knees. Recite "Rabig - Figr - Nee, Waar - haam - ni, Waj - bur - nii, Waar - faa - nii, Waar - zuq - nii, Wah - dee - nee, Waa - Aafee - nii, Waa - fuu - annii." This means "Lord, forgive me."
   • Return to sajda and, just as before, say "Subhanna - Rabbeyal - Alla - wal - Bi - haamdee" three or more odd times.
8. 
   8
   Arise from sajda. Stand up and say, ""Allah - Akbar." You have completed 1 Rakat. Depending on the time of day, you may need to complete up to three more.
   • In every second rakaat, after second sajda, sit on your knee again and recite "Atta - hiyyatul - Muba - rakaatush - shola - waa - tuth thaa - yi - batu - lillaah, Assa - laamu - alaika - ayyuhan - nabiyyu warah - matullaahi - wabaa - rakaatuh, Assaa - laamu - alaina - wa alaa - ibaadil - laahish - sho - le - heen. Asyhadu - allaa - ilaaha - illallaah, Wa - asyhadu - anna - Muhammadan rasuul - lullaah. Allah - humma - sholli - alaa - Muhammad - wa - ala - aali - Muhammad.”
     • This is called "tashahhud."
9. 
   9
   Terminate the prayers with as-salaam. After the tashahhud, pray to Allah before signing off with these movements and words:
   • Turn your head to the right and say, "As Salam Alaykum wa Rahmatullahi wa Barakatuhu'." The angel who records your good deeds is to this side.
   • Turn your head to the left and say, "As Salam Alaykum wa Rahmatullahi wa Barakatuhu'." The angel who records your wrongful deeds is to this side. The prayers have ended!

For the RecordThe section provides access to key documents prepared by Muslims - individuals and institutions - in Britain since the 1970s. They convey some of the creative buzz that has been - and continues to be - a feature of Muslim life, particularly in London. The documents deserve to be remembered and read again because they serve as a record of the revivalist tradition and also a foundation for new endeavours. Suggestions are invited from the Salaam community on material to be included in this PRO (Public Records Office) - email info@salaam.co.uk Islamic Council of Europe's 'A model of an Islamic Constitution' The Muslim Institute for Research and Planning - Draft Prospectus

TOPICS: Islamic Council of Europe's 'A model of an Islamic Constitution' Part 1(pdf) Part 2(pdf) Part 3(pdf) Part 4(pdf) The Islamic Council of Europe (inaugurated in London in 1973) under the stewardship of the Saudi-Egyptian diplomat Salem Azzam, established a unique network of Islamic thinkers and statesmen who came together in a series of conferences and seminars held in London in the late 70s and 80s to formulate and articulate the Islamic position on a range of contemporary issues. Following a conference held at the Albert Hall in 1980 on the theme 'Message of Muhammad', a smaller group worked on a response to the UN Declaration of Human Rights. Those involved in its many discussions - held at the ICE's offices in 16 Grosvenor Crescent, Hyde Park Corner - were the former Sudanese Prime Minister Sadiq Al-Mahdi, the two leading Pakistani legal experts of the day A.K. Brohi and Khalid Ishaque, and judge Midhat Azzam and Dr Kholi from Egypt. The outcomes were two seminal papers that capture Muslim thinking of the period: 'A model of an Islamic Constitution', published in 1983, and the 'Universal Islamic Declaration Human Rights' published two years ealier(see below). That such a publication should see the light of day in a European city, rather than some part of the Muslim world, is itself telling. The pattern had been set for autocratic regimes and monarchies, sustained in power not on the basis of popular mandate but through secret police and sweet-heart deals with the USA or France. The vision of an equitable social order based on Islamic values held out the hope of a better future. The thinkers who composed this 'model of an Islamic Constitution' did not believe that such change was round the corner, but considered it their duty to ensure that some theoretical groundwork be put in place. The doyen of Muslim legal thinkers of the period, Abdullah Khudabaksh Brohi, himself remarked that an Islamic state could only come about in a society that was literate. The thinking was thus democratic at heart, envisaging empowerment of all people through education so that they could make informed choices. The constitution outlines the roles of various institutions of state: a 'majlis al shura', directly elected by the people and with the authority to legislate, authorise the declaration of war, and approve international agreements a 'council of ulama', whose opinion should be sought "as necessary" by the majlis al shura, comprising of "persons well-versed in the shariah, who are known for their piety, God-consciousness and depth of knowlege and who have deep insight into contemporary issues and challenges" a 'supreme constitutional council', an independent judiciary body ; a national assembly or 'majlis al bay'ah' consisting of members of the majlis al shura; the council of ulama, the supreme constitutional council and higher judiciary, the election commission and the heads of the armed forces the hisbah - responsible for the promotion and protection of Islamic values, the investigation of complaints by individuals against the state and its organs, the protection of individual rights, the review of the work of officials of state, and monitoring and examining the legality of administrative decisions. an 'imam' - who "could be called by any other appropriate title such as Amir, President etc" - who is also elected "by an absolute majority of the country's voters for a term of ....years, commencing from the date the bay'ah is offered to him by the majlis al bay'ah". The model states that the "Imam shall be accountable to the people and to the majlis al shura", while also being "entitled to obedience by all persons even if their views differ from his". The term 'khalifa' is eschewed and there is no demand for the head of state to be amujtahid The executive powers of the imam can never become dictatorial through various safeguards, for example "the imam shall assent to legislation passed by the majlis al shura and then forward it tothe concerned authorities for implementation. He (sic) shall not have the right to veto legislation passed by the majlis; however he may refer it back to the majlis only once, within 30 days from the date of receipt, for reconsideration with his arguments. On return of the legislation after reconsideration, if passed by two-thirds majority of the members of the majlis al shura, he shall assent to the legislation". Moreover, members of the majlis al shura would be "free to express their views during the execution of their duties, and may not be arrested, persecuted, harassed or removed from membership of the majlis al shura for so doing". The model constitution also affirms that "there is no compulsion in religion" and that "in matters of personal law, the minorities shall be governed by their own laws and traditions". In our own times, the US and Britain have assessed the balance between justice and the rule of law on the one hand, and perceived security interests on the other - and opted for the latter. The authors of the 'model constitution' hold that justice should be the supreme value of an Islamic state. The debate remains whether an Islamic state is born through a bottom up movement of social change and education - as indicated by Brohi - or through a bloodless revolution, of the type articulated by Maududi -lead by a vanguard (Further reading: Hamid Enayat's 'Modern Islamic Political Thought'). Islamic Council of Europe's Universal Islamic Declaration of Human Rights - 1981 Part 1(pdf) Part 2(pdf)This 19 page pamphlet was to become one of the ICE's most widely disseminated publications, also translated in numerous languages. The Document articulates, in simple form, what Islam has to say on human rights and duties. It is wide-ranging and comprehensive, including clauses on human freedom, privacy, the rights of children, the right to protection against abuse of power, the right to protection against torture, and even rights after death - a deceased's body is to be handled with due solemnity. The authors note "Islam gave to mankind an ideal code of human rights fourteen centuries ago. These rights aim at conferring honour and dignity on mankind and eliminating exploitation, oppression and injustice. Human rights are firmly rooted in the belief that God, and God alone, is the Law Giver and the Source of all human rights. Due to their Divine origin, no ruler, government, assembly or authority can curtail or violate in any way the human rights conferred by God, nor can they be surrendered". The Declaration is an example of competent minds' exercising Ijtihad (independent judgement), while maintaining their allegiance to the principle of an immutable Law (the Shariah). It also demonstrates the important role played by institutions such as the ICE in offering an intellectual and physical space within which thinkers were able to discuss Islamic norms, thus providing a benchmark for the reform needed within the Muslim world. Interestingly, the next major Muslim contribution to this effort did not surface for several decades. In 2001, AbdulKarim Soroush offered a critique of the Islamic paradigm of human rights as too 'duties-based', leading to a deference to power, though the ordinary man could question the application of justice. He contrasted this with the 'rights-based' paradigm emerging from the European Enlightenment, in which human rights stem from the nature of man. There is thus also a morality outside the umbrella of religion. Soroush contends that the absence of a declaration deeming slavery as immoral, and the tolerance of autocratic rule, are the 'ugly faces' of the 'duties' paradigm. Notwithstanding Soroush's views, the ease with which the inheritors of the European Enlightenment have jettisoned human rights post 9/11, even legitimising torture, discredits the notion of a universal human rights based on Enlightenment norms, and reaffirms confidence in a Declaration based on Shariah. The Muslim Institute for Research and Planning - Draft Prospectus 1974 (pdf)The Draft Prospectus is the work of the late Dr Kalim Siddiqui (died 1996) a political scientist, journalist, university lecturer and founder of the Muslim Institute, London. His institute served as a stimulating forum for discussion of ideas in the mid-1970s. Dr Siddiqui was hospitalised in the first part of 1974 and used this opportunity to crystallise his ideas on the 'needs of the hour' in the Muslim world. The result was this 'Draft Prospectus', published with the help of a loan of £300 from his colleague Maqsood Siddiqui (no relative). Kalim's aim was to produce a document that "finds the mood

Today over 70 community leaders, activists, business leaders and scholars from across the British Muslim community put their name to a joint letter to David Cameron urging the Government to act decisively to stop the indiscriminate slaughter of Palestinians. The civilian casualties are increasing daily, with over 1,400 dead women, children and men.

The letter represents a consensus view from the UK’s diverse Muslim communities who are united in their condemnation of the overwhelming violence afflicted on the Palestinians of Gaza. Leading Muslims from across the theological spectrum have signed the letter, as have Muslims from the worlds of business, politics and the arts.

The joint letter  [1st August 2014] asks the Prime Minister ‘to join other party leaders, and members of your own party who have opposed the Israeli incursion into Gaza. ‘

It states:

“It pains us to write to you under these circumstances at the end of the holy month of Ramadan. As a community we have witnessed the unconscionable suffering of Palestinian Muslims and Christians. And marking the festival of Eid this week, which is supposed to be a happy time, we cannot help but feel the pain of those suffering at the hands of the ruthless Israeli military.

Mosques and Islamic associations up and down the country continue to pray for peace, for the people of Gaza and for a respite to the violence. That has gone hand-in-hand with great feats of charity to help those affected. It saddens us to find that some charities are being pressured or even prevented from delivering much needed aid because of the say-so of the Israel Defence Forces. We ask our government to work in the interests of British charities, not a foreign entity determined to make the life of Palestinians a misery.”  For full text of letterclick here.

HSBC shuts accounts of Muslim organisations, including Finsbury Park mosque

The organisations all received near-identical letters from HSBC saying their services fell 'outside of our risk appetite'

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• Haroon Siddique
• The Guardian, Wednesday 30 July 2014 17.17 BST

HSBC no longer has the 'risk appetite' to offer an account to Finsbury Park mosque, north London. Photograph: Martin Godwin

Three Muslim organisations, including the Finsbury Park mosque, are demanding answers from HSBC after being told by the bank that their accounts were being shut down.

The organisations, also including the Ummah Welfare Trust (UWT) and the Cordoba Foundation thinktank, all received near-identical letters from HSBC dated 22 July giving them two months notice and saying their services fell "outside of our risk appetite".

Khalid Oumar, trustee of Finsbury Park mosque in north London, said: "There's absolutely no reason given. We want to make sure HSBC is absolutely ashamed of what we believe is an Islamophobic campaign against Muslim organisations. It [the mosque] is a local organisation that raises funds for local activities. We demand to be able to continue to do our work."

In the late 1990s and early 2000s the mosque became synonymous with the radical cleric Abu Hamza but he was eventually removed. Oumar, who acted as interim manager when it reopened in 2005, said: "We have made great strides over the past 10 years in terms of social cohesion."

The mosque was described by local MP Jeremy Corbyn on Wednesday as a "wonderful community asset".

It is not the first time banks have closed the accounts of Muslim organisations. In 2012, UBS closed Islamic Relief's account prompting the charity to claim banks were generally nervous about anti-terrorism legislation. UWT, an international relief and development charity,previously had its account shut by Barclays in 2008. Trustee Muhammad Ahmad said: "The first time we were served notice [in 2008] was at the time of the first Gaza war. It has to be much more than a coincidence. To serve notice to a charity helping people on the ground [in Gaza], to choose that timing, it beggars belief."

He said the charity had been receiving over £1m in donations on some days last week due to Ramadan.

The UWT has previously been accused of having links to terrorism after it gave money to UK-based Palestinian charity Interpal between 2004 and 2008, after Interpal was designated by the US treasury as a supporter of Hamas. But Interpal, which Ahmad said UWT no longer deals with, was cleared of any wrongdoing by the UK's Charity Commission. He called on people to boycott HSBC in the absence of a change of heart or explanation.

Anas Altikriti, chief executive of the Cordoba Foundation, founded to help promote "rapprochement between Islam and the west" also linked HSBC's decision to Gaza. He, his wife and two children, aged 12 and 16, also received notices from HSBC regarding their personal accounts.

"The only explanation that comes to mind is my work for Palestine and Gaza," he said. He also encouraged a boycott, urging people to "choose your account before they do". When in opposition, David Cameron described the Cordoba Foundation as "a front for the Muslim Brotherhood" and in April he ordered a review of the Brotherhood's links to extremism in the UK. Altikriti, who flew to Iraq in 2005 to try to secure the release of British peace campaigner Norman Kember, who was being held hostage, has denied being a member of the group.

An HSBC spokesman said it could not discuss the existence or details of customer relationships but added: "In general terms, decisions to end a customer relationship are not taken lightly, but are absolutely not based on the race or religion of a customer. Discrimination against customers on grounds of race or religion is immoral, unacceptable and illegal, and HSBC has comprehensive rules and policies in place to ensure race or religion are never factors in the decisions we make."

PRESS RELEASE

RE: COVENTRY  DIPLOMATIC  VISIT

Aqsa Foundation/Madrasatul  Aqsa  Coventry wish  to  thank  the  High  Commission   and  its  staff  in  London for  the   support  given  during Eid  El  Fitri  celebration .During  their  visit  to  Coventry  ,  the  team  attended  Eid  prayers  and were  able  to visit various community  projects including  the  new  site   for  the  Proposed  Community centre  which  will house  a  prayer  room,  supplementary  school, a cultural  and  Tourism  centre. The  ambassador  was  able  to  officially  open  the  new  offices  of  Newdeal  Africa  in  Coventry  city  in  west midlands.

During  their  visit,  the  High  commission  team was able  to  see the good   work  of  Madrasatul  Aqsa in  terms  of  challenges  faced  to  make  sure  that  young  people  do  not  forget  their  culture   and  identity.

 During  a luncheon(Baraza  la  Eid)  hosted  on  their  behalf , Ambassador  Marwa  Musafiri  who  represented  the  High  commissioner  Peter  Kallaghe simply said    Aqsaa  foundation   are  good   ambassadors  of  our  country.He  went  on  to  emphasise  the  need  for  unity,peace  ,  umoja ,  Mshikamano  and  nation building.The  leader  of  the  foundation Ustadh  Ally  Khamisi said  “We strive to build a national intercultural understanding through: academia and creative learning. We support  sustainable and use of high-quality research, media and art to bring about much needed peace and understanding in communities around us with a special focus on promoting the exchange of knowledge between our communities and  making  a  positive  project of  the  image  of  our  motherland”

Also present was Rev C Chatawe of the Coventry Swahili church service who  said  that  he  was  happy  to  be  associated  with  this  vibrant  and  tolerant  community. The  Ambassador  was  accompanied  by  his  wife  and  other  members  of  the  diplomatic  corps  of  the  London  mission.

Our Children Our Young People Our Future –Our vision is that all our children and young people are nurtured, educated and protected to enable them to realise their full potential in life

 

 

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