Friday, 4 January 2013

Cow Ruined the Vegetable Garden

Nasreddin Hodja was the kadi of the time. One day a neighbour came to confer with him.
`Hodja Effendi, it appears that your cow has entered into our vegetable garden and has caused considerable damage to the vegetables. What does your big black book of law say about that?'
`An animal doesn't have reason.' Nasreddin Hodja dismissed, `The owner cannot be held responsible for his animal's instinctive behaviour. No penalty is required.'
`I spoke wrong, Hodja Effendi,' the neighbour rectified, `I meant to say that our cow has entered into your vegetable garden.'
`Let's see what the law states about that!' And the Hodja reached for his big black book.

Sunday, 4 December 2011

Shaykh Abdallah bin Bayyah and Shaykh Hamza Yusuf - ADAMS Qurtuba Institute

Sunday, 23 October 2011

Friend

A friend who is far away is sometimes much nearer than one who is at hand. Is not the mountain far more awe-inspiring and more clearly visible to one passing through the valley than to those who inhabit the mountain?

Saturday, 1 October 2011

Who Speaks For Islam - Sh Hamza Yusuf with Ray Suarez

Sunday, 25 September 2011

911 Unity Walk 2011 - Sh Hamza Yusuf

Sunday, 18 September 2011

God-consciousness After Ramadan - Sh Hamza Yusuf

Shaykh Hamza Yusuf offers reflections before the sermon and prayer on the occasion of Eid al-Fitr, 2011.


God-consciousness After Ramadan - Sh Hamza Yusuf

Shaykh Hamza Yusuf offers reflections before the sermon and prayer on the occasion of Eid al-Fitr, 2011.


Monday, 14 February 2011

Mawlid By Shaykh Muhammad Al-Ya'qoubi

World Renown Scholar Of Islam, Shaykh Muhammad Al-Ya'qoubi Give A talk On Celebrating the Birthday Of The Blessed Prophet Muhammed (May Peace and Blessings be Upon Him). May God Almighty Give Him (peace and blessings be upon his greatness) The Highest of Ranks In Heavens as Surely God Almighty Promised.
This video was Broadcasted Live on 11 Rabi' al-awwal on Takbeer Tv 1432
13.12.11



Innovation (Bid`a) and Celebrating the Prophet’s Birthday (Mawlid)

Question: What is the concept of a “praiseworthy innovation” (bid`a hasana). How can an innovation be praiseworthy? Is the mawlid (celebration of the birth of the Prophet Muhammad) from this?
 
Answer:
Walaikum assalam wa rahmatullahi wa barakatuh,

I pray this finds you in the best of health and spirits.

The concept of “praiseworthy innovation” (bid`a hasana) is basically a specific form of applying a general sunna of the Prophet (Allah bless him and give him peace), in a manner not contrary to the principles of Prophetic guidance.

Thus, for example, having an annual conference or religious event on specific dates (for reasons of practicality, without deeming this specification religiously-expected) is a specific way of applying the general sunna of spreading religious guidance.

The same applies to approved-of forms of group dhikr (which is considered permitted or praiseworthy by a large body of mainstream scholarship): the general sunna of group dhikr (understood from a large number of Prophetic hadiths) is being applied in a specific way.
And so on.
However, the scholars look carefully at the soundness of the basis for such actions; the component parts; and the implications of the action, direct and indirect.

Celebrating the Birth of the Prophet (peace and blessings be upon him)

In terms of the celebrating the Prophet’s birth, the basis of this is of two types:

[1] specific, from the sunna itself: the Prophet (Allah bless him and give him peace) celebrated the day of the week in which he was born by fasting on Mondays–so why would celebrating the date of his birth, in permitted & sound ways, be wrong?

[2] general, from the call in the Qur’an and Sunna to express thankfulness and rejoicing in the blessing and gift from Allah that is our Beloved Messenger of Allah (peace & blessings be upon him & his folk).

Again, if we follow the recourse that Allah Most High has given us: returning matters we’re not clear of to the people of knowledge, then we see that the mawlid, for example, has been carefully considered and generally approved of right across the four schools of mainstream Islamic law.

If someone doesn’t feel comfortable with that, it is fine, but condemning a mainstream action approved by mainstream Islamic scholarship is the basis of division, and contrary to established principles. “There is no condemnation in matters of genuine difference.” (la inkara fi masa’il al-khilaf)

Answered by Shaykh Faraz Rabbani

Bravo Egypt! Imam Zaid Shakir

Bravo Egypt!
By Imam Zaid on 11 February 2011

The Egyptian people have accomplished one of the major objectives of their historic revolution. They have brought the thirty-year reign of Hosni Mubarak to an end. As they celebrate, from Alexandria in the north down to Aswan in the south, they realize that this is only the beginning of the long and arduous march to a free and open system that will guarantee their dignity and fundamental rights. However, every journey has a beginning and this glorious beginning is a harbinger of a glorious end. As the great Egyptian sage, Ibn ‘Ata Allah Sankadari, mentioned, “An illuminated beginning is a portent of an illuminated end.” May that be so in the case of the Egyptian Revolution.

The size and strategic position of Egypt, her central place in America’s geostrategic planning, her historical leadership of the Arab world and the sheer magnitude of the security “apparatus” that the people had to overcome to reach this point will ensure that the ongoing revolution will be deeply studied by many for decades to come. Here are some of my reflections on the revolution thus far.

First of all, I do not write these lines as someone unfamiliar with Egyptian society. Upon completing my graduate studies in 1986 I departed for a year of Arabic studies in Cairo. As a poor student with only the irregular salary from my part-time job as an English teacher at the ‘Aziz Billah Mosque in the Zaytoun section of Cairo, I ate what my neighbors ate, namely a steady diet of Ful and Ta’miyya sandwiches, supplemented by pickled turnips. I slept on the floor of the masjid with my brothers during my Ramadan retreat. And I rode the crowded buses, becoming adept at grabbing the pole and jumping into the backdoor of those constantly moving, diesel-belching wrecks.

I also had an opportunity to become familiar with the expansive reach of the secret police, the Mukhabarat. One day while walking to one of my classes, I was offered a “taxi” ride to the mosque where the class was being held. In my then broken Arabic and through pointing I indicated that the mosque was only two blocks away. The driver and the passenger in the front seat insisted that they take me to the Mosque. I was adamant in my insistence that I walk the remaining distance. Finally, one of them flashed a badge and demanded that I get in the car. Upon doing so, I was bombarded with a barrage of questions asking what I was doing in Cairo, did I know this or that Muslim personality, where was I really going, etc. Finally, convinced that I was just a student from America they let me go, but not before rifling through my briefcase and helping themselves to a few “souvenirs.”

I was allowed to go on to my destination, but for far too many Egyptians, their “taxi rides” ended on the “dark side.” I had the opportunity to get first hand descriptions of that “dark side” by talking to many Egyptians who had been in the “Zinzanah,” the torture cells of the regime. They spoke of the beatings, the cigarette burns, the dogs, and other horrors they had experienced directly or witnessed. This is part of the reality that contributed to the revolution that has succeeded in ousting Hosni Mubarak.

In the events leading up to and now culminating with Mubarak’s resignation there are accusations, such as that articulated in an editorial in the Israeli daily, Haaretz, that Obama will go down in history for losing Egypt. This sentiment succinctly expresses the deep, dehumanizing racism that has driven the policy of supporting authoritarian dictators in the Middle East. These paternalistic tyrants will keep their “children” in their “place” to protect foreign interests. The same racist sentiment also drives the idea of Muslim “exceptionalism.” Muslims in the Middle East, we were told, are too irresponsible, reckless or just plain undeserving of governing themselves.

The people of Egypt have shown that they are not the property of any foreign power to be owned, used, abused and then discarded or possibly “lost.” They are human, men and women determined to carve out a dignified existence for themselves and their progeny. In so doing, they have shattered, to this point, virtually every myth and stereotype encouraging Americans to view Muslims as our inherent enemies. For example, we have been told that Muslims are bloodthirsty savages. We have been told that political Islam is a totalitarian system that knows of no compromise. Yet in Egypt, as in Tunisia, we have seen a majority Muslim population engage in a nonviolent revolution. The Muslim ideologues in the movement, including the Muslim Brotherhood, have cooperated with their Christian and secular fellow citizens aspiring to a new Egypt, not as a domineering and condescending force, but as full partners.The youth have been universally recognized as the visionaries who expanded the realm of the politically possible. Finally, women have been accepted as equal if not surpassing agents of change -the heroine of the revolution is a brave and defiant woman, Asmaa Mahfuz, whose youtube appeal was critical in the success of the pivotal January 25, 2011 mobilization. All of these characteristics make the Egyptian revolution one of the great sociopolitical developments of this new century.
Here in the United States many politicians and pundits are asking, “Why didn’t we see this coming?” I will offer my answer here. Specifically, American policy-making towards the Middle East has become dominated by anti-Muslim bigots. They have projected their own fears onto the governing elite and created such an obsession with so-called radical Islam that the latter has accepted the draconian (and profitable for some) measures being put into place to fight it, including support for “moderate” regimes like Mubarak’s. All the while, they have failed to take note of the real, dynamic politics on the ground in the Middle East and the civil society that has sprung up around those politics. The Egyptian Revolution has shown just how weak and marginal so-called radical Islam is in most Muslim societies. In one of the great ironies of history, the violent nihilists of “radical Islam,” besides the army, represent one of the few potential counter-revolutionary forces in Egypt.

The road ahead in Egypt will not be an easy one. There are powerful interests, both in Egypt and in other countries who were profiting lavishly from the ancien regime and the system of crony capitalism it has put in place to syphon off the country’s wealth. They have much to lose from a new system and will fight hard to preserve at least some of the privileges they formerly possessed. New institutions will have to be built. A new balance of power will have to be hammered out between the groups the protesters represent and the older, more established parties and groups who supported the protests, along with those who did not. The healthcare and university systems, both of which have been destroyed by mindless and neglectful policies, will have to be rebuilt. The minefields of the Palestinian situation will also have to be traversed.  However, that is tomorrow’s work and tomorrow’s worry. As for today, let the people of Egypt celebrate. Bravo, Egypt, Bravo!

Loving the Family of the Prophet - Shaykh Yahya Rhodus







Ustadh Yahya Rhodus discusses the importance of loving the family of the Prophet (s) and the key role of love in our faith.



Why love of the family of the Prophet (s) is a central aspect of our faith, how it impacts our spritual growth and specific Qur’anic ayats on the subject. Includes Q&

Sunday, 13 February 2011

Shaykh Muhammad al-Yaqoobi Interview and Q & A on Takbeer TV

Shaykh Muhammad Al Y'aqoubi is a world renowned scholar, a Muslim, a descendant of the Prophet Muhammad(Sallalahu Alaih Wa Sallam). He is one of the most influential scholars in the West , a charismatic speaker in both Arabic and English. He resides in Syria and works worldwide.

He is an instructor in the Grand Omayyad Mosque and Shaykh Muyiddin Ibn
'Arabi's mosque, where he teaches the various disciplines of the
shari'a, as he has been doing for 35 years.

In his recent interview with Takbeer TV Shaykh Y'aqoubi advocated Imam Ahmed Raza Khan(Rehmatullahi Alaih) as a Mujaddid from Indian Subcontinent and praised his works.



Full Interview and Q&A

Saturday, 12 February 2011

Performing Hajj with a debt

Question:

Is your Hajj valid if you have an interest-free loan that you are paying in installments or a house for that matter? Also can you borrow money to make Hajj?

Answer:

In the Name of Allah, Most Gracious, Most Merciful

Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
From a previous question answered by Mufti Muhammad ibn Adam al-Kawthari :
If you really want to go for Hajj at present, then you may take a loan from someone, perform Hajj with that money and then pay off the loan with Halal and lawful money.
As far as the second aspect is concerned, which is going for Hajj despite on debt, if it is an interest-based loan, then it would be wise to pay off the loan first and then go for Hajj. However, this will not have an effect on your Hajj as long as the money used for performing Hajj is Halal.
If the loan is not interest-based, then if you fulfil your monthly commitments and your creditors do not have any arrears claim against you, it is perfectly permissible to perform Hajj. However, if the creditors have arrears claims against you, then you will be infringing on their rights by performing Hajj. Hence, you should not perform Hajj without the consent of the creditors claiming arrears from you.
It should be also remembered that, if a person is heavily indebted and his liabilities exceed his assets, Hajj is not obligatory (fard) upon him/her. (See: Radd al-Muhtar)
Wassalam,

Source

Unpaid Zakat, Mortgage, and Debt: What Do I Do?

Question:

I have not paid zakat for a number of years. Added on to this, I have a mortgage on a house as well as being in debt to two credit card companies. On top of all this, I was divorced recently and my wife is demanding her share of the money. What do I do?

Answer:

In the Name of Allah, Most Gracious, Most Merciful
Publish Post

Assalamu alaykum
In the name of Allah the Inspirer of truth
First I would like to congratulate you for your good intentions. May Allah grant you the ability to overcome your problems and keep you steadfastness on your faith.
Your questions can be answered as follows:
1. Your Wife's Zakat
You are not responsible for your ex-wife's assets or her zakat payments thereof. This is her responsibility, more so now that she no longer remains your wife.
2. Unlawful Investments
You have to try to extract yourself from each one of your unlawful investments and insurance plans as soon as possible. (Please see fatwa on 401k plans to better understand the nature of various investment options.) When you cancel these plans the amount which was invested by you (payments or installments) is for you to take back and keep but any amount received beyond that (interest and payoffs) are to be disposed off to the poor without the intention of gaining reward.
Muslims, as much as others, are encouraged to plan for their future and security. It is permitted for one to pursue all permissible means in this regard. This includes matters related to this world but more importantly matters related to the next. However, adopting unlawful means (however lucrative they may seem) is tantamount to destroying the security and salvation of the hereafter for the supposed security of this world. Allah has promised security for those who fear him and follow His commands. He says in Surat al-Talaq, "Whoever fears Allah He will suffice him," and "Whoever fears Allah, He will make an opening for him, and will provide for him from where he did not imagine."
3. Wife's Share in Investments
It is up to you settle with her (as you have nearly done) to the percentage of ownership in the investments you have. Since you are going back a few years in terms of zakat payments, you may consider the entire amount yours, and for which you will pay zakat, until you settle with her as to how much is to be allotted to her.
4. Calculating Your Zakat
For calculating your zakat you must first determine the amount of your total assets and debt in the first year of not paying zakat. All cash you possessed, properties, amounts invested in various schemes, etc will be considered assets. As for your debt, it will be divided into two categories. One, the amount borrowed excluding any interest to be paid. Two, the interest amount you have paid or have to pay on the capital borrowed. The capital amount that was borrowed will be deductible in zakat but not the interest.
You will first calculate how many payments you had made into your mortgage until the first year of not paying zakat. The total amount repaid will be considered a repayment of the actual capital (Islamically), even though the mortgage company may consider it all interest or part interest and part repayment of loan. The amount that now remains of your borrowed amount will be considered part of your debt and thus deductible from your assets. For instance, if your property had cost 260 000 Rands for which you took out a loan and you paid the mortgage company 50 000 Rands till that year, your zakat deductible debt will be 210 000 Rands even though the mortgage company may see it otherwise.
When you have subtracted your total deductible debt from your total assets any remaining amount will be zakat-able at 2.5% for that first year. For each subsequent year, you will similarly calculate your assets and debts and then remove 2.5% of it as zakat. However, when calculating the zakat in your case for each subsequent year, the amount to be paid as zakat for the previous year (2.5%) will also be deductible from the total assets of the next year since it is also considered a debt. To provide a simple example, if your zakat-able assets come to $1000 for the first year of not paying zakat, your zakat would be $25.00 for that year. In the next year (if your assets remained the same) your zakat will be 2.5% of $975.00 now, since $25.00 is the zakat amount payable from the previous year. Hence your zakat for the second year will be $24.37. Likewise, you will calculate the zakat for each year until the present year.

And Allah knows best.

Source

Injury Compensation Claims

Question:

There are many people who seek compensation for injuries such as Car accidents, falls etc. I have seen many people make compensation claims following car accidents, these are not for any major injuries but minor aches & pains. It has become a big business. A proportion do not have any significant symptoms ie. they are not prevented from going to work or carrying out usual duties, the intention is obtaining significant money. My question is to what extent can a car accident victim (or any other accident) claim compensation from the other party even if the other pary admits fault ? Can one claim for the stress they suffered or temporary non-specific aches & pains ? There are some who argue that they are entitled to make a claim so they should claim something or that other people would do the same to them or that the do not get enough money from Insurance compared to what they have been paying. 

Answer:

In the Name of Allah, Most Gracious, Most Merciful In the name of Allah Most Compassionate Merciful
I hope you are fine and in the best of health and iman.
If one is genuinely injured due to an accident and the insurance company itself pays out an amount, then it would be permissible to take the offer. If one specifically claims injury compensation, then one is only allowed the annual insurance premium one has given for that year, say 250.00 for 2007, or if one has been insured with the same company for many years, say 5 years and one gave 250.00 each year for insurance, then one can claim 1,250, if one has a genuine injury.
And Allah alone knows best

Source

Mubarak Knockout

Earl Lectures 2011 - Keynote Lecture - Shaykh Hamza Yusuf

Earl Lectures 2011 - Keynote Lecture - Shaykh Hamza Yusuf

January 26, 2011
Shaykh Hamza Yusuf delivers his keynote lecture: "Lenders, Leopards, and Lions: The Violence of Avarice - Muslim Musings from Dante’s Six, Seventh, and Eighth Circles of Hell"
Shaykh Hamza Yusuf is "the most influential Islamic scholar in the West" and the 38th most influential Muslim scholar worldwide, according to Georgetown University's study The 500 Most Influential Muslims (2009). Hamza Yusuf is a cofounder of Zaytuna College, located in Berkeley, California. He is an advisor to Stanford University's Program in Islamic Studies and the Center for Islamic Studies at Berkeley's Graduate Theological Union.

CLICK for Audio

Wednesday, 9 February 2011

Explaining the Egyptian Revolution to Americans

Explaining the Egyptian Revolution to Americans




Also while we are on the topic of Egypt, here is an excellent rebuttal from Alex Pareene on the thoroughly repugnant Richard Cohen who thinks Egyptians can’t handle Democracy:
Richard Cohen: Egyptian democracy will be “a nightmare”

(Salon.com)

Nothing saddens Richard Cohen more than the sight of hundreds of thousands of Egyptians peacefully protesting. The longtime Washington Post columnist is sad because those childish Arab Muslims might end up with a democracy, but they don’t know how democracy works. Here is how democracy works: We like it unless “the people” want something that complicates our current foreign policy objectives.

Cohen is just broken up about this. “Egypt, once stable if tenuously so, has been pitched into chaos.” “The dream of a democratic Egypt,” he says, “is sure to produce a nightmare.” It is sure to. Such a nightmare it will be. Just not anywhere near as pleasant as these last 30 years of “stability” have been, for everyone.

Cohen is totally an expert on Egypt and Muslims, because he is a longtime opinion columnist for the Washington Post, and not at all a blinkered idiot. Egypt “lacks the civic and political institutions that are necessary for democracy,” he tells us. And you can’t argue with that. I mean, do Egyptian newspapers even run syndicated Richard Cohen opinion columns? Do they have “Dancing With the Stars,” to teach them how voting works?

My take on all this is relentlessly gloomy. I care about Israel. I care about Egypt, too, but its survival is hardly at stake. I care about democratic values, but they are worse than useless in societies that have no tradition of tolerance or respect for minority rights. What we want for Egypt is what we have ourselves. This, though, is an identity crisis. We are not them.

No. We are not them, at all. Because they are Muslims. We all know Americans could handle democracy because we were super good at respecting the rights of minority groups. But the Egyptians are sometimes resentful of or even violent against minority groups, so no democracy allowed for them. (While some Coptic Christians worry that a more Islamic Egyptian government would be less friendly to Copts, demonstrators are stressing an inclusive, nationalist message, and there’s evidence that Christians are themselves involved in the protests. The right-wing CBN has even filed a report on the growing “bond” between Christians and “their Muslim neighbors” in Egypt.)

Cohen is concerned that the Muslim Brotherhood — which “runs the Gaza Strip” under the name “Hamas,” he tells us — will take control of Egypt and attack Israel, at which point “the mob currently in the streets will roar its approval.” That “mob” certainly does seem pretty bloodthirsty. They clearly want all-out war with the region’s sole nuclear power. Pretty sure that’s what these demonstrations are about. “I’m actually pretty cool with Mubarak but I really wish we were waging war against Israel right now” — An Egyptian protester.

Cohen seems to understand that the Brotherhood, while involved in the demonstrations, did not organize them, and he has been told that the majority of the demonstrators have no ties to the group, but he thinks that might just be because they are sneaky. “It has been underground for generations — jailed, tortured, infiltrated, but still, somehow, flourishing. Its moment may be approaching.” Scary!

And why should we all be super-scared of them? “The Islamists of the Brotherhood do not despise America for what it does but for what it is.” Thanks, Richard Cohen, for explaining who these Islamists are, and what they despise about us. It’s not our lengthy history of propping up the dictator who brutally repressed them — they hate us for our freedom. (You may compare Richard Cohen’s history of the Muslim Brotherhood to that an an actual expert on the subject, if you wish.)

This column is so full of winning lines, I have to stop myself from quoting the entire thing. There is literally an “I like democracy, but” part: “Majority rule is a worthwhile idea. But so, too, are respect for minorities, freedom of religion, the equality of women and adherence to treaties, such as the one with Israel, the only democracy in the region.”

I’m sorry, I can edit that one to more clearly express Cohen’s actual point: “Majority rule is a worthwhile idea. But so, too … [is] respect for… Israel….”

These are the last lines:

America needs to be on the right side of human rights. But it also needs to be on the right side of history. This time, the two may not be the same.

The “right side of history” might not be the “right side of human rights.” Got it? Sometimes you have to be on the “wrong side” of “human rights,” and history will totally understand.

Poor Egypt. Maybe you will be grown-up enough in the eyes of Richard Cohen to handle a democracy someday, but right now, it’s just not in the cards.

Source

Tuesday, 8 February 2011

Zakah with Debt and Extra earned money

In the Name of Allah, Most Gracious, Most Merciful


In The Name of Allah, Most Merciful and Compassionate

You must pay zakat on the money you borrowed, if all the conditions of zakat on money exist, because debt does not prevent the obligation of zakat.

Shaykh Ibn Hajar al-Haytami, Allah have mercy on him, said in Tuhfah: "Debt owed by someone in whose hand is a zakat-payable amount (nisab) or more does not prevent it [zakat] from being obligatory for them according to the strongest of positions, whether the debt is due or deferred, whether it is owed to Allah or a human being. This is due to the general nature of the primary texts which obligate it [zakat] and because the person owns a zakat-payable amount and is able to execute transactions with it."[1]

The conditions which make zakat on money obligatory are two: (1) that you had a zakat-payable amount (the dollar equivalent of 592.9 grams of silver at that time) or more, (2) that at least this amount remained in your ownership for an entire lunar year.

So if you spent so much of the money that less than this amount remained any time during that year, you do not owe zakat on this money. However, if you invested this money, on merchandise for example, you might owe zakat on that merchandise and this zakat has its own conditions.

Then if the aforementioned two conditions are fulfilled, the zakat-year (hawl) for this money begun when you received it and ended one lunar year later. You must only pay zakat for the amount that remained with you during that entire lunar year. So if you received $5000 on Maharram 1, 1424 AH, for example, and on Maharram 1, 1425 AH you had $1000 left from the original sum, then you owe $25 zakat. And Allah knows best and He alone gives success (tawfiq).

[1] Ibn Hajar al-Haytami, Hawashi al-Sharwani Wa Ibn Qasim al-Abbadi 'Ala Tuhfah al-Muhtaj Bisharh al-Minhaj (Beruit, Dar Ihya' al-Turath al-'Arabi), 3:337.

Sunnipath.com - Shaykh Abdul-Karim Yahya, SunniPath Academy Teacher

Israel prefers Egypt’s Suleiman to succeed Mubarak: WikiLeaks

Secret US diplomatic cables have revealed that Egypt’s Vice President Omar Suleiman was long seen by Israel as the preferred candidate to succeed President Hosni Mubarak.

Peres and Omar Suleiman in Tel Aviv AP November 4, 2010
 President Shimon Peres shaking hands with Egyptian intelligence chief Omar Suleiman during their meeting in Tel Aviv on November 4, 2010.


According to an August 2008 cable released by WikiLeaks and published by the Daily Telegraph newspaper on its website, a senior adviser from the Israeli Ministry of Defense told US diplomats in Tel Aviv that the Israelis believe Suleiman would likely serve as “at least an interim president if Mubarak dies or is incapacitated.” A US diplomat who classified the cable, Luis Moreno, wrote that although he deferred to the Embassy in Cairo for Egyptian succession scenario analysis, “there is no question that Israel is most comfortable with the prospect of” Suleiman. The cable quoted the adviser to Israel’s defense ministry, David Hacham, as saying an Israeli delegation led by Defense Minister Ehud Barak was “shocked by Mubarak’s aged appearance and slurred speech,” when it met him in Egypt. “Hacham was full of praise for Soliman, however,” it said.

Source

From the bbc website:

The number of those on Tahrir Square has been swelling each day and dropping back overnight. Meanwhile, leaked US diplomatic cables carried on the Wikileaks website have revealed that Mr Suleiman was named as Israel's preferred candidate for the job after discussions with American officials in 2008.
As Egypt's intelligence chief, he is said to have spoken daily to the Israeli government on issues surrounding the Hamas-run Gaza Strip via a secret "hotline". 

Complete article

Egypt's Vice President Omar Suleiman was long seen by Israel as the preferred candidate to succeed President Hosni Mubarak, secret U.S. diplomatic cables published Monday suggested.


According to an August 2008 cable released by WikiLeaks and published by the Daily Telegraph newspaper on its website, a senior adviser from the Israeli Ministry of Defense told U.S. diplomats in Tel Aviv that the Israelis believe Suleiman would likely serve as "at least an interim president if Mubarak dies or is incapacitated."

A U.S. diplomat who classified the cable, Luis Moreno, wrote that although he deferred to the Embassy in Cairo for Egyptian succession scenario analysis, "there is no question that Israel is most comfortable with the prospect of" Suleiman.
The cable quoted the adviser to Israel's defense ministry, David Hacham, as saying an Israeli delegation led by Defense Minister Ehud Barak was "shocked by Mubarak's aged appearance and slurred speech," when it met him in Egypt. "Hacham was full of praise for Soliman, however," it said. Suleiman was spelled Soliman in some of the leaked cables.

Hacham added that he sometimes spoke to Suleiman's deputy several times a day via a "hotline," according to the cable.
On Sunday, Suleiman met several major opposition groups, including the outlawed Muslim Brotherhood, for the first time and offered new concessions including freedom of the press and the release of those detained during the country's recent violent protests.

Source


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