VARIOUS TOPICS

بو حمد · May 23rd, 2008, 12:27 AM

Renewal of Islamic Law

By Dr. Jasser Auda
Islamic researcher - UK

Between Change and Renewal

First of all, there is a difference between change (taghyeer) and renewal (tajdeed). When you 'change' your house, you basically move somewhere else, or perhaps bring the old house down and then re-build it.

But when you 'renew' your house, you keep the pillars, the walls, and the general features, and you build on what is there in order to make the house more suitable to the changes that happened in your life with the passage of time.

Similarly, there are people who call for the 'renewal' of Islam in terms of totally changing or 'deconstructing' its basic pillars and features. This kind of renewal is not what I am calling for.

Renewal and Worldview

Many writers wrote about 'renewal', and addressed the topic from various angles. This is a wide topic. In the space allowed here, however, I will try to address this issue from the angle of what we call today 'worldview.'

'Worldview' is 'a set of pre-suppositions which we hold about the basic makeup of the world' (Sire, James W. Naming the Elephant. DOWNERS Grove, IL: Inter Varsity Press, 2004, p.19-20), 'a frame of reference for human experience' (O. B. Jenkins, What Is Worldview?, 1999, and 'a system of belief.' Richard DeWitt, Worldviews: An Introduction to the History and Philosophy of Science (Malden, MA: Blackwell, 2004, p.3.)

Thus, a worldview is the product of a number of factors that shape human 'cognition' of the world.

The following are examples of 'theories' that make up a human worldview:

1. God, the world, human beings, afterlife, knowledge, morality, and history. (Ninian Smart, Worldviews: Cross-cultural Explorations of Human Beliefs, 3rd ed., Prentice Hall, 1999, p.19-20)

2. Myth, doctrine, ethics, rituals, and society. (Smart, Worldviews)

3. Beliefs, concepts, sense of order, social constructs, role-models, and moral precepts. (Jenkins, What Is Worldview?)

4. The natural world, ethics, politics, biology, psychology, methods of scientific investigation, and many other factors. (DeWitt, Worldviews)

5. God, oneself, nature, space, and time. (Abdul-Fattah, Saif. 'On Imam Mohamed Abdu's Worldview' Paper presented at the Centennial of Sheikh Mohamed Abdu, Bibliotheca Alexandrina, Alexandria, Egypt Dec., 2005, p. 7)

All of the above theories show that a worldview is shaped by everything around us, from religion, self-portrayal, geography, and the environment, to politics, society, economy, and language.

Using the word 'culture' in a broad sense, worldview represents 'cognitive culture.' (Sire, Naming p. 28, Naugle, Worldview: The History of a Concept, p. 29) Cognitive culture is the mental framework and sense of reality through which people view and interact with the outside world.

Customs and Islamic Law

Traditionally, the fundamental of al-urf (customs) in the theory of Islamic law deals with the 'interaction with the outside world.' A Hanafi, one of the great four scholars of jurisprudence, fundamental rule states that 'an implicit condition according to custom is similar to an explicit condition according to ******s'. (Al-Majala, Majallat Al-Ahkam Al-Adliyah (Journal of Justice Rulings) item 43, 45, see also: Ibn `Abdeen, Al-Hashiyah (Side Notes) vol. 4, p.556)

Various schools of law agree to this rule on the application level when there is no specific text to refer to. The purpose behind using the jurists' 'default' customs is to accom modate the circumstances of some people that are different from Arabic customs. (Masoud Ibn Musa Flousi, Madrasat Al-Mutakalimeen, Riyadh: Maktabat al-Rusd, 2004, p. 354)

However, the practical implication of al-urf on Fiqh itself is quite limited. Standard examples mentioned in the books of Uṣul Al-Fiqh (Principles of Islamic Jurisprudence) of what is subject to urf in the Islamic law is the value of dowry, the currency used in trade transactions, covering or uncovering one's head, and common usage of some Arabic words such as 'walad' and 'lahm,' could mean 'children' or 'boys' and 'beef' or 'beef and birds,' respectively, depending on one's region and dialect.

It is clear that these standard examples do not reflect, in any significant way, variations in human life other than the 'default' medieval Arabic world.

Thus, many Islamic rulings remained coupled with Arabic customs of the first two or three Islamic centuries and with that era's political borders, geography, food, economic resources, and social system, i.e., worldview.

For example, the forms of charity one pays to the poor at the end of Ramadan is still stipulated according to common foodstuffs of the seventh century CE mentioned in the related hadith, i.e., dates, raisins, and barley.

According to many scholars even today, a number of Islamic rulings continue to be based on the 'political borders' between 'the land of Islam' and 'the land of war.' (Ibn al-Qayim, Ahkam Ahl Al-Dhimmah vol. 2, p. 728)

According to all written legal systems driven from the Islamic schools of law, a Muslim girl cannot get married unless she delegates her father (or a close male) to pronounce the marriage vows on her behalf, as was the Arabic tradition. Usually, marriage vows themselves could only be in Arabic.

A compensation paid for unintentional killing is still the responsibility of one's 'tribe' (al-`aqilah) even in non-tribal social systems. (Sayyed Sabiq, Fiqh Al-Sunnah, vol.3, p. 29)

Similarly, in some remote areas, liability for murder for an unknown perpetrator is determined according to qasamah (which is a form of 'territorial liability,' according to Hanafis and Zaidis, and a 'next of kin liability,' according to the rest of classic schools). (Peters, Rudolph. "Murder in Khaybar: Some Thoughts on the Origins of the Qasama Procedure in Islamic Law", in Islamic Law and Society VOl. 9, No. 2, 2002, p. 133.

The Role of the Jurist

The Quran and the sections of the prophetic traditions that are law-related are
the jurist's 'sources' and part of his/her 'worldview' too. The other components of a jurist's worldview are combined with 'sources' in order to produce Fiqh.

A 'worldview,' however, has to be 'competent,' i.e., built on a 'scientific' basis, as explained below. A jurist without a 'competent worldview' is not 'competent' enough to make accurate judgments.

This competence is another expansion to the skills of Fiqh al-Waqi` (understanding the status quo), which the Muslim scholar Ibn al-Qayyim set as a condition for competence in ijtihad. ( Ibn al-Qayyim, Al-Turuq Al-Hukmiyah vol. 1, p. 5) This proposal has the following two impacts on the law:

Literal Application of Islamic Law

First, considering changes in the jurist's 'worldview' will decrease literalism in the Islamic law. A literal following of a ruling turns it into some sort of 'ritual.' I argue that it is necessary to maintain constancy in the area of rituals in the Islamic law, such as prayers, fasting, and pilgrimage.

However, exaggerating the area of rituals always happens at the expense of the higher objectives of the Islamic law. A balance between these two ends is required for a balanced renewal.

The following examples illustrate this point. The purpose behind the end-of-Ramadan charity (ṣadaqat al-fiṭr) is to help the poor. It is reported that the Prophet had said, "on that day, give the poor enough so they do not have to beg." (Ibn Hajar, Fath Al-Bari Sharh Sahih Al-Bukhari, p. 375)

However, this charity was placed under the category of rituals and, therefore, applied in every place and time to the letter. When geography and society change to the extent that dates, raisins, and barley become of no use to the poor, a literal and 'ritualistic' application of this charity would defeat the purpose behind it.

Similarly, in some developing countries with a majority of Muslims, one's relatives are held responsible for paying the compensation for unintentional killing because they are supposed to be of his or her tribe, as mentioned above.

But if little significance is accrued to one's tribe or ethnic group, due to a different 'worldview' of social structures, then a literal application of al-aqilah(the family) goes against the purpose of justice itself.

Finally, (Arabic) marriage vows and Friday sermons are generally not understood in non-Arab speaking communities and this is the case in most of the mosques that I have been to in the UK, to my surprise.

Conducting these in the Arabic language is due to the rulings that decreed that vows and sermons are rituals in their own right. Thus, the sentimental meaning of the vows and the social meaning of the sermons are compromised.

This analysis is not suggesting that acts of worship and purposes of the law are in contradiction. 'Worship' is a purpose of the Islamic law in its own right. However, it has to be balanced with other social purposes.

Islamic Law & Social Sciences

The second impact of the proposed condition of a 'competent worldview' is 'opening' the system of Islamic law to advance in natural and social sciences. Judging some status quo or 'reality' can no longer be claimed without proper research that is based on sound and 'competent' physical or social sciences methodology.

Some issues in the Islamic law related to legal capacity, such as 'the sign

of death,' 'maximum pregnancy period,' 'age of differentiation,' or 'age of puberty,' were traditionally judged based on 'asking people. '

Since 'methods of scientific investigation' is indeed part of one's worldview,' (DeWitt, Worldviews, p. 5), I would say that 'asking people' cannot be claimed today without some sound statistical proof or social study.

This takes us to the realm of science (natural and social), and defines a mechanism of interaction between the Islamic law and other branches of knowledge.

Therefore, a jurist should consult specialists in medical, economical, political, or any other field, and ask them to determine the fact for him/her. Empirical data should have 'authority' in this area, even if it were 'uncertain' according to traditional logic.

It is true that 'science' evolves with time, and this will entail regular updating of our scientific decisions and answers. Nevertheless, the evolution of science is part of the natural evolution of the jurist's 'worldview,' and accordingly must be reflected in the law. This maintains 'openness' and 'renewal' in the system of Islamic law.

If renewal occurs, its role in today's world, will be to present a proper, rather than a distorted picture of Islam. There are numerous obvious benefits for this presentation.

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Dr. Jasser Auda is the director of al-Maqasid Research Centre in the Philosophy of the Islamic Law (Markaz Derasat Maqasid al-Shari`ah al-Islamiyyah) in London, UK. He is a doctoral candidate in the Theology and Religious Studies Department, University of Wales, UK, where he is writing a thesis on the philosophy of Islamic Law.

Islam On Line

بو حمد · May 25th, 2008, 08:21 PM

?Who Stole Freedom From Arab Women

Humankind's freedom means self-determination to direct one's course in life according to his or her vision. This vision is the product of the long experience acquired, together with the experience of others from different cultures. Everyone has a unique vision of life, like a fingerprint. The free practice of this vision generates personal happiness.

From this definition, one may ask, "Is the contemporary woman free and therefore happy?"

Whenever the predicament of women's freedom is discussed, fingers immediately point to the radical Islamic culture. Such an accusation is partly true.

Twin Horns of Oppression

It is not difficult for observers to discover the two main roots of discrimination against women. The first root is attributed to a radical Islamic school. This is a particular religious school that has dominated the Islamic World for decades through the power of oil, until it was accepted by the public as "the" religious school instead of "a" religious school.

This school compares women to precious jewels (a famous ****phor in their literature), which should be kept in closed velvet boxes to be seen only by the owners.

Then there is the second main root: gender feminists. This root dominates the world with the power of the new global system, spreading a notion of democracy and enlightenment with armies and financial aid.

In the literature of gender feminists, women are subject to experiments exactly like guinea pigs; they are labeled "gender" without considering their physical and psychological uniqueness.

Radical Islamic School

Both the Islamic and feminist radicals alike compete to practice guardianship over women by imposing their dogmas upon them. Meanwhile, women grow more poor, more illiterate, more increasingly marginalized, and more unhappy.

Thousands of female nongovernmental organizations (NGOs) from both radicals spend millions of dollars on hypocritical slogans, while the status of women remains the same. Those NGOs tend to politicize women's issues to settle their ideological disputes. This attitude, which makes use of women's suffering, is the most oppressive and discriminatory among all other immoral practices.

The radical Islamic vision is really dangerous because it is the most popular among Muslims (especially in the Gulf region). It comforts those who were "tamed" by their regimes as it enables them to refrain from the social or political realms of reform, which they claim to be affairs not related to religion.

This vision subjugated women as part of the process of subjugating the whole society. It isolates women from the world at large using a highly Freudian approach to reading some holy Islamic texts.

This school of Islam makes use of the fact that the majority of the Muslim population is ignorant of classical Arabic in which the original texts were written. Therefore, the scholars of this school of Islam act as mediators by interpreting the holy texts according to their vision. They zoom in on what may substantiate their views and zoom out of what does not.

This mentality believes that there is no place in Paradise for female martyrs, revolutionists, scientists, creative artists, and social workers. They believe there is only room for women who, all their lives, have never crossed the threshold of their parents' home except twice: once to their husbands' homes upon marriage and the other to the grave!

This Islamic school is strongly supported by some regimes as it presents an anesthetizing alternative to the reformist Islamist school, which every now and then tends to open files of political, social, and economic corruption, thus stirring up the "masses."

Radical Feminism

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Radical feminism is known to have started as an instrument for Marxism to enable the proletariat to increase in number by making women work.

Later in the 19th century, wars in the European continent started and women had to go out to work to make up for the lost or disabled men.

Thus, it becomes apparent that the shortage of employees was the real reason behind this historical claim.

Radical feminism adopts two successful methods to reach the target of claiming "all" women. The first is the quota system, through which the feminists pressure the governments to give women a 50-percent share in all fields of employment, regardless of proficiency or competence for the job. This may require women to take more or less than the 50 percent quota!

T his rigid, thoughtless application will definitely lead to more chaos in the administrative body of any state.

The second method uses a morality that places emphasis on considering domestic chores (care for children and the elderly, housekeeping, etc.) a menial job because it is unpaid.

The label "traditional roles" makes domestic work a taboo. Radical feminism has managed to implant this feeling of inferiority among housewives. They pushed them — against their will and circumstances — to go out to work, a matter that involved dramatic psychological pressures.

To challenge women's natural inclination toward love and marriage, radical feminism invented the strategy of vilifying (and "satanizing") men. In feminist literature, the only examples of men are abusing husbands, violent fathers, etc., with no mention of other examples of men who may act otherwise — those men who definitely have not become extinct yet.

As a pseudo-human philosophy, feminism addresses only one aspect of women: the materialist, ignoring the spiritual and emotional aspects. It teaches women selfishness by prioritizing the individual over the common good, be it familial or communal.

In our modern times, the exploitative multinational companies, which do not allow for any obstruction to their long-term goals, were behind the propagation of many of the feminist claims regarding women's going out to work.

Instead of bravely saying that family, marriage, and domestic roles are obstacles to the new global system (according to feminism), they sugarcoated the claim with human claims of empowerment, equality, and eradication of poverty for women. But has poverty really been eradicated with the presence of the feminist activities?

Common Ground

This radical feminism contradicts classical feminism. This latter has been spreading for years and it was heartily welcomed in the Arab World as it helped women to build their capacities and to incite their strengths to go out to work, whether paid or voluntary. Women were therefore able to benefit their societies without having to sacrifice their families or "traditional roles."

This common ground between the radical school of Islam and feminism is unmistakable despite the surface conflict that exists between them. Both radicals are two sides of one coin that has been issued by the same agent, with the environment influencing which shoe fits better:

Both impose their anti-humanitarian discourse using the power of need.
Both use the same violent, degrading discourse against their opponents to cover their weaknesses and irrationality.
Both use ideology as a camouflage to serve either imperialism, capitalism, or oppression.
Both use women in a contrasting manner, among many instruments that serve their goals.
Every woman was created to be independent and responsible. She is the only one who should decide for herself — when and how to be happy, when to go out or stay home, etc.

A woman does not need sponsors or guardians to respond when she asks, "Am I happy?" When she is not feeling happy, she does not need them to answer, "No, you are happy, even if you feel miserable; we know you better than you know yourself"!

The true meaning of discrimination against women is confiscating women's freedom and using it against them.

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Dr. Amani Abul Fadl Farag, is the director of the Egyptian Center for Monitoring Priorities -

Islam On Line

بو حمد · May 25th, 2008, 08:34 PM

Using Muslim Women as Trojan Horses

Shelina's Blog

From Muslim News

U.K - The Government’s latest announcement about funding for Muslim women to help curb terrorism confuses social cohesion with extremism, says Shelina Zahra Janmohamed, and it also forgets that women cannot single-handedly solve our social ills.

Government Training

Apparently, we’re not very assertive. And apparently, we need the Government’s help. And apparently, some training courses are going to solve the problem. Thus spoke the Government when announcing that they would help us Muslim women to stop extremism. Once we’ve been suitably trained, we’ll go on to spy on our kids, create community cohesion, and curb terror. We’ll then stop for afternoon tea. After dunking our digestives in our chai, we’ll reverse global warming and achieve world peace. Muslim women will save the day! (I know we’re good, really, really good, but I’m not sure we’re superhuman!)

Please don’t misunderstand me - the initiatives announced by the Government, in and of themselves, are good projects. Women do need more support, they are a fundamental building block of the community, they do need more attention. So bring on the training, bring on the resources, bring on the focus.

The projects proposed by the Department of Communities and Local Government are much needed. The communities in question, and the women that form part of them very much need this support. But why is investment in Muslim communities and in Muslim women about terror rather than social improvement? The very distinct line between extremism and social cohesion has become dangerously blurred – and the Government must be called to account on this distortion.

Muslim voices are denigrated when they complain about ‘spying’, ‘interference’ and state-sanitized and approved religion. The wailing chorus is because ‘Moozlim problems’ are categorized as problems of extremism and terror and are dealt with as such, rather than being addressed as the social and economic problems of unemployment, access, education and opportunity that they are. Government resources are required to get to grips with deep social issues, as a problem to solve in themselves. Extremism and terror need to be tackled in and of themselves as well. But solving terrorism can’t masquerade under the guise of social reform. The two must not be conflated.

Investing in Whom?

When it comes to the specific question of investing in women, yes women - just like men - need to be involved in facing down the criminals that bring extremism and death to our streets. But we’re falling into the usual trap of gender play-offs. If it doesn’t work with the men, go onto the women? Try one, then the other? The Government is beginning to sound like a deeply traditional mosque, or the feminist movement, by dealing with people (in this case Muslims) as two distinct species - male or female - who apparently have little or no overlap. Women can’t do it alone, so don’t set us up to fail.

The Gender Trap

Women are not, and should not be a separate project, an afterthought, a curiosity. This is an obstacle to creating a socially cohesive and balanced society. Muslim societies (just like European ones) are very guilty of this problem of falling foul to treating men and women as two separate mutually exclusive entities. But the Government seems to be equally guilty. Building projects and goals on such shaky gender foundations may yield short term benefits, but it is predicated on a model of social interaction that is flawed. Men and women are not separate, independent, unrelated. It takes two halves to build a whole.

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In the Muslim world, the longstanding focus of the debate on social relations between the genders has been on establishing the limits and boundaries of Islamic law. By focusing this debate simply on the specifics of the boundaries of Islamic law it reinforces the exclusion and separation of women from society in general. By talking about “women’s rights”, the whole area becomes a sub topic. In the same way, talking about women bearing the brunt of the responsibility to curb terror detracts from the responsibilities of the social whole.

To put it simply, it is a mistake to consider men on the one hand, and women on the other hand, in isolation from each other, because at every step we are connected to each other. The Islamic model of gender relations describes the equality of men and women as “created from one soul” as well as their interconnectedness and balance: “you may find peace and tranquility in each other.”

From a Single Soul

The Qur’an explains it is He who brought us into being from a single soul. From the very source of the human being, both men and women have the same value, being created from the same beginning. In the Qur’anic model, women and men are linked right from the beginning and their source is of the same value, they share the same unity.

The whole area of gender rights and gender relations is very sensitive, and one of the areas of particular sensitivity is around the concept of “equality.” By referring to a society of two equal and balanced halves, the reference is to being equal in value and participation, with no other connotation. And this meaning is quite clear in the verse of the Qur’an that locates men and women as created from one soul.

The issue is that women are not being given the opportunity to contribute their value. The Government funding should help in a small way to address this - but only if it is aimed at improving the status quo, not as a means to the totally separate goal of dealing with extremism.

The Islamic model of the two genders as two halves of a whole, is a reflection of the fundamental Islamic concept of Tawhîd. This central doctrine can be further explored by looking at the attributes of the Creator, who has names which represent His Jalâl – His Majesty, and other names which represent His Jamâl – His Beauty. For every Muslim, these are both an undeniable part of Tawhîd. Then if man and woman are created from a single soul, are they not simply a reflection of the attributes of Jalâl and Jamâl, of the masculine and feminine attributes of Allah? In which case, how can the two ever be separated? And further, are not both together required to complete the unity?

The discussion should then not be on “men’s rights” or “women’s rights” but on the rights of the human being, and the respect for each other as human beings. Perhaps the problem is that we do not see the potential of each other as fulfilling the divine in everyday life.

The Qur’an is explicit in saying that Allah has created pairs for us that we may find peace and tranquility in each other. This verse is usually quoted in the context of two individuals getting married. But instead of simply looking at this at an individual level of one man and one woman, we can extrapolate it and create a model of social harmony - that women and men are a pair and need to work together in order for society to be peaceful and tranquil.

Creating Balance for All!

What will be the key factors in shaping an environment that will be successful in creating a balanced whole with productive participation from both genders? We shouldn’t be drawn into playing the genders off against each other. It is totally appropriate to identify the unique needs of each gender and to address them as part of a holistic approach to solving problems and improving society. It is not appropriate to favor one gender, and punish the other for seeming failure. That would be like holding your hand over one eye to try to see the whole world in three-dimensional glory.

Unfortunately, by confusing extremism with social cohesion, and by holding up women alone as social saviors, the Government is in grave danger of creating a one-eyed bumbling monster.

Sources:

This article is republished with the kind permission of the publisher. The original can be found on Muslimnews.co.uk.

بو حمد · May 30th, 2008, 03:53 AM

Feeling Lucky and Secure

Two German Sisters Find Islam in Their Teens

When I write about my journey to Islam, the first thing I have to say is that I was "lucky" that not so many of those who were born Muslims had found their way to Islam yet. I knew about Islam through these Muslims though.
When I became a Muslim in the year 2000, at the age of 16, I was thinking of how lucky I am that I became part of a community which consists of brothers and sisters who fear God. Their hearts are made of gold and are respectful. But quickly I realized that this had nothing to do with luck, but it was rather the will of Allah, Who pulled me closer and closer to Islam.

[(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.] (Al-Baqarah 2:213)

I lived the first 14 years of my life in a Catholic family in a village which consisted of around 2,000 inhabitants. Among these, there were four or five non-German families and ours was one of them. Even though my parents were foreigners (father French, mother Croatian), we had a "German" upbringing; we always spoke German and had German friends.

WhenI was 12 years old, my elder sister — then 14 years old — and I had left our village to the second biggest city in Germany only to go shopping with our parents. But after that, we went more often to the city and got to know several teenagers. Most of them had Turkish and Bosnian backgrounds; in other words they had Muslim parents. We became friends quickly and were attracted to them. This was the first time for me to hear about Islam. In fact, I didn't even know that religions other than Christianity existed.

Our new acquaintances did not really tell us anything about Islam; in the course of time we found out that they were different than we were. We noticed this when they mentioned that they don't eat pork or that they don't buy Christmas presents, but they used to talk about Bayram (`Eid in Turkish), and other interesting things.

Despite the fact that these small differences made my sister and me rather curious, we did not talk much about religion, even though I was always certain of God's existence and I believed in this.About a year later, my sister met a Turkish man, who became her husband. And he told her more about Islam, brought her Islamic books in German, and tried to answer her questions about the religion. I kept my interest about Islam to myself; it remained merely a big curiosity for me. This curiosity led me to read the books that originally were my sister's, and I really liked what I read. However, I realized that what I read did not correspond with what our Muslim friends and acquaintances told us and how they lived and practiced. For example, I didn't even know a Muslim girl who was wearing a hijab, but I read that Muslim women should wear hijab.

When I was 16, I met a friend who is now my husband. Only after I got acquainted with him I could say that I met more Muslims who really are practicing Muslims and don't just act as such. Bit by bit I started to memorize prayers such as Al-Fatihah (the introduction of the Qur'an) but without yet being a Muslim. I think I was sure at this time that I would convert someday — I just didn't know when and where.

This moment came about after I met several sisters who tried, and still try, with all their love and strength to practice Islam, to learn more, and to pass it on to others. I used to have regular meetings with them until one of them questioned my hesitance to convert, even though I already believed in Islam. That very day I spoke the Shahadah — al-hamdu lillah (all praise to God).

My circle of friends and acquaintances changed considerably since then. Many of my old school friends wouldn't greet me anymore; others didn't want much to do with me. But al-hamdu lillah, after becoming a Muslim, I have found so many new friends who are my sisters in Islam. Allah Almighty knows what is best for us humans.

My parents, especially my mother, tried for several months to distance me from Islam. However, she had to quit that fight rather fast. With time, she finally understood that it wasn't my boyfriend or my new circle of friends who were responsible for the changes in my way of life, but that it was me who sought those changes.

Our relationship has gradually changed for the better and so much that she no longer cares if I wear a veil or an overcoat or a miniskirt. I am still her daughter and she sees how content I am. And she knows very well that my life is fulfilled, that I am truly satisfied, and that I feel secure in my heart and with my Muslim community.
May Allah guide us always on the right path. Ameen.

بو حمد · May 30th, 2008, 04:06 AM

At the Age of Sixteen

A German Teen Discovers Islam

By Melissa Hardy

“Our Father who art in Heaven, hollowed be Thy name, Thy Kingdom come Thy will be done on Earth as it is in Heaven, give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us, and lead us not into temptation but deliver us from evil.” I prayed before I slept.
I was about 13 then. My friends and I thought it was the coolest thing in the World to be Christians. We all went to church together on Sundays and Youth on Wednesday at the Baptist Church that is now known as “Gateway Church” on Tulare St. and Conyer. We were all die hard Christian punks. We went to shows that had Christian bands playing and listened to Footklan and Living Sacrifice.

“Dead to the World, and alive in Christ!!” we would shout as the band got ready to play their next song.

About a year went by like this. My friends even took me to the Vans Warped Tour in 2002. I was 14 when I began thinking to myself, “Religion shouldn’t be a fad. Come to think of it, I only believe this because my friends do.”

I immediately went to my Youth Pastor. I told him how I felt and what my questions were. He gave me little “workbooks” that were supposed to help guide me on my path. My questions were serious; not just silly questions kids think of. Mine were like—why does God have a son? How can God and his son be one including the Holy Spirit? What is the Holy Spirit? Since God and Jesus are one, and Jesus died on the cross… Did God die then too?—some answers he did have, but others he just said to me, “It takes faith.”

“Faith,” I thought to myself. “Faith? He is telling me I need to have faith to know that the basis of my religion is real and true?”

Later I went to a priest and asked him the same questions. I got the same answers. I went to the pastor at Grace Lutheran Church and asked him the same questions. Again, I got the same answers. I went home to think and gather my thoughts together.

“Judaism!!” I thought.

It’s like the backbone of Christianity. “If Christians weren’t right then Jews have to be!” I thought.

I started reading online about Jewish beliefs, culture, and tradition. I fell in love. I downloaded Jewish songs and bought movies by Jewish producers and writers. I wept and wept watching Schindler’s List and The Pianist. I felt betrayed by my own countrymen. (I’m German) I felt angry towards Palestinians and love for Israel and its people. I went to the Synagogue, Temple B’nai David, every Friday on Chinowth and Tulare. I tried teaching myself Hebrew. I found out that Reformed Jews allow women to wear yarmulkes. So, I immediately went and bought one. I wore it with pride in the Temple, I wore it to school, and downtown with my friends. Now I was a Jewish punk. I wanted to start a band named “The Mad Rabbis”. I wanted to be a Rabbi.

Time went on and I turned 15. Despite the passion I had for this beautiful religion, I saw the huge hole it had in it. I felt there was something missing. There was no Jesus. I completely tried to forget about him. As much as I tried, I just couldn’t. So, I thought to myself, “Judaism can’t be it. As much as I want it to be, it just can’t. I can’t believe in something knowing there is a void.”

At that time I just felt completely lost. I didn’t know what to do. I gave up. My friends started to go astray from their religion also. But the path they took was the rough one. Smoking, drinking, and partying were their way of release from what they felt. And unfortunately I began to hang out with them more. So, I picked up the habit of smoking. I drank once, but I got so sick that I never did it again. And just the thought of alcohol still makes me nauseous. I eventually got back into my search for myself after a few months. I remembered this one religion I heard of—Islam. And that’s pretty much all I knew about it. That it was called Islam and that it’s an Arab religion. I decided to read about it. I bought a couple of books, but I mostly went to Islamic websites like http://www.islamonline.net. I studied this new, foreign, and misunderstood religion not knowing that it would change my life forever.

“What was this? That’s how you pray? There is no God but God? Fasting? Charity? Pilgrimage to Mecca? Mecca?” I read on and on.

I learned that the people on 9/11 who called themselves Muslims were going against what their religion taught them. I found a verse in the Qur’an that says if you take one life it's like taking the lives of all humanity, and if you save one life it's like saving all of humanity. I read that women had the right to education, divorce, owning homes, driving, etc. They have every right as any woman living in America. I found out that culture and religion differ a lot. I began to pray as best as I could. I memorized all the Arabic and all the movements. I gained respect for my parents. I stopped smoking. I fasted my first Ramadan last year in 2004 as a Muslim. I learned that as a Muslim, I should be humble and not argumentative. I read that I should respect my elders and respect myself. I started wearing my hijab at the beginning of this semester. I wear it because I believe my body is my own business. Just because I cover my hair doesn’t mean I am less of a woman, but in fact, it makes me more of a woman. People may look at me and think “terrorist”, but I’d rather let them think of me like that when I know I am no where close to anyone. Or, if I’m not wearing my hijab, people could look at me like any other girl and if they like what they see on my body then they’ll talk to me. I chose respect. I learned also that Muslims believe that Jesus (Son of the Virgin Mary) was a Prophet and Mohammed was the last Prophet. I learned they accept the Bible and Torah and the Qur’an all as Holy Books. I began to look at the fighting between Palestine and Israel with disgust. I didn’t understand how people could have so much hate for each other. I gained so much knowledge of this young, beautiful religion. I decided it was time.

I converted to Islam in May of 2004 at the age of 16.

I am a Muslim. That’s who I am and that is my religion. My religion has shaped my outlook on life, my behavior, and my perception and acceptance of others. It’s very important to me because it is a part of me everyday, every moment. I pray five times a day. I worship my God the way He wants and not how I want. I don’t think about Him only on Sundays, Wednesdays, and Fridays or when I am in trouble. I think about Him all the time, every day. It has made me more accept the others and has given me understanding. Islam has shaped not only my beliefs, but also my opinions, and my actions. Alhamdulillah.

(All praise is to God)

May 23rd, 2008, 12:27 AM	رقم المشاركة : 1
بو حمد مشرف المنتدى الإسلامي الملف الشخصي الحالة	VARIOUS TOPICS Renewal of Islamic Law By Dr. Jasser Auda Islamic researcher - UK Between Change and Renewal First of all, there is a difference between change (taghyeer) and renewal (tajdeed). When you 'change' your house, you basically move somewhere else, or perhaps bring the old house down and then re-build it. But when you 'renew' your house, you keep the pillars, the walls, and the general features, and you build on what is there in order to make the house more suitable to the changes that happened in your life with the passage of time. Similarly, there are people who call for the 'renewal' of Islam in terms of totally changing or 'deconstructing' its basic pillars and features. This kind of renewal is not what I am calling for. Renewal and Worldview Many writers wrote about 'renewal', and addressed the topic from various angles. This is a wide topic. In the space allowed here, however, I will try to address this issue from the angle of what we call today 'worldview.' 'Worldview' is 'a set of pre-suppositions which we hold about the basic makeup of the world' (Sire, James W. Naming the Elephant. DOWNERS Grove, IL: Inter Varsity Press, 2004, p.19-20), 'a frame of reference for human experience' (O. B. Jenkins, What Is Worldview?, 1999, and 'a system of belief.' Richard DeWitt, Worldviews: An Introduction to the History and Philosophy of Science (Malden, MA: Blackwell, 2004, p.3.) Thus, a worldview is the product of a number of factors that shape human 'cognition' of the world. The following are examples of 'theories' that make up a human worldview: 1. God, the world, human beings, afterlife, knowledge, morality, and history. (Ninian Smart, Worldviews: Cross-cultural Explorations of Human Beliefs, 3rd ed., Prentice Hall, 1999, p.19-20) 2. Myth, doctrine, ethics, rituals, and society. (Smart, Worldviews) 3. Beliefs, concepts, sense of order, social constructs, role-models, and moral precepts. (Jenkins, What Is Worldview?) 4. The natural world, ethics, politics, biology, psychology, methods of scientific investigation, and many other factors. (DeWitt, Worldviews) 5. God, oneself, nature, space, and time. (Abdul-Fattah, Saif. 'On Imam Mohamed Abdu's Worldview' Paper presented at the Centennial of Sheikh Mohamed Abdu, Bibliotheca Alexandrina, Alexandria, Egypt Dec., 2005, p. 7) All of the above theories show that a worldview is shaped by everything around us, from religion, self-portrayal, geography, and the environment, to politics, society, economy, and language. Using the word 'culture' in a broad sense, worldview represents 'cognitive culture.' (Sire, Naming p. 28, Naugle, Worldview: The History of a Concept, p. 29) Cognitive culture is the mental framework and sense of reality through which people view and interact with the outside world. Customs and Islamic Law Traditionally, the fundamental of al-urf (customs) in the theory of Islamic law deals with the 'interaction with the outside world.' A Hanafi, one of the great four scholars of jurisprudence, fundamental rule states that 'an implicit condition according to custom is similar to an explicit condition according to *****s'. (Al-Majala, Majallat Al-Ahkam Al-Adliyah (Journal of Justice Rulings) item 43, 45, see also: Ibn `Abdeen, Al-Hashiyah (Side Notes) vol. 4, p.556) Various schools of law agree to this rule on the application level when there is no specific text to refer to. The purpose behind using the jurists' 'default' customs is to accom modate the circumstances of some people that are different from Arabic customs. (Masoud Ibn Musa Flousi, Madrasat Al-Mutakalimeen, Riyadh: Maktabat al-Rusd, 2004, p. 354) However, the practical implication of al-urf on Fiqh itself is quite limited. Standard examples mentioned in the books of Uṣul Al-Fiqh (Principles of Islamic Jurisprudence) of what is subject to urf in the Islamic law is the value of dowry, the currency used in trade transactions, covering or uncovering one's head, and common usage of some Arabic words such as 'walad' and 'lahm,' could mean 'children' or 'boys' and 'beef' or 'beef and birds,' respectively, depending on one's region and dialect. It is clear that these standard examples do not reflect, in any significant way, variations in human life other than the 'default' medieval Arabic world. Thus, many Islamic rulings remained coupled with Arabic customs of the first two or three Islamic centuries and with that era's political borders, geography, food, economic resources, and social system, i.e., worldview. For example, the forms of charity one pays to the poor at the end of Ramadan is still stipulated according to common foodstuffs of the seventh century CE mentioned in the related hadith, i.e., dates, raisins, and barley. According to many scholars even today, a number of Islamic rulings continue to be based on the 'political borders' between 'the land of Islam' and 'the land of war.' (Ibn al-Qayim, Ahkam Ahl Al-Dhimmah vol. 2, p. 728) According to all written legal systems driven from the Islamic schools of law, a Muslim girl cannot get married unless she delegates her father (or a close male) to pronounce the marriage vows on her behalf, as was the Arabic tradition. Usually, marriage vows themselves could only be in Arabic. A compensation paid for unintentional killing is still the responsibility of one's 'tribe' (al-`aqilah) even in non-tribal social systems. (Sayyed Sabiq, Fiqh Al-Sunnah, vol.3, p. 29) Similarly, in some remote areas, liability for murder for an unknown perpetrator is determined according to qasamah (which is a form of 'territorial liability,' according to Hanafis and Zaidis, and a 'next of kin liability,' according to the rest of classic schools). (Peters, Rudolph. "Murder in Khaybar: Some Thoughts on the Origins of the Qasama Procedure in Islamic Law", in Islamic Law and Society VOl. 9, No. 2, 2002, p. 133. The Role of the Jurist The Quran and the sections of the prophetic traditions that are law-related are the jurist's 'sources' and part of his/her 'worldview' too. The other components of a jurist's worldview are combined with 'sources' in order to produce Fiqh. A 'worldview,' however, has to be 'competent,' i.e., built on a 'scientific' basis, as explained below. A jurist without a 'competent worldview' is not 'competent' enough to make accurate judgments. This competence is another expansion to the skills of Fiqh al-Waqi` (understanding the status quo), which the Muslim scholar Ibn al-Qayyim set as a condition for competence in ijtihad. ( Ibn al-Qayyim, Al-Turuq Al-Hukmiyah vol. 1, p. 5) This proposal has the following two impacts on the law: Literal Application of Islamic Law First, considering changes in the jurist's 'worldview' will decrease literalism in the Islamic law. A literal following of a ruling turns it into some sort of 'ritual.' I argue that it is necessary to maintain constancy in the area of rituals in the Islamic law, such as prayers, fasting, and pilgrimage. However, exaggerating the area of rituals always happens at the expense of the higher objectives of the Islamic law. A balance between these two ends is required for a balanced renewal. The following examples illustrate this point. The purpose behind the end-of-Ramadan charity (ṣadaqat al-fiṭr) is to help the poor. It is reported that the Prophet had said, "on that day, give the poor enough so they do not have to beg." (Ibn Hajar, Fath Al-Bari Sharh Sahih Al-Bukhari, p. 375) However, this charity was placed under the category of rituals and, therefore, applied in every place and time to the letter. When geography and society change to the extent that dates, raisins, and barley become of no use to the poor, a literal and 'ritualistic' application of this charity would defeat the purpose behind it. Similarly, in some developing countries with a majority of Muslims, one's relatives are held responsible for paying the compensation for unintentional killing because they are supposed to be of his or her tribe, as mentioned above. But if little significance is accrued to one's tribe or ethnic group, due to a different 'worldview' of social structures, then a literal application of al-aqilah(the family) goes against the purpose of justice itself. Finally, (Arabic) marriage vows and Friday sermons are generally not understood in non-Arab speaking communities and this is the case in most of the mosques that I have been to in the UK, to my surprise. Conducting these in the Arabic language is due to the rulings that decreed that vows and sermons are rituals in their own right. Thus, the sentimental meaning of the vows and the social meaning of the sermons are compromised. This analysis is not suggesting that acts of worship and purposes of the law are in contradiction. 'Worship' is a purpose of the Islamic law in its own right. However, it has to be balanced with other social purposes. Islamic Law & Social Sciences The second impact of the proposed condition of a 'competent worldview' is 'opening' the system of Islamic law to advance in natural and social sciences. Judging some status quo or 'reality' can no longer be claimed without proper research that is based on sound and 'competent' physical or social sciences methodology. Some issues in the Islamic law related to legal capacity, such as 'the sign of death,' 'maximum pregnancy period,' 'age of differentiation,' or 'age of puberty,' were traditionally judged based on 'asking people. ' Since 'methods of scientific investigation' is indeed part of one's worldview,' (DeWitt, Worldviews, p. 5), I would say that 'asking people' cannot be claimed today without some sound statistical proof or social study. This takes us to the realm of science (natural and social), and defines a mechanism of interaction between the Islamic law and other branches of knowledge. Therefore, a jurist should consult specialists in medical, economical, political, or any other field, and ask them to determine the fact for him/her. Empirical data should have 'authority' in this area, even if it were 'uncertain' according to traditional logic. It is true that 'science' evolves with time, and this will entail regular updating of our scientific decisions and answers. Nevertheless, the evolution of science is part of the natural evolution of the jurist's 'worldview,' and accordingly must be reflected in the law. This maintains 'openness' and 'renewal' in the system of Islamic law. If renewal occurs, its role in today's world, will be to present a proper, rather than a distorted picture of Islam. There are numerous obvious benefits for this presentation. -------------------------------------------------------------------------------- Dr. Jasser Auda is the director of al-Maqasid Research Centre in the Philosophy of the Islamic Law (Markaz Derasat Maqasid al-Shari`ah al-Islamiyyah) in London, UK. He is a doctoral candidate in the Theology and Religious Studies Department, University of Wales, UK, where he is writing a thesis on the philosophy of Islamic Law. Islam On Line* التوقيع : ( اذكروا الله يذكركم واشكروه على نعمه يزدكم ) اللهم صلي وسلم وبارك على نبينا محمد آخر تعديل بو حمد يوم May 23rd, 2008 في 11:03 AM.

May 25th, 2008, 08:21 PM	رقم المشاركة : 2
بو حمد مشرف المنتدى الإسلامي الملف الشخصي الحالة	رد: VARIOUS TOPICS ?Who Stole Freedom From Arab Women Humankind's freedom means self-determination to direct one's course in life according to his or her vision. This vision is the product of the long experience acquired, together with the experience of others from different cultures. Everyone has a unique vision of life, like a fingerprint. The free practice of this vision generates personal happiness. From this definition, one may ask, "Is the contemporary woman free and therefore happy?" Whenever the predicament of women's freedom is discussed, fingers immediately point to the radical Islamic culture. Such an accusation is partly true. Twin Horns of Oppression It is not difficult for observers to discover the two main roots of discrimination against women. The first root is attributed to a radical Islamic school. This is a particular religious school that has dominated the Islamic World for decades through the power of oil, until it was accepted by the public as "the" religious school instead of "a" religious school. This school compares women to precious jewels (a famous ****phor in their literature), which should be kept in closed velvet boxes to be seen only by the owners. Then there is the second main root: gender feminists. This root dominates the world with the power of the new global system, spreading a notion of democracy and enlightenment with armies and financial aid. In the literature of gender feminists, women are subject to experiments exactly like guinea pigs; they are labeled "gender" without considering their physical and psychological uniqueness. Radical Islamic School Both the Islamic and feminist radicals alike compete to practice guardianship over women by imposing their dogmas upon them. Meanwhile, women grow more poor, more illiterate, more increasingly marginalized, and more unhappy. Thousands of female nongovernmental organizations (NGOs) from both radicals spend millions of dollars on hypocritical slogans, while the status of women remains the same. Those NGOs tend to politicize women's issues to settle their ideological disputes. This attitude, which makes use of women's suffering, is the most oppressive and discriminatory among all other immoral practices. The radical Islamic vision is really dangerous because it is the most popular among Muslims (especially in the Gulf region). It comforts those who were "tamed" by their regimes as it enables them to refrain from the social or political realms of reform, which they claim to be affairs not related to religion. This vision subjugated women as part of the process of subjugating the whole society. It isolates women from the world at large using a highly Freudian approach to reading some holy Islamic texts. This school of Islam makes use of the fact that the majority of the Muslim population is ignorant of classical Arabic in which the original texts were written. Therefore, the scholars of this school of Islam act as mediators by interpreting the holy texts according to their vision. They zoom in on what may substantiate their views and zoom out of what does not. This mentality believes that there is no place in Paradise for female martyrs, revolutionists, scientists, creative artists, and social workers. They believe there is only room for women who, all their lives, have never crossed the threshold of their parents' home except twice: once to their husbands' homes upon marriage and the other to the grave! This Islamic school is strongly supported by some regimes as it presents an anesthetizing alternative to the reformist Islamist school, which every now and then tends to open files of political, social, and economic corruption, thus stirring up the "masses." Radical Feminism . Radical feminism is known to have started as an instrument for Marxism to enable the proletariat to increase in number by making women work. Later in the 19th century, wars in the European continent started and women had to go out to work to make up for the lost or disabled men. Thus, it becomes apparent that the shortage of employees was the real reason behind this historical claim. Radical feminism adopts two successful methods to reach the target of claiming "all" women. The first is the quota system, through which the feminists pressure the governments to give women a 50-percent share in all fields of employment, regardless of proficiency or competence for the job. This may require women to take more or less than the 50 percent quota! T his rigid, thoughtless application will definitely lead to more chaos in the administrative body of any state. The second method uses a morality that places emphasis on considering domestic chores (care for children and the elderly, housekeeping, etc.) a menial job because it is unpaid. The label "traditional roles" makes domestic work a taboo. Radical feminism has managed to implant this feeling of inferiority among housewives. They pushed them — against their will and circumstances — to go out to work, a matter that involved dramatic psychological pressures. To challenge women's natural inclination toward love and marriage, radical feminism invented the strategy of vilifying (and "satanizing") men. In feminist literature, the only examples of men are abusing husbands, violent fathers, etc., with no mention of other examples of men who may act otherwise — those men who definitely have not become extinct yet. As a pseudo-human philosophy, feminism addresses only one aspect of women: the materialist, ignoring the spiritual and emotional aspects. It teaches women selfishness by prioritizing the individual over the common good, be it familial or communal. In our modern times, the exploitative multinational companies, which do not allow for any obstruction to their long-term goals, were behind the propagation of many of the feminist claims regarding women's going out to work. Instead of bravely saying that family, marriage, and domestic roles are obstacles to the new global system (according to feminism), they sugarcoated the claim with human claims of empowerment, equality, and eradication of poverty for women. But has poverty really been eradicated with the presence of the feminist activities? Common Ground This radical feminism contradicts classical feminism. This latter has been spreading for years and it was heartily welcomed in the Arab World as it helped women to build their capacities and to incite their strengths to go out to work, whether paid or voluntary. Women were therefore able to benefit their societies without having to sacrifice their families or "traditional roles." This common ground between the radical school of Islam and feminism is unmistakable despite the surface conflict that exists between them. Both radicals are two sides of one coin that has been issued by the same agent, with the environment influencing which shoe fits better: Both impose their anti-humanitarian discourse using the power of need. Both use the same violent, degrading discourse against their opponents to cover their weaknesses and irrationality. Both use ideology as a camouflage to serve either imperialism, capitalism, or oppression. Both use women in a contrasting manner, among many instruments that serve their goals. Every woman was created to be independent and responsible. She is the only one who should decide for herself — when and how to be happy, when to go out or stay home, etc. A woman does not need sponsors or guardians to respond when she asks, "Am I happy?" When she is not feeling happy, she does not need them to answer, "No, you are happy, even if you feel miserable; we know you better than you know yourself"! The true meaning of discrimination against women is confiscating women's freedom and using it against them. -------------------------------------------------------------------------------- Dr. Amani Abul Fadl Farag, is the director of the Egyptian Center for Monitoring Priorities - Islam On Line

May 25th, 2008, 08:34 PM	رقم المشاركة : 3
بو حمد مشرف المنتدى الإسلامي الملف الشخصي الحالة	رد: VARIOUS TOPICS Using Muslim Women as Trojan Horses Shelina's Blog From Muslim News U.K - The Government’s latest announcement about funding for Muslim women to help curb terrorism confuses social cohesion with extremism, says Shelina Zahra Janmohamed, and it also forgets that women cannot single-handedly solve our social ills. Government Training Apparently, we’re not very assertive. And apparently, we need the Government’s help. And apparently, some training courses are going to solve the problem. Thus spoke the Government when announcing that they would help us Muslim women to stop extremism. Once we’ve been suitably trained, we’ll go on to spy on our kids, create community cohesion, and curb terror. We’ll then stop for afternoon tea. After dunking our digestives in our chai, we’ll reverse global warming and achieve world peace. Muslim women will save the day! (I know we’re good, really, really good, but I’m not sure we’re superhuman!) Please don’t misunderstand me - the initiatives announced by the Government, in and of themselves, are good projects. Women do need more support, they are a fundamental building block of the community, they do need more attention. So bring on the training, bring on the resources, bring on the focus. The projects proposed by the Department of Communities and Local Government are much needed. The communities in question, and the women that form part of them very much need this support. But why is investment in Muslim communities and in Muslim women about terror rather than social improvement? The very distinct line between extremism and social cohesion has become dangerously blurred – and the Government must be called to account on this distortion. Muslim voices are denigrated when they complain about ‘spying’, ‘interference’ and state-sanitized and approved religion. The wailing chorus is because ‘Moozlim problems’ are categorized as problems of extremism and terror and are dealt with as such, rather than being addressed as the social and economic problems of unemployment, access, education and opportunity that they are. Government resources are required to get to grips with deep social issues, as a problem to solve in themselves. Extremism and terror need to be tackled in and of themselves as well. But solving terrorism can’t masquerade under the guise of social reform. The two must not be conflated. Investing in Whom? When it comes to the specific question of investing in women, yes women - just like men - need to be involved in facing down the criminals that bring extremism and death to our streets. But we’re falling into the usual trap of gender play-offs. If it doesn’t work with the men, go onto the women? Try one, then the other? The Government is beginning to sound like a deeply traditional mosque, or the feminist movement, by dealing with people (in this case Muslims) as two distinct species - male or female - who apparently have little or no overlap. Women can’t do it alone, so don’t set us up to fail. The Gender Trap Women are not, and should not be a separate project, an afterthought, a curiosity. This is an obstacle to creating a socially cohesive and balanced society. Muslim societies (just like European ones) are very guilty of this problem of falling foul to treating men and women as two separate mutually exclusive entities. But the Government seems to be equally guilty. Building projects and goals on such shaky gender foundations may yield short term benefits, but it is predicated on a model of social interaction that is flawed. Men and women are not separate, independent, unrelated. It takes two halves to build a whole. . In the Muslim world, the longstanding focus of the debate on social relations between the genders has been on establishing the limits and boundaries of Islamic law. By focusing this debate simply on the specifics of the boundaries of Islamic law it reinforces the exclusion and separation of women from society in general. By talking about “women’s rights”, the whole area becomes a sub topic. In the same way, talking about women bearing the brunt of the responsibility to curb terror detracts from the responsibilities of the social whole. To put it simply, it is a mistake to consider men on the one hand, and women on the other hand, in isolation from each other, because at every step we are connected to each other. The Islamic model of gender relations describes the equality of men and women as “created from one soul” as well as their interconnectedness and balance: “you may find peace and tranquility in each other.” From a Single Soul The Qur’an explains it is He who brought us into being from a single soul. From the very source of the human being, both men and women have the same value, being created from the same beginning. In the Qur’anic model, women and men are linked right from the beginning and their source is of the same value, they share the same unity. The whole area of gender rights and gender relations is very sensitive, and one of the areas of particular sensitivity is around the concept of “equality.” By referring to a society of two equal and balanced halves, the reference is to being equal in value and participation, with no other connotation. And this meaning is quite clear in the verse of the Qur’an that locates men and women as created from one soul. The issue is that women are not being given the opportunity to contribute their value. The Government funding should help in a small way to address this - but only if it is aimed at improving the status quo, not as a means to the totally separate goal of dealing with extremism. The Islamic model of the two genders as two halves of a whole, is a reflection of the fundamental Islamic concept of Tawhîd. This central doctrine can be further explored by looking at the attributes of the Creator, who has names which represent His Jalâl – His Majesty, and other names which represent His Jamâl – His Beauty. For every Muslim, these are both an undeniable part of Tawhîd. Then if man and woman are created from a single soul, are they not simply a reflection of the attributes of Jalâl and Jamâl, of the masculine and feminine attributes of Allah? In which case, how can the two ever be separated? And further, are not both together required to complete the unity? The discussion should then not be on “men’s rights” or “women’s rights” but on the rights of the human being, and the respect for each other as human beings. Perhaps the problem is that we do not see the potential of each other as fulfilling the divine in everyday life. The Qur’an is explicit in saying that Allah has created pairs for us that we may find peace and tranquility in each other. This verse is usually quoted in the context of two individuals getting married. But instead of simply looking at this at an individual level of one man and one woman, we can extrapolate it and create a model of social harmony - that women and men are a pair and need to work together in order for society to be peaceful and tranquil. Creating Balance for All! What will be the key factors in shaping an environment that will be successful in creating a balanced whole with productive participation from both genders? We shouldn’t be drawn into playing the genders off against each other. It is totally appropriate to identify the unique needs of each gender and to address them as part of a holistic approach to solving problems and improving society. It is not appropriate to favor one gender, and punish the other for seeming failure. That would be like holding your hand over one eye to try to see the whole world in three-dimensional glory. Unfortunately, by confusing extremism with social cohesion, and by holding up women alone as social saviors, the Government is in grave danger of creating a one-eyed bumbling monster. Sources: This article is republished with the kind permission of the publisher. The original can be found on Muslimnews.co.uk.

May 30th, 2008, 03:53 AM	رقم المشاركة : 4
بو حمد مشرف المنتدى الإسلامي الملف الشخصي الحالة	رد: VARIOUS TOPICS Feeling Lucky and Secure Two German Sisters Find Islam in Their Teens When I write about my journey to Islam, the first thing I have to say is that I was "lucky" that not so many of those who were born Muslims had found their way to Islam yet. I knew about Islam through these Muslims though. When I became a Muslim in the year 2000, at the age of 16, I was thinking of how lucky I am that I became part of a community which consists of brothers and sisters who fear God. Their hearts are made of gold and are respectful. But quickly I realized that this had nothing to do with luck, but it was rather the will of Allah, Who pulled me closer and closer to Islam. [(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.] (Al-Baqarah 2:213) I lived the first 14 years of my life in a Catholic family in a village which consisted of around 2,000 inhabitants. Among these, there were four or five non-German families and ours was one of them. Even though my parents were foreigners (father French, mother Croatian), we had a "German" upbringing; we always spoke German and had German friends. WhenI was 12 years old, my elder sister — then 14 years old — and I had left our village to the second biggest city in Germany only to go shopping with our parents. But after that, we went more often to the city and got to know several teenagers. Most of them had Turkish and Bosnian backgrounds; in other words they had Muslim parents. We became friends quickly and were attracted to them. This was the first time for me to hear about Islam. In fact, I didn't even know that religions other than Christianity existed. Our new acquaintances did not really tell us anything about Islam; in the course of time we found out that they were different than we were. We noticed this when they mentioned that they don't eat pork or that they don't buy Christmas presents, but they used to talk about Bayram (`Eid in Turkish), and other interesting things. Despite the fact that these small differences made my sister and me rather curious, we did not talk much about religion, even though I was always certain of God's existence and I believed in this.About a year later, my sister met a Turkish man, who became her husband. And he told her more about Islam, brought her Islamic books in German, and tried to answer her questions about the religion. I kept my interest about Islam to myself; it remained merely a big curiosity for me. This curiosity led me to read the books that originally were my sister's, and I really liked what I read. However, I realized that what I read did not correspond with what our Muslim friends and acquaintances told us and how they lived and practiced. For example, I didn't even know a Muslim girl who was wearing a hijab, but I read that Muslim women should wear hijab. When I was 16, I met a friend who is now my husband. Only after I got acquainted with him I could say that I met more Muslims who really are practicing Muslims and don't just act as such. Bit by bit I started to memorize prayers such as Al-Fatihah (the introduction of the Qur'an) but without yet being a Muslim. I think I was sure at this time that I would convert someday — I just didn't know when and where. This moment came about after I met several sisters who tried, and still try, with all their love and strength to practice Islam, to learn more, and to pass it on to others. I used to have regular meetings with them until one of them questioned my hesitance to convert, even though I already believed in Islam. That very day I spoke the Shahadah — al-hamdu lillah (all praise to God). My circle of friends and acquaintances changed considerably since then. Many of my old school friends wouldn't greet me anymore; others didn't want much to do with me. But al-hamdu lillah, after becoming a Muslim, I have found so many new friends who are my sisters in Islam. Allah Almighty knows what is best for us humans. My parents, especially my mother, tried for several months to distance me from Islam. However, she had to quit that fight rather fast. With time, she finally understood that it wasn't my boyfriend or my new circle of friends who were responsible for the changes in my way of life, but that it was me who sought those changes. Our relationship has gradually changed for the better and so much that she no longer cares if I wear a veil or an overcoat or a miniskirt. I am still her daughter and she sees how content I am. And she knows very well that my life is fulfilled, that I am truly satisfied, and that I feel secure in my heart and with my Muslim community. May Allah guide us always on the right path. Ameen.

May 30th, 2008, 04:06 AM	رقم المشاركة : 5
بو حمد مشرف المنتدى الإسلامي الملف الشخصي الحالة	رد: VARIOUS TOPICS At the Age of Sixteen A German Teen Discovers Islam By Melissa Hardy “Our Father who art in Heaven, hollowed be Thy name, Thy Kingdom come Thy will be done on Earth as it is in Heaven, give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us, and lead us not into temptation but deliver us from evil.” I prayed before I slept. I was about 13 then. My friends and I thought it was the coolest thing in the World to be Christians. We all went to church together on Sundays and Youth on Wednesday at the Baptist Church that is now known as “Gateway Church” on Tulare St. and Conyer. We were all die hard Christian punks. We went to shows that had Christian bands playing and listened to Footklan and Living Sacrifice. “Dead to the World, and alive in Christ!!” we would shout as the band got ready to play their next song. About a year went by like this. My friends even took me to the Vans Warped Tour in 2002. I was 14 when I began thinking to myself, “Religion shouldn’t be a fad. Come to think of it, I only believe this because my friends do.” I immediately went to my Youth Pastor. I told him how I felt and what my questions were. He gave me little “workbooks” that were supposed to help guide me on my path. My questions were serious; not just silly questions kids think of. Mine were like—why does God have a son? How can God and his son be one including the Holy Spirit? What is the Holy Spirit? Since God and Jesus are one, and Jesus died on the cross… Did God die then too?—some answers he did have, but others he just said to me, “It takes faith.” “Faith,” I thought to myself. “Faith? He is telling me I need to have faith to know that the basis of my religion is real and true?” Later I went to a priest and asked him the same questions. I got the same answers. I went to the pastor at Grace Lutheran Church and asked him the same questions. Again, I got the same answers. I went home to think and gather my thoughts together. “Judaism!!” I thought. It’s like the backbone of Christianity. “If Christians weren’t right then Jews have to be!” I thought. I started reading online about Jewish beliefs, culture, and tradition. I fell in love. I downloaded Jewish songs and bought movies by Jewish producers and writers. I wept and wept watching Schindler’s List and The Pianist. I felt betrayed by my own countrymen. (I’m German) I felt angry towards Palestinians and love for Israel and its people. I went to the Synagogue, Temple B’nai David, every Friday on Chinowth and Tulare. I tried teaching myself Hebrew. I found out that Reformed Jews allow women to wear yarmulkes. So, I immediately went and bought one. I wore it with pride in the Temple, I wore it to school, and downtown with my friends. Now I was a Jewish punk. I wanted to start a band named “The Mad Rabbis”. I wanted to be a Rabbi. Time went on and I turned 15. Despite the passion I had for this beautiful religion, I saw the huge hole it had in it. I felt there was something missing. There was no Jesus. I completely tried to forget about him. As much as I tried, I just couldn’t. So, I thought to myself, “Judaism can’t be it. As much as I want it to be, it just can’t. I can’t believe in something knowing there is a void.” At that time I just felt completely lost. I didn’t know what to do. I gave up. My friends started to go astray from their religion also. But the path they took was the rough one. Smoking, drinking, and partying were their way of release from what they felt. And unfortunately I began to hang out with them more. So, I picked up the habit of smoking. I drank once, but I got so sick that I never did it again. And just the thought of alcohol still makes me nauseous. I eventually got back into my search for myself after a few months. I remembered this one religion I heard of—Islam. And that’s pretty much all I knew about it. That it was called Islam and that it’s an Arab religion. I decided to read about it. I bought a couple of books, but I mostly went to Islamic websites like http://www.islamonline.net. I studied this new, foreign, and misunderstood religion not knowing that it would change my life forever. “What was this? That’s how you pray? There is no God but God? Fasting? Charity? Pilgrimage to Mecca? Mecca?” I read on and on. I learned that the people on 9/11 who called themselves Muslims were going against what their religion taught them. I found a verse in the Qur’an that says if you take one life it's like taking the lives of all humanity, and if you save one life it's like saving all of humanity. I read that women had the right to education, divorce, owning homes, driving, etc. They have every right as any woman living in America. I found out that culture and religion differ a lot. I began to pray as best as I could. I memorized all the Arabic and all the movements. I gained respect for my parents. I stopped smoking. I fasted my first Ramadan last year in 2004 as a Muslim. I learned that as a Muslim, I should be humble and not argumentative. I read that I should respect my elders and respect myself. I started wearing my hijab at the beginning of this semester. I wear it because I believe my body is my own business. Just because I cover my hair doesn’t mean I am less of a woman, but in fact, it makes me more of a woman. People may look at me and think “terrorist”, but I’d rather let them think of me like that when I know I am no where close to anyone. Or, if I’m not wearing my hijab, people could look at me like any other girl and if they like what they see on my body then they’ll talk to me. I chose respect. I learned also that Muslims believe that Jesus (Son of the Virgin Mary) was a Prophet and Mohammed was the last Prophet. I learned they accept the Bible and Torah and the Qur’an all as Holy Books. I began to look at the fighting between Palestine and Israel with disgust. I didn’t understand how people could have so much hate for each other. I gained so much knowledge of this young, beautiful religion. I decided it was time. I converted to Islam in May of 2004 at the age of 16. I am a Muslim. That’s who I am and that is my religion. My religion has shaped my outlook on life, my behavior, and my perception and acceptance of others. It’s very important to me because it is a part of me everyday, every moment. I pray five times a day. I worship my God the way He wants and not how I want. I don’t think about Him only on Sundays, Wednesdays, and Fridays or when I am in trouble. I think about Him all the time, every day. It has made me more accept the others and has given me understanding. Islam has shaped not only my beliefs, but also my opinions, and my actions. Alhamdulillah. (All praise is to God)

أدوات الموضوع
مشاهدة صفحة طباعة الموضوع أرسل هذا الموضوع إلى صديق
انواع عرض الموضوع
العرض العادي الانتقال إلى العرض المتطور الانتقال إلى العرض الشجري

المواضيع المتشابهه
الموضوع	كاتب الموضوع	المنتدى	مشاركات	آخر مشاركة
آبصرخَ بَكِلَ مَآفينيَ يآدِنَيْاَ مَاتِهمينيَ { Topics } .. !	إسوارة القلب	منتدى الماسنجر	8	October 28th, 2008 07:32 PM
حامد زيد {..راهـٍـنَتًنًي تـٍـٍبـٍـٍلـٍل بـالـٍدمـٍوع الـٍكـٍمـٍوم, (TopiCs)	إسوارة القلب	منتدى الماسنجر	17	August 21st, 2008 05:20 PM