Diet proposes one-off abdication law for emperor


Japanese ruling and opposition parties on Friday handed Prime Minister Shinzo Abe a proposal urging his government to write a special one-time law that would allow Emperor Akihito to abdicate.

The proposal now goes to a panel of experts commissioned by Abe that is to compile a final report on the abdication within the next few weeks. The government is then expected to submit legislation to parliament around May so it can be enacted during the current session, which ends in mid-June.

Akihito, 83, expressed last August his apparent wish to abdicate, citing concerns that his age and health may start limiting his ability to fulfil his duties.

He would be the first emperor to abdicate in 200 years. Crown Prince Naruhito, Akihito’s oldest son, is first in line to the Chrysanthemum throne.

Media reports say officials are eying an abdication at the end of 2018, when Akihito turns 85 and his reign is in its 30th year.

In its preliminary report in January, the government panel avoided some more contentious issues, such as whether women should be included in the current male-only succession amid concerns about a shortage of successors to the throne.

The parliamentary proposal touches on the possibility of studying the issue of a female emperor sometime after resolving Akihito’s abdication — a compromise to gain consensus from liberal-leaning party leaders who wanted broader change — but did not specify any timeline.

Akihito has two sons, but only one of his four grandchildren is male.

Some experts say Akihito’s possible abdication is a call to consider the larger issues of aging and a shortage of successors in Japan’s 2,000-year-old monarchy, issues that reflect the country’s aging and declining population.

Toronto: Muslim prof says “nothing radical” about wanting Sharia and caliphate


Professor Katherine Bullock from the University of Toronto said:

from an Islamic point of view this absolutely nothing radical about wanting Caliphate or wanting Sharia. These are completely normal traditional points of view.

Bullock is right. Normative Islam is political Islam. One need only look at Islamic states to understand the nature and centrality of the Sharia in them. Every Muslim knows this, including those Muslims who were persecuted and killed throughout history trying to reform Islam. The Islamic Supreme Council of America certainly knows it:

Shariah stands for the normative order that Muslims have developed as an Islamic way of life….. Modern Muslim jurists often define Shariah as revealed or divine law in order to distinguish it from fiqh, the jurists’ law, which is jurists’ interpretation of Shariah.

Necessities are matters that worldly and religious life depend upon. Their omission leads to unbearable hardship in this life, or punishment in the next….The Shariah protects these necessities in two ways: firstly by ensuring their establishment and then by preserving them.

The problem begins when Sharia starts creeping into the West, as it is now in the form of attacks upon the freedom of speech, and attempts to shut down criticism of Islam and Muhammad, as such criticism is forbidden under the Sharia. Sharia is also advancing by means of victimology narratives (“Islamophobia”) and deliberate attempts to foster ignorance about Islam among Western non-Muslims.

Dr. Ingrid Mattson, a Canadian convert to Islam and the London and Windsor Community Chair in Islamic Studies at Huron University College at Western University in Canada, echoes similar views about the Caliphate and admits that she would like to see the Western culture becomes a little more Islamic.

Mattson has abundant company in that desire among all the Muslim Brotherhood-linked groups in the U.S. and Canada, including the Islamic Society of North America (ISNA), of which she is a former president.


“U of T professor says it is not “radical” to support Caliphate and Sharia Law”, by Jonathan Halevi, CIJ News, March 16, 2017:

Dr. Katherine Bullock is a Lecturer in the Department of Political Science, University of Toronto at Mississauga.

According to Bullock’s official bio, her teaching focus is political Islam from a global perspective, and her research focuses on Muslims in Canada, their history, contemporary lived experiences, political and civic engagement, debates on the veil, and media representations of Islam and Muslims. Originally from Australia, she embraced Islam in 1994.

On November 27, 2014 Bullock participated in a panel discussion on counter-radicalization in Canada that was organized by the Muslim Law Students Association of Osgoode and took place in York University.

In her presentation Katherine Bullock said among other things that supporting the establishment of The Islamic State, or Caliphate, and the implementation of the Islamic Law (Sharia), is not an expression of “radical” views, but a “normal” Islamic perspective. The following is an excerpt from her speech (24:13-25:28):

So let’s turn to Canada. I think the domestic policy is slightly different from the foreign policy, but again there’s this cultural and this approach, and it begins with the whole, even the word radicalization is wrong. It’s a problem. Because radicalization is being defined through this culturlist approach. In the United Kingdom anyone who supports the Sharia is considered to be an extremist. There was a U.K. think tank that with the help of Public Safety Canada did a series of interviews in Canada with Muslim youths about radicalization. They defined a radical as this: 1. someone who desires to install a Caliphate. 2. Someone who wants to impose for an Orthodox Sharia; and 3. the use of force, for example, resisting coalition forces in Iraq. So if you’re an Iraqi nationalist who doesn’t believe that the United States should be occupying your country and you fight against them, and you believe in the Caliphate, and you believe in Sharia, you are a radical you’ve been radicalized. But from an Islamic point of view this absolutely nothing radical about wanting Caliphate or wanting Sharia. These are completely normal traditional points of view.

Dr. Ingrid Mattson, a Canadian convert to Islam and the London and Windsor Community Chair in Islamic Studies at Huron University College at Western University in Canada, echoes similar views about the Caliphate and admits that she would like to see the Western culture becomes a little more Islamic.
The following is an excerpt from Mattson’s interview with CNN (October 18, 2001):

CHAT PARTICIPANT: Osama bin Laden made a reference that Muslims have been living in humiliation for 80 years. Did he refer to the Treaty of Sevres in 1920 that dismantled caliphates and sultanates?

MATTSON: Yes, he [Osama bin Laden] is referring to that, to the overthrowing of the caliphate, which was a plan of European powers for many years. This deprived the Muslim world of a stable and centralized authority, and much of the chaos that we’re living in today is the result of that.

The following is an excerpt from Mattson’s interview at Pennsylvania State University (2008):

QUESTION: There are six million Muslims in America. And I think in the U.S. and in places like yours many people want to know, are, and you talked about how diverse population is, but are Muslims interested in integrating, in separating, or in some way transforming Western culture to become a little more Islamic? What do you answer to that?

INGRID MATTSON: Yes to all of those things, and I think this is the key that we have to treat Muslims as individuals not as a collectivity. And Muslims represent our broad range of cultural and ideological positions just as Americans do. I think when we look in the United States in the history of religious communities in the United States, we see those utopian communities that try to be somehow a presence, spiritual presence apart from the world, to offer an alternative to the dominant culture, and then we see those who felt that it was best to live their spirituality and their ideals right in the midst of that and to try to to be part of everyday life, to be a moral voice… So I think we find the same thing with Muslims. In the United States I would say that the majority feel that it’s best to be active, to be part of every day society and most Muslims do that. The Muslim community in the United States is on average more educated and more well off than the average American. So we see that there’s, there tends to be more assimilation in the United States. The situation in Europe is a little bit different and many of the Muslim communities there come from countries that were colonized by the Europeans and now there’s a kind of blowback, you know, the Europeans invaded and occupied their countries and now these people are coming and living in Europe, struggling with racism and struggling with European countries that are not quite as open to diversity and pluralism perhaps as United States….

PDSB-approved Friday prayer warns Muslims of Jews and Christians

On January 10, 2017 the Peel District School Board (PDSB) reversed its decision that forced Muslim students to use a limited number of pre-approved sermons for their Friday prayers.

According to the revised Religious Accommodation Operating Procedure for prayer, including Jummah [Friday] prayer for Muslim students in public school:

  • All prayer spaces will continue to be supervised by school staff.
  • Prayer will be led by students only, on Friday, for Jummah prayer.
  • Two or more students can pray together on any other day but prayers would not be led nor include a sermon.
  • Students may write their own sermon (khutbah} or can use a sermon (khutbah) from a bank of prewritten sermons, obtained from the school MSA [Muslim Students Association] or a local faith leader.
  • Sermons will be presented in English, except for any verses quoted directly from the Quran.
  • Sermons must comply with the school code of conduct, the Education Act, its Regulations and the Ontario Human Rights Code.
  • As with all student activities in schools, appropriate disciplinary and corrective action will be taken where there are any contraventions of the Ontario Human Rights Code or the school code of conduct.

During the open meetings of Peel District School Board, representatives of the Muslim community in Peel Region demanded more accommodating arrangements for Muslim students at public schools to allow students to pray in groups at school any day of the week and to write and deliver their own sermons.

Other members of the community asked the Peel District School Board to keep religion out of the public schools. Some warned of the “infiltration” of a radical Islamic ideology into the educational system. On Saturday, March 11, 2017 a few dozens from Mississauga and Brampton gathered at Square One protesting against any religious practices in schools.

Linda Jeffrey, the Mayor of Brampton, Ontario announced her support of religious accommodation at Peel District School Board (PDSB). In a official statement (March 9, 2017), Jeffrey said that public schools must respect any religious requirement, including Muslim prayers, unless there is a financial burden as a result of it. Jeffrey claimed that the opposing voices to the Friday prayers in the public schools are fed by “misinformation, fear mongering, and outright falsehoods.”

The Islamic Prayer – Background

The Muslim prayer (aslo known as salah, salat or namaz) is one of the Five Pillars in the faith of Islam and an obligatory religious duty to be observed five times a day for every Muslim who has reached the age of puberty. On Fridays, the noon congregational prayer (salat al-Jum’a) substitutes for the regular noon prayer, and it includes the Khutba, or the Friday sermon, by the imam (religious leader) who gives the congregants guidance in Islamic teachings. The purpose of the prayer is to demonstrate a total submission to Allah and a commitment to follow his path unconditionally.

At the start of each unit of prayer (rakah), Muslims must recite Surah (chapter) al-Fatihah (“The Opening”), the first chapter of the Quran. In total, Surah (chapter) al-Fatihah is recited at least seventeen times a day by a practicing Muslim. The prayer also includes supplications to Allah.

Surah (chapter) al-Fatihah

The following is the translation of Surah (chapter) al-Fatihah as provided by Brampton Omar Subedar, Imam at at Brampton Makki Masjid, The Islamic society of Peel, Vice president of Mathabah Institute and CEO & Founder of Bukhari Publications:

  • [In the name of Allah, the Beneficent, the Merciful]

  • All praise is for Allah, the Sustainer of every creation
  • The Most Merciful and the Ever Merciful
  • Master of the Day of Compensation
  • It is only You who we worship and only You Who we seek assistance from
  • Guide us to the straight path
  • The path of those you bestowed favours upon, not those who have incurred [Your] wrath and those who have deviated

Subedar: The Jews are “those who have incurred the wrath of Allah”

The following is Omar Subedar’s commentary to the verse: “The path of those you bestowed favours upon, not those who have incurred [Your] wrath and those who have deviated”:

Peace and the mercy and blessings of Allah be upon you, brothers and sisters it‘s Imam Omar Subedar here once again here once again in Tafsir [commentary of the Quran] in Five. Today inshallah we’re going to be covering the concluding verses of Surat al-Fatihah [the first chapter of the Quran al-Fatiha], particularly the seventh verse, in which Allah, glorified and exalted be He, tells us to ask him to save us from putting us on the path that was followed by a particular people in the past that unfortunately did not succeed in treading this path and that was simply because of their own actions. What we’re talking about here is if you notice in the first two verses we’re asking Allah (swt) to guide us to the straight path, and then that path has been identified as a path that has been treaded by the prophet, peace and blessings be upon him (pbuh), the people who are firm in their faith, the people who have given their lives for Allah, the shouhada [Arabic for martyrs] particularly and that the people who have committed to a path and a lifestyle of piety a-Saliheen [Arabic for pious]. Allah (swt) then brings to our attention that do not tread the path of those people who were put on this particular road, this highway to heaven, but then they had exited this particular path, because of their own actions. The first category Allah (swt) identifies is the ‘those who have incurred your wrath’ and the second category or the second group of people he identifies is ‘those who have deviated’. First I’m going to recite the verse. I seek refuge in Allah from Satan the accursed. In the name of Allah the Beneficent the Merciful. Not the path of those who have incurred Your anger or the path of those who have deviated, who have fallen astray. Now, who are these people? Whom are these categories Allah (swt) is referring to? The first group, the prophet (pbuh) has identified as the Jews (اليهود), and the second group ‘those who have deviated’, the prophet, peace and blessing be upon him, has identified them as the Christians (النصارى). This is clear in the hadith [collections of narrations attributed to Mohammad] and the question we want to ask ourselves is: What did the first group do to yield Allah’s (swt) anger and what did the second group do to deviate from the straight path? Well there’s something Allah (swt) explains in other verses. When it comes to the first group ‘those who have incurred your wrath’ the prophet (pbuh) has identified as the Jews. Allah (swt) tells us in Surah Aal Imran [Chapter The Family of Imran in the Quran], chapter 3, verse 112, four different things this community had done due to which Allah (swt) became angry with them. The first thing is that they were selective in their beliefs. They would believe in whatever they wanted to believe in and if something was not suitable to them they would just discard it. ‘We believe in some and disbelieve in others‘. So what Allah says: These people would now disbelieve in the verses of Allah (swt). This is the first thing that had angered a Allah. The second thing is you have a community from that particular nation, known as the rabbinical community, and since there were the illuminated and the enlightened ones, people obviously would look to them for guidance and they would have the masses under their hands. So whenever there was a threat to this power by new leaders coming in town particularly the prophets , peace and prayers be upon them, the first course of action these people would resort to is eliminate that threat, and that would be by unfortunately killing the prophets, peace and prayers be upon them. Allah identifies that in this verse by saying: They would kill the prophets, peace and prayers be upon them, unjustly. Allah (swt) then tells us about their regular actions and He says: They would also disobey and it would not but just be occasionally. It would be frequently. It would be habitually. They would habitually transgress the laws of Allah (swt). So now since this is the part of their system to her habitually disobey Allah (swt) be selective in their beliefs and if anyone is being sent for their guidance they would just eliminate that individual, this ultimately had now directed Allah’s (swt) anger to this community for the rest of eternity basically. So Allah (swt) says: Those who have incurred Your anger. Yes, Allah (swt) clarified that they’re not all the same in the subsequent verse of the Chapter of The Family of Imran, Chapter 3, verse number 113, Allah says: They’re not all the same. So we can’t paint everyone of with the same brush, but the thing is that this was something that was dominant in that community due to which Allah’s anger had descended on them. So Allah (swt) is telling us that after you’ve been put on the path be steadfast on it and do not do things that would now throw you off that path. And that’s why we ask Allah’s (swt) protection from such outcomes. We ask Allah (swt) that He keeps us steadfast on the path and make us reach our goal of paradise. May Allah reward you [with] goodness. Until next time Peace and the mercy of Allah be upon you.

Subedar: The Christians are “those who have deviated”

The following is Omar Subedar’s commentary to the verse: “The path of those you bestowed favours upon, not those who have incurred [Your] wrath and those who have deviated”:

Peace and the mercy and blessings of Allah be upon you, brothers and sisters, Imam Omar Subedar is here once again here once again in Tafsir [commentary of the Quran] in Five. Today, Allah Willing, we’re going to be looking at the final portion of the final verse of Surah [Chapter] al-Fatiha, specifically ‘those who have deviated’. This is a group of people, Allah (swt) has instructed us to ask him to steer us clear from following the footsteps of, and we want to understand who these people are. Our beloved prophet (pbuh) has identify them as in the Christians (نصارى), which we pointed out in the previous video, and we want to understand what these people did due to which Allah (swt) has described them as such. For this Allah (swt) tells us in Surah al-Nisa [chapter The Women in the Quran], chapter 4, verse 171 where he’s addressing this community with the words: يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ [O People of the Scripture, do not commit excess in your religion or say about Allah except the truth]. Allah (swt) is telling them: Do not exaggerate things in the religion. Do not say things which are untrue out of extreme love or out of extreme admiration and only speak the truth about Allah. وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ [do not say about Allah except the truth]. If you want to say anything about Allah, make sure it’s accurate. Now what was going on in this particular community when it comes to the Christians? They were ascribing divinity to other entities. They were extending divinity which is exclusive for Allah (swt) to the creation, and particularly when it comes to the prophet Jesus (عيسى), peace be upon him, you had one of three notions that we developed that either Jesus (pbuh) is God in person or Jesus (pbuh) is part of a trinity or Jesus (pbuh) is the begotten son of God. And in all cases divinity is being a scribe to Jesus (pbuh) and this is something Allah (swt) is disapproving of, but since they were committed to this, and at the same time they were steadfast on these beliefs, this belief itself is what had steered them clear from ‘the straight path’, made them exit the ‘the straight path’ due to which Allah (swt) categorized them as ‘those who have deviated’. Allah (swt) tells them that: don’t say things which are inaccurate, don’t make things up. And he also clarifies after that: إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ [The Messiah ‘Iesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word]. Issa (pbuh) if you want to know his position, he is simply as he is saying الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ [The Messiah ‘Iesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah], he is simply Allah’s messenger and the word of Allah. And how is he the word of Allah? He is created by the word of Allah, which was casted in his mother Maryam (pbuh) and he is created as Allah says in another verse: إِنَّ مَثَلَ عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ [Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, “Be,” and he was]. Jesus’ (pbuh) example is like that of Adam (pbuh) who Allah had created from dirt, but what’s a commonality between these two? Allah said to them be and they were. And that’s why Jesus (pbuh) is known as the word of Allah. So if there’s anything we want to say about anyone it should be accurate, and if we’re not going to say accurate things that it’s going to now put us on the path of deviation, something that we do not want to obviously experience in any shape or form. So hence this brings this particular Surah [chapter] which we’ve covered in quite a few videos to an end. We ask Allah (swt) that the these videos serve as a means for us to develop a stronger connection with Him, a greater appreciation for Him, and at the same time give us the ability to continuously connect with His word, avail from it and thus acquire paradise through it. Until next time may Allah reward you [with] goodness and Peace and the mercy of Allah be upon you.