1. When you say: La ilaha illAllaah - wahdahu laa shareeka lahu - lahul-mulku wa lahul-hamdu - wa huwa 'ala kulli shay'in qadeer. [There is none worthy of worship except Allah alone. He has no partners. To Him belongs the Dominion, to Him belongs all praise and He is capable over all things] a hundred times a day.
The evidence is what has been reported in the Saheeh of al Bukhaari and Muslim from Abu Hurayrah (ra) that Allaah's Messenger (saw) mentioned the above words and then said: "He will receive the reward of setting free ten slaves, a hundred good deeds will be written for him and a hundred bad deeds will be erased from him. It will be a sanctuary from Shaytaan for him on that day until he reaches the evening. No one will come with something better except one who increases beyond that".
2. Recitation of Ayaat ul-Kursi when you go to bed.
Abu Hurayrah (ra) reported that the Messenger (saw) put him in charge of guarding the zakaah of Ramadan and someone would come and take handfuls from the zakaah for two nights in succession. On the third night, he (Abu Hurayrah) grabbed him and said: "I will take you to Allaah's Messenger (saw)". He (the thief) said: "Leave me alone and I will teach you some words by which Allaah will benefit you". He then said, "When you depart to go to your bed recite aayaat ul-Kursi until you complete it. There wil never cease to be from Allaah a guardian to protect you and Shaytaan will not approach you until you wake up". When he explained this to Allaahs Messenger (saw), he said, "He has told you the truth althought he is a great liar". (al-Bukhaari).
3. When you spit on your left three times and seek refuge in Allaah from the evil of what you see in a dream.
Abu Salamah bin 'Abdur-Rahman said: "I heard Abu Qataadah ibn Rab'iyy say: "I heard Allaah's Messenger (saw) say, "The good dream is from Allaah and the bad dream is from Shaytaan. When one of you sees what he dislikes, let him spit on his left three times when he awakens and let him seek refuge in Allaah from its evil and then it will not harm him"". Abu Salamah said, "I used to see in my dream that which wouldbe more burdensome to me than a mountain and when I heard this hadeeth I considered it as nothing." In another narration he said, "I used to see in my dream which would make me concerned until I heard Abu Qataadah say: "I used to have dreams which would make me ill until I heard Allaah's Messenger (saw) say, "The righteous dream is from Allaah. If one of you sees what he loves then let him not inform anyone about it except one whom he loves. And if he sees what he dislikes, let him not inform anyone about it. Let him spit on his left three times and let him seek refuge in Allaah from Shaytaan, the accursed from the evil of what he saw and it will not harm him.""
4. Upon saying, when leaving the house "Bismillah tawakaltu 'ala Allah, la hawla wa la quwata illaa bilLah" [In the Name of Allah, I place my trust upon Alaah, There is no power nor movement except by Allaah].
Anas (ra) reports that Allaah's Messenger (saw) said, "Whoever says (when he leaves his house): "In the Name of Allah, I place my trust upon Alaah, There is no power nor movement except by Allaah" it is said to him: "You have been sufficed, you have been protected and you have been guided". Then one of the devils turns to another and says, "How can you get to a man who has been sufficed, protected and guided". (Abu Dawud, at-Tirmidhi, hasan saheeh).
Umm Salamah (ra) said, "Allaah's Messenger (saw) never left my house except that he raised his sight to the sky and said, "Allahumma innee a'oodhu bika an adil aw udal, aw azil aw uzal, aw azlima aw uslam, aw ajhal aw yujhal 'aleeyy (O Allaah I seek refuge in you from leading others astray and being led astray, from causing others to slip and being made to slip, from oppressing others or being oppressed and from making others ignorant, and being kept ignorant."" (at-Tirmidhi, Abu Dawood, an-Nasa'ee, Ibn Majah. at-Tirmidhi said "hasan saheeh", al-Albaani agreed with him in al-Kalim ut-Tayyib, no.59).
5. Remembering Allaah the Sublime and Exalted when entering the house and before eating.
Jaabir (ra) said: "I heard the Prophet (saw) say: "When a man enters his house and remembers Allaah the Exalted upon entering and before eating, Shaytaan says: "There is no place for you to spend the night and there is no supper for you." When he enters the house and does not remember Allaah, Shaytaan says: "You have found a place to spend the night" and when he does not remember Allaah upon eating his food, Shaytaan says: "You have found a place to stay and some supper"". (Muslim).
6. Saying "A'oodhu bilLahil-'adheem wa bi wajhil-kareemi wa bi sultaanihil-qadeemi min ash-Shaytaani-rajeem" [I seek refuge with Allaah the Mighty, with His Noble Face and with His Eternal Authority from Shaytaan, the Accursed] when entering the mosque.
'Abdullah ibn 'Umar (ra) said, "When the Prophet (saw) used to enter the mosque he woul say, "I seek refuge with Allaah the Mighty, with His Noble Face and with His Eternal Authority from Shaytaan, the Accursed". He then said, "When (a man) says this, Shaytaan says: "He has been protected from me for the whole day"". (Abu Dawud, al-Albaani declared it saheeh in Saheeh Abu Dawood, no. 458, and an-Nawawee and Ibn Hajr declared it hasan).
7. Upon pronouncing the adhaan.
This is due to what has been reported from Abu Hurayrah (ra) that Allaah's Messenger (saw) said, "When the call to prayer is made, Shaytaan flees on his heels and passes wind with noise during his flight so that he does not hear the adhaan. When the adhaan is completed he comes back. When the iqaamah is pronounced he takes to his heels again until it is completed. Then he returns again and whispers into the heart of the person and says to him:
"Remember this and remember that". So the person remembers those things which were not in his mind before the prayer began and as a result, he forgets how much he has prayed". (al-Bukhaari, Muslim).
Pronouncing the adhaan can be done at any time to repel Shaytaan. This is due to what has been reported by Muslim from Abu Saheel bin Abu Saalih who said: "My father sent me to Bani Harithah and there was a young boy with me. Someone called him by his name from a wall, so he went to have a look at the wall but did not see anything. I mentioned that to my father and he said: "If I had known that you would encounter this I would not have sent you. However, when you hear a voice then make the call for prayer since I heard Abu Hurayrah (ra) saying the Prophet (saw) said, "When the call for prayer is made, Shaytaan flees".
8. When seeking refuge in Allaah due to the Exalted's saying: "And when an incitement to evil comes to you from Shaytaan, seek refuge in Allaah. He is the All Hearing, the All Knowing". (41:36)
9. When you say "A'oodhu billah minka, al'anuka bi l'anatillaah" [I seek refuge in Allah from you, I curse you with the curse of Allah] three times during the prayer.
Abu Dardaa' (ra) reports that "Allaah's Messenger (saw) stood for prayer and we heard him saying, "I seek refuge in Allaah from you". Then he said, "I curse you with the curse of Allaah" three times. At the same time, he was stretching out his hand, trying to grab hold of something. When he finished his prayer we said to him: "O Messenger of Allaah! We heard you say something in the prayer which we have never heard from you before and we saw you stretching out your hand". He said, "That was the enemy of Allaah, Iblees. He came with a flame of fire and tried to throw it in my face. I said, "I seek refuge in Allah from you" three times and then (I said), "I curse you with the curse of Allaah" three times and he did not hesitate. Then I desired to capture him. By Allaah! If it had not been for the supplication of our brother (the Prophet) Sulaymaan, he would have been tied up and the children of Madinah would have played about with him"". (Muslim).
In another hadeeth from 'Uthmaan bin Abul-Aas (ra) who said, "I said, "O Messenger of Allaah! Shaytaan comes in between me and my prayer and my recitation, confusing me." He said, "That is a Shaytaan called Khunzub. When you feel his presence, seek refuge in Allaah from him and spit on your left three times." I did as he said and Allaah took that (distraction) away from me." (Muslim)
10. When the servant finds something in his soul that concerns him and says "huwal-awwalu wal-aakhiru wadh-dhaahiru wal-baatinu wa huwa bi kulli shay'in 'aleem" [He is the First and the Last, the Outermost and the Innermost, and He has Knowledge of every single thing.]
Abu Zameel (ra) said, "I said to Ibn 'Abbas (ra), "What is this thing which I find in my soul?" - meaning doubt. He said, "When you find something like that in your soul, then say, "He (Allaah) is the First and the Last, the Outermost and the Innermost and He has knowledge of every single thing."" (Abu Dawood, al-Albaani declared it hasan in al-Kalim ut-Tayyib no.135).
11. When a calamity befalls you and you say "QadrAllahu wa ma sha' Allaahu fa'ala" [Allah has decreed (this) and He does whatever He wills].
Abu Hurayrah (ra) reports that Allaah's Messenger (saw) said, "The strong believer is more loved by Allaah than the weak believer, but in both there is good. Be zealous for what will benefit you. Seek help from Allaah the Mighty and Majestic and do not become incapacitated. If something afflicts you, do not say: "If only I had done such and such" but say, "Allaah has decreed (this) and He does whatever He wills". Indeed saying "if.." opens up the doorway of Shaytaan's handiwork." (Muslim)
12. When you say "Bismillah, Allahumma janibna ash-Shaytaan wa janibish-Shaytaana maa razaqtna" {in the Name of Allaah, O Allaah! Make us distant from Shaytaan and make Shaytaan distant from what you bestow upon us".
Ibn 'Abbaas (ra) reports that the Prophet (saw) said, "If one of you says, when approaching his wife (for intercourse): "In the Name of Allaah. O Allaah! Make us distant from Shaytaan and make Shaytaan distant from what you bestow upon us" and offspring is decreed for you, Shaytaan will never be able to harm it (i.e. the offspring)". (al-Bukhaari, Muslim).
13. When you say in a state of anger "A'oodhu bilLaahi min ash-Shaytaan ir-Rajeem" [I seek refuge with Allaah from Shaytaan the Accursed].
Sulaymaan bin Sard (ra) said, "I was sitting with Allaah's Messenger (saw) and two men were abusing each other. The face of one of them had become red (out of anger) and his veins had become inflated. Allaah's Messenger (saw) said, "I know a word which, if he was to say, his anger would leave him. If he said: "I seek refuge in Allaah from Shaytaan the Accursed", his anger would leave him"" (al-Bukhaari, Muslim).
14. Upon saying "bismillah" [in the Name of Allah]
Abul-Maleeh (ra) reports that a man said, "I was behind the Messenger (saw) and his riding animal stumbled. I said, "May Shaytaan perish", and he said, "Do not say, "May Shaytaan perish". If you say that he will grow in size until he becomes the size of a house and says, "By my strength". Instead say, "In the Name of Allaah". When you say that, he reduces in size until he is like a fly." (Abu Dawood, saheeh isnad).
15. When you supplicate for blessings for something which wins your admiration.
Allaah's Messenger (saw) said, "When one of you sees something in his self or in his possessions which amazes him (or wins his admiration) he should invoke blessings upon it as the (evil) eye is indeed true and real".
16. When you recite the M'uwadhdhataan [Surah al-Falaq and Surah an-Naaz].
Abu Sa'eed (ra) said, "Allaah's Messenger (saw) used to seek refuge from the jinn and from the effects of the (evil) of men until the m'uwwadhdhataan were revealed. When they were revealed he clung to them and abandoned what was besides them." (at-Tirmidhi, hasan; an-Nasa'ee and Ibn Maajah - saheeh).
17. When you make the prostration of recitation.
Allaah's Messenger (saw) said, "When you read a verse of prostration then prostrate, Shaytaan departs crying and says: "Woe be to him. He was ordered with prostration and he prostrated - so for him is Paradise. I was ordered with prostration and I refused - so for me is the Fire." (Muslim, Ahmad and Ibn Maajah).
18. When you recite Surah al-Baqarah.
Abu Hurayrah (ra) reports that Allaah's Messenger (saw) said, "Do not turn your houses into graves. Indeed Shaytaan flees from a house in which Surah al-Baqarah is recited." (Muslim).
19. When reciting the Qur'aan.
The Messenger of Allaah (saw) went out one night and passed by Abu Bakr (ra) who was praying with a lowered voice. Then he passed by 'Umar ibn al-Khattaab (ra) who was praying with a raised voice When they came together with the Prophet (saw), he said, "O Abu Bakr! I passed by you while you were praying with a lowered voice." Abu Bakr (ra) said, "I made the one with whom I was conversing with (i.e Allaah) hear it, O Messenger of Allaah." He then said to 'Umar (ra), "I passed by you while you were praying with a raised voice". 'Umar (ra) said, "O Messenger of Allaah! I was incitng those who were asleep and driving away the Shaytaan." The Prophet (saw) then said, "O Abu Bakr! Raise your voice somewhat" and he said to 'Umar, "lower your voice somewhat". (Abu Dawood, al Haakim, who declared it saheeh as did adh-Dhahabi).
20. When you move the finger during the prayer.
It is established that Allaah's Messenger (saw) used to move his finger, supplicating with it (Abu Dawood, an-Nasaa'i, Ibn al_Jaarud in al-Muntaqa and others) and the Messenger of Allaah said, "It is more powerful against the Shaytaan than iron" - meaning the forefinger. (Ahmad and others).
Imaam Ahmad was asked, "Should a man point with his finger in the prayer?" He replied, "Yes, vigorously". (Ibn Haani mentioned it in Masaa'il of Imaam Ahmad)
Tuesday, March 08, 2005
Adam and Barnabas
Dear beloved readers, Alsalaam Aleikum wa Rahmatul Allah.
I received questions from a very kind reader, a sister of yours and mine, I like to share what answers I give her, because the issues and the questions are important, may all of us benefit from this, and may Allah reward all of us for trying. This is what our sister said: I need some help regarding some islamic issus, can you search or give me knowledge about these matters.
About the mafee(forgiveness) of hazrat Adam. some people says that it was due to Prophet Muhammad (PBUH).
Yes, I know the story, let me brief all of us, maybe some of us don’t know it. The story says: when Adam ate from the tree against the order of Allah, he asked Allah to forgive him in the name of Muhammad (PBUH), Allah asked: how do you know about Muhammad? Adam said I saw his name written, some stories say at the doors of Heavens, other stories say right their behind the Throne of Allah Himself.
It is so sad how some Muslims became, now I am going to explain to the best of my knowledge, but how many are those who are so stubborn about what they read, and are unwilling to listen even if we bring this from Allah Himself? Is this what really happened, is this the truth, well, I am going to leave it up to you dear beloved to judge because if I tell you the truth, some of you will hate me for telling. So, let us first ask: where this story is mentioned other than Muslim books? Christians of Old had many so called Gospels, one of those is named the Gospel of Barnabas, which you can find some information about on the net, and this story is explained in the book of Barnabas exactly as we spoke, and yes he mentioned the name of Muhammad (PBUH). So, now we have one of the sources of where this story comes from, and a probability of how it got into Muslims hands and books as well.
Now, I want to get this chance to say something extremely important, that applies to every other issue, not only this: Please, take into consideration, if we want bread, we go to the baker, if want to build a Nuclear sight we go to scientists, not just people who sit in coffee shops. What I am trying to say: we need experts about each issue in discussion to help solve the riddles, and this riddle of you say, I say kind of thing, we need to refer back unto Allah the all knowledgeable. Let us ask Allah, and let us hear the best answer to this. But first we need to come to a common understanding, do we all agree that Allah’s words are better than any other? If you are hung on Hadeeth books, or any other books more than the Qur’aan, or if you take what our Noble Imams wrote in the Hadeeth books as equal to what Allah gave us, then we are in deep trouble. Unless you realize that Allah is better than all of his creation, unless you realize that His words are better than any other, we do have a serious problem, I do not know how each of you react to the books Vs the Qur’aan, but I have to answer the question as well.
Adam ate from the Tree, he realized and his wife that they offended Allah with their actions, Adam was an adult, no doubt, but still as a little new born child as knowledge goes, it took Allah to teach him all the names to be able to meet the challenge Allah put for the Angels. That is why, the first human sin, needed immediate guidance from Allah, and a satisfactory remedy as well. The Ayah 2:37 says: “Adam received words from His LORD, and was forgiven by Him”, what this means? We realize after Adam made this mistake, he received special words from His LORD, what kind of words? He received words that led to: and “He was forgiven by Him”, therefore, words that leads to forgiveness, or asking Allah to forgive our sins.
Very well, what are those words Allah gave Adam? Allah in the different Sourah says: “O LORD, we committed a grieve unjust sin unto our own selves, if you do not forgive us and shed us with Your Mercy, we will be among the Losers” (Ayah 7:23). This will bring us back to Ayah 2:37 again, Allah received those words back from Adam and Eve and forgave them. Allah was angry of course because they offended Him, and went against His orders, I understand that as well. The lesson to learn from this is the following: give Allah a chance to answer your questions, as we give experts the matter we need to handle, who is better expert than Him, this is what Allah says, this is what others related, you judge what you wish to follow, and remember, this life is a place for choices, choosing what to follow may have a lot of bearing on being rewarded or punished, make good choices for your own good no one else’s.
Before leaving this topic, I would like to reflect over what some of us did to this issue of Adam eating from a little nothing for a tree, some Muslims believe as Christians believe that this caused Adam and his wife to leave Heaven, which is not true. Even in the Jewish story, which has a lot that does not adds up, Adam was thrown out because god was afraid that Adam will eat from the Tree of life and live forever, after he ate from the tree of knowledge. Looks like weird things grow on the trees in the garden. Even Qur’aan says how Adam was forgiven, and Qur’aan was so clear in Ayah 2:30, when Allah said: “I am making on Earth a Law preserver”, Allah did not say Adam will stay in Heaven, and Heaven for Adam was a test ground, not for living. Adam was bound and destined to Earth even if he did not eat from the tree, otherwise why Allah prepared Earth just before creating him, and Allah does everything for good reasons.
No, Jews and Christians are wrong about Adam, what they say makes no sense, trees that grows weird fruits of knowing how to differentiate between good and evil, others did not see the reason why Adam was thrown out so that he does not eat from another weird tree that gives life eternal, unheard of things, and closer to myth and fiction. Please be careful about what you believe, this may be the major cause for you being in Hell, or in Heaven.
Thanks Unto Allah alone
I received questions from a very kind reader, a sister of yours and mine, I like to share what answers I give her, because the issues and the questions are important, may all of us benefit from this, and may Allah reward all of us for trying. This is what our sister said: I need some help regarding some islamic issus, can you search or give me knowledge about these matters.
About the mafee(forgiveness) of hazrat Adam. some people says that it was due to Prophet Muhammad (PBUH).
Yes, I know the story, let me brief all of us, maybe some of us don’t know it. The story says: when Adam ate from the tree against the order of Allah, he asked Allah to forgive him in the name of Muhammad (PBUH), Allah asked: how do you know about Muhammad? Adam said I saw his name written, some stories say at the doors of Heavens, other stories say right their behind the Throne of Allah Himself.
It is so sad how some Muslims became, now I am going to explain to the best of my knowledge, but how many are those who are so stubborn about what they read, and are unwilling to listen even if we bring this from Allah Himself? Is this what really happened, is this the truth, well, I am going to leave it up to you dear beloved to judge because if I tell you the truth, some of you will hate me for telling. So, let us first ask: where this story is mentioned other than Muslim books? Christians of Old had many so called Gospels, one of those is named the Gospel of Barnabas, which you can find some information about on the net, and this story is explained in the book of Barnabas exactly as we spoke, and yes he mentioned the name of Muhammad (PBUH). So, now we have one of the sources of where this story comes from, and a probability of how it got into Muslims hands and books as well.
Now, I want to get this chance to say something extremely important, that applies to every other issue, not only this: Please, take into consideration, if we want bread, we go to the baker, if want to build a Nuclear sight we go to scientists, not just people who sit in coffee shops. What I am trying to say: we need experts about each issue in discussion to help solve the riddles, and this riddle of you say, I say kind of thing, we need to refer back unto Allah the all knowledgeable. Let us ask Allah, and let us hear the best answer to this. But first we need to come to a common understanding, do we all agree that Allah’s words are better than any other? If you are hung on Hadeeth books, or any other books more than the Qur’aan, or if you take what our Noble Imams wrote in the Hadeeth books as equal to what Allah gave us, then we are in deep trouble. Unless you realize that Allah is better than all of his creation, unless you realize that His words are better than any other, we do have a serious problem, I do not know how each of you react to the books Vs the Qur’aan, but I have to answer the question as well.
Adam ate from the Tree, he realized and his wife that they offended Allah with their actions, Adam was an adult, no doubt, but still as a little new born child as knowledge goes, it took Allah to teach him all the names to be able to meet the challenge Allah put for the Angels. That is why, the first human sin, needed immediate guidance from Allah, and a satisfactory remedy as well. The Ayah 2:37 says: “Adam received words from His LORD, and was forgiven by Him”, what this means? We realize after Adam made this mistake, he received special words from His LORD, what kind of words? He received words that led to: and “He was forgiven by Him”, therefore, words that leads to forgiveness, or asking Allah to forgive our sins.
Very well, what are those words Allah gave Adam? Allah in the different Sourah says: “O LORD, we committed a grieve unjust sin unto our own selves, if you do not forgive us and shed us with Your Mercy, we will be among the Losers” (Ayah 7:23). This will bring us back to Ayah 2:37 again, Allah received those words back from Adam and Eve and forgave them. Allah was angry of course because they offended Him, and went against His orders, I understand that as well. The lesson to learn from this is the following: give Allah a chance to answer your questions, as we give experts the matter we need to handle, who is better expert than Him, this is what Allah says, this is what others related, you judge what you wish to follow, and remember, this life is a place for choices, choosing what to follow may have a lot of bearing on being rewarded or punished, make good choices for your own good no one else’s.
Before leaving this topic, I would like to reflect over what some of us did to this issue of Adam eating from a little nothing for a tree, some Muslims believe as Christians believe that this caused Adam and his wife to leave Heaven, which is not true. Even in the Jewish story, which has a lot that does not adds up, Adam was thrown out because god was afraid that Adam will eat from the Tree of life and live forever, after he ate from the tree of knowledge. Looks like weird things grow on the trees in the garden. Even Qur’aan says how Adam was forgiven, and Qur’aan was so clear in Ayah 2:30, when Allah said: “I am making on Earth a Law preserver”, Allah did not say Adam will stay in Heaven, and Heaven for Adam was a test ground, not for living. Adam was bound and destined to Earth even if he did not eat from the tree, otherwise why Allah prepared Earth just before creating him, and Allah does everything for good reasons.
No, Jews and Christians are wrong about Adam, what they say makes no sense, trees that grows weird fruits of knowing how to differentiate between good and evil, others did not see the reason why Adam was thrown out so that he does not eat from another weird tree that gives life eternal, unheard of things, and closer to myth and fiction. Please be careful about what you believe, this may be the major cause for you being in Hell, or in Heaven.
Thanks Unto Allah alone
Friday, March 04, 2005
Muslim modesty in the spotlight
By Cindi John and Dominic Casciani
BBC News community affairs
The court victory of a Muslim girl excluded from school for wearing a full-length 'jilbab' gown has highlighted the issue of what is appropriate attire for Muslim women.
For many observers the uniform 'shalwar kameez' - tunic and trousers - of Denbigh High School in Luton - seem modest enough.
It had been approved by Islamic scholars as appropriate clothing and was a uniform Shabina Begum had apparently worn uncomplainingly for two years.
The view of imams in Luton that the shalwar kameez "fulfils the requirements of Islamic dressing" was supported by Dr Anas Abushadyan, an imam at London Central Mosque - one of the most important seats of Islam in the country.
Dr Abushadyan told teachers: "Looking around the Muslim world, we find an amazing variety of garments which meet these requirements. Hence we don't see any un-Islamic act for wearing a shalwar Kameez.
"Here the important thing is that the Muslim women dress must be within the Islamic guidelines."
Puberty
But Iman Dr Abduljalil Sajid, chairman of the Muslim Council for Religious and Racial Harmony, says for a strict Muslim, conforming with Islamic guidelines may not be enough.
The Koran devotes seven verses to appropriate clothing, he says, and while the hijab and jilbab are specifically mentioned as fitting attire for women, the shalwar kameez is not.
"The shalwaar kameez is modest dress no doubt, but it's Indian/Pakistani dress rather than Islamic," Dr Sajid says.
Humera Khan of the An Nisa Society, an organisation that represents the views of women, agreed the school had failed to take into account the huge diversity of the UK's 1.6 million Muslims.
"If you consult on what is Islamic, and you for instance only talk to the Pakistani community, they will say the shalwar kameez is suitable. But other communities would have a different view that then becomes excluded," she says.
The school's uniform policy also failed to take account of Muslim girls growing up, according to Dr Sajid.
While in western societies adulthood is largely delineated by age markers, in some Muslim cultures boys and girls are deemed to have matured with the onset of puberty, he says.
"A boy is mature when his voice changes and when a girl starts her monthly periods, it means she is a woman.
"Before that they are not responsible for their actions but afterwards in some cultures they would be expected to conform to Islamic dress codes such as the jilbab."
'Sign of oppression'
Humera Khan says many Muslims are frustrated that the West had become apparently obsessed with how women express their faith.
"The Western world has seen women's Islamic dress as a sign of oppression.
"But when Islamic movements reacted against colonialism [in the 20th century] the clothing was a sign of liberation with political connotations."
Islamic dress code is closely linked to the histories of the individual cultures within the faith, Ms Khan added.
"So when scholars say that clothing should be loose to hide the lines of the body for modesty reasons, this means different things in different places."
That point was emphasised by Dr Sajid who says that in some countries the long gowns favoured by Shabina Begum would not pass as a jilbab.
"According to some cultures if she was really wearing a jilbab only her eyes would be showing, and then she would wear dark glasses to cover them up. That's what they do in Saudi Arabia."
"Every country and every culture's style is different. It all depends on whatever interpretation has come up from their scholars," he said.
BBC News community affairs
The court victory of a Muslim girl excluded from school for wearing a full-length 'jilbab' gown has highlighted the issue of what is appropriate attire for Muslim women.
For many observers the uniform 'shalwar kameez' - tunic and trousers - of Denbigh High School in Luton - seem modest enough.
It had been approved by Islamic scholars as appropriate clothing and was a uniform Shabina Begum had apparently worn uncomplainingly for two years.
The view of imams in Luton that the shalwar kameez "fulfils the requirements of Islamic dressing" was supported by Dr Anas Abushadyan, an imam at London Central Mosque - one of the most important seats of Islam in the country.
Dr Abushadyan told teachers: "Looking around the Muslim world, we find an amazing variety of garments which meet these requirements. Hence we don't see any un-Islamic act for wearing a shalwar Kameez.
"Here the important thing is that the Muslim women dress must be within the Islamic guidelines."
Puberty
But Iman Dr Abduljalil Sajid, chairman of the Muslim Council for Religious and Racial Harmony, says for a strict Muslim, conforming with Islamic guidelines may not be enough.
The Koran devotes seven verses to appropriate clothing, he says, and while the hijab and jilbab are specifically mentioned as fitting attire for women, the shalwar kameez is not.
"The shalwaar kameez is modest dress no doubt, but it's Indian/Pakistani dress rather than Islamic," Dr Sajid says.
Humera Khan of the An Nisa Society, an organisation that represents the views of women, agreed the school had failed to take into account the huge diversity of the UK's 1.6 million Muslims.
"If you consult on what is Islamic, and you for instance only talk to the Pakistani community, they will say the shalwar kameez is suitable. But other communities would have a different view that then becomes excluded," she says.
The school's uniform policy also failed to take account of Muslim girls growing up, according to Dr Sajid.
While in western societies adulthood is largely delineated by age markers, in some Muslim cultures boys and girls are deemed to have matured with the onset of puberty, he says.
"A boy is mature when his voice changes and when a girl starts her monthly periods, it means she is a woman.
"Before that they are not responsible for their actions but afterwards in some cultures they would be expected to conform to Islamic dress codes such as the jilbab."
'Sign of oppression'
Humera Khan says many Muslims are frustrated that the West had become apparently obsessed with how women express their faith.
"The Western world has seen women's Islamic dress as a sign of oppression.
"But when Islamic movements reacted against colonialism [in the 20th century] the clothing was a sign of liberation with political connotations."
Islamic dress code is closely linked to the histories of the individual cultures within the faith, Ms Khan added.
"So when scholars say that clothing should be loose to hide the lines of the body for modesty reasons, this means different things in different places."
That point was emphasised by Dr Sajid who says that in some countries the long gowns favoured by Shabina Begum would not pass as a jilbab.
"According to some cultures if she was really wearing a jilbab only her eyes would be showing, and then she would wear dark glasses to cover them up. That's what they do in Saudi Arabia."
"Every country and every culture's style is different. It all depends on whatever interpretation has come up from their scholars," he said.
Digressing a little..
One Sister said:"When they, (the kuffar) do so much more than just bombing a plane full of people, its collateral damage. And when a plane full of people is bombed by a Muslim, its called, 'killing civilian's. How cool. Justice..This is justice."
Our comment:
Calls of moderation and abandoning radicalism
Islam charges Muslims to be moderate. Let me just say, we the Muslims of the Western World especially must be extremely careful in what they say and do. Every non-Muslim is a potential Muslim. Because of our inappropriate actions and writings we are literally putting off non-Muslims from Islam. Sure, they will study it but are they really going to look at the authentic texts? That said, Allah is Al-Haadi and He will Guide whomsoever He Wishes. All the same, our Social Conduct is paramount and integral to our faith which we hold so dear.
Muslims are oppressed today wherever we look - no doubt about it. There is a stark divergence of views on how to tackle this issue. There are various praiseworthy avenues which may be taken. On the other hand, there are some who vow to mete out oppression being victims to oppression. For them, blind revenge and vengeance is the menu of the day - by any means necessary they cry. Is this correct or rather is this warranted by the Noble Shaari'ah? Nope. Whilst we can see why such victims would become a party to such actions they are nonetheless totally incorrect and punishable.
Look at the lifestyle of Rasulullah Sallallahu Alaihe Wasallam and how injustice was dealt with. His daughters Radhi-Allahu Anhum were given Talaaq in the market place by Abu Jahl's sons but did he commit injustice? - absolutely impossible. How Rasulullah Sallallahu Alaihe Wasallam was taunted, spat at, boycotted, mocked and countless other injustices yet he never turned to oppression in desperation. What injustices were not mete out to these illustrious personages and they responded in the best manner possible. And do you know what? This is what eventually attracted those very oppressors to Islaam. In short, I'itidaal ( moderation - The trait of avoiding excesses) is utterly essential and we must not lose sight of this. Otherwise, every injustice that is perpetrated will be accompanied by a honey slipstreamed vindication, justifying the unjustifiable. Muslims must not be a party to such idiocy. Remember we must FEAR ALLAH.
Read the story of Khubaib Radhi-Allahu-Anhu. Subhanallah! Khubaib Radhi-Allahu-Anhu was met with treachery, deceit, lies and further endured humiliating captivity since he was caught- a man "marked for death". A sinless child approaches him whilst he has a razor. The captors immediately thought the worst as perhaps he may have used this opportunity to free himself in lieu of the child's life. A sudden flash of vengeance was not present as they truly loved Allah and they simply would not commit an illegal action. Nothing could have been further from this sincere Sahabi's mind. No wonder Allah is well-pleased with them and they are well-pleased with Allah. They followed Deen to the letter and the pleasure of Allah, peace and contentment follows. Crossing the limits of Shari'ah was not a choice no matter how much oppression was meted out. Islam is a moderate religion. The rules of moderation are also set out by the Shar'iah.
May Allah Guide us all. Allah forgive us for our mistakes and may he not take us to account for them and display them to others. Sometimes we make mistakes and we have to live with the consequences for the rest of our loves. May Allah save us from that and may He do our Sattaree (cover our faults).
When our Social Conduct turns awry then we can expect headlines these
Paranoid? No, but the Gloucester shoe-bomber is out to get us
http://www.timesonline.co.uk/article/0,,1054-1510081,00.html
Muslims face increased stop and search
http://politics.guardian.co.uk/homeaffairs/story/0,11026,1428403,00.html
http://news.bbc.co.uk/1/hi/uk_politics/4309961.stm
Muslim Profiling in the UK (Anti Muslim Blog urging further Muslim Profiling)
http://ussneverdock.blogspot.com/2005/03/muslim-profiling-in-uk.html
Muslim Profiling in the UK (Pro-Muslim Blog urging Community Relations)
http://logicvoice.blogspot.com/2005/03/muslims-to-be-stopped-more-often-by.html
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Our comment:
Calls of moderation and abandoning radicalism
Islam charges Muslims to be moderate. Let me just say, we the Muslims of the Western World especially must be extremely careful in what they say and do. Every non-Muslim is a potential Muslim. Because of our inappropriate actions and writings we are literally putting off non-Muslims from Islam. Sure, they will study it but are they really going to look at the authentic texts? That said, Allah is Al-Haadi and He will Guide whomsoever He Wishes. All the same, our Social Conduct is paramount and integral to our faith which we hold so dear.
Muslims are oppressed today wherever we look - no doubt about it. There is a stark divergence of views on how to tackle this issue. There are various praiseworthy avenues which may be taken. On the other hand, there are some who vow to mete out oppression being victims to oppression. For them, blind revenge and vengeance is the menu of the day - by any means necessary they cry. Is this correct or rather is this warranted by the Noble Shaari'ah? Nope. Whilst we can see why such victims would become a party to such actions they are nonetheless totally incorrect and punishable.
Look at the lifestyle of Rasulullah Sallallahu Alaihe Wasallam and how injustice was dealt with. His daughters Radhi-Allahu Anhum were given Talaaq in the market place by Abu Jahl's sons but did he commit injustice? - absolutely impossible. How Rasulullah Sallallahu Alaihe Wasallam was taunted, spat at, boycotted, mocked and countless other injustices yet he never turned to oppression in desperation. What injustices were not mete out to these illustrious personages and they responded in the best manner possible. And do you know what? This is what eventually attracted those very oppressors to Islaam. In short, I'itidaal ( moderation - The trait of avoiding excesses) is utterly essential and we must not lose sight of this. Otherwise, every injustice that is perpetrated will be accompanied by a honey slipstreamed vindication, justifying the unjustifiable. Muslims must not be a party to such idiocy. Remember we must FEAR ALLAH.
Read the story of Khubaib Radhi-Allahu-Anhu. Subhanallah! Khubaib Radhi-Allahu-Anhu was met with treachery, deceit, lies and further endured humiliating captivity since he was caught- a man "marked for death". A sinless child approaches him whilst he has a razor. The captors immediately thought the worst as perhaps he may have used this opportunity to free himself in lieu of the child's life. A sudden flash of vengeance was not present as they truly loved Allah and they simply would not commit an illegal action. Nothing could have been further from this sincere Sahabi's mind. No wonder Allah is well-pleased with them and they are well-pleased with Allah. They followed Deen to the letter and the pleasure of Allah, peace and contentment follows. Crossing the limits of Shari'ah was not a choice no matter how much oppression was meted out. Islam is a moderate religion. The rules of moderation are also set out by the Shar'iah.
May Allah Guide us all. Allah forgive us for our mistakes and may he not take us to account for them and display them to others. Sometimes we make mistakes and we have to live with the consequences for the rest of our loves. May Allah save us from that and may He do our Sattaree (cover our faults).
When our Social Conduct turns awry then we can expect headlines these
Paranoid? No, but the Gloucester shoe-bomber is out to get us
http://www.timesonline.co.uk/article/0,,1054-1510081,00.html
Muslims face increased stop and search
http://politics.guardian.co.uk/homeaffairs/story/0,11026,1428403,00.html
http://news.bbc.co.uk/1/hi/uk_politics/4309961.stm
Muslim Profiling in the UK (Anti Muslim Blog urging further Muslim Profiling)
http://ussneverdock.blogspot.com/2005/03/muslim-profiling-in-uk.html
Muslim Profiling in the UK (Pro-Muslim Blog urging Community Relations)
http://logicvoice.blogspot.com/2005/03/muslims-to-be-stopped-more-often-by.html
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Thursday, March 03, 2005
PROPHET Muhammad (PBUH)s HUMOUR
PROPHET Muhammad (PBUH)s HUMOUR
Muhammad (PBUH) was a very cheerful and
pleasant person. His company was neither
boring nor dull and uninteresting, like that
of ordinary religious leaders, but was full of
pleasant and delightful humour. He often joked
with his companions and laughed with them.
Abdullah ibn Al-Harith bin Jaz said that he
had seen no one more pleasant and smiling than
Muhammad(PBUH). It is reported by Abu Hurairah
that Muhammad (PBUH) used to mix with them on
familiar terms, even to the extent of enjoying
light jokes with them. Some companions asked
him, "Allah's Messenger! Do you make jokes
with us?" He replied, "I speak nothing but the
Truth." (Tirmizi)
Anas reported that once a man asked Muhammad
(PBUH) for an animal to ride. He replied that
he would give him the baby of a she-camel to
ride on. The man asked what would he do with a
she-camel baby. Muhammad (PBUH) replied, "Is
there any camel which is not born of a
she-camel?" He also reported that once an old
woman came to see the Prophet (PBUH) and asked
him to pray for her that she might go to
Paradise. He replied, "No old woman will enter
Paradise!" She was very grieved end began
crying. Muhammad (PBUH) told his companions to
tell her that the old woman would go to
Paradise but as a young girl. Auf ibn Malik
al-Ashjai reported that he went to God's
Messenger at the expedition of Tabuk, when he
was sitting in a small tent, and gave a
salutation. He resumed it, saying, "Come in."
I replied, "The whole of me, God's Messenger?"
He replied, "The whole of you," so I went in.
Jarir ibn Somura said that the Prophet (PBUH)
always welcomed him from the time he became a
Muslim and that he never saw him without a
smile.
Anas said that a man from the desert called
Zahir ibn Haroun used to bring presents to the
Prophet (PBUH) from the desert and Allah's
Messenger (PBUH) would prepare for him what he
needed when he intended to depart. The Prophet
(PBUH) used to say that Zahir was his desert
man and he was his townsman. The Prophet liked
him though he was an ugly man. One day the
Prophet (PBUH) went to him when he was selling
his goods and embraced him from behind. He
could not see who it was, so he said, "Let me
go, who is this?" But when he turned round and
saw the Prophet (PBUH), he kept his back close
against the Prophet (PBUH)'s chest. Then the
Prophet (PBUH) begun to say, "Who will buy a
slave?" He said, "O God's Messenger! By God,
you will find me to be worthless goods." The
Prophet (PBUH) replied, "But in God's Sight,
you are not worthless goods."
026.083 "O my Lord! bestow wisdom on me,and join me with
the righteous;
026.085 And place me among the inheritors of the Garden of
Delight," (THE HOLY QUR'AN) ameen
pleasant person. His company was neither
boring nor dull and uninteresting, like that
of ordinary religious leaders, but was full of
pleasant and delightful humour. He often joked
with his companions and laughed with them.
Abdullah ibn Al-Harith bin Jaz said that he
had seen no one more pleasant and smiling than
Muhammad(PBUH). It is reported by Abu Hurairah
that Muhammad (PBUH) used to mix with them on
familiar terms, even to the extent of enjoying
light jokes with them. Some companions asked
him, "Allah's Messenger! Do you make jokes
with us?" He replied, "I speak nothing but the
Truth." (Tirmizi)
Anas reported that once a man asked Muhammad
(PBUH) for an animal to ride. He replied that
he would give him the baby of a she-camel to
ride on. The man asked what would he do with a
she-camel baby. Muhammad (PBUH) replied, "Is
there any camel which is not born of a
she-camel?" He also reported that once an old
woman came to see the Prophet (PBUH) and asked
him to pray for her that she might go to
Paradise. He replied, "No old woman will enter
Paradise!" She was very grieved end began
crying. Muhammad (PBUH) told his companions to
tell her that the old woman would go to
Paradise but as a young girl. Auf ibn Malik
al-Ashjai reported that he went to God's
Messenger at the expedition of Tabuk, when he
was sitting in a small tent, and gave a
salutation. He resumed it, saying, "Come in."
I replied, "The whole of me, God's Messenger?"
He replied, "The whole of you," so I went in.
Jarir ibn Somura said that the Prophet (PBUH)
always welcomed him from the time he became a
Muslim and that he never saw him without a
smile.
Anas said that a man from the desert called
Zahir ibn Haroun used to bring presents to the
Prophet (PBUH) from the desert and Allah's
Messenger (PBUH) would prepare for him what he
needed when he intended to depart. The Prophet
(PBUH) used to say that Zahir was his desert
man and he was his townsman. The Prophet liked
him though he was an ugly man. One day the
Prophet (PBUH) went to him when he was selling
his goods and embraced him from behind. He
could not see who it was, so he said, "Let me
go, who is this?" But when he turned round and
saw the Prophet (PBUH), he kept his back close
against the Prophet (PBUH)'s chest. Then the
Prophet (PBUH) begun to say, "Who will buy a
slave?" He said, "O God's Messenger! By God,
you will find me to be worthless goods." The
Prophet (PBUH) replied, "But in God's Sight,
you are not worthless goods."
026.083 "O my Lord! bestow wisdom on me,and join me with
the righteous;
026.085 And place me among the inheritors of the Garden of
Delight," (THE HOLY QUR'AN) ameen
Wednesday, March 02, 2005
"A Wise Young Muslim Boy"
Many years ago, during the time of the Tâbi'în (the generation of Muslims after the Sahâbah), Baghdâd was a great city of Islam. In fact, it was the capital of the Islamic Empire and, because of the great number of scholars who lived there, it was the center of Islamic knowledge.
One day, the ruler of Rome at the time sent an envoy to Baghdâd with three challenges for the Muslims. When the messenger reached the city, he informed the khalîfah that he had three questions which he challenged the Muslims to answer.
The khalîfah gathered together all the scholars of the city and the Roman messenger climbed upon a high platform and said, "I have come with three questions. If you answer them, then I will leave with you a great amount of wealth which I have brought from the king of Rome." As for the questions, they were: "What was there before Allâh?" "In which direction does Allâh face?" "What is Allâh engaged in at this moment?"
The great assembly of people were silent. (Can you think of answers to these questions?) In the midst of these brilliant scholars and students of Islam was a man looking on with his young son. "O my dear father! I will answer him and silence him!" said the youth. So the boy sought the permission of the khalîfah to give the answers and he was given the permission to do so.
The Roman addressed the young Muslim and repeated his first question,
"What was there before Allâh?"
The boy asked, "Do you know how to count?"
"Yes," said the man.
"Then count down from ten!" So the Roman counted down, "ten, nine, eight, ..." until he reached "one" and he stopped counting.
"But what comes before 'one'?" asked the boy.
"There is nothing before one- that is it!" said the man.
"Well then, if there obviously is nothing before the arithmetic 'one', then how do you expect that there should be anything before the 'One' who is Absolute Truth, All-Eternal, Everlasting- the First, the Last, the Manifest, the Hidden?"
Now the man was surprised by this direct answer which he could not dispute. So he asked, "Then tell me, in which direction is Allâh facing?"
"Bring a candle and light it," said the boy, "and tell me in which direction the flame is facing."
"But the flame is just light- it spreads in each of the four directions,
North, South, East and West. It does not face any one direction only," said the man in wonderment.
The boy cried, "Then if this physical light spreads in all four directions such that you cannot tell me which way it faces, then what do you expect of the Nûr-us-Samâwâti-wal-'Ard: Allâh- the Light of the Heavens and the Earth!? Light upon Light, Allâh faces all directions at all times."
The Roman was stupified and astounded that here was a young child answering his challenges in such a way that he could not argue against the proofs. So, he desperately wanted to try his final question. But before doing so, the boy said,
"Wait! You are the one who is asking the questions and I am the one who is giving the answer to these challenges. It is only fair that you should come down to where I am standing and that I should go up where you are right now, in order that the answers may be heard as clearly as the questions."
This seemed reasonable to the Roman, so he came down from where he was standing and the boy ascended the platform. Then the man repeated his final challenge, "Tell me, what is Allâh doing at this moment?"
The boy proudly answered, "At this moment, when Allâh found upon this high platform a liar and mocker of Islam, He caused him to descend and brought him low. And as for the one who believed in the Oneness of Allâh, He raised him up and established the Truth. Every day He exercises (universal) power (Surah 55 ar-Rahmân, Verse 29)."
The Roman had nothing to say except to leave and return back to his country, defeated. Meanwhile, this young boy grew up to become one of the most famous scholars of Islam. Allâh, the Exalted, blessed him with special wisdom and knowledge of the deen. His name was Abu Hanîfah (rahmatullâh 'alayhi- Allâh have mercy on him) and he is known today as Imâm-e-A'zam, the Great Imâm and scholar of Islam. May Allâh shower some of His Mercy in the same way upon our Muslim children who are growing up today. Âmeen.
[Adapted into English from "Manâqib Abî Hanîfah" written by Imâm Muwaffaq Ibn Ahmad al-Makki (d. 568 Hijri). Dar al-Kitâb al-'Arabiy, Beirut, 1981/1401H.]
Allah is my Lord, Islam is my life, Al-Quran is my guide, The Sunnah is my practice, Jihad is my spirit, Righteousness is my character, Paradise is my goal, I will enjoin that which is right, Forbid that which is wrong, Fight against oppression, and will die to establish Islam, Insha-Allah!
One day, the ruler of Rome at the time sent an envoy to Baghdâd with three challenges for the Muslims. When the messenger reached the city, he informed the khalîfah that he had three questions which he challenged the Muslims to answer.
The khalîfah gathered together all the scholars of the city and the Roman messenger climbed upon a high platform and said, "I have come with three questions. If you answer them, then I will leave with you a great amount of wealth which I have brought from the king of Rome." As for the questions, they were: "What was there before Allâh?" "In which direction does Allâh face?" "What is Allâh engaged in at this moment?"
The great assembly of people were silent. (Can you think of answers to these questions?) In the midst of these brilliant scholars and students of Islam was a man looking on with his young son. "O my dear father! I will answer him and silence him!" said the youth. So the boy sought the permission of the khalîfah to give the answers and he was given the permission to do so.
The Roman addressed the young Muslim and repeated his first question,
"What was there before Allâh?"
The boy asked, "Do you know how to count?"
"Yes," said the man.
"Then count down from ten!" So the Roman counted down, "ten, nine, eight, ..." until he reached "one" and he stopped counting.
"But what comes before 'one'?" asked the boy.
"There is nothing before one- that is it!" said the man.
"Well then, if there obviously is nothing before the arithmetic 'one', then how do you expect that there should be anything before the 'One' who is Absolute Truth, All-Eternal, Everlasting- the First, the Last, the Manifest, the Hidden?"
Now the man was surprised by this direct answer which he could not dispute. So he asked, "Then tell me, in which direction is Allâh facing?"
"Bring a candle and light it," said the boy, "and tell me in which direction the flame is facing."
"But the flame is just light- it spreads in each of the four directions,
North, South, East and West. It does not face any one direction only," said the man in wonderment.
The boy cried, "Then if this physical light spreads in all four directions such that you cannot tell me which way it faces, then what do you expect of the Nûr-us-Samâwâti-wal-'Ard: Allâh- the Light of the Heavens and the Earth!? Light upon Light, Allâh faces all directions at all times."
The Roman was stupified and astounded that here was a young child answering his challenges in such a way that he could not argue against the proofs. So, he desperately wanted to try his final question. But before doing so, the boy said,
"Wait! You are the one who is asking the questions and I am the one who is giving the answer to these challenges. It is only fair that you should come down to where I am standing and that I should go up where you are right now, in order that the answers may be heard as clearly as the questions."
This seemed reasonable to the Roman, so he came down from where he was standing and the boy ascended the platform. Then the man repeated his final challenge, "Tell me, what is Allâh doing at this moment?"
The boy proudly answered, "At this moment, when Allâh found upon this high platform a liar and mocker of Islam, He caused him to descend and brought him low. And as for the one who believed in the Oneness of Allâh, He raised him up and established the Truth. Every day He exercises (universal) power (Surah 55 ar-Rahmân, Verse 29)."
The Roman had nothing to say except to leave and return back to his country, defeated. Meanwhile, this young boy grew up to become one of the most famous scholars of Islam. Allâh, the Exalted, blessed him with special wisdom and knowledge of the deen. His name was Abu Hanîfah (rahmatullâh 'alayhi- Allâh have mercy on him) and he is known today as Imâm-e-A'zam, the Great Imâm and scholar of Islam. May Allâh shower some of His Mercy in the same way upon our Muslim children who are growing up today. Âmeen.
[Adapted into English from "Manâqib Abî Hanîfah" written by Imâm Muwaffaq Ibn Ahmad al-Makki (d. 568 Hijri). Dar al-Kitâb al-'Arabiy, Beirut, 1981/1401H.]
Allah is my Lord, Islam is my life, Al-Quran is my guide, The Sunnah is my practice, Jihad is my spirit, Righteousness is my character, Paradise is my goal, I will enjoin that which is right, Forbid that which is wrong, Fight against oppression, and will die to establish Islam, Insha-Allah!
Saying Salams on Campus
Salami Salam
Written by: Hamzah Moin
Saying salams to the opposite gender on campus is actually quite the
trivial issue. Some scholars say that men should be required to
initiate the salams to the sister while other scholars say it should
be sister that should start off with the salams.
The following scenario looks at a common incident through different
points of view and what exactly is going on inside the minds of a
sister and a brother (in Islam).
Sister's Point of View:
**sister walks out of exam hall**
Oh my gyad, that chemistry test was so easy! I'm sooooo happy for
finishing my last exam. This is the happiest day of my life! LOL!
**a brother exits from opposite exam hall**
Oh, WHO is that? Is he Muslim? He has an ugly beard ewww. He looks
scary. And WHY is he walking this way? Oh my God he's headed straight
towards me! Okay, be calm… it's all normal. Just be polite and make
eye contact and…
BROTHER: Assalamu Alaikum
SISTER: Walaikum Musalam
OH MY GOD. He just said salams to me! No way it must have been to
someone else. Wait, but there is no one else around. OH MY GOD IT WAS
FOR ME. But why? Why would a random brother just say salams to me? It
just doesn't make sense. I've been wearing this hijab for ages… so why
the salams NOW?
Hmmm, this brother looks like he's almost done in under grad. Isn't
that the brother who got into med school? Wow he's so smart mashAllah.
Why would someone like that say SALAM to me? Was he just trying to be
nice? Hmmm.
OR maybe he was being MORE than nice. Yeah I think that has to be it.
OMG no way. Does he like me??? I've never seen him before but I
sometimes study in the science library so he probably saw me. Why
wouldn't he say salams to me then? Maybe he was waiting to become more
secure in his field before saying salams to me? I think that must be
it. He is no doubt scouting people… of course.
This is soooo weird lol. But mashAllah he's a good looking brother.
I'm sure he's pious. That beard looks good on him mashAllah. I wonder
if he's talked to his parents about me yet? I hope his parents will
like me. I'm a nice girl though. All the aunties love my personality
lol.
But if he lives far away then I might have to move close to his
parents' house because his job will probably be around there. Oh man
the change in life will be sooooo hard to get used to. I wonder if
he's going to live in his own place or if we're going to move in with
his parents? I wouldn't mind living with his parents ONLY if they're
open-minded. Uffff I hate close-minded people. I want to have nice
in-laws.
I hope he wants a simple Nikkah. I can't stand all that extravagant
crap that goes on nowadays. He seems very simple and down-to-earth
though mashAllah. Definitely my kind of man. I wonder how he is with
kids. I don't mind having kids but he better not be the type that
wants like 50 kids. OMG that would so suck. 3 is a good number. I like
the names Bilal , Mariam and Ayesha. InshAllah it'll be in that order.
I wonder if he's very science-y. I don't like when people are too
science-y. I think our kids should do anything they want as long as
they are successful. Bilal would make a good social worker I think.
He seems like the type that would always compliment my cooking, no
matter how bad it is lol J I hate guys who think women belong in the
kitchen. I think he'll help out once in awhile too. He seems so gentle
and delicate hahah.
Wow I hope when Bilal grows up he'll let me and that brother live with
him. I don't want to go to any retirement home! No inshAllah that
brother will instil good values into Bilal. But OMG should I wait
until he says salams again? I'm sure he'll make the first move.
Brother's Point of View.
**brother walks out of exam hall**
Wow. I think I failed that exam. I haven't shaven for days because of
these stupid exams. I look like a werewolf. Stupid science. I think
I'll switch into political science next year… I can't take this. Hey
is that a hijabi over there? Hmmm I think I should be polite and say
salams.
BROTHER: Assalamu Alaikum
SISTER: Walaikum Musalam
Man, I'm hungry. I wonder what's for dinner tonight? Hopefully spaghetti.
Written by: Hamzah Moin
Saying salams to the opposite gender on campus is actually quite the
trivial issue. Some scholars say that men should be required to
initiate the salams to the sister while other scholars say it should
be sister that should start off with the salams.
The following scenario looks at a common incident through different
points of view and what exactly is going on inside the minds of a
sister and a brother (in Islam).
Sister's Point of View:
**sister walks out of exam hall**
Oh my gyad, that chemistry test was so easy! I'm sooooo happy for
finishing my last exam. This is the happiest day of my life! LOL!
**a brother exits from opposite exam hall**
Oh, WHO is that? Is he Muslim? He has an ugly beard ewww. He looks
scary. And WHY is he walking this way? Oh my God he's headed straight
towards me! Okay, be calm… it's all normal. Just be polite and make
eye contact and…
BROTHER: Assalamu Alaikum
SISTER: Walaikum Musalam
OH MY GOD. He just said salams to me! No way it must have been to
someone else. Wait, but there is no one else around. OH MY GOD IT WAS
FOR ME. But why? Why would a random brother just say salams to me? It
just doesn't make sense. I've been wearing this hijab for ages… so why
the salams NOW?
Hmmm, this brother looks like he's almost done in under grad. Isn't
that the brother who got into med school? Wow he's so smart mashAllah.
Why would someone like that say SALAM to me? Was he just trying to be
nice? Hmmm.
OR maybe he was being MORE than nice. Yeah I think that has to be it.
OMG no way. Does he like me??? I've never seen him before but I
sometimes study in the science library so he probably saw me. Why
wouldn't he say salams to me then? Maybe he was waiting to become more
secure in his field before saying salams to me? I think that must be
it. He is no doubt scouting people… of course.
This is soooo weird lol. But mashAllah he's a good looking brother.
I'm sure he's pious. That beard looks good on him mashAllah. I wonder
if he's talked to his parents about me yet? I hope his parents will
like me. I'm a nice girl though. All the aunties love my personality
lol.
But if he lives far away then I might have to move close to his
parents' house because his job will probably be around there. Oh man
the change in life will be sooooo hard to get used to. I wonder if
he's going to live in his own place or if we're going to move in with
his parents? I wouldn't mind living with his parents ONLY if they're
open-minded. Uffff I hate close-minded people. I want to have nice
in-laws.
I hope he wants a simple Nikkah. I can't stand all that extravagant
crap that goes on nowadays. He seems very simple and down-to-earth
though mashAllah. Definitely my kind of man. I wonder how he is with
kids. I don't mind having kids but he better not be the type that
wants like 50 kids. OMG that would so suck. 3 is a good number. I like
the names Bilal , Mariam and Ayesha. InshAllah it'll be in that order.
I wonder if he's very science-y. I don't like when people are too
science-y. I think our kids should do anything they want as long as
they are successful. Bilal would make a good social worker I think.
He seems like the type that would always compliment my cooking, no
matter how bad it is lol J I hate guys who think women belong in the
kitchen. I think he'll help out once in awhile too. He seems so gentle
and delicate hahah.
Wow I hope when Bilal grows up he'll let me and that brother live with
him. I don't want to go to any retirement home! No inshAllah that
brother will instil good values into Bilal. But OMG should I wait
until he says salams again? I'm sure he'll make the first move.
Brother's Point of View.
**brother walks out of exam hall**
Wow. I think I failed that exam. I haven't shaven for days because of
these stupid exams. I look like a werewolf. Stupid science. I think
I'll switch into political science next year… I can't take this. Hey
is that a hijabi over there? Hmmm I think I should be polite and say
salams.
BROTHER: Assalamu Alaikum
SISTER: Walaikum Musalam
Man, I'm hungry. I wonder what's for dinner tonight? Hopefully spaghetti.
India: Bridging chasm between different communities
Published in the 16-31 Jan 2004 print edition of MG;
Dr Zakir Naik
Bridging chasm between different communities Islamic organisations in India must learn from the success of Dr Naik. Instead of relying on the outdated methods the latest developments and alternative mode of presentation and propagation must be used, writes M H Lakdawala
Mumbai: Where even an organisation fails, an individual succeeds. Dr Zakir Naik (38), a lanky, bearded man who is trained in medicine but practices oratory, bridging chasm between different communities succeeded in pulling a crowd with ease.
As Mumbai plunged into a festive mood on January 1, Naik talked to a crowd of over 10,000 at Azad Maidan on the subject similarities between Islam and Hinduism. After a long time an individual succeeded in gathering a huge crowd on a non-emotional subject.
The presentation was a departure from the usual aggressive and debate oriented style of Dr Zakir Naik. The approach was accommodative and reconciliatory. Does this indicate a change in perception of the Islamic organisations in India?
Most of the Islamic organisations in India are inward looking and are more concerned about superficial issues or at the most reserve themselves to propagating about the basic pillar of Islam especially Namaz amongst Muslim.
The process of dawah and participating in the issues of the non-Muslim is put on a backburner. After a long time an individual took up an issue of Dawah from a public platform.
Presiding over the IRF’s multi-hued activities, Dr Zakir Naik invited Muslims and Hindus to discuss similarities shunning the communal approach. Addressing the crowd he said ‘‘to say all religions are equal is rubbish. Instead of harping on inaccurate cliches, we must seek a confluence of different faiths.’’‘‘I am not saying anything new. I am just opening minds that have been sealed and shut by bigotry. In India, the mullahs and pandits have hidden the truth. It’s time someone helped the masses see light,’’ he protests.
Coming from a family of doctors (his father Adul Karim is a noted psychiatrist and elder brother Mohammed practices medicine), Naik was initially studying to be a doctor at Nair Hospital.
Then, in 1987, Naik heard Ahmed Deedat, a noted scholar on comparative religion from South Africa, speak. In his lecture, Deedat quoted Verse 33, Chapter 41 of the Quran: ‘‘Who is better in speech than one who calls men to Allah, works righteousness and says, ‘I submit my will to God’.’’ ‘‘I was fascinated by this verse. It changed my life. From a doctor, I turned into an orator,’’ says Naik.
Though the January 1 presentation was not scholarly but the approach was laudable. The high profile publicity of the presentation sent positive signals to the non-Muslims and quite a few were present at Azad Maidan.No doubt Dr Naik's approach is a welcome and much needed step from the community but it’s too little for producing a change in hearts and emotional attachment between Muslim and non-Muslim.
Other Islamic organisation in India must learn from the success of Dr Naik.Instead of relying on the outdated methods, latest developments and alternative mode of presentation and propagation must be used. Out of two most successful movements in India Tabligi Jamaat and Jamaat-I-Islami Hind, the former has a loose structure and the latter has a centralized system. What is required is a balanced system, which is vibrant and accepts changes to accommodate the young generation.
But one system of Dawah, which is universal and can never be outdated, is the personal touch. In the organizational structure it’s the propagation of the organisation ideals and objective, which becomes the focus and Islam, society and individual issues take the back seat. Thus most of the Islamic organisations in India are stagnating.
Even Dr Naik inspite of a glorious initial success is showing the signs of stagnation. Perhaps because the IRF focus is on the Dr Naik personality rather than the objective.
Learning from history it’s obvious that Sufis were the most successful not only in dawah but also in bridging the gap between Muslim and other communities. The reasons: Sufis were always concerned about the local people without any discrimination based on religion; Sufis gave importance to the basic need of the people and made arrangement to provide it whenever it was possible; and Sufis were accommodative in accepting the local culture, which were not against the teaching of Islam. No wonder people accepted Islam and considered them as their benefactor.
Islam teaches us that irrespective of whether people accept Islam or not their problems should be taken up and all possible help be provided. Christian are just 2% of the Indian populations and their contribution in the social sector is unparalleled.
If Islamic organisations and movements like Tabligi Jamaat, Jamaat-e-Islami Hind, IRF, Students Islamic Organisation etc take up issues of the Indian society irrespective of caste and religion the misunderstanding towards Islam will vanish and people's hearts towards Islam and Muslim will soften.
Dr Zakir Naik
Bridging chasm between different communities Islamic organisations in India must learn from the success of Dr Naik. Instead of relying on the outdated methods the latest developments and alternative mode of presentation and propagation must be used, writes M H Lakdawala
Mumbai: Where even an organisation fails, an individual succeeds. Dr Zakir Naik (38), a lanky, bearded man who is trained in medicine but practices oratory, bridging chasm between different communities succeeded in pulling a crowd with ease.
As Mumbai plunged into a festive mood on January 1, Naik talked to a crowd of over 10,000 at Azad Maidan on the subject similarities between Islam and Hinduism. After a long time an individual succeeded in gathering a huge crowd on a non-emotional subject.
The presentation was a departure from the usual aggressive and debate oriented style of Dr Zakir Naik. The approach was accommodative and reconciliatory. Does this indicate a change in perception of the Islamic organisations in India?
Most of the Islamic organisations in India are inward looking and are more concerned about superficial issues or at the most reserve themselves to propagating about the basic pillar of Islam especially Namaz amongst Muslim.
The process of dawah and participating in the issues of the non-Muslim is put on a backburner. After a long time an individual took up an issue of Dawah from a public platform.
Presiding over the IRF’s multi-hued activities, Dr Zakir Naik invited Muslims and Hindus to discuss similarities shunning the communal approach. Addressing the crowd he said ‘‘to say all religions are equal is rubbish. Instead of harping on inaccurate cliches, we must seek a confluence of different faiths.’’‘‘I am not saying anything new. I am just opening minds that have been sealed and shut by bigotry. In India, the mullahs and pandits have hidden the truth. It’s time someone helped the masses see light,’’ he protests.
Coming from a family of doctors (his father Adul Karim is a noted psychiatrist and elder brother Mohammed practices medicine), Naik was initially studying to be a doctor at Nair Hospital.
Then, in 1987, Naik heard Ahmed Deedat, a noted scholar on comparative religion from South Africa, speak. In his lecture, Deedat quoted Verse 33, Chapter 41 of the Quran: ‘‘Who is better in speech than one who calls men to Allah, works righteousness and says, ‘I submit my will to God’.’’ ‘‘I was fascinated by this verse. It changed my life. From a doctor, I turned into an orator,’’ says Naik.
Though the January 1 presentation was not scholarly but the approach was laudable. The high profile publicity of the presentation sent positive signals to the non-Muslims and quite a few were present at Azad Maidan.No doubt Dr Naik's approach is a welcome and much needed step from the community but it’s too little for producing a change in hearts and emotional attachment between Muslim and non-Muslim.
Other Islamic organisation in India must learn from the success of Dr Naik.Instead of relying on the outdated methods, latest developments and alternative mode of presentation and propagation must be used. Out of two most successful movements in India Tabligi Jamaat and Jamaat-I-Islami Hind, the former has a loose structure and the latter has a centralized system. What is required is a balanced system, which is vibrant and accepts changes to accommodate the young generation.
But one system of Dawah, which is universal and can never be outdated, is the personal touch. In the organizational structure it’s the propagation of the organisation ideals and objective, which becomes the focus and Islam, society and individual issues take the back seat. Thus most of the Islamic organisations in India are stagnating.
Even Dr Naik inspite of a glorious initial success is showing the signs of stagnation. Perhaps because the IRF focus is on the Dr Naik personality rather than the objective.
Learning from history it’s obvious that Sufis were the most successful not only in dawah but also in bridging the gap between Muslim and other communities. The reasons: Sufis were always concerned about the local people without any discrimination based on religion; Sufis gave importance to the basic need of the people and made arrangement to provide it whenever it was possible; and Sufis were accommodative in accepting the local culture, which were not against the teaching of Islam. No wonder people accepted Islam and considered them as their benefactor.
Islam teaches us that irrespective of whether people accept Islam or not their problems should be taken up and all possible help be provided. Christian are just 2% of the Indian populations and their contribution in the social sector is unparalleled.
If Islamic organisations and movements like Tabligi Jamaat, Jamaat-e-Islami Hind, IRF, Students Islamic Organisation etc take up issues of the Indian society irrespective of caste and religion the misunderstanding towards Islam will vanish and people's hearts towards Islam and Muslim will soften.
India: Bridging chasm between different communities
Published in the 16-31 Jan 2004 print edition of MG;
Dr Zakir Naik
Bridging chasm between different communities Islamic organisations in India must learn from the success of Dr Naik. Instead of relying on the outdated methods the latest developments and alternative mode of presentation and propagation must be used, writes M H Lakdawala
Mumbai: Where even an organisation fails, an individual succeeds. Dr Zakir Naik (38), a lanky, bearded man who is trained in medicine but practices oratory, bridging chasm between different communities succeeded in pulling a crowd with ease.
As Mumbai plunged into a festive mood on January 1, Naik talked to a crowd of over 10,000 at Azad Maidan on the subject similarities between Islam and Hinduism. After a long time an individual succeeded in gathering a huge crowd on a non-emotional subject.
The presentation was a departure from the usual aggressive and debate oriented style of Dr Zakir Naik. The approach was accommodative and reconciliatory. Does this indicate a change in perception of the Islamic organisations in India?
Most of the Islamic organisations in India are inward looking and are more concerned about superficial issues or at the most reserve themselves to propagating about the basic pillar of Islam especially Namaz amongst Muslim.
The process of dawah and participating in the issues of the non-Muslim is put on a backburner. After a long time an individual took up an issue of Dawah from a public platform.
Presiding over the IRF’s multi-hued activities, Dr Zakir Naik invited Muslims and Hindus to discuss similarities shunning the communal approach. Addressing the crowd he said ‘‘to say all religions are equal is rubbish. Instead of harping on inaccurate cliches, we must seek a confluence of different faiths.’’‘‘I am not saying anything new. I am just opening minds that have been sealed and shut by bigotry. In India, the mullahs and pandits have hidden the truth. It’s time someone helped the masses see light,’’ he protests.
Coming from a family of doctors (his father Adul Karim is a noted psychiatrist and elder brother Mohammed practices medicine), Naik was initially studying to be a doctor at Nair Hospital.
Then, in 1987, Naik heard Ahmed Deedat, a noted scholar on comparative religion from South Africa, speak. In his lecture, Deedat quoted Verse 33, Chapter 41 of the Quran: ‘‘Who is better in speech than one who calls men to Allah, works righteousness and says, ‘I submit my will to God’.’’ ‘‘I was fascinated by this verse. It changed my life. From a doctor, I turned into an orator,’’ says Naik.
Though the January 1 presentation was not scholarly but the approach was laudable. The high profile publicity of the presentation sent positive signals to the non-Muslims and quite a few were present at Azad Maidan.No doubt Dr Naik's approach is a welcome and much needed step from the community but it’s too little for producing a change in hearts and emotional attachment between Muslim and non-Muslim.
Other Islamic organisation in India must learn from the success of Dr Naik.Instead of relying on the outdated methods, latest developments and alternative mode of presentation and propagation must be used. Out of two most successful movements in India Tabligi Jamaat and Jamaat-I-Islami Hind, the former has a loose structure and the latter has a centralized system. What is required is a balanced system, which is vibrant and accepts changes to accommodate the young generation.
But one system of Dawah, which is universal and can never be outdated, is the personal touch. In the organizational structure it’s the propagation of the organisation ideals and objective, which becomes the focus and Islam, society and individual issues take the back seat. Thus most of the Islamic organisations in India are stagnating.
Even Dr Naik inspite of a glorious initial success is showing the signs of stagnation. Perhaps because the IRF focus is on the Dr Naik personality rather than the objective.
Learning from history it’s obvious that Sufis were the most successful not only in dawah but also in bridging the gap between Muslim and other communities. The reasons: Sufis were always concerned about the local people without any discrimination based on religion; Sufis gave importance to the basic need of the people and made arrangement to provide it whenever it was possible; and Sufis were accommodative in accepting the local culture, which were not against the teaching of Islam. No wonder people accepted Islam and considered them as their benefactor.
Islam teaches us that irrespective of whether people accept Islam or not their problems should be taken up and all possible help be provided. Christian are just 2% of the Indian populations and their contribution in the social sector is unparalleled.
If Islamic organisations and movements like Tabligi Jamaat, Jamaat-e-Islami Hind, IRF, Students Islamic Organisation etc take up issues of the Indian society irrespective of caste and religion the misunderstanding towards Islam will vanish and people's hearts towards Islam and Muslim will soften.
Dr Zakir Naik
Bridging chasm between different communities Islamic organisations in India must learn from the success of Dr Naik. Instead of relying on the outdated methods the latest developments and alternative mode of presentation and propagation must be used, writes M H Lakdawala
Mumbai: Where even an organisation fails, an individual succeeds. Dr Zakir Naik (38), a lanky, bearded man who is trained in medicine but practices oratory, bridging chasm between different communities succeeded in pulling a crowd with ease.
As Mumbai plunged into a festive mood on January 1, Naik talked to a crowd of over 10,000 at Azad Maidan on the subject similarities between Islam and Hinduism. After a long time an individual succeeded in gathering a huge crowd on a non-emotional subject.
The presentation was a departure from the usual aggressive and debate oriented style of Dr Zakir Naik. The approach was accommodative and reconciliatory. Does this indicate a change in perception of the Islamic organisations in India?
Most of the Islamic organisations in India are inward looking and are more concerned about superficial issues or at the most reserve themselves to propagating about the basic pillar of Islam especially Namaz amongst Muslim.
The process of dawah and participating in the issues of the non-Muslim is put on a backburner. After a long time an individual took up an issue of Dawah from a public platform.
Presiding over the IRF’s multi-hued activities, Dr Zakir Naik invited Muslims and Hindus to discuss similarities shunning the communal approach. Addressing the crowd he said ‘‘to say all religions are equal is rubbish. Instead of harping on inaccurate cliches, we must seek a confluence of different faiths.’’‘‘I am not saying anything new. I am just opening minds that have been sealed and shut by bigotry. In India, the mullahs and pandits have hidden the truth. It’s time someone helped the masses see light,’’ he protests.
Coming from a family of doctors (his father Adul Karim is a noted psychiatrist and elder brother Mohammed practices medicine), Naik was initially studying to be a doctor at Nair Hospital.
Then, in 1987, Naik heard Ahmed Deedat, a noted scholar on comparative religion from South Africa, speak. In his lecture, Deedat quoted Verse 33, Chapter 41 of the Quran: ‘‘Who is better in speech than one who calls men to Allah, works righteousness and says, ‘I submit my will to God’.’’ ‘‘I was fascinated by this verse. It changed my life. From a doctor, I turned into an orator,’’ says Naik.
Though the January 1 presentation was not scholarly but the approach was laudable. The high profile publicity of the presentation sent positive signals to the non-Muslims and quite a few were present at Azad Maidan.No doubt Dr Naik's approach is a welcome and much needed step from the community but it’s too little for producing a change in hearts and emotional attachment between Muslim and non-Muslim.
Other Islamic organisation in India must learn from the success of Dr Naik.Instead of relying on the outdated methods, latest developments and alternative mode of presentation and propagation must be used. Out of two most successful movements in India Tabligi Jamaat and Jamaat-I-Islami Hind, the former has a loose structure and the latter has a centralized system. What is required is a balanced system, which is vibrant and accepts changes to accommodate the young generation.
But one system of Dawah, which is universal and can never be outdated, is the personal touch. In the organizational structure it’s the propagation of the organisation ideals and objective, which becomes the focus and Islam, society and individual issues take the back seat. Thus most of the Islamic organisations in India are stagnating.
Even Dr Naik inspite of a glorious initial success is showing the signs of stagnation. Perhaps because the IRF focus is on the Dr Naik personality rather than the objective.
Learning from history it’s obvious that Sufis were the most successful not only in dawah but also in bridging the gap between Muslim and other communities. The reasons: Sufis were always concerned about the local people without any discrimination based on religion; Sufis gave importance to the basic need of the people and made arrangement to provide it whenever it was possible; and Sufis were accommodative in accepting the local culture, which were not against the teaching of Islam. No wonder people accepted Islam and considered them as their benefactor.
Islam teaches us that irrespective of whether people accept Islam or not their problems should be taken up and all possible help be provided. Christian are just 2% of the Indian populations and their contribution in the social sector is unparalleled.
If Islamic organisations and movements like Tabligi Jamaat, Jamaat-e-Islami Hind, IRF, Students Islamic Organisation etc take up issues of the Indian society irrespective of caste and religion the misunderstanding towards Islam will vanish and people's hearts towards Islam and Muslim will soften.
Are Muslim youth cultured?
Do Muslim teens know their Bach from their Rachmananov or their Shakespeare from their Blake? Can they hum Beethoven’s symphonies, name Shakespeare’s tragedies or simply count in Greek?!
I am not emotionally prepared to face the humiliation I might get for answering the first five questions- as for the last, that’s more debatable and that’s what I think needs to be established. What does being cultured mean!?
The dictionary might say it’s to abide by or appreciate the rules, traditions and rituals of a certain type of people/nationality. If this were the case then being a world-class henna artist and knowing how to roll choice Samosas would certainly put you in the top 10 most cultured Asian lists. To reach the same position in the Arab list you need to know how to belly dance and recite the entire works of “Badir Shakir Al-Sayab” (Iraqi poet).
So basically being cultured doesn’t mean being cultured western style i.e. appreciating music, drama and the arts etc… it means being cultured in the style that you feel suits you. Wahey! Now merely binging on chocolate and lazing in the sun/cinema can be made to sound impressive! Hear it from Mr-Culture himself; Aristophanes (famous Philosopher) said: “Let each man exercise the art he knows”.
On a more serious note, if we are to see how cultured (western culture) Muslim Youth are, a different league of questions has to be asked. I’m not exactly sure how many of us answered “yes” to the first five questions. My guess is that it isn’t too many. You might think that this is an issue, or you might not. I personally would be slightly happier and more content if a higher proportion answered yes.
I think being in touch with the history, heritage and “culture” of the society you live in can’t do you much bad. In fact the only effect it may have is that it makes you more integrated into society, which makes the rest of your life a lot easier. This should be in conflict with our identity as understanding or appreciating British culture, is not contrary to Islam in any way, and its advantages all around.
Everyone’s interests lie in different areas and so nobody should be forced to “culture”-ify themselves if they have no wish to. However it would be nice if youth that did want to, were not discouraged by their families and communities (“See how westernised Zahra has become!!”) and rather had their interested fostered, nurtured and encouraged.
I strayed quite badly there didn’t I!? So back to the original question- how cultured are Muslim youth? Hmm… the answer can range from not at all to very very much so- depending on what you classify as culture. Now that’s a true test of culture for you.
I am not emotionally prepared to face the humiliation I might get for answering the first five questions- as for the last, that’s more debatable and that’s what I think needs to be established. What does being cultured mean!?
The dictionary might say it’s to abide by or appreciate the rules, traditions and rituals of a certain type of people/nationality. If this were the case then being a world-class henna artist and knowing how to roll choice Samosas would certainly put you in the top 10 most cultured Asian lists. To reach the same position in the Arab list you need to know how to belly dance and recite the entire works of “Badir Shakir Al-Sayab” (Iraqi poet).
So basically being cultured doesn’t mean being cultured western style i.e. appreciating music, drama and the arts etc… it means being cultured in the style that you feel suits you. Wahey! Now merely binging on chocolate and lazing in the sun/cinema can be made to sound impressive! Hear it from Mr-Culture himself; Aristophanes (famous Philosopher) said: “Let each man exercise the art he knows”.
On a more serious note, if we are to see how cultured (western culture) Muslim Youth are, a different league of questions has to be asked. I’m not exactly sure how many of us answered “yes” to the first five questions. My guess is that it isn’t too many. You might think that this is an issue, or you might not. I personally would be slightly happier and more content if a higher proportion answered yes.
I think being in touch with the history, heritage and “culture” of the society you live in can’t do you much bad. In fact the only effect it may have is that it makes you more integrated into society, which makes the rest of your life a lot easier. This should be in conflict with our identity as understanding or appreciating British culture, is not contrary to Islam in any way, and its advantages all around.
Everyone’s interests lie in different areas and so nobody should be forced to “culture”-ify themselves if they have no wish to. However it would be nice if youth that did want to, were not discouraged by their families and communities (“See how westernised Zahra has become!!”) and rather had their interested fostered, nurtured and encouraged.
I strayed quite badly there didn’t I!? So back to the original question- how cultured are Muslim youth? Hmm… the answer can range from not at all to very very much so- depending on what you classify as culture. Now that’s a true test of culture for you.
Tuesday, March 01, 2005
In Islam can you adopt?
Does Islam permit Adoption?
Thank you for your question. I will answer your question from some articles. But before I do that I want to clarify certain things. There are some Islamic concept and terminology that are often misunderstood or misinterpreted when read by non-Muslims. For example, when the Westerners refer to democracy, they are referring to a certain concept, which is not the same when Muslims are referring to democracy. The definition and understanding of what democracy is, not the same for a non Muslim Westerner and a Muslim.
Adoption is also a word that creates a lot of confusion. Because when you ask if Islam permits adoption, you are asking from the western definition of what adoption is. However the concept of adoption is Islam is different than the western concept. Firstly, I will say that Islam does permit adoption, but in its own terms. Islamic definition of adoption is not the same as the western definition.
“Adoption (tabanni) in the sense of changing the name of a child’s biological parents is not permissible in Islam. However, if one takes care of a child as a custodian or guardian and wants to write something for that child in his/her will, then one is allowed to do that within one third of his/her estate. One is allowed to give up to one third of one’s wealth to any charity or to any one who would not receive any share of the inheritance otherwise.” 1
In Islam it is not permitted to adopt a child and name him after his adoptive parents, while denying his biological parents. The Qur'an refers to this saying: "Proclaim their real parentage. That will be more equitable in the sight of Allah. And if ye know not their fathers, then (they are) your brethren in the faith, and your clients." (Al-Ahzab: 4)
Rest of the information, I am copying from http://www.islamfortoday.com/adoption.htm
The Islam form of "adoption" is called kafâla, which literally means sponsorship, but comes from the root word meaning "to feed." It is best translated as "foster parenting." Algerian family law defines the concept thusly: "Kafala, or legal fostering, is the promise to undertake without payment the upkeep, education and protection of a minor, in the same way as a father would do for his son".
If "legal fostering" in Islam requires fulfilling these parental duties "in the same way as a father would do for his son," then how does it differ from legal adoption as understood in the United States? There are three significant differences: denial or acknowledgement of identity by blood lineage, inheritance, and implications for the possibilities of marriage partners. I shall discuss these in reverse order.
Although the specifics differ in the two cases, both American law and Islamic law use proximity of relation as a criterion for the permissibility of marriage. Under Islamic law and in some states first cousins may marry, but under neither law could a father marry his daughter. Under Islamic law a man may not marry his son's ex-wife, but he may marry his adopted son's ex-wife. This fact does not mean that adoption is illegal, it only means that a legal system that imposes a prohibition on marriage to the ex-wife of an adopted son is imposing an additional constraint beyond that imposed by Islamic law. An examination of the relevant Qur'anic verse clearly shows its purpose is to reform the practice of adoption by removing such prohibitions rather than to end the practice:
God has not made … your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But God tells (you) the Truth and He shows the (right) Way. Call them by (the names) of their fathers: that is more just in the sight of God but if ye know not their father's (names call them) your Brothers in faith or your Maulâs. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and God is Oft-Returning Most Merciful. The Prophet is closer to the Believers than their own selves and his wives are their mothers. Blood-relations among each other have closer personal ties in the Decree of God than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of God).
The wording is very significant here. The text does not ban adoption, but only says that the use of the word "son" with respect to an adoptee is just a phrase and not a blood (or genetic) fact. Nor should it be inferred that it is prohibiting the use of the word son (in a metaphorical sense), since it should then logically follow that the term brother (explicitly approved in the text) would also have to be prohibited for the same reasons. Our adopted sons are not our genetic sons any more than our brothers in faith are our genetic brothers. The purpose of the verse is clearly to prevent drawing legal restrictions from the metaphorical use of the word "son" in describing a foster relationship. Thus one might marry the ex-wife of one's foster son (as one might marry the ex-wife of a blood brother), but one can no more marry a daughter than one could marry a sister.
Analogy to blood relations is not the only relevant issue here. Islamic law forbids a man to marry a woman who had been suckled by the same wet nurse as the man, regardless of whether either was adopted by the wet nurse. Here, too, we see that the issue is not adoption, but how social relationships bear on the question of marriageability.
The issue of inheritance may be dealt with briefly. In most American states, an adopted child has the same automatic rights of inheritance as a genetic child. In a few states, as under Islamic law, inheritance is not automatic but needs to be specified in the will. American law recognizes the validity of wills that specify an inheritance distribution based on Islamic law, so this constitutes no objection to adoption by American Muslims.
Finally, we consider the issue of identity by blood lineage. It has been the custom in America to downplay (or even) hide the identity of blood parents in cases of adoption. Recently there has been a welcome trend giving adopted children some rights to discovery in this matter. In this respect American laws are moving in an Islamic direction. The advantages from a medical point of view to such knowledge are obvious, but there are also issues of the subjective importance of knowing one's own identity. The verses of the Qur'an quoted above makes it clear that identity is defined by blood. Experience shows that openness about the true identity of children need not be an obstacle to love and caring between foster parents and adoptees. This is an especially important issue for American Muslims adopting children from abroad. It is neither necessary nor desirable to deny the cultural heritage of these children.
Thank you for your question. I will answer your question from some articles. But before I do that I want to clarify certain things. There are some Islamic concept and terminology that are often misunderstood or misinterpreted when read by non-Muslims. For example, when the Westerners refer to democracy, they are referring to a certain concept, which is not the same when Muslims are referring to democracy. The definition and understanding of what democracy is, not the same for a non Muslim Westerner and a Muslim.
Adoption is also a word that creates a lot of confusion. Because when you ask if Islam permits adoption, you are asking from the western definition of what adoption is. However the concept of adoption is Islam is different than the western concept. Firstly, I will say that Islam does permit adoption, but in its own terms. Islamic definition of adoption is not the same as the western definition.
“Adoption (tabanni) in the sense of changing the name of a child’s biological parents is not permissible in Islam. However, if one takes care of a child as a custodian or guardian and wants to write something for that child in his/her will, then one is allowed to do that within one third of his/her estate. One is allowed to give up to one third of one’s wealth to any charity or to any one who would not receive any share of the inheritance otherwise.” 1
In Islam it is not permitted to adopt a child and name him after his adoptive parents, while denying his biological parents. The Qur'an refers to this saying: "Proclaim their real parentage. That will be more equitable in the sight of Allah. And if ye know not their fathers, then (they are) your brethren in the faith, and your clients." (Al-Ahzab: 4)
Rest of the information, I am copying from http://www.islamfortoday.com/adoption.htm
The Islam form of "adoption" is called kafâla, which literally means sponsorship, but comes from the root word meaning "to feed." It is best translated as "foster parenting." Algerian family law defines the concept thusly: "Kafala, or legal fostering, is the promise to undertake without payment the upkeep, education and protection of a minor, in the same way as a father would do for his son".
If "legal fostering" in Islam requires fulfilling these parental duties "in the same way as a father would do for his son," then how does it differ from legal adoption as understood in the United States? There are three significant differences: denial or acknowledgement of identity by blood lineage, inheritance, and implications for the possibilities of marriage partners. I shall discuss these in reverse order.
Although the specifics differ in the two cases, both American law and Islamic law use proximity of relation as a criterion for the permissibility of marriage. Under Islamic law and in some states first cousins may marry, but under neither law could a father marry his daughter. Under Islamic law a man may not marry his son's ex-wife, but he may marry his adopted son's ex-wife. This fact does not mean that adoption is illegal, it only means that a legal system that imposes a prohibition on marriage to the ex-wife of an adopted son is imposing an additional constraint beyond that imposed by Islamic law. An examination of the relevant Qur'anic verse clearly shows its purpose is to reform the practice of adoption by removing such prohibitions rather than to end the practice:
God has not made … your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But God tells (you) the Truth and He shows the (right) Way. Call them by (the names) of their fathers: that is more just in the sight of God but if ye know not their father's (names call them) your Brothers in faith or your Maulâs. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and God is Oft-Returning Most Merciful. The Prophet is closer to the Believers than their own selves and his wives are their mothers. Blood-relations among each other have closer personal ties in the Decree of God than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of God).
The wording is very significant here. The text does not ban adoption, but only says that the use of the word "son" with respect to an adoptee is just a phrase and not a blood (or genetic) fact. Nor should it be inferred that it is prohibiting the use of the word son (in a metaphorical sense), since it should then logically follow that the term brother (explicitly approved in the text) would also have to be prohibited for the same reasons. Our adopted sons are not our genetic sons any more than our brothers in faith are our genetic brothers. The purpose of the verse is clearly to prevent drawing legal restrictions from the metaphorical use of the word "son" in describing a foster relationship. Thus one might marry the ex-wife of one's foster son (as one might marry the ex-wife of a blood brother), but one can no more marry a daughter than one could marry a sister.
Analogy to blood relations is not the only relevant issue here. Islamic law forbids a man to marry a woman who had been suckled by the same wet nurse as the man, regardless of whether either was adopted by the wet nurse. Here, too, we see that the issue is not adoption, but how social relationships bear on the question of marriageability.
The issue of inheritance may be dealt with briefly. In most American states, an adopted child has the same automatic rights of inheritance as a genetic child. In a few states, as under Islamic law, inheritance is not automatic but needs to be specified in the will. American law recognizes the validity of wills that specify an inheritance distribution based on Islamic law, so this constitutes no objection to adoption by American Muslims.
Finally, we consider the issue of identity by blood lineage. It has been the custom in America to downplay (or even) hide the identity of blood parents in cases of adoption. Recently there has been a welcome trend giving adopted children some rights to discovery in this matter. In this respect American laws are moving in an Islamic direction. The advantages from a medical point of view to such knowledge are obvious, but there are also issues of the subjective importance of knowing one's own identity. The verses of the Qur'an quoted above makes it clear that identity is defined by blood. Experience shows that openness about the true identity of children need not be an obstacle to love and caring between foster parents and adoptees. This is an especially important issue for American Muslims adopting children from abroad. It is neither necessary nor desirable to deny the cultural heritage of these children.
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