euraktiva

EURAKTIVA2

2010-11-20T14:24:00.001Z

Internet filtering on the rise in MENA, - Middle East and North Africa - says new report

2009-08-15T19:48:00.001+01:00

A new study published by the research group Open Net Initiative on Internet content controls in the Middle East and North Africa claims web censorship, both in scope and in depth, is increasing in the majority of countries in the Middle East and North Africa region. Fourteen out of the eighteen countries surveyed in the study censor Internet content using technological means.

By ALEXANDRA SANDELS

ONI

BEIRUT, August 13, 2009 (MENASSAT) — While governments in the Middle East and North Africa continue to make investments in media and IT projects, they are also investing in censorship technologies to prevent their citizens from accessing a wide spectrum of content considered objectionable by authorities.

That is the conclusion of the 2009 report on Internet content controls in the MENA region issued by Open Net Initiative–– a partnership among groups at four US, UK, and Canadian universities: Toronto, Harvard, Cambridge, and Oxford, funded by the John D. and Catherine T. MacArthur Foundation.

During the last few years there has been heavy investment in media and IT infrastructure projects in the United Arab Emirates and Jordan, among other MENA countries.

Take Dubai and Abu Dhabi for example. In addition to existing regional media and IT hubs such as Dubai Media City and Dubai Internet City, the UAE recently launched a new content creation zone in a bid to support media content creators in the MENA region. The new zone, based in neighboring Abu Dhabi, seeks to employ Arab media professionals in film, broadcast, digital and publishing. Major international media organizations such as CNN, BBC, the Financial Times, and Thomson Reuters are among the partners of the zone.

There is also the Jordanian plan that has emerged, to create a free IT zone in the capital Amman, which would give sales and income tax breaks to the IT and business firms based in the zone. Jordan’s plans to build an IT zone is part of its strategy to increase the number of Internet users from 26 percent to 50 percent and increase employment in the sector.

And while we’re at it, let’s not forget the Doha Center for Media Freedom –– the Qatar-based international institution founded in 2007 to boost press freedoms and provide refuge for threatened journalists in the region.

On the other side of the spectrum, when it comes to building free IT zones, more media hubs, and institutions in support of free speech and the protection of outspoken journalists are the somber statistics on web censorship, repressive media laws, and persecution of media workers and bloggers in the region that gives a bleaker outlook for the future of IT Arabia.

The MENA remains one of the world’s most heavily censored regions, the report claims. Not only is web censorship on the rise but so is the number of bloggers and cyber-dissidents being jailed for their online activism.

“Our latest research results on Internet filtering and surveillance in the Middle East and North Africa confirm the growing use of next generation cyberspace controls beyond mere denial of information," said Ron Deibert, ONI Principal Investigator and Director of the Citizen Lab at the Munk Center for International Studies, University of Toronto. "The media environment of the Middle East and North Africa region is a battle-space where commercially-enhanced blocking, targeted surveillance, self-censorship, and intimidation compete with enhanced tools of censorship circumvention and mobile activism."

According to ONI’s most recent round of testing, Internet filtering across the region is increasing, both in terms of scope and depth. While political censorship tends to be the most common type of filtering, social filtering is becoming more prevalent, says the study.

The countries that practice the highest amount of political filtering are, according to the report, Iran, Bahrain, Syria and Tunisia. The “ social filters” can mainly be found in the Gulf and include Kuwait, Oman, Qatar, and Saudi Arabia. They usually filter pornography, LGBT sites, and pages containing information on sexual health.

Recently, social media platforms such as Twitter, Facebook, and YouTube have caught the attention of these regimes, especially when it comes to activists in Arab countries who use these sites for political campaigning and social activism.

ONI says that the blocking of social networking sites remains commonplace in MENA. Syria and Tunisia both block YouTube and Facebook, and the photo-sharing site Flickr is filtered in Iran and the UAE. The UAE and Saudi Arabia censor certain YouTube videos but do not block the entire site.

The report also states that several Arab countries have started to block outspoken and “morally objectionable” content in Arabic that was previously accessible.

The countries that do not filter any sites at the moment are Algeria, Egypt, Iraq, Lebanon, and the West Bank, according to ONI testing.

However some of them do instead use surveillance software to keep an eye on the browsing habits of those using the Internet in public. In free-wheeling Lebanon, for example, a country whose citizens enjoy perhaps the greatest amount of freedoms compared to any other country in the region, some Internet café operators have apparently admitted to using surveillance software to monitor their clients in a bid to protect security or prevent them from accessing pornography. In Egypt, Internet café users must provide their names, phone numbers, and email addresses before using the Internet.

According to ONI, there has been an overall increase in the monitoring of Internet activities, particularly in Internet cafés, by the authorities in the past two years.

Nokia spy system

Most governments are supposedly not transparent about their censorship practices, confusing Internet users by displaying various different “error messages.” Such actions also stem from Western companies who, on the one hand, build IT infrastructure needed for development in the region and then also provide the filterers with technologies and data used to censor the web.

"Governments…. continue to disguise their political filtering, while acknowledging blocking of social content, and censors are catching up with increasing amounts of online content, in part by using filtering software developed by companies in the U.S,” said Helmi Noman, the OpenNet Initiative's Middle East and North Africa lead researcher.

Most recently, the leading mobile phone company Nokia found itself in the midst of a scandal when media reports surfaced about the company selling an electronic surveillance system to Iran, which human rights activists say can target political dissidents. The “monitoring center” was delivered to Irancell by the cell-phone giant and Germany’s Siemens. According to a Nokia spokesman it was sold to the Islamic Republic for "lawful intercept functionality,” a term supposedly used by the mobile-phone industry to refer to law enforcement's ability to intercept phones, read e-mails and monitor electronic data on communications networks.

Iranian journalist Issa Saharkhiz says he recently fell prey to Nokia’s spy system and claims he was arrested due to Nokia’s technology, with authorities using his Nokia cell phone to track him down and take him into custody.

Apart from heavy Internet filtering, MENA is also home to a series of repressive media laws. Earlier this spring, The International Federation of Journalists (IFJ) urged a radical change in the media laws in the region, claiming that the laws in most countries still permit the jailing of journalists for undermining the reputation of the state, the president, the monarch or religion.

These types of laws are often used to hinder reporting of corruption and government actions, according to ONI. Bloggers and cyber-dissidents have not been exempt from the region’s current hostile media environment; research conducted by the US-based press freedom watchdog, the Committee to Protect Journalists, claims Egypt, Syria, Tunisia, and Saudi Arabia are four of the worst countries in the world to be a blogger in.

Laws and regulations used to control access in MENA range from press and publication laws, to special emergency and anti-terrorism laws and Internet-specific telecommunication law decrees. Morocco, for example, uses its anti-terrorism legislation, passed following suicide bombings in Casablanca in 2003, to persecute journalists. The bill provides the authorities with sweeping legal powers to arrest journalists for publishing content deemed to “disrupt public order by intimidation, force, violence, fear or terror.”

So is there any good news at all? Well, even though “increased filtering is the rule and unblocking the exception,” as ONI puts it, there are a few highlights of the latter included in the report.

Syria, for example, has unblocked the Arabic-language version of Wikipedia, Morocco has lifted a ban on several pro-Western Sahara independence websites, and Libya has started to unblock previously filtered political sites. Meanwhile, Sudan has lessened its censorship of LGBT and dating sites since ONI’s last report.

Follow me @ euraktiva786

2009-08-09T16:52:00.002+01:00

The Story of a wise Imam

2009-06-30T11:58:00.000+01:00

As salam Alaikum wr br

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 Baghdad 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'dham, the
Great
Imâm and scholar of Islam.

[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.]Biography of Imam Abu Hanifa - by Dr. G.F. HaddadLife of
Imam
Abu Hanifa No virus found in this incoming message.Checked by AVG -
www.avg.comVersion: 8.5.339 / Virus Database: 270.12.61/2167 -
Release
Date:
--~--~---------~--~----~------------~-------~--~----~
Our Lord! Accept (this service) from us: For you are the All-Hearing, the All-knowing. (Al Qur'an 2:127)
__________________________________________________________________

Muslim Women, Domestic Violence and the Role of Education and Awareness Programs

2009-06-24T13:39:00.000+01:00

By Altaf Husain
Imagine not knowing anything about Muslims except that they are sponsors of terrorism and that they are usually Arabs. With regards to women, the stories are even bleaker. They show that Muslims oppress their women, that they arbitrarily marry more than one wife and that their view of women is demeaning enough to condone honor killings. Sound a bit like the evening news? One can ask oneself just how much positive information is ever presented about Muslim women or the family structure in Islam?

A majority of the news about Muslims in North America rarely seems to be produced from an educational or informative point of view. Rather, the public is given unhealthy doses of sensational and unrepresentative stories about incidences of domestic violence, honor killings and child abuse in the Muslim community. What the media fails to mention is that among the six to eight million Muslims in North America, abuse is rare. There is no doubt that we have our problems. However, our problems are the exception and not, as the news media seem to present it, the rule. Even less is mentioned in the media about the efforts of the Muslim community in North American to address issues related to social services with children, youth, and the family.

Ironically, one of the most positive aspects of Islamic law is the freedom, honor and prestige it assigns to Muslim women regardless of their race, nationality or socioeconomic status. No other religion or ideology can parallel the high regard that Islam has for women. For example,
Two Nigerian women in school.
the truth about the modest head covering (the hijab) may be shocking to the average person unfamiliar with Islam. Muslim women do not consider themselves oppressed because they have to wear modest clothing and to cover their hair. On this point of Islamically prescribed clothing, a Muslim woman rarely considers it a factor limiting her personal growth. Indeed, given the vastly important role ascribed to women in Islam, it seems rather shallow to only limit the discussion to what kind of clothing they wear. Even a simple survey would reveal a surprisingly high number of Muslim women who are educated and involved in professional careers. Of course, much like in the larger American society, there are also many Muslim women who despite possessing degrees in higher education are choosing to stay at home despite possessing degrees in higher education. These women are choosing to do this in order to devote more time to their children and families.

Furthermore, the Muslim community in North America owes its tremendous growth and vitality to the adaptive abilities and resilience of our women. As a community of immigrants and new American entrants into Islam, we have relied heavily on Muslim women to help in all aspects of professional and community life. It is worth reiterating that the Quran in no way condones or tolerates the abuse of one human being by another and especially not the abuse of women. The Prophet Muhammad (peace be upon him) stressed to his companions that the best among them in stature would be the one who is the best in his dealings and treatment of his wife. If there is so much to be appreciated about the Muslim women, what leads to the incidences of domestic violence or any other problem involving maltreatment and abuse of women? How prevalent is the problem?

Addressing Abuse in the Muslim Community

The Muslim community needs to make great strides towards the establishment of local social service providers. In addition, the community must undertake several measures to gather more information about the incidences of domestic violence and other forms of abuse in which women are the victims. In general, documenting cases of abuse possesses several challenges to both Muslims and non-Muslims. Women experience intense feelings of guilt and shame assuming that their actions perpetrated the abuse. Some women fear that reporting the abuse may bring harm to the abuser. The result in either case is that women rarely report cases of abuse. Further efforts are necessary to educate women about abuse and to increase their awareness about the availability of professional help. Such efforts may lead to greater self-reporting cases of abuse.

Role of Muslim Human Service Professionals

Similarly, Muslim human service professionals need to educate the entire Muslim community about abuse and about the negative consequences of abuse on the mental and emotional health of the women involved. Efforts in major cities like Los Angeles, New York, Chicago, Philadelphia, Toronto and Winnipeg are beginning to address domestic violence issues. More work is needed. Increased funding and support from government and foundation grants must be sought to sponsor educational and awareness programs. Overall, the pioneering efforts of human service professionals in some of the major cities deserve support from both the public and the private sectors. The abuse of women in any form tears the social fabric that binds together not only families but also communities in general. The Muslim community is very much concerned about the incidences of abuse and violence that occur in all families and especially in Muslim families. The media and policy makers must convince themselves that abuse is neither condoned nor tolerated in Islam. Finally, the Muslim community needs to take additional steps to increase the awareness of Muslim women about abuse and the availability of resources to address the mental and emotional health concerns arising from abuse.

Altaf Husainis a social worker in the United States and has been a contributing writer to IslamOnline since its inception.

Muslims...The Importance of Manners ....Bukhari's Book of Manners #360, Abu Dawud, Tirmidhi, and Hakim

2009-06-19T21:53:00.001+01:00

The Importance of Manners

________________________________________
...Abu Darda' reported that the Prophet of Allah, upon him be peace, said,

"Nothing is weightier on the Scale of Deeds than one's good manners."

Bukhari's Book of Manners #271, Abu Dawud, Tirmidhi, Ahmad, and Ibn Hibban.
________________________________________
Abu Huraira, r.a., said,

"I heard Abu al Qasim (the Prophet), say, 'The best among you in Islam are those with the best manners, so long as they develop a sense of understanding.' "

Bukhari's Book of Manners #286 and Ahmad
________________________________________
The Prophet (saaws) said:

"The most beloved of Allah's servants to Allah are those with the best manners."

At-Tabaraanee collected it, and Albani authenticated it in Silsilatul-AHaadeethis-Saheehah (#432).
________________________________________
... 'Abd Allah ibn 'Amr said,

"The Prophet of Allah was never obscene or coarse. Rather, he used to tell us that the best among us were those with the best manners."

Sahih Bukhari, Muslim, and Tirmidhi
________________________________________
... Anas said,

"I served the Prophet of Allah for ten years. During that time, he never once said to me as much as 'Oof' if I did something wrong. He never asked me, if I had failed to do something, 'Why did you not do it?,' and he never said to me, if I had done something wrong, 'Why did you do it?' "

Sahih Bukhari, Muslim and Ahmad
________________________________________
... Abu Huraira, r.a., said that the Prophet of Allah said,

"If one has good manners, one may attain the same level of merit as those who spend their nights in prayer."

Bukhari's Book of Manners # 285, Hakim, and Abu Dawud
________________________________________
... Abu Hurairah reported that the Prophet of Allah said,

"And what is most likely to send people to Paradise? Being conscious of Allah and good manners."

Bukhari's Book of Manners # 290, Tirmidhi, Ibn Majah, and Ahmad
________________________________________
... Nawas ibn Sam'an reported

that the Prophet of Allah was asked about doing good and evil. He replied, "Doing good is having good manners. Doing evil is what troubles you inside and what you would not like others to know about."

Bukhari's Book of Manners # 296, Muslim, Tirmidhi, Darimi, Abu 'Awanah, Hakim, and Ibn Hibban.
________________________________________
The Prophet of Allah said,

"He who does not show mercy to our young or show esteem for our elders is not one of us."

Bukhari's Book of Manners #360, Abu Dawud, Tirmidhi, and Hakim

Recession: When casino economy meets real economy

2009-06-13T04:30:00.001+01:00

Falling economic activity in one or more industries or sectors is not uncommon even during more general periods of sustained economic growth. As an example manufacturing employment in the UK fell from 4.5 million to 3.2 million (1) between 1997 and 2007 - a 10 year period over which UK-wide economic growth rose by a robust 3% per annum on average in real terms (2).

It is however rare for a sub sector to cause the whole economy to go into recession. However, this is exactly what’s happened during the current financial crisis and subsequent recession. The collapse of high risk ‘sub-prime’ lending in the USA exposed the fragility and global interdependence of financial markets.The failure of this specific area of finance initiated a chain reaction that resulted in, until recently, highly profitable century-old global financial institutions filing for bankruptcy, sometimes, overnight. In the UK, Northern Rock, a bank from the North East of England, went bankrupt, after which other banks were kept afloat only as a result of Government bail-outs and guarantees.With domestic and international financial sectors in turmoil, the many heavily indebted businesses found it difficult to raise funds while debt-ridden individuals could no longer afford to borrow to finance unsustainable consumption levels.The subsequent fall in demand for consumer goods led to production cut-backs and rising unemployment. In the fourth quarter of 2008 the UK economy was officially in recession - defined as two quarters of negative economic growth. This is how the casino financial economy initiated and caused a devastating recession in the real economy.

DEBT FUELLED GROWTH

The finance sector (comprising mainly of banking, finance and insurance industries) has grown in significance in the last decade.While the manufacturing sector was in terminal decline, jobs in finance grew from 5 million to 6.6 million between 1997 and 2007 (1), accounting for 1 in 5 of all jobs in the UK. It is no coincidence that debt levels over this period also surged.

Britain’s total debt exploded during the economic boom.The total debt owed by government, businesses and individuals - commonly known as gross external debt - rose from 1.7 trillion in 1997 to £5.7 trillion in 2007, an increase of 238% (3). It was this astounding growth in debt from all sections of society that propelled continuous economic growth over the last decade.At the end of 2007, Britain’s total external debt stood at over 400% of GDP (the total value of goods and services produced by the UK) of approximately £1.5 trillion per annum. That’s equivalent to a debt of £94,000 for every man, woman and child in the UK. Indeed, this was in 2007 before the onset of the financial crisis and the bank bail-outs which have been largely funded by government borrowing. Given the estimated £1.5 trillion in new government debt to prop up banks during 2008 (4) UK debt per capita is estimated to comfortably exceed £100,000.

Household spending, which accounts for two thirds of all expenditure in the UK economy, was financed by cheap and easy credit following the deregulation of banking during the 1980s.When people ran out of income and savings to buy Banks encouraged the spending binge by offering ever greater credit to ever more riskier debtors. Banks made huge profits, with bankers earning colossal bonuses, and justified such lending arguing their new business models had diversified debtor risk by packaging riskier debt in the form of collateralised debt obligations (or CDO’s) and other such instruments. Governments encouraged these ‘gambling’ practices, no doubt allured by the prospects of greater tax revenues from the extraordinary profit-making banking sector and the not coincidental simultaneous property and asset booms, by further loosening banking regulation 5) to accommodate new banking ‘business models’

BANKING - THE FALSE ECONOMY

Bust followed boom in common with the 1970s, 1980s and 1990s as asset bubbles (over priced property and share values) burst. However unlike the recent recessions, but not for the first time, the recession was associated with a collapse in the financial sector.

So-called financial assets like CDO’s, mortgaged debt obligation, and credit default swaps could not find willing buyers and proved to be effectively worthless, resulting in huge shortfalls in bank balance sheets.The previously acclaimed highly efficient banking business model proved unworkable as credit become scarce (liquidity crisis) when banks stopped lending to one another because each was protecting its own assets and no one trusted the value of the collateral they previously lauded. Banks worth multi-billions of dollars in market capitalisation filed for bankruptcy overnight as share values fell when investors realised the false and hollow nature of banking assets.This had a negative feedback effect as banking stocks and shares were the very ‘assets’ that the financial sector relied upon to prop up company balance sheets and so market capitalisation was further undermined.Together these events precipitated a systemic collapse of the whole interdependent financial system. More banks teetered on the edge of collapse. Free market economists, capitalist thinkers and political commentators paradoxically yet vociferously argued ‘banks were too big to fail’ implying the ramifications of banking failures were too monstrous to imagine.The government obliged their friends and close allies in banking and committed trillions of tax payer money to fully bailing-out the banking sector using loans, government guarantees and the buying up of so-called toxic (worthless) banking assets despite undermining competitiveness in the sector and encouraging banks to behave even more recklessly.

The financial sector had epitomised capitalism in terms of values, culture, policies and outlook more than any other sector in the economy.The systemic and fatal collapse of finance was thus a clear and damning indictment of capitalism itself.

FINANCE AND THE REAL ECONOMY

With the finance sector barely able to stand on its own feet how was it to continue to fuel the debt ridden economy. Despite central banks individually and collectively lowering interest rates (the cost of capital or borrowing) and pumping trillions of public money into the financial market to kick start lending, banks simply hoarded the funds to cover for their worthless collateralised assets which severely depleted their balance sheets. Businesses and households that had relied on borrowing to fund their spending, found credit more difficult to access. Since credit was fuelling economic growth this directly impacted on the real economy as spending on goods and services dropped, prices fell, and with it company profitability, thereby forcing businesses to cut back production and staff.

The biggest falls in economic activity have been in consumer goods: cars and ‘white goods’ such as washing machines and fridges.These are primarily financed by credit and in recent years loan agreements have been designed to be more manageable and more readily available to entice an ever greater number of households to continue to buy what they don’t need so that companies can maintain high and more profitable production growth schedules. Though this model of capitalist economic growth is clearly unsustainable, it has devastating consequences, as it causes a downward negative economic spiral.When production falls unemployment rises which in turn causes lower spending on goods and services, lower production and more unemployment.The economic decline quickly becomes more widespread and more prevailing, generating its own negative momentum. At the start of 2009 unemployment in the UK officially rose to 2 million and is forecast to rise to 3 million before the end of the year.The UK economy is presently forecast to contract by 3% in 2009 and remain in decline in 2010. These are probably optimistic forecasts given that official forecasts have been downgraded several times already since the start of the crisis.

HUMAN CONSEQUENCES OF THE RECESSIONARY CRISIS

Capitalists view recessions in cold and calculated terms quantifying only the loss (destruction) of wealth and property - the number of jobs lost and business closures. However, recessions have huge social as well as economic consequences. Presently, unemployment is rising throughout the UK, across all sectors and industries.A loss of livelihood has huge ramifications for individuals, families, communities and society at large. Some communities will be blighted for decades as in previous recessions - for example coal mining communities remain largely ruined from the recession in the 1980s .Tens of thousands of families unable to pay their debts have already lost their homes and possessions. Some have even committed suicide unable to bear the consequences of their debts and a loss of livelihood. Job insecurity exists even among those who are still employed who fear that they may be next to be made redundant. During recessions government tax receipts drop while expenditure rises due to benefit payments to the unemployed and poor. Central and local government claw back funding from elsewhere by cutting back expenditure on schools and hospitals, assistance for the elderly and help for the weak and vulnerable - for example cut backs in local meals-on-wheels for the elderly and less funding for local libraries. Economically strained times lead to increasing demands on public services like police and hospitals from accelerating crime and rising stress levels and a general physical and mental deterioration in health. Family relationships tend to strain during recessionary times with potentially painful and lasting impacts on children. Thus recessions spread insecurity and instability contributing to a plethora of social ills.

ISLAM’S ECONOMIC APPROACH

In Islam the success of the economy is not judged by the size of GDP. High GDP in the UK, equating to income per head of £24,000 per annum, among the highest in the world, conceals the heavily debt ridden economy. Importantly, GDP or income per head says little about the distribution of wealth.This is exemplified by the fact that according to government data nearly 3 million children in the UK live in relative poverty (6) in spite of high GDP levels and growth rates.

In contrast to Capitalism, the success of the economic model in Islam is judged by its ability to secure the satisfaction of the basic needs of every citizen.

Bukhari narrated from Ibn Umar:The Prophet (sallallahu alaihi wasallam) said: “The Imam is in charge (ra’i) and he is responsible for his citizens.”

The Prophet (saw) also said: “Do you have, son of Adam, of your property except that which you ate and consumed, that which you wore and exhausted, and that which you donated and kept (for yourself)?”

Islam’s focus is on the real economy which is the wealth creating aspect of any economy. Finance in Islam is not an end in itself as there is no interest (Riba). “That is because they say: “Trading is only like Riba,” whereas Allah has permitted trading and forbidden Riba” [Surah al-Baqarah]

While finance plays an important role in business and economics in Islam it is exclusively (6) in the context of partnerships where the financial contributing partner(s) are involved with the ‘body’ (those running the day to day business) partners aiming to generate a profit from their business activities or sharing the loss if the business fails.

In contrast to capitalism, finance in Islam is intrinsically tied to the real economy and does not become an industry in itself.This eliminates the potential for generating self-destructive financial instruments that have been so pivotal in the collapse of the capitalist financial sector.

The prohibition of interest works in tandem with the ruling that the monetary unit in Islam is effectively the gold and silver standard and this prohibits credit creation.Thus the monetary base of the economy in Islam changes only with growth in the real economy through the creation of wealth or increase in productivity.This minimises inflationary pressures; provides economic stability and ensures sustainable growth without the destructive boom and bust cycle.

CONCLUSION

Capitalism’s flaws and systemic failures have been clearly exposed by the current crisis.The capitalist economic model, therefore, does not deserve to be emulated by the Muslim world. By contrast, the Islamic ideology and rulings provide real practical solutions to the economic problems of the day.The Islamic economic system with its focus on the real (not financial) economy has withstood the test of time, and with the money supply tied to gold and silver provides a model of sustainable and responsible growth, with distribution of the nations wealth at its core.

Notes:
1. Workforce jobs by industry : United Kingdom: Thousands: Seasonally adjusted http://www.statistics.gov.uk/STATBASE/tsdataset.asp?vlnk=495&More=N&All=Y
2. GVA at Basic Prices, Seasonally adjusted http://www.statistics.gov.uk/statbase/TSDdownload2.asp
3. Pink Book http://www.statistics.gov.uk/StatBase/TSDSelection1.asp
4. Business.scotsman.com http://business.scotsman.com/lloydstsb/Banks--add--1.5000273.jp
5. Basel II Banking Accords
6. http://news.bbc.co.uk/1/hi/uk_politics/6497981.stm
7. Muslims are allowed to borrow and lend money without interest only

Notes About Muslimah's Rights

2009-06-07T12:31:00.000+01:00

"NIQAB" IS NOT MANDATORY

While identifying the parts of a woman’s body which should be covered, the Qur’an also gives us evidence to refute the claim of those who associate "Niqab" (Veils, face covers) as an ingredient of a women’s dress code ordained by Allah.
THE EXAMPLE OF MARY

Mary the mother of Jesus (p) is mentioned in the Qur'an as the woman chosen and purified above all the women of all the worlds.

"And when the angels said: O Mary! surely Allah has chosen you and purified you and chosen you above the women of all the worlds." (3:42)

She has been called as an example for the believers and her conduct is called to exemplify:

"And Allah sets forth an example to those who believe . . . Mary, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Sustainer and His books, and she was of, the obedient ones. (66:11-12)

In observing her behavior mentioned in the Qur'an, we see that as she appears from seclusion with young Jesus, her people recognised her. Now had she been wearing a "Niqab" to cover her face, her people would not have identified her immediately as she had appeared from seclusion. This informs us that she was not covering her face i.e. not wearing a "Niqab", as mentioned in the following verses:

"And she came to her people with him, carrying him (with her). They (having recognized her) said: ‘O Mary! surely you have done a strange thing. O sister of Haroon! your father was not a bad man, nor, was your mother an unchaste woman.’ But she pointed to him. They said: ‘How should we speak to one who was a child in the cradle?’ He (Jesus) said: ‘Surely I am a servant of Allah; He has given me the Book and made me a prophet." (19:27-30)

Mary's recognition by her people indicates that she was not wearing a "Niqab" to protect her face from being seen.

In the Qur'an there is further evidence which negates the practice of wearing "Niqab". After Allah informs Nabi (SAW) about marriage with certain relations He further reminds:

"It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things." (33:52)

In the above verse it is clearly mentioned that Nabi (SAW) was also in a position to see the "Husn" i.e. Beauty of women and this clearly establishes that women not related to the Prophet did not wear "Niqab" or veils to cover their faces when they used to appear in front of him. We must realize that attributing anything to Allah which He has not ordained is a very serious action on our part. Allah has informed us through His messenger that attributing anything to Allah which He did not made as an obligation is "haraam" i.e Forbidden, as the following verse states:

"Say: Surely my Sustainer has prohibited (made haraam) indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah that for which He has not sent down any authority, and that you say against Allah what you do not know." (7:33)

"Niqab" has not been made mandatory by any verse of the Qur’an, it is a cultural practice of pagan tribes and unbelievers. The Qur’an also identifies unbelievers who used to cover them selves up with their garments. Allah informs us through Noah:

"And whenever I have called them that Thou mayest forgive them, they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride." (71:7)

We should strive to in-form and re-form our selves through Qur’anic guidance.
CAN WOMEN TALK TO MEN TO WHOM THEY ARE NOT RELATED (NOT MARRIED) ? UNDER WHAT CIRCUMSTANCES ?

In the Qur'an we have the example of Moses (p) as he is shown to hold a conversation with two women who are not married to him yet. This conversation clearly indicates that women can talk to men who are not related to them, provided it is for important tasks only and not complacent speech, as complacency in speech is not allowed by verse 33:32. The following verses identify the conversation of Moses with the two women who are not related to him.

"And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man. So he watered (their sheep) for them, then went back to the shade and said: My Sustainer! surely I stand in need of whatever good Thou mayest send down to me. Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us. So when he came to him and gave to him the account, he said: Fear not, you are secure from the unjust people." (28:23-25)

The above example which depicts the conversation of a messenger of Allah with two un-married girls is a clear indicator that women can talk with men who are unrelated to them provided it is for important tasks and is done within the limits ordained by Allah.

In talking with un related men or strangers the believing women are informed about the type of behaviour they should maintain. Allah informs us through the Nabi:

"O Women of the Nabi! You are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a recognised utterence." (33:32)

With unrelated men, a woman may engage in a conversation but it should be within the limits ordained by the divine code and should not be directed as complacent speech.
ARE MEN A DEGREE ABOVE WOMEN?

People having a narrow look at the guidance of Allah’s Book, are often seen intimating that men are superiour to women. They back up this statement just by a portion of verse 2:228 of Sura Al-Baqara, and do not present the whole context, but rather reach this short sighted conclusion and imply that Islam maintains the superiority of men against women. It is an irony that the very verse which equates rights and obligations of gender is usually quoted to say that men are superior to women. What they fail to realize is that in matters of biological construction men and women are different and have certain rights related to that aspect (i.e. maternity leaves are for women, not men) but apart from biological disposition, both men and women are equal according to Qur’an and both are equally capable and responsible for developing those qualities in themselves which the Qur’an has said are essential for believers. The Qur’an says:

"..And they (women) shall have rights similar to the rights against them in a just manner.." (2:228)

In other words, for every responsibility given to them, they acquire a right. This is the equality they have been granted. Thus men and women have same rights as each other. The above verse continues to say:

"..and they have rights similar to the rights against them in a just manner, and the men are a degree above them.." (2:228)

It would be contradictory to conclude from the statement: "li Rijaale alayhenaa darja" "men are a degree above them" that men are superior to women, as at one hand the verse says that women and men have rights similar to each other, and the implication that men are superior, will contradict this impression.. One gender cannot be superior to another if their rights and obligations are equal. The word used by the Quran is "Daraja" meaning "degree". This "degree" can be understood easily by reviewing the whole verse. The context of this verse informs us that it deals with the conditions attached to remarriage after divorce. The verse is:

"And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise." (2:228)

The context of the verse makes it clear that Divorcees should refrain (from remarriage) for three menstrual cycles, so that whatever has been created by Allah becomes pronounced etc, then it goes on to say that men have one advantage. This advantage given to men is that they can remarry right away and women have to wait almost three months, or more if found to be pregnant, before they can re-marry). Obviously, an advantage in a peculiar situation does not mean one is superior than the other. It is only for this reason only that men have one degree above women, because of their biological construction they do not have to wait for a stated period ("Iddat") for the purpose of getting married again upon divorce or if their spouse dies. Only in the matter of "Iddat", that men have a degree higher than women, but apart from this both have equal rights.
RIGHT TO ACQUIRE EDUCATION

The Qur’an has stated that the acquisition of education is compulsory for all the believers. About the messenger it is stated that he taught the Book of Allah to his audience, which included men as well as women:

"He it is Who raised among the inhabitants of Mecca a messenger from among themselves, who recites to them His verses and provides development to their personalities, and teaches them the Book and the Wisdom, although they were before certainly in clear error." (62:2)

For imparting knowledge, no fee was charged:

"Say: I do not ask you any reward except that any who wills, may take the way to his Sustainer." (25:57)

In the acquisition of knowledge, women are also included, as the wives of the Nabi (S.A.W) were commanded:

"And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware." (33:34)

Thus the Qur’an has stipulated that women should also be educated and trained to know the realities of life.
RIGHT OF EXPRESSION

The Qur’an informs us that women in a Qur’anic society not only have the right to express themselves freely but she is in such a position that she may even argue and hold discussions with the head of the community. The messenger of Allah (p) who was not only the divine emissary to his people but also the first head of the Islamic state, gave so much freedom in society that the people, including women were in a position to argue with him. The Qur’an records this in the Sura titled "Al-Mujadilah" (the title of the Sura itself means "the woman who argues"). We are informed:

"Allah indeed knows the plea of her who argues with you (O messenger) about her husband and complains to Allah, and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing." (58:1)

Women are also to take an active part in public life. In Sura Al-Mumtahina we are informed of their public allegiance to the Prophet (See 60:12). Along with men, women were also included in these public discussions with the office bearers of the Islamic state: (See 60:10).
MARRIAGE

For the subject of marriage, the Qur’an has provided detailed guidance. We are told that marriage is the name of a contract between consenting adults who are believers in the divine values. It is clarified that women cannot be forced to get married and thus they have the right to express their will. The following verse tells us:

"O you who believe! You are FORBIDDEN to inherit women AGAINST THEIR WILL. Nor should you treat them with harshness that you may take away part of the dower you have given them -except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If you take a dislike to them it may be that you dislike a thing and Allah brings about through it a great deal of good." (4:19)

In Sura An-Nisa, the believing man is also given the permission to marry women of his choice,thus he too can excersize his free will.As reminded;

"If you fear that you shall not be able to deal justly with the orphans,so Marry women of YOUR CHOICE two or three or four; but if you fear that you shall not be able to deal justly (with them) then only one." (4:3)

Thus both believing women as well as men have been given the right to have a say in their marriage,ie women cannot be married forcefully and men also have been given the right to marry women of their choice, as the expression in Arabic reads, "fankihu maa ta'aba lakum" (4:3)

Then again in (4:21), regarding marriage it is stated that women have taken a 'meesaq' (contract) from men;

"And how could you take it when you have gone in unto each other and they (Your wives) have Taken from you a solemn covenant? <.meesaq'an ghaliza>"(4:21)

A contract or covenant ( "meesaq" in Arabic) requires the free consent of both parties in agreeing to that contract.

An agreement in which a person is forced to do something against his/her will does not constitute a "meesaq". If the woman has been forced into getting married or the will of the man has been manipulated by coercion then such an agreement does not become a contract or "meesaq". Thus for a contract of marriage to come about, both parties, i.e. the man as well as the woman have to use their free will in coming to terms and agreeing to live the rest of their lives with each other. If out of these two any one is forced or does not have their free will involved then such would not constitute a "meesaq".
HUSBAND-WIFE RELATIONS

The main purpose of maintaining relations as a married couple is that love, compassion, and tranquility should develop between man and woman. In this way they live a life of harmony and become a source of solace to each other. The Qur’an says:

"And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect." (30:21)

The Qur’an has used the Arabic word "Zawj" for the husband-wife pair. This is an Arabic word which means such a pair which is complimentary to each other, and with the absence of one of its halves the other gets incomplete. Therefore the husband and wife should be as such that they provide fulfillment to each others personality and become a source of nourishment for each other. Thus the husband-wife relationship is not that of a boss and his servant, but one of mutual companionship and comradeship. To bring about such compatibility, it is essential that man and woman have a unified outlook of life and maintain a coordinated stance for various matters. Such a life, in which the life-partners are in harmony with each other will definitely be a life of exhilaration, and situations where people of conflicting tastes, views and ideologies are bound together, may result in kindling the fires of discontentment. That is why the Qur’an has stated that believers should be paired with like minded persons only, as otherwise if they selected spouses from the opposing camps, then that would cause discord. Thus we are reminded:

"And do not marry 'Mushrik' Women until they believe, and certainly a believing maid is better than an 'Mushrik' woman, even though she should please you; and do not give (believing women) in marriage to 'Mushrik' men until they believe, and certainly a believing servant is better than a 'Mushrik' man, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His revelations to mankind, that they may be mindful." (2:221)

The Qur’an has likened the husband and wife pair as "Garments" to each other, signifying the type of relations a Believing couple maintains:

"..They (your wives) are your garments and ye are their garments.." (2:187)

Thus as nothing comes between us and our garments, then such should be the outlook that believers are to maintain towards their spouses. A garment also protects us from the variation of climate and guards our shame, similarly a couple which considers the divine values as guidance for life, should protect each other from the harmful effects of society and guard each others weaknesses. The Believers are instructed that they should treat their spouses with mercy and compassion and should not be harsh on them, even though something about their wives may seem displeasing to them:

"O you who believe! It is not lawful for you that you should inherit women forcefully. Nor should you treat them with harshness that you may take away part of the dower you have given them , unless they are guilty of manifest indecency, and treat them kindly; then if you dislike them, it may be that you dislike a thing while Allah has placed abundant good in it." (4:19)
HOOR

One of the objections raised against Islam is that it informs us of some beautiful maidens known as "Hoor" which will be reserved for the men of paradise as objects of luxury. Quite often, the Clergy, under the influence of the literature which was compiled and authenticated in those days when true Quranic government of Muslims was overtaken by that of the despotic rule of Monarchs and Theocracy, characterizes some verses of the Qur’an where the word "Hoor" occurs, to be as such.

However, it should be understood that the Arabic word "Hoor" which occurs four times in the Qur’an is plural of "Ahwar" which is for the masculine gender and "Hawrau" which is for the feminine gender.

Thus the word "Hoor" is not restricted to the female gender only, but represents both men as well as women. Its basic meaning is the whiteness of the eye, and also signifies a clean and pure intellect of a person, free from vile intentions. (cf.: Lane, Qamus. Asad-"The Message of the Qur’an").

From this word also comes the word "Al-Hawariyun" which has been used in the Qur’an for the disciples of Jesus Christ (p), as they were persons having purified souls.

In the Qur’an, where it is mentioned for the believers in a state of heaven:

"..and We shall pair them with companions of pure eyes.." (52:20)

Then it does not imply a relationship as a husband and wife, but simply means that in "Jannah" the believers will have companions of pure intellect, which will include, men as well as women.
INGREDIENTS OF WOMENS DRESS IN PUBLIC

The areas of body which are to be covered by women in public, are mentioned in 24:31. Allah informs us through His messenger:

"And say to the Believing Women, to lower their gaze and guard their private parts. And they should not display their adornment save what is apparent therefrom. And they should place their covers over their bossoms. And they should not display their adornment except to their husbands or their fathers or the fathers of their husbands or their sons or the sons of their husbands or their brothers or their brother's sons or sister's sons` or their women or those whom their right hands posses or those under their authority other than skillfull men or small children who are not aware of women's nakedness. And they should not strike their feet so as to make known what they hide of their adornment. O Believers turn you all together to Allah so that you may be successful."(24:31)

From the above verse the following points are derived:

1. Women have two types of "zeenah" i.e. beauty and adornment.

(a) "ma zahara minha" What is already apparent from their adornment and beauty.

(b) "ma yukhfaina min zinata hunne" That which is hidden from their adornment.

2. She is to cover her whole self publicly except those areas which are apparent from her adornment. These areas are the exposed areas which if covered will restrict daily work and have to be uncovered for performing ablution. (see 5:6). The other type of or adornment of a woman identified in the above verse is that which has been called as "ma yukhfaina min zinata hunne" That which is hidden from their adornment. This type of adornment is the one which becomes apparent when a woman strikes her feet or walks. Allah has ordered that this type of adornment be covered at all times. Thus the dress should be loose enough so as not to reveal the shape and features of the body which get obvious when the woman strikes her feet or walks.

3. They are to place their covers or shrouds over their bosoms. In Sura 33:59 they are also ordered to bring over them their over garments while going in public:

"O Nabi! Say to your wives and your daughters and the women of the believers that they bring their over-garments nearer to themselves (while in public); this will be more proper, that they may be recognised, and thus they will not be given trouble; and Allah is Forgiving, Merciful." (33:59)

In public she is to take "Jilbaab" or over garment over herself according to above verse.

4. With her bosoms covered well, and dress loose enough so as not to reveal her hidden adornment, she is to maintain this type of dress in public in front of all relations. The only exceptions are:

(1) Husband (2) Fathers (Includes Grandparents as well). (3) The Fathers of their husbands. (4) Their sons. (5) The sons of their husbands. (6) Their brothers. (7) Their brother's sons. (8) Their sister's sons`. (9) Their women. (10) Those whom their right hands posses. (i.e. those who were freed from some tyrannical rule and are now under the care and guardianship of believing men and women) (11) Those under their authority other than skillfull men. (12) Small children who are not aware of women's nakedness.
CONFINEMENT

Contrary to the claim of traditionalists, who maintain that a woman should be confined within the boundaries of her house, the Qur’an states that the confinement of women within the four walls of the house is a punishment for lewdness and obscenity. In other words, they might not have fornicated, but outwardly acted in a way or enticed men which might lead to illegal sexual acts. This is said in the following verse:

"And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them." (4:15)

Quite often the reason for confinement is justified by misinterpreting a verse in Surat Al-Ahzaab. However this verse which is misinterpreted to justify the confinement of women within the boundaries of their homes, contains the Arabic word "qarna", which simply means ‘to be joined or linked, or connected with something or someone’ (F Steingass Arabic - Eng. Dictionary pp 332, A Dictionary and Glossary of the Koran- J. Penrice pp 117), and plainly refers to the injunction for women in general and the wives of the Nabi in particular, to maintain a link and connection with their homes and familes, such that they do not become neglectful of their domestic responsibilities and does not justify the practice of confinement.

"And be linked with your houses and do not display your finery like the displaying of the ignorance of yore; and establish Salat, and give Zakat, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying." (33:33)

Thus according to the Holy Qur’an, confinement is not the norm for women, but a punishment for certain offences. A woman may engage in activities outside of the house, but she has to maintain a link with her home and family and should not be neglectful of the responsibilities laid down for her by the divine code.

Fabrication for Material Gains?

2009-06-05T23:44:00.001+01:00

Is it reasonable to assert that Muhammad, upon him be peace, might have claimed prophethood to attain some material gains? This question may be answered by looking into his financial status before and after prophethood. Before his mission as a prophet, Muhammad, upon whom be peace, had no financial worries. His loving and rich wife, Khadijah, may Allah be pleased with her, had made available to him all that he needed. As a successful and reputed merchant, Muhammad had a comfortable income. It is ironic that the same man, after his mission as a prophet and because of it, becomes worse off materially.

Describing their life, his wife, Aishah, may Allah be pleased with her, narrated that a month or two might have elapsed before fire was lit in the Prophet's house (to cook a meal), while the household subsisted on milk and dates. (Riyad al-Saliheen) After eighteen years of his mission, when Muslims emerged victorious, we still find a kind of revolt in Muhammad's household in protest to the difficult life characterized by a considerable self-imposed material deprivation. This incident took place at the time when the Muslim treasury was under his disposal (Bukhari, Muslim). Asked about Muhammad's bedding Hafsah, may Allah be pleased with her, answered, "It comprised of a piece of canvas which I spread double folded under him." Bilal, may Allah be pleased with him, reported that the Prophet never kept back anything for future use, tha t he spent what he had on the poor and needy, and that on one occasion, Muhammad received a gift of four loaded camels, yet he took nothing for himself and he further insisted that he would not go home until the whole lot was given away to the needy. (Riyad al-Saliheen) At the time of his death, and in spite of all his victories and achievements, Muhammad, upon whom be peace, was in debt, and his shield was in the hands of a Jewish citizen of Madinah as a collateral for that debt! (Riyad al-Saliheen)

One may then inquire: Are there any materialistic motives behind Muhammad's claim of Prophethood?

Compiled From:
Islam: A Way of Life and a Movement, "Muhammad's Prophethood: An Analytical View" - Jamal Badawi, pp. 69, 70

[al-sunni] (Hadith) Help your brother if opressed

2009-05-29T12:35:00.000+01:00

The sayings of our beloved Prophet Muhammad (blessings and peace be upon him)

"Help your brother whether he is an oppressor or an oppressed," A man said, "O Allah's Apostle! I will help him if he is oppressed, but if he is an oppressor, how shall I help him?" The Prophet said, "By preventing him from oppressing (others), for that is how to help him."

Sahih Bukhari Hadith No. 84 Book 85, Volumune 009 Narrated by Anas (r.a.)

Haneyya's gov't urges Muslim FMs to declare Jerusalem capital of Palestine

2009-05-24T07:59:00.000+01:00

[ 23/05/2009 - 09:38 PM ]

GAZA, (PIC)-- The democratically elected PA caretaker government of Premier Ismael Haneyya has called on Muslim foreign ministers to declare the occupied city of Jerusalem as the capital of Palestine, and urged them to bridle the Israeli activities in the city.

In a statement he issued and a copy of which was obtained by the PIC, Tahir Al-Nonu, the spokesman of the PA government, called on the Foreign Ministers of Islamic countries meeting in the Syrian capital Damascus to support the Palestinian people in Jerusalem against the Israeli schemes that aim at forcing and removing them out of the city.

"They [Palestinian Jerusalemites] need swift and decisive action from their Arab and Muslim brothers now more than any time else as the Israeli campaign to Judaize the city reached alarming levels", Nuno pointed out in the statement.

Nuno also invited the foreign ministers of the 57 Muslim countries to take clear and decisive decision to renovate and to rebuild the destroyed Mosques in the 1948-occupied Palestinian lands after the Zionist occupation demolished tens of them, and turned many of them into casinos and nightclubs.

"We should all work together to preserve historic Muslim features that testify to the Palestinian people's rights in Palestine", Nuno underscored.

He said that Muslim foreign ministers should immediately layout the practical mechanisms to implement their decision to lift the siege on Gaza Strip, inviting them to visit the Gaza Strip so as to see for themselves the adverse repercussions, and the aggravated suffering of the Palestinian people as a result of the Israeli war on Gaza last January.

Furthermore, Nuno stressed that it is about time for the Muslim countries to start the reconstruction of the Gaza Strip, and to rebuild what the Zionist occupation has destroyed.

Finally, Nuno urged the convening ministers to support the Egyptian efforts to restore the Palestinian national unity, and to achieve the national reconciliation, and not to deal with the "illegitimate" government of Salam Fayyadh that was installed by Abbas against the will of the Palestinian people, and through an undemocratic process.

Page Top
Comments

Internet Threatened by Censorship, Secret Surveillance, and Cybersecurity Laws

2009-05-22T21:25:00.000+01:00

By Stephen Lendman

(The Intelligence Daily) -- At a time of corporate dominated media, a free and open Internet is democracy's last chance to preserve our First Amendment rights without which all others are threatened. Activists call it Net Neutrality. Media scholar Robert McChesney says without it "the Internet would start to look like cable TV (with a) handful of massive companies (controlling) content" enough to have veto power over what's allowed and what it costs. Progressive web sites and writers would be marginalized or suppressed, and content systematically filtered or banned.

Media reform activists have drawn a line in the sand. Net Neutrality must be defended at all costs. Preserving a viable, independent, free and open Internet (and the media overall) is essential to a functioning democracy, but the forces aligned against it are formidable, daunting, relentless, and reprehensible. Some past challenges suggest future ones ahead.

Censorship Attempts to Curtail Free Expression

The First Amendment states: "Congress shall make no law respecting an establishment of religion, or prohibiting the exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances."

Nonetheless, Congress and state legislatures have repeatedly tried to censor free speech, allegedly regarded as indecent, obscene, hateful, terrorist-related, or harmful to minors. However, the Supreme Court, in a number of decisions, ruled that the government may not regulate free expression, only its manner such as when it violates the right to privacy "in an essentially intolerable manner" - a huge hurtle to overcome, including online, because viewers are protected by simply "averting (one's) eyes (Cohen v. California - 1971)."

In 1998, the Child Online Protection Act (COPA) passed, but was blocked by federal courts as an infringement of free speech and therefore unconstitutional and unenforceable. In 1999, the law was struck down at the Appellate Court level, but it stayed on the books. In 2002, the Supreme Court reviewed the ruling and returned the case for reconsideration. It remained blocked. Then in March 2003, the Appellate Court again ruled it unconstitutional on the grounds that it would hinder protected adult speech that's likely what it was about in the first place.

Other litigation followed at the District and Appellate levels until on January 21, 2009, the Supreme Court killed COPA by refusing to hear appeals to affirm it. The Electronic Frontier Foundation put it this way: "After 10 Years, an Infamous Internet-Censorship Act is Finally Dead." At least that's the hope, but censorship attempts never die. They just reinvent themselves in new forms made all the easier when powerful corporate interests and their congressional allies support them.

In 2000, the Children's Internet Protection Act (CIPA) became law, and the Supreme Court upheld it - to regulate online content deemed "indecent (or) harmful to minors." The law requires schools, libraries and other public institutions to install blocking software to prevent minors from having access to it.

In 2006, the Deleting Online Predators Act (DOPA) passed the House but not the Senate. It also would have mandated schools, libraries and other public institutions to prevent minors from accessing "commercial social networking websites (and) chat rooms."

Its language was broad enough to apply also to sites like Amazon, Yahoo, Wikipedia and others and would have made the FCC a gatekeeper/censor. As the Protecting Children in the 21st Century Act, the law was reintroduced in the Senate in January 2007 but never passed.

In February 1996, the Communications Decency Act (CDA) was passed - to regulate alleged indecent and obscene online content in violation of the First Amendment. Under the law, classic fiction would be banned as well as any material deemed offensive. In June, 1996, a three-judge federal panel partially struck it down for restricting adult free speech. In June 1997, the Supreme Court upheld the lower court ruling in Reno v. American Civil Liberties Union.

The Act was Title V of the 1996 Telecommunications Act titled Broadcast Obscenity and Violence that applied broadcast standards to the Internet. Under Section 230, Internet services operators aren't considered publishers and thus have no liability for the words of third parties using their services.

In 2003, Congress amended CDA by removing struck down indecency provisions. In 2005, a three-judge Southern District of New York panel rejected Barbara Nitke's obscenity provisions CDA challenge (in Nitke, et al v. Ashcroft). The Supreme Court upheld the decision.

In 2005, the Violence Against Women and Department of Justice Reauthorization Act (VAWDOJRA) became law - and another blow to online free speech by prohibiting "any device (like a modem) or software that can be used to originate....(anonymous or other) communications that are transmitted, in whole or in part, by the internet" for the alleged purpose of harassment, even if only vigorous constitutional debate was intended or ordinary free speech.

In October 2007, the House passed the Violent Radicalization and Homegrown Terrorism Act called "the thought crime prevention bill." It was introduced in the Senate, referred to the Homeland Security and Governmental Affairs Committee, but never voted on or passed.

If it ever becomes law in its present form, it will establish a commission and Center for Excellence to study and act against "thought criminals" (including online ones) for alleged acts of "violent radicalization (and) homegrown terrorism" defined as follows:

-- "violent radicalization (to mean) adopting or promoting an extremist belief system (to facilitate) ideologically based violence to advance political, religious or social change;"

-- "homegrown terrorism (to mean) the use, planned use, or threatened use, of force or violence by a group or individual born, raised, or based and operating primarily within the United States or any (US) possession to intimidate or coerce the (US) government, the civilian population....or any segment thereof (to further) political or social objectives."

In other words, this law, if passed, will criminalize whatever the government wishes to include under the above two categories, including constitutionally protected speech online or elsewhere.

Another ongoing censorship issue involves craigslist - a worldwide online community network featuring classified ads for "jobs, housing, for sale, personals, services, local community, and events."

On May 5, South Carolina Attorney (AG) General Henry McMaster notified its CEO, Jim Buckmaster, that unless an "erotic services" section is removed in 10 days, "craigslist management may be subject to criminal investigation and prosecution." Other AGs in Rhode Island, Illinois, and Connecticut issued similar threats even though all of them are baseless.

Previous courts have held that Section 230 of the Communications Decency Act (CDA) protects "interactive computer service" providers like craigslist and lets them be self-regulating and free from liability. The law clearly states that they shouldn't be responsible for third party content because they didn't do enough to comply with individual State standards that may violate the First Amendment and federal law.

In craigslist's case, it's gone way beyond its legal obligations. In November 2008, it agreed to technical and policy changes to curb the use of its site for illegal purposes by third parties, including requiring telephone and credit card verification for "erotic services" ads to reject ones deemed illegal.

Earlier, craigslist screened out 90% of these ads. Nonetheless, it's being unfairly targeted by AGs interpreting Section 230 and First Amendment rights as they please. Federal law, however, protects craigslist, but not against ambitious AGs harassment for their own political advantage and self-interest.

On May 20, craigslist announced that it filed suit against South Carolina Attorney General Henry McMaster seeking "declaratory relief and a restraining order with respect to criminal charges he has repeatedly threatened against craigslist and its executives." Craigslist is on solid footing. It's in full compliance with the law, but McMaster's persistent threats forced it to sue in federal court.

These and numerous other congressional and other attempts aim to censor protected speech, including online. Expect more of this ahead, some legislation to be enacted, at times upheld by the courts, and, as a result, our liberties to be chipped away incrementally and lost - unless a line in the sand is drawn and defended by enough of the committed to do it.

On February 29, 2008, one skirmish turned out successfully when a federal judge let the anonymous whistle-blowing WikiLeaks resume operations after a week earlier ordering its US hosting company and domain registrar (Dynadot) to shut down and lock out its site. In his reconsidered ruling, District Judge Jeffrey White conceded he was having second thoughts regarding "serious questions of prior restraint (and) possible violations of the First Amendment." He added that "the court does not want to be a part of any order that is not constitutional." Even so, one triumph doesn't mean victory. The struggle for unimpeded free speech continues.

Secret Unconstitutional Surveillance, Including Online Data Mining

The right to privacy is sacred even though no constitutional provision specifically mandates it. Nonetheless, the First Amendment guarantees free and open speech and beliefs. The Third Amendment the privacy of our homes against demands to be used to house soldiers. The Fourth Amendment against unreasonable searches and seizures. The Fifth Amendment against self-incrimination and privacy of our personal information.

Also, the Ninth Amendment states that the "enumeration of certain (of the Bill of) rights shall not be construed to deny or disparage other rights retained by the people." In Griswold v. Connecticut (1965), the Supreme Court held that the Constitution protects privacy in a case affirming the right to use contraceptives and that banning them violated the "right to marital privacy."

In Justice Arthur Goldberg's concurring opinion, he cited the Ninth Amendment in defense of the ruling. Earlier High Courts also affirmed the constitutional right of privacy on matters of marriage, child rearing, procreation, education, termination of medical treatment, possessing and viewing pornography, abortion, and more as well as overall privacy protection.

The 14th Amendment's "liberty" clause also relates to privacy by stating: "nor shall any State deprive any person of life, liberty, or property, without due process of law...." Courts have broadened the meaning of "liberty" to include personal, political and social rights and privileges. Thus, invasion of private spaces is unconstitutional.

In Olmstead v. US (1928), Justice Louis Brandeis stated:

"The makers of our Constitution understood the need to secure conditions favorable to the pursuit of happiness, and the protections guaranteed by this are much broader in scope, and include the right to life and an inviolate personality -- the right to be left alone -- the most comprehensive of rights and the right most valued by civilized men. The principle underlying the Fourth and Fifth Amendments is protection against invasions of the sanctities of a man's home and privacies of life. This is a recognition of the significance of man's spiritual nature, his feelings, and his intellect."

George Bush institutionalized lawless spying invasions of privacy on Americans and others. Barack Obama continues the practice under the same federal agencies, including the FBI, CIA, Pentagon and NSA. On April 15, The New York Times headlined: "Officials Say US Wiretaps Exceeded Law."

It cited the NSA's practice in recent months of intercepting private emails and phone calls of Americans "on a scale that went beyond the broad legal limits established by Congress last year...." Briefed intelligence officials and lawyers called it "significant and systematic....overcollection" in violation of the law.

The Justice Department acknowledged the problem but said it was resolved. For its part, the NSA said its "intelligence operations, including programs for collection and analysis, are in strict accordance with US laws and regulations." The Office of the Director of National Intelligence, in overall charge, downplayed the The Times story, referred to "inadvertent mistakes," and claimed efforts were immediately implemented to correct them.

Nonetheless, the issue remains unsettled, and new details reveal earlier domestic surveillance, including wiretapping a congressional member without court approval, and systematically doing it against many American citizens.

Tom Burghardt writes often on these issues for various publications, web sites, and his Antifascist Calling blog...."Exploring the shadowlands of the corporate police state." In calling "Spying on Americans: 'Business as Usual' under Obama," he reported that working cooperatively with private corporations, the NSA collects vast amounts of "transactional data such as credit card purchases, bank transactions and travel itineraries....sold to (the agency) by corporate freebooters." It's then data-mined for "suspicious patterns," a practice begun pre-9/11 but expanded greatly since then.

More than just financial transactions are monitored. According to investigative journalist Christopher Ketchum, "as many as '8 million Americans are now listed (as) secret enemies....who could face detention under martial law (and subjected) to everything from heightened surveillance and tracking to direct questioning" and possible internment.

Nothing under Obama has changed in spite of serious privacy, civil liberties, and other constitutional issues. Director Rod Beckstrom of DHS' Cyber Security Center resigned in March because of NSA's "greater role in guarding the government's computer systems" and its concentrated power without checks and balances.

According to Electronic Frontier Foundation's senior staff attorney Kevin Bankston: Obama's "Justice Department (is continuing) the Bush administration's cover-up of the National Security Agency's dragnet surveillance of millions of Americans, and insisting that the much-publicized warrantless wiretapping program is still a 'secret' that cannot be reviewed by the courts...." because doing so would harm national security.

Worse still is the DOJ's assertion that the US government is immune from illegal spying litigation even when in violation of federal privacy statutes, an unprecedented claim exceeding the Bush administration citing "sovereign immunity." Obama is going Bush one better by saying the Patriot Act immunizes the government from being sued under surveillance provisions of the Wiretap Act, Stored Communications Act, and Foreign Intelligence Surveillance Act's (FISA) enhanced warrantless wiretapping powers in cooperation with complicit telecom providers. In other words, Obama's DOJ absolves itself and its corporate allies of accountability under existing federal statutes that prohibit illegal spying on Americans.

On April 26, Burghhardt reported that "The Pentagon's Cyber Command Formidable Infrastructure arrayed against the American People" will be headed by the NSA's director, Lt. General Keith Alexander, to protect the military's networks from hacker attacks, especially from countries like China and Russia. How this will "affect civilian computer networks is unclear. However, situating" it alongside NSA at Fort Meade, MD "should set alarm bells ringing (because of NSA's) potential for (greater) abuse....given (its) role in illegal domestic surveillance....(and its) tremendous technical capabilities."

"As a Pentagon agency, NSA has positioned itself to seize near total control over the country's electronic infrastructure, thereby exerting an intolerable influence--and chilling effect-- over the nation's political life." Recent history shows that "NSA and their partners at CIA, FBI, et. al. have targeted political dissidents," including anti-war protesters, environmentalists, and others for their activism and beliefs. Greater NSA powers will "transform 'cybersecurity' into a euphemism for keeping the rabble in line (and) achieving 'full spectrum dominance' via 'Cyberspace Offensive Counter-Operations.' "

Directed against ordinary Americans, democratic freedoms will be severely compromised. No matter as "the Obama administration (prepares) to hand control of the nation's electronic infrastructure over to a (rogue) agency" - with General Alexander telling the House Armed Services subcommittee that America needs a digital warfare force for defensive and offensive cyber operations. More resources are required to do it, not for public security, but for imperial conquest and containing dissent at home - in violation of constitutional freedoms and international law.

In a follow-up May 4 article, Burghardt explored the secret, unaccountable world of FBI data mining through its Investigative Data Warehouse (IDW) containing over a billion documents, including many on US citizens. They come from our personal records and history, including what's obtainable online through illegal spying.

According to the Electronic Frontier Foundation's (EFF) Kurt Opsahl, "The IDW includes more than four times as many documents as the Library of Congress, and the FBI has asked for millions of dollars to data-mine this warehouse, using unproven science in an attempt to predict future crimes from past behavior." This illegal spying violates our constitutional right to privacy and endangers our freedom by generating unsubstantiated threats based on pure supposition.

Besides the FBI, it's virtually certain that other, perhaps all 16, government intelligence agencies conduct similar spying illegally, and as such, endanger everyone's freedom.

Earlier on July 14, 2008, an ACLU press release headlined: "Terrorist Watch List Hits One Million Names" based on government reported figures. They include: "Members of Congress, nuns, war heros and other 'suspicious characters' (like anti-war and environmental activists)....trapped in the Kafkaesque clutches of this list, with little hope of escape."

According to the ACLU's Technology and Liberty Program director, Barry Steinhardt, this data base represents "what's wrong with this administration's approach to security: it's unfair, out-of-control, a waste of resources, treats the rights of the innocent as an afterthought, and is a very real impediment in the lives of millions of (people) in this country. Putting a million names on a watch list is a guarantee (it) will do more harm than good" besides being ineffective to catch real criminals.

Given the current scope and intent of FBI data mining, with millions under surveillance, its potential for abuse far exceeds where it stood less than a year ago - because the Obama administration supports it. No longer is anything about us private, including:

-- all our financial transactions and records;

-- every check written;

-- every credit card or other electronic purchase;

-- our complete medical history;

-- every plane, train, bus or ship itinerary;

-- our phone records and conversations; and

-- every computer key stroke.

Our entire private world is now public - if spy snoops decide to invade it.

Key Internet-based companies, like Google, do it routinely - the company UK-based Privacy International ranked worst in its September 2007 "Race to the Bottom" report. It stated:

"....throughout our research we have found numerous deficiencies and hostilities in Google's approach to privacy that go well beyond those of other organizations." It tops them all "as an endemic threat to privacy. This is in part due to the diversity and specificity of Google's product range and the ability of the company to share extracted data between these tools, and in part due to Google's market dominance and the sheer size of its user base."

It's also unmatched in "its aggressive use of invasive or potentially invasive technologies and techniques." It's able to "deep-drill into the minutiae of a user's life and lifestyle choices" irresponsibly. Its attitude toward privacy is blatantly hostile at worst and benignly ambivalent at best. Specifically:

-- Google retains a large amount of user information with no limitation on its subsequent use or disclosure and with no chance for users to delete or withdraw it;

-- it retains all "search strings and associated IP-addresses and time stamps for at least 18 to 24 months (retention) and does not provide users with an expungement option;"

-- it has other personal information, including hobbies, employment, addresses, phone numbers, and more, and retains it even after users delete their profiles;

-- it "collects all search results entered through Google Toolbar and identifies all Google Toolbar users with a unique cookie that allows Google to track the user's web movement;" it also retains information indefinitely with no expungement option;

-- it doesn't follow OECD Privacy Guidelines and EU data protection law provisions;

-- users have no option to edit or delete obtained records and information about them; and

-- they can't access log information generated through various Google services, such as Google Maps, Video, Talk, Reader, or Blogger.

In 2004, Google also acquired the CIA-linked company Keyhole, Inc., that has a worldwide 3-D spy-in-the-sky images database. Its software provides a virtual fly-over and zoom-in capability to within a one-foot resolution. It's supported by In-Q-Tel, a venture capital CIA-funded firm that "identif(ies) and invest(s) in companies developing cutting-edge information technologies that serve United States national security interests."

In 2003, its CEO, John Hanke, said: "Keyhole's strategic relationship with In-Q-Tel means that the Intelligence Community can now benefit from the massive scalability and high performance of the Keyhole enterprise solution."

In 2006, former CIA clandestine services case officer, Robert Steele, said:

"I am quite positive that Google is taking money and direction from my old colleague Dr. Rick Steinheiser in the Office of Research and Development at CIA, and that Google has done at least one major prototype effort focused on foreign terrorists which produced largely worthless data....I think (Google is) stupid to be playing with CIA, which cannot keep a secret and is more likely to waste time and money than actually produce anything useful."

On April 29, Willem Buiter's Maverecon site headlined "Gagging on Google" and said:

"Google is to privacy and respect for intellectual property rights what the Taliban are to women's rights and civil liberties: a daunting threat that must be fought relentlessly by all those who value privacy and the right to exercise, within the limits of the law, control over the uses made by others of their intellectual property."

This company should be rigorously regulated, "and if necessary, broken up or put out of business." With about half the global internet search market, it threatens enhanced "corporate or even official Big Brotherism."

For example, Google Street View, an addition to Google Maps, "provides panoram(ic) images visible from street level in cities around the world. The cameras record details of residents' lives" on all sorts of personal matters that no one should be able to snoop on, then save, without permission, for whatever purposes.

The company also invades our privacy through tracking cookies or "third-party persistent cookies" to assist interest-based advertising, a practice known as behavioral targeting. In the wrong hands, this information can be used "to put a commercial squeeze on people, but also to extort and blackmail them." And in government hands, it enhances "a pretty effective and very nasty police state."

Can Google be trusted to use this information responsibly? "Of course not." It's a business run by "amoral capitalists," out to make as much money as possible by any means necessary. Google and other Internet search engines "should not be trusted because they cannot be trusted." However, because of its size and dominance, Google is "the new evil empire of the internet," a "Leviathan" that must be tamed.

Cybersecurity Legislation

On April 1, two bills endangering a free and open Internet were introduced in the Senate:

-- S. 773: Cybersecurity Act of 2009 "to ensure the continued free flow of commerce within the United States and with its global trading partners through secure cyber communications, to provide for the continued development and exploitation of the Internet and intranet communications for such purposes, to provide for the development of a cadre of information technology specialists to improve and maintain effective cybersecurity defenses against disruption, and for other purposes."

S. 773 was then referred to the Commerce, Science, and Transportation Committee and thus far not voted on.

-- S. 778: A bill to establish, within the Executive Office of the President, the Office of National Cybersecurity Advisor (aka czar). The bill was referred to the Homeland Security and Governmental Affairs Committee and not yet voted on.

Accompanying information said Senators Jay Rockefeller and Olympia Snowe introduced the legislation to address:

"our country's unacceptable vulnerability to massive cyber crime, global cyber espionage, and cyber attacks that could cripple our critical infrastructure."

We presently face cyber espionage threats, they said, as well as "another great vulnerability....to our private sector critical infrastructure - banking, utilities, air/rail/auto traffic control, telecommunications - from disruptive cyber attacks that could literally shut down our way of life."

"This proposed legislation will bring new high-level governmental attention to develop a fully integrated, thoroughly coordinated, public-private partnership to our cyber security efforts in the 21st century" through what's unstated - government affecting our private lives by threatening the viability of a free and open Internet.

During a March Senate Commerce, Science and Transportation Committee hearing, Senator Rockefeller said that we'd all be better off if the Internet was never invented. His precise words were: "Would it have been better if we'd never have invented the Internet and had to use paper and pencil or whatever!" Left unsaid was that without a free and open Internet, few alternatives for getting real news and information would exist, at least with the ease and free accessibility that computers can provide.

The Electronic Frontier Foundation's Jennifer Granick expressed alarm about the risk of "giving the federal government unprecedented power over the Internet without necessarily improving security in the ways that matter most. (These bills) should be opposed or radically amended."

Here's what they'll do:

-- federalize critical infrastructure security, including banks, telecommunications and energy, shifting power away from providers and users to Washington;

-- give "the president unfettered authority to shut down Internet traffic in (whatever he calls) an emergency and disconnect critical infrastructure systems on national security grounds....;"

-- potentially "cripple privacy and security in one fell swoop" through one provision (alone) empowering the Commerce Secretary to "have access to all relevant data concerning (critical infrastructure) networks without regard to any provision of law, regulation, rule, or policy restricting such access...."

In other words, the Commerce Department will be empowered to access "all relevant data" - without privacy safeguards or judicial review. As a result, constitutionally protected private information statutory protections will be lost - guaranteed under the Electronic Communications Privacy Act, the Privacy Protection Act, and financial privacy regulations.

Another provision mandates a feasibility study for an identity management and authentication program that would sidestep "appropriate civil liberties and privacy protections."

At issue is what role should the federal government play in cybersecurity? How much power should it have? Can it dismiss constitutional protections, and what, in fact, can enhance cybersecurity without endangering our freedoms? S. 773 and 778, as now written, "make matters worse by weakening existing privacy safeguards (without) address(ing) the real problems of security."

In late February, Director of National Intelligence, Admiral Dennis Blair, told the House Intelligence Committee that the NSA, not DHS, should be in charge of cybersecurity even though it has a "trust handicap" to overcome because of its illegal spying:

"I think there is a great deal of distrust of the National Security Agency and the intelligence community in general playing a role outside of the very narrowly circumscribed role because of some of the history of the FISA issue in years past...." So Blair asked the committee's leadership to find a way to instill public confidence.

On February 9, Obama appointed Melissa Hathaway to be Acting Senior Director for Cyberspace for the National Security and Homeland Security Councils - in charge of a 60-day interagency cybersecurity review, now completed.

On April 21, NSA/Chief Central Security Service director, General Alexander, told RSA Conference security participants that "The NSA does not want to run cybersecurity for the government. We need partnerships with others. The DHS has a big part, you do, and our partners in academia. It's one network and we all have to work together....The NSA can offer technology assistance to team members. That's our role."

But someone has to be in charge. It may or may not be NSA, but no matter. At issue is our constitutional freedoms. Any infringement on them must be challenged and stopped.

Stephen Lendman is a Research Associate of the Centre for Research on Globalization. He lives in Chicago and can be reached at lendmanstephen@sbcglobal.net.

Islamic Politics - The way forward for the Muslim Ummah

2009-05-19T00:02:00.000+01:00

The MPs’ expenses scandal exposes corruption of democracy

The serialisation of how British MP’s have been playing the system and exploiting the taxpayer has exposed the systemic corruption within the capitalist democratic system. Like the big bankers before them, MPs have been busy serving themselves rather than serving the people. These events should serve as a reminder to us in the West that entering this corrupt political system is not the way forward for the community. Rather the Muslim community should engage with the wider society with a view to carrying the Dawah of Islam.

The crisis in confidence in the political system is not an isolated problem. It is coupled to a wider collapse in confidence in the west’s ideology – Capitalism. The economic crisis and collapse of the financial system, Britain’s broken society, wider social breakdown, and human rights abuses committed as part of the war on terror are also symptoms of this ideological decay – they are all linked to the values of capitalism: excess, greed, individualism and materialism.

So what should the Muslim community do?

Firstly, we must look beyond this failed model instead of blindly following it. If once naive people saw some benefit in it they must now realise that it is not only fundamentally defective but it corrupts those who work within the system. We must abandon calls to participate in this political system.

Secondly, we must look at this situation and reflect upon what Allah (swt) has commanded and prohibited us in political life. To join or support secular political parties – whether they are nationalistic, socialist, communist, Baathist, Liberal, Labour or Conservative - is forbidden by Islam. To support a law making process outside of the Shariah of Allah (swt) is prohibited. This is in regards to man-made laws generally but especially in the capitalist system that has taken money as its criteria for deciding what is right and wrong – lawful and unlawful.

“The hukm rests with none but Allah.” [Translated meaning of Quran Surah 12:40]

إِنِ الْحُكْمُ إِلاَّ لِلّهِ

“Those who do not judge by what Allah has revealed, then they are the fasiqoon (wrongdoers)” [Translated meaning of Quran Surah 5:47]

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ

This means we should support the call for a radical alternative in the Muslim world. The rulers in our countries have for decades emulated these Western politicians. Have we seen anything other than corruption, exploitation and treachery from such rulers? The Prophet (Sallallahu alaihi wasallam) said: “Every traitor will have a flag on the Day of Judgement that will be raised as high as his treachery. There is no treachery greater than that of the leader of the masses”.

The Muslim world now needs a new politics and new leadership based on the Sunnah of the Prophet Muhammad (Sallallahu alaihi wasallam). This is the politics of the Khilafah State:

1. Where laws are from the Shariah and so cannot be manipulated by the rulers
2. Where authority is with the people who elect the ruler
3. Where there are defined structures of accountability
4. Where politics is considered worship to Allah (swt) by serving the people, not exploiting the people, which is the bedrock of politics and economics in the West.

Furthermore in the West, instead of foolishly following this failed system we have to find ways to build our communities and engage with society independent of these corrupt politicians and parties – not voting for them or becoming part of them. A united community, that is not dependent on them for handouts, can engage and present its ideas and viewpoints to all of society with more credibility and effectiveness.

We must work to prevent our own community becoming engulfed by the secular capitalist values that promote individualism, greed and excess. Instead, we must actively promote the noble Islamic values – including consciousness of Allah (swt), decent morals and strong families and communities - amongst ourselves, and to the wider society.

For now, more than ever, the world is looking for an alternative to the disaster of Capitalism’s economic, political and social system. It is the Muslim community that needs to show them this alternative, and invite people to this.

“Call unto the way of your Lord with wisdom and fair exhortation, and reason with them in the better way.” [Translated meaning of the Quran Surah 16:125]

ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ

Hizb ut-Tahrir

Khutbah: Corruption

2009-05-15T15:50:00.000+01:00

Friday, 15 May 2009
bribery.jpgAddressing the ongoing corruption scandal

[OPENING DUA]

إن الحمد لله نحمده و نستعينه و نستغفره و نعود بالله من شرور أنفسنا و سيئات أعمالنا من يهده الله فلا مضل له و من يضلل فلا هادي له و اشهد إلا اله إلا الله و حده لا شريك له و اشهد أن محمد عبده و رسوله

(يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ)
(يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا)
"يا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا"

أما بعد

[TEXT OF FIRST KHUTBAH]

O you who Believe, Allah has told us in His Book
وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا ذَلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ (75) بَلَى مَنْ أَوْفَى بِعَهْدِهِ وَاتَّقَى فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ (76)

Among the people of the Scripture (Jews and Christians) is he who, if entrusted with a Qintar (a great amount of wealth, etc.), will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates" But they tell a lie against Allâh while they know it. (75) Yes, whoever fulfils his pledge and fears Allâh much; verily, then Allâh loves those who are Al-Muttaqûn (3:75-76)

My dear brothers in Islam, when we look around at what has been happening in the last week or so regarding the expenses crisis that has engulfed the political arena in the UK, we should not be surprised.

We should not be surprised that the people have become so disillusioned with their politicians here, that they are turning away from the so called democratic process and institutions in disgust.

We should not be surprised that no one believes a word that is uttered from the mouths of those they elected to represent them, to represent their interests, to take care of their affairs, since it has been proven that there is endemic corruption and greed amongst them. We should not be surprised at the widespread resignation to the current situation, since this is simply a confirmation of what everyone already knew; that the whole system here is broken.

Previously we heard about the ‘cash for honours’ scandal, my dear brothers, where investigations were undertaken after people were given titles and honours soon after donating large sums of money to the leaders of this country, courting them in their yachts and mansions.

Previously we heard about the ‘cash for questions’ scandals, where it was shown that certain politicians took money to ask specific questions in parliament, democracy for sale. This was no surprise, since anyone who studies the Western systems will see that while they promote their politics as a voice for the people it is in reality controlled by large vested interests who are able to lobby and influence the politicians. This is evidenced by the cosy relationship between the British government and the Banking sector, where tax payers money was used to reward the failure of their colleagues and associates in Royal Bank of Scotland (RBS) and others.

Previously we saw the investigations into bribery with respect to large military contracts between the British and its client regimes, which were cancelled, supposedly for security purposes but in reality to protect the interests of both regimes.

Previously we heard that MPs employed their wives, sons, daughters and mistresses in their offices, some of them doing no work for the salary, all to maximize the profits they could gain from their position.

This is no surprise brothers, since the problem is not that those individual politicians are corrupt, or that the expenses system in the parliament is wrong and needs to be fixed, it is much more fundamental than that.

As Allah has told us - and among them there is he who, if entrusted with a single silver coin, will not repay it unless you constantly stand demanding, because they say: "There is no blame on us to betray and take the properties of the illiterates”.

Allah has informed us about the People of the Book, that amongst them are people who cannot be trusted with a single silver coin because they feel they are more entitled to it than the illiterates, than those worse off than them. If this is true about some of the People of the Book, then what about those today my dear brothers who are People of the Pound and Dollar rather than People of the Book?

And look how we are told the only way to get the one coin back off them – is to stand over them constantly demanding it from them – imagine brothers, this expenses issues has only come to light after a long period of time where the parliament tried its best to block the information coming out, at every turn they tried to use their laws and influence to prevent the release of this information under the so called Freedom of Information Act. And in the end – it has only come to light because of someone elses greed, someone who sold the CD of expenses illegally to a national newspaper for hundreds of thousands of pounds!

Those people who believe in nothing except wealth, all they seek in life is money and possessions, success for them is defined by how much material things they can amass. They feel no accountability to anyone except their own greed. This is not unique to politicians, this is a societal value that they all hold today – from the unemployed man up to the richest banker – each one looks to get as much they can for themselves with no regard for anyone else. So the bankers did nothing illegal, but they acted in a greedy and corrupt manner seeking to maximize their profits. The MPs on the whole have done nothing illegal according to the letter of their manufactured laws, but have acted in a greedy and corrupt manner seeking to maximize their profits. Who has suffered in both cases? The average man, the man on the street, the normal taxpayer, who can do nothing except to look on and wish that if he was in the same position he would also be able to get whatever he desires, because that is what the society has taught him.

What do you expect the MPs to do brothers? Are they not part of this society? Isn’t their greed just a mirror on the society and its values? Of course they will act in the same way as the rest of society, its something natural and to be expected. This is why you will find that the American system brothers is even more broken and more corrupt and greedy than here, where becoming a politician is a career choice that will lead to millions of dollars, and they have no shame in admitting that.

This is not a problem with the details of the rules brothers, this is not some small issue that can be repaired with a plaster, in the same way that their failed economic system cannot be repaired by merely tinkering with the rules, and as their economic system is destined to collapse after collapse until it is fundamentally changed, until the society embraces a different set of values, and replaces their system with a totally different system that reflects those values, their problems will continue.

إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡ
Verily! Allâh will not change the condition of a people as long as they do not change their state themselves [13:11]

[TEXT OF SECOND KHUTBAH]

إن الحمد لله و اشهد إلا اله إلا الله و حده لا شريك له و اشهد أن محمد عبده و رسوله

At this time brothers, day after day we are witnessing the failure of the Western systems, not just the failure of their leadership of humanity that has destroyed much of the world as a result of their greed, but even the failure of their ability to look after their own people.

And yet our political leaders in the Muslim world remain enthralled by the Western politics and the Western politicians, and follow them in everything they do except in a more crude and ugly fashion.

The hidden corruption and greed here is open in our countries.
The hidden abuse of peoples rights and dignity is hidden here and open in our countries,
The politicians here hide their failure and unsuitability to lead, whereas this is open in our countries.
The politicians here demand, and our leaders follow, even the demand to abuse and kill their own people.

And our Prophet, peace and blessing be upon him said
إنما أخاف على أمتي الأئمة المضلين
I fear for my Umma, astray leaders (who will lead them astray) (Tirmidhi)

Islam is the only solution for the world at this time and any time, it is only the values of Islam which engenders within its leaders that sense of responsibility and fear, because the leadership is considered a trust and not an opportunity for personal benefit.

Our Prophet told us
إنكم ستحرصون على الإمارة وإنها ستكون ندامة وحسرة يوم القيامة فنعمت المرضعة وبئست الفاطمة
You are eager for leadership and it is truly a regret and a sorrow on the day of judgment, what a good wet nurse and what an evil weaner (Ibn Hibban)

And he said to Abu Dharr when he sought a position of leadership among the people
يَا أَبَا ذَرٍّ إِنَّكَ ضَعِيفٌ وَإِنَّهَا أَمَانَةٌ وَإِنَّهَا يَوْمَ الْقِيَامَةِ خِزْىٌ وَنَدَامَةٌ إِلاَّ مَنْ أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِى عَلَيْهِ فِيهَا
O Abu Dhar, you are weak and authority is a trust, and on the Day of Resurrection it is a cause of humiliation and sorrow except for him who fulfills its obligations and (properly) discharges the duties thereon (Muslim)

Ruling is a position of great responsibility and comes with great accountability on the day of judgment, so any Muslim who takes such a responsibility understands that he will not answer to the letter of the law, or to the media, or to public opinion, but rather he will answer to the One who Knows and Sees everything, that is Allah. And such a mentality produces the most upstanding individual, and we see that amongst us today, where any practicing Muslim even with all the suspicion on them from the media, will be considered as the most trustworthy in their workplace because of their principles and integrity.

Ruling for us is a trust with Allah, not a career to benefit ourselves. When we look at the examples of the leaders throughout Islamic history, you do not find a parallel to the Islamic nation in terms of the general integrity of its rulers, their accountability and strictness with the wealth of the ummah they were made responsible over.

Once the Prophet (pbuh) appointed a man to collect zakah from Muslims. When he returned, he divided the collected money into two parts and said, “This part is for you, and this part was given to me as a present”. The Prophet (pbuh) got angry, then he stood up, praising Allah and said, “I employ people from you to perform a task to which Allah appointed. And here comes a man who says, ‘This part is for you and this was given to me. If this man sat in his house, would he expect to be given any present? By Allah who has full authority over my soul, if a man takes anything illegally, on the Day of Judgement he will carry it on his neck.”

Umar heard that the famous Sad ibn Abi Waqqas was building a palace at Kufa. Umar sent Mohamed ibn Maslamah to deal with the situation. On reaching Kufa, Mohamed promptly burnt the palace down. ‘Umar also confiscated some of the wealth of ‘Amir ibn al-As when he was governor of Egypt. He wrote to him saying "Let me remind you that I am sending Mohamed ibn Maslamah to you to help you distribute your wealth. Accommodate him and forgive any harshness of his towards you."

When Umar asked another of his governors, Saeed bin ‘Ameer about a complaint from the people he was ruling over "I asked what other complaints they had, and they said: 'One day every month, he does not come out to us at all.' The reply was “Ameer ul-Mumineen, I have no servant, and no clothing save that which I am wearing. I wash it by hand once a month, and it takes it a whole day to dry so that I can put it on and go out again.”

This was the sense of responsibility, accountability, and carefulness in the early generations.

But this was not just amongst the early generations; we have the examples of many ulama accounting the rulers throughout the time, such as Imaam Nawawi account Sultan Baybirs for seeking to impose more taxes for the sake of Jihad – because he felt he had not used enough of his own wealth to justify more taxes on the people.

This is because a society based upon Islam and ruled by Islam produces Islamic personalities, in the same way that this society based upon materialist interests and ruled by a system that protects those interests produces materialistic people concerned only about themselves.

The Islamic mentality is built upon our aqeeda – which tells us

لاَ إِيمَانَ لِمَنْ لاَ أَمَانَةَ لَهُ وَلاَ دِينَ لِمَنْ لاَ عَهْدَ لَهُ
No Imaan for whoever cannot be left with a trust and no deen for whoever does not fulfil their contracts (Bayhaqi)

At this time when people are questioning their system, their values upon which their system is based, as Muslims we must present to them the only alternative that will save humanity not just in the next life but also in this life as well.

Isn’t it enough to see the failure of their way of life, my dear brothers, to give us the confidence and encouragement to refuse to be intimidated to conforming and integrating into their failed system, and to refuse to be intimidated to conforming and adopting their failed values?

And isn’t this failure enough my dear brothers that we demand of our failed politicians in the Muslim lands, who continue to follow these people even into the holes of Lizards, to either adopt the Islamic aqeeda, its values and implement its systems, or to step aside and leave it to those sincere Muslims in the ummah who wish to stand for Islam and for the Deen of Allah and to be Witnesses onto Mankind.

بارك الله لي ولكم في القرآن والسنة، ونفعنا بما فيها من الآيات والحكمة. أقول قولي هذا وأستغفر الله تعالى لي ولكم

[CLOSING DUA]

Tafsir of Al-Baqarah verse 272, Nafaqah (spending)

2009-05-14T09:18:00.000+01:00

“Not upon you is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's sake. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.” [TMQ Al-Baqarah:272]

لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُون

Taken from the book «Taysir fi usool at-tafsir» by the scholar of usul al-fiqh, the leader of Hizb ut-Tahrir, Sheikh Ata bin Khalil Abu Rashta

The verse continues about spending, but during it Allah mentions part of the verse as if it has no relation to spending. It is known that in the language of the Arabs that the most clear (faseeh) Arab would not have his words ‏disorganised, so if during his speech he began a part unconnected to what was before or what comes after, then it was intended, but the speaker had concealed the link between this part and the rest of the speech, not making it appear explicitly, so as to encourage pausing there to go deep into it to discover its meaning, and so drawing attention to it with this rhetorical style.‏

This verse is like that, as what preceded it is about spending and what follows it is about spending, with the apparent meaning of the words about other than that. So, the focus is on it as we pause to discover the link and consider it deeply, as intended by Allah the glorified.

Contemplation of this verse shows that we do not have to force the people onto guidance and entering Islam. That is not in our capability, rather Allah guides whom He wills.

As for us, we call to Islam and command what is good and censure what is bad. If they respond, then it is a favour from Allah, as Allah alone is capable of guiding all people.

(وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا) “And if We had willed, surely We would have given every person his guidance.” [As-Sajdah:13]

Contemplation of this meaning makes one wonder now about the link between this part of the verse with what is before, which is about spending, and with what came after, which is also about spending.

If man worried about guiding their loved ones and the embracing Islam of relatives or friends, it would push him to pressure them and force them to enter Islam, and to use money as a method to do that. So, if he used to provide for them, then he could prevent their maintenance in order to get them to become Muslim or make Islam a condition for provisions. Therefore, Allah prohibited Muslims from using maintenance as a method of coercion for relatives or those with whom they have a relationship to enter Islam.

Pausing to consider the verse benefits us in two ways:

First: entering Islam, or guidance, needs conviction, satisfaction and choice and not duress and coercion.

Second: not to exploit the maintenance of relatives or those with whom there is a relationship to coerce people to convert to Islam.

This is confirmed by what some of the sahabah narrated of the cause for this verse’s revelation: Ibn Jarir extracted by way of Ibn Abbas - may Allah be pleased with them both – that he said: "They - the Muslims – used not to يرضخون their relatives of the idol worshippers, so Allah sent down (لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ) (Not upon you is their guidance, but Allah guides whom He wills.)". يرضخون: to give something of their money, i.e. they did not spend on their relatives as they were polytheists until they become Muslims.

In another account from Ibn Abbas - may Allah be pleased with him – he said: "Some people from the Ansar had in-laws and relations with the tribe of QurayDha and an-NaDir, and they were cautious to give sadaqah, wanting them to become Muslims, so (لَيْسَ عَلَيْكَ هُدَاهُمْ) (Not upon you is their guidance) was sent down."

'Give sadaqah' as it comes in the story means keeping relations and maintenance; because charity is worship and draws one closer to Allah and is not allowed for non-Muslims.

Also, Ibn Jarir extracted by way of Said bin Jubayr: they were cautious to give something of their money to the polytheists from their relatives until it was revealed: (لَيْسَ عَلَيْكَ هُدَاهُمْ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ) (Not upon you is their guidance, but Allah guides whom He wills).

Qurtubi mentioned that some of mufassireen said Asmaa’ bint Abi Bakr as-Siddeeq wanted to keep relations with her grandfather, Abu Fahafah, and then declined to do that as he was a non-Muslim, so the verse was sent down about that.

Thus, the context of the verses continue with one format, with the focus on not using maintenance or preventing it to compel people to enter into Islam.

It is worth mentioning that not forcing people to enter into Islam does not mean not forcing them to submit to the shar’iah rules, nor the non-application of the shar’iah rules on them by the Islamic State, as that is obligatory. We have stated that in the tafseer of the verse (لَا إِكْرَاهَ فِي الدِّينِ) (no compulsion in religion) [al-Baqarah:256 ], so refer to it.

Then Allah completes His verse about spending, so He explains other rules about spending. It came already that Allah explained that spending must be free of harm and any expectation of returning the favour, and not be to show off, and is not ill-gotten money.

In this verse Allah shows that for the one who spends, the best is for him, as he is the one who is rewarded for it and redeemed in this world and the Hereafter and in particular, as he spent it wanting Allah’s pleasure. (لَيْسَ عَلَيْكَ هُدَاهُمْ) (Not upon you is their guidance).

The address is to the Prophet (saw), and it is an address to his ummah as well. The meaning is: You are not charged with forcing them to guidance.

The meaning of charging (at-takleef) comes from (عَلَيْكَ) (upon you). Guidance: Islam.

(وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ) (But, Allah guides whom He wills), that is to say that Allah is capable of guiding all the people, but the wisdom of the Almighty required leaving them to choose:(فَمِنْهُمْ مَنْ ءَامَنَ وَمِنْهُمْ مَنْ كَفَرَ) (From them is he who believes and from them is he who disbelieves) [Al-Baqarah:253]
(وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ) (And whatever you spend in good, it is for yourselves)

‘What’ Ma (مَا) puts a condition, while ‘From’ min (مِنْ) means ‘a part’, i.e. a part of goodness. ‘Goodness’ khair (خَيْرٍ) is money, because al-khair, if it is connected to spending, then it means the money, whereas if it is not connected to it, then it does not necessarily mean money, rather it could come about other than it:

(فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ) (So, whoever does an atom’s weight of good khair will see it) [Al-Zalzalah:7]
(فَلِأَنْفُسِكُمْ) (it is for yourselves) i.e. it is for yourselves and none but you will benefit from it in the next life. The letter Fa ف introduces the conditioned thing (jawab ash-shart).

(وَمَا تُنْفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّه) (And you are not spending except desiring Allah’s pleasure) i.e. the reward is for yourselves as you are in the state of desiring Allah’s pleasure.

(وَمَا تُنْفِقُونَ) (And you are not spending) i.e. you do not spend. The wa و introduces the state/situation (Haal) with the whole sentence being the situation itself. (i.e. the state of desiring Allah’s pleasure) (ابْتِغَاءَ) (desiring) is maf’ool li-ajlihi, which is the reason for which an action is done.

(وَجْهِ اللَّهِ) (literally: Allah’s face) is an expression used to mean Allah Himself, and in this usage it means the pure sincerity to Allah. So the saying (in Arabic): I did this for Zayd’s sake
(فعلت هذا لأجل زيد) carries the meaning that you did it for Zayd alone, or that you did it for Zayd and for other than Zayd, i.e. that this expression (لأجل) contains the meaning of sharing. However, if you said (in Arabic): I did this for Zayd’s face (فعلته لوجه زيد), it was purely for Zayd alone.

Thus, (ابْتِغَاءَ وَجْهِ اللَّهِ) (desiring Allah’s pleasure) i.e. purely for Allah alone.
(وَمَا تُنْفِقُوا مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ) (And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged) is an explanation for the conditional sentence
(وَمَا تُنْفِقُوا مِنْ خَيْرٍ فَلِأَنْفُسِكُمْ) (And whatever you spend in good, it is for yourselves) i.e. an explanation of (لأنفسكم) (for yourselves) that you will be recompensed in this life and the next, without being wronged, i.e. without neglecting anything of the recompense, as Allah is al-Muwafi and the best of judges, in this life with the blessing of money, and in the next life with great reward.

“اللهم اجعل لمنفق خلفاً ولممسك تلفاً” “O Allah, make for the spender succession and for the withholder ruin” (Al-Bukhari and Muslim) as the Messenger of Allah (saw) said.

Pope Benedict XVI entered the Mosque with his shoes

2009-05-10T07:31:00.000+01:00

Pope Benedict XVI did not remove his shoes to visit the largest mosque in Jordan, in Amman Saturday, as organizers had planned a special course that (according to them) does not require removing them, said the press spokesman of the Vatican , Father Federico Lombardi.

*
Father Lombardi was asked at a press conference that the pope had his shoes on his feet during the visit of the Mosque ‘El Hussein bin Talal’ in Amman, while it is generally required to remove his shoes when entering a mosque.

Benedict XVI was prepared to remove them but his escorts have taken a special course and did not asked him to do so, he explained. He said that it should in no way be interpreted as a sign of disrespect to Islam.

Nothing wrong being a ‘radical Muslim’ | Pakistan Daily

2009-05-09T15:25:00.000+01:00

“The global war on terror cannot be won through counterterrorism alone…The immediate war goal must be to destroy militant Islam and the ultimate war goal the modernization of Islam,” - Dr. Daniel Pipes, the famous anti-Islam Jewish expert on Islam, writing in The Jerusalem Post, April 6, 2004.

The term “radical” has been applied to many people, who were considered threat to western colonization, such as Nelson Mandela, Rev. Martin Luther King and Malcolm X, Sayyid Qutb, Dr. Ali Shari’ati (the Shia Qutb), Sayyid Maududi, Imam Khomeini, and others. However, now this term is being associated with any Muslim who dare to criticize foreign powers occupying tradionally Muslim lands espectially the Zionist regime in Jewish occupied Palestine. The western historians never called Nazis as “Judeo-Christian radicals” or IRA as “Catholic radicals” or the Jewish terrorist groups which killed tens of thousands of Palestinian natives - as “Jew radicals”.

Historically, many of Biblical prophets were “radicals” for challenging the status quo and taught against the corrupt and racist ruling classes - such as Abraham, Lot, Moses, Jesus - and of course the Prophet Muhammad (pbuh), who became “the living example of progressive, emancipatory radicalism,” - as decribed by Michael Hart in his book, ‘The 100″.

The western governments, Jewish lobby groups and Christian Zionist organizations are investing hundreds of millions dollars each year to find and project the so-called “moderate Muslims”; fund Islamophobe intellectuals and dozens of anti-Islam think tanks (Rand, Ford Foundation, Asia Foundation, etc.), and the Jewish-controlled mass-media of course. Interestingly, to be a “moderate Muslim” too, has some limitations.

For example, Dr. Tariq Ramadan 46, found it the hard way in 2004 when he was declared as threat to “the US security” for criticizing his fellow Jewish ‘liberal intellectuals’, Dr. Bernard Lewis, Dr. Bernard-Henry Levy, Dr. Daniel Pipes, and Dr. Bernard Kouchner - for defending Israel, right or wrong. The Geneva-born Tariq is the maternal grandson of the founder of Egypt’s Muslim Brotherhood, Imam Hasan al-Bana (martyred in 1948). The “moderate Muslim” was on his way to take-up his teaching appointment at the University of Notre Dam (Indiana), begining August 25, 2004. Tariq Ramadan used to be a darling of Jewish media for saying: “The 7th century Medina model of Islamic State is not only a dream. It is a lie.” Tariq also consider Shari’ah’s capital punishments as “inhumane”! Tariq’s other distorted views of Islam can be read in the interview he gave to Rosemary Bechler, Open Democracy, July 14, 2004.

Dr. Tariq Ramadan also maintained a distance from his elder brother, Hani Ramadan, a French school teacher, who is known for his so-called “radical” Islamic views. Hani wrote an article in the major French newspaper, Le Monde, to explain why Islam has such a zero tolerance for adultery and that it followed the Jewish biblical punishments of stoning to death a woman found guilty of committing adultery, for which Hani was suspended for teaching in the school.

Islam clearly prohibits a ‘pre-planned’ violence against civilians and acts of terror. However, terrorism and radicalism are two completely different things. It all depends who is using these terms. For the foreign occupiers of Muslim lands - all resistance to their occupation is considered as terrorism. Similarly, every Muslim who is proud to be following the Islamic Shari’ah (which doesn’t divide Islam into two independent spheres, one for the mosque and the other for the State - as is the case in Judaism and Christianity), is labeled as a “radical” or “terrorist” or “Jihadi”.

Islam is the religion of “the middle way” - “Thus have We made you an Ummah of the middle way, that ye might be witness over the nations, and the Messenger a witness over yourself,” - Holy Qur’an 2:143. However, Islamic message do challenges the institutionalized injustices, inhumanity, immorality, greed, and other evils in the world by establishing a new social order built on bonds of ethics, justice and trust. Islam rejects all forms of racism, caste system, all forms of oppression, usury, abuse of laws for the ‘chosen ones’ and dehumanization of man on the basis of colour, nationality and religion. All these principles are considered “radical”, especially in the societies controlled by the Zionist-controlled-governments (ZOG).

So, in conclusion, the next time some jerk call you “a radical Muslim”; don’t apologize, be proud.

There can never be peace in the world without justice. Everyone, including Muslims, need justice. But justice cannot be achieved without effort, both intellectual and physical. It involves challenging the power of the corrupt and greedy world elites, who do see Islam as a “radical” threat to their political, economic and cultural domination.

Changing societies is a work of the highest order in Islam. It is the work of Prophets.

2009-05-08T21:14:00.000+01:00

Changing societies is a work of the highest order in Islam. It is the work of Prophets. It is the work of transforming societies rife with corruption, immorality, ignorance and injustice to becoming societies of justice, moral elevation, knowledge and integrity. If we observe the life of the Messenger of Allah (saw) with a bird’s eye view, so as not to miss the wood for the trees, we see that this is exactly what he worked for and achieved. He was chosen as a prophet and given his mission at a time when Makkah was drowned in all sorts of vices with only a small minority knowing and worshipping Allah correctly. By the time he (saw) finished, 23 years on, thousands of people had embraced Islam - which was implemented in the form of a state in Madinah - and the foundations for a global Islamic civilisation had been firmly laid.
It is a well-known tenet of the Islamic creed that no more Prophets will succeed the Messenger of Allah (saw). Therefore his task of implementing the deen and spreading it, in the way he (saw) did it, passes on to the Ummah. Certainly this is easier said than done. We know how hard changing aspects of one’s own life (individual change) can be. We can understand therefore that the notion of societal or collective change can be overwhelming at first thought. In reality however, it is more than achievable, on condition that those undertaking the endeavour understand the true nature of societal change and how it is brought about.

The recent Israeli onslaught in Gaza is just another example of the dire state the Ummah finds herself in and highlights the vital need for change. By the grace of Allah the overwhelming opinion in the Ummah now is that the required change is towards Islam and away from kufr, be it in the form of secularism, socialism or liberalism. Yet there is still much difference about how that change is to be brought about. Underlying the method adopted by many groups and individuals is the implicit understanding that societal change is only possible when all the individuals in any given society or collective, or a majority at least, change first. In this short piece we discuss this notion in order to clarify its reality, which is that it is an incorrect idea and is to the detriment of the desired objective.

No change until we all change?

One of the speakers at a recent Muslim gathering for Gaza, after describing the bad situation prevailing in Gaza, proclaimed towards the end of his speech, “...and there is no change until we don’t change....there will be no change until each and every one of us lives a moral and ethical life.”

The notion that we must initiate change for positive change to occur is fundamentally important. It is established from the saying of Allah in surah al-Ra’d that, “Indeed Allah does not change a people until they change what is within themselves” as well as the many verses in the Qur’an which note that the support and victory of Allah comes to the true believers, those who are characterised with taqwa and righteous deeds. However to draw the conclusion from this that everyone (or even a large majority) must change for the collective to undergo change is incorrect. It is a conception that goes against historical reality and textual evidence.

Historically it has never been the case that most, let alone all, of the individuals of a society have changed first to be followed by collective change, be it economic progress, or a spiritual and political advancement. Rather it has always been the case that a small minority has led the collective to greener pastures, as it were.

The Enlightenment and Industrial Revolution, to take an example of economic/scientific progress, was propelled by a small band of intellectuals, thinkers and philosophers. They were able to convince just enough of the common people as needed to propagate their call, and then just enough of those in influential positions to implement the changes. As for the masses of Europe, they did naught but adapt to the change which came their way like a storm that hits without warning.

In our own history we see the same essential process. No prophet was able to convince all his people, even with the clear signs they brought. They were only ever able to win the hearts and minds of a small minority, with whose help, followed by victory from Allah, they were able to establish their call and implement the deen.

The Messenger of Allah (saw) himself was only able to win a couple of hundred people after thirteen years of da’wah in Makkah (and that the best da’wah possible). On mass, the Makkan people rejected him, and its leaders forced him out. With this small band of believers, whilst undergoing much persecution and false propaganda, he (saw) sought the nusrah (material support) from the tribes of Arabia, and when Allah willed, He sent it in the form of the leaders of two tribes from Madinah. Thus he (saw) reached a position of power and authority with a relatively small following, and from that position he was then able to implement the deen and spread it like a wild fire.

As for the textual perspective, what is relevant here are the many verses of the Qur’an in which Allah speaks about the provision of His support and victory (nusrah) to the believers, the indication of all of which is that Allah will give the nusrah to those who adopt certain qualities, with no requirement that everyone do so. This is not to say that everyone adopting these qualities is not an ideal, but that the persistence of some on bad qualities does not deprive those who do respond to the call of Allah from His support and victory. For example, Allah says in surah al-Nur,

“Allah has promised, to those among you who believe and work righteous deeds, that He will of a surety, grant them in the land, succession in power, as He granted it to those before them;…” (24:55)

Here Allah the Exalted emphasises his promise to give the believers of succession in power and authority. This promise carries two conditions: i) belief; and ii) the commission of righteous deeds. In other words, the sincere Muslims who have taqwa and persevere in their servitude to Allah will be granted authority in the land. There is no third condition that everyone be like this. Rather it is ‘those among you (O people)’ who are like this. This point is further apparent in the historical comparison. The mention of ‘as He granted it to those before them’ is a reference to Bani Isra’eel and how Allah granted them succession to power, and we know well that there were many amongst Bani Isra’eel who were not of the qualities mentioned in the verse, yet Bani Isra’eel was still granted the victory from Allah on the back of those who did have these qualities.

Similarly Allah says in surah al-Hajj,

“Allah will certainly aid those who aid Him (i.e. His cause)” (22:40)

And in the well-known verse in surah Muhammad Allah says,

“O you who believe, if you help (the cause of) Allah, He will help you and make firm your feet.” (47:7)

Again in both these verses the condition for attaining the aid of Allah is aiding His deen, not that for anyone to get that aid, everyone has to do so. Further if we accept this premise we effectively say that those people who are true to their covenant with Allah are deprived of the promised reward due to the actions of others. The fallacy of this was detailed in an earlier piece entitled ‘Gaza: punishment of trial?’

Hence there should be no doubt about the invalidity of the idea that the majority of individuals must change first for collective change to occur. It contradicts both historical reality, and is unsupported by textual evidence. Furthermore, it only arises when we begin on the premise of the incorrect conception of what society is and how it changes.

Misconceiving the reality of societal change

Another verse famous upon the tongues in relation to this topic of change and revival is the saying of Allah, “Indeed, Allah does not change that which is in a people until they change what is within themselves” (al-Ra’d: 11). However the meaning of this verse is not, as some use it, that change will not occur in society or people until all the individuals change. Rather it is that change will not occur until the society changes what is in it (i.e. that which comprises it), which includes the individuals but is not limited to them. There is a subtle but extremely important distinction between these two meanings.

Of importance in the ayah is that the object of the verb (change) is the qawm, not the individual. The qawm [nation/society] is different to the fard [individual] and even afrad, a collection of individuals. Qawm, in the Arabic language, refers to a nation or people. It is more than a mere collection of individuals in that it is a collection of individuals whom a common thought or idea binds together as they live with each other, under various systems of communal organisation (economic, political, social, judicial), to the fulfilment of the common goals of everyday life, which at its most fundamental level is the satisfaction of human needs and instincts. In brief then, society is defined not merely as a collection of individuals but as the collection of individuals, the thoughts and emotions which bind them, and the systems implemented upon them through various societal institutions.

Thus is it important to appreciate that whilst the implicit meaning [mafhum] of the ayah can be used as a proof that Allah will not change the condition of an individual until that individual works to change himself, the explicit [mantuq] subject matter of the ayah is not this, but rather it is the issue of collective change in society, not individual change.

This comprehensive understanding of qawm is indeed important because the ayah moves on to say that the change must be of ‘ma bi anfusihim’, that is, that which is within themselves, where the ‘ma’ is general [‘aam] and so includes everything that comprises the qawm. Thus the rendered meaning is that Allah (swt) has decreed that He (swt) will not change the situation of any qawm until they all collectively change all that is within themselves – the individuals, their thoughts and emotions, and the systems implemented in that society. For Islamic revival of course, the requirement is Islamic thoughts and emotions, and Islamic systems.

We see this, societal as opposed to individualistic, understanding in the tafsir of the classical mufassireen. Imam al-Qurtubi, for example, says in his tafsir of this ayah:
“Allah informs in this ayah that he does not change what is in a qawm until change takes place from them, whether it be from them, or from their leaders, or from he who is from them by a cause… So the meaning of this ayah is not that a punishment will not befall the individual except if he commits a sin. Rather, (the meaning is) afflictions may well befall due to the sins of other, as he (saw) said - (when) he was asked, “will we be destroyed whilst the righteous are amongst us?” He (saw) said, ‘Yes, if the corruption/sin increases (excessively).’” (9:294)

To use this verse, as some unfortunately do, to say that we should only concentrate on ourselves and not deal with societal or Ummah-level issues is a gross misinterpretation of the ayah.

The importance of changing societal institutions

The systems implemented in a society are not only an inherent make-up of that society but are a part with significant influence. The societal institutions which implement these political, economic, social, legal and judicial systems necessarily have a considerable impact. This is because these institutions set the framework within which the society operates. The political system legislates laws and institutes policy which sets the direction of the society in all walks of life. Thus it is arguably the most influential institution. It decides on social policy, things like the legality of alcohol, the limits of inter-gender relationships, and homosexuality. It decides on economic policy, things like the legality of interest, the economic objectives sought in the society, and the legal means of acquiring wealth and its disposal. It decides also, importantly, on educational policy, which in turn determines the mainstream ideas and concepts held in society as mass education indoctrinates generation after generation with one set of beliefs and ideals or another.

Thus the level of influence the state in particular, and other societal institutions in general, have should be obvious. If one person drinks alcohol the negative effects of it are limited to him, or at most his family and friends, but if alcohol is allowed and widely available throughout society and its consumption is encouraged the whole society is subjected to its perils. If two parties engage in a riba contract the effects of it are limited to them, but if riba is legal and widely available in society, nay the sole means of acquiring loans, again the entire society is subject to its harmful consequences. The same applies to literally hundreds of other things.

This influence and importance of the ruling authority on the people at large was expressed quite clearly by many of the Companions, who were the generation of Muslims most knowledgeable of Islam and its essence. Umar ibn al-Khattab (ra), the one described by the Prophet as the distinguisher between truth and falsehood (al-Faruq), said,
“By Allah, what Allah protects and prevents by the ruler is greater than what he protects and prevents by the Qur'an.” (al-Khateeb, Tarikh al-Baghdad; Kanz al-Ummal, narration no. 14284)

In a narration related by al-Bukhari on the authority of Qays ibn Abi Hazim,
Abu Bakr (ra) entered on a woman from the people of Ahmas named Zainab. She said, "Until when will we stay on this good matter (Islam) which Allah brought after the times of ignorance?" Abu Bakr said, "As long as your rulers straighten you on it." (Ibn al-Athir, Jami' al-Usul, hadith no. 2067)

Abdullah ibn Umar (ra) said,
“The people in the Ummah will not suffer even if they were oppressors and sinful, if the rulers were guided and were guiding. But the people will suffer and perish even if they were guided and were guiding if the rulers were oppressors and sinful.” (Abu Nu'aym, Hilyat al-Awliya')

Hence there should be no doubt about the significant degree of influence societal institutions have on people.

We appreciate this point better when we contemplate the case of the people of Makkah, who on mass rejected the Prophet (saw) over the thirteen years he spent there. Yet only ten years later when he came to conquer Makkah from Madinah, the very same people submitted and embraced Islam on mass, and went on to become of the best Muslims to ever live.

But what was the difference? Did the Prophet (saw) come with a new message the second time round? No! It was the same simple message conveyed by the same prophet. The only difference was that the first time he was calling from a position of relative weakness as an individual with a few followers, whilst the second time he had the backing of a state apparatus with all its avenues of influence. He implemented Islam upon the people and they all saw it in its comprehensiveness whilst being subject to the fruits of its systems. This shows us the enormous effect societal institutions have.

Another aspect of Islamic fiqh which shows the important role of societal institutions is that of foreign policy. The prime objective of the foreign policy of the Islamic State is conveying Islam to other nations and peoples. The established practice in this regard is that once the Islamic State is established the primary means of conveying Islam is by spreading the domain of Islamic rule whereby the targeted society/nation is sought to be brought under Islamic rule. Once Islam is in authority it can be implemented in its entirety and the people can see it truly for what it is. Whether they adopt Islam as individuals is then left up to them.

This model was established by the Messenger of Allah (saw) who, having established the Islamic State in Madinah, initiated contact with neighbouring nations not by sending individuals to call individuals to Islam (in what may be called grass-roots da’wah), but by sending emissaries to the rulers of these nations. In the letters he sent to them he gave them three options: i) adopt Islam and rule by it, ii) reject Islam (in their individual capacity), submit to its authority and pay the jizyah, or iii) prepare for war, whereby that authority will be taken by force.

This model of foreign policy demonstrates two important points in the context of this discussion,

1. Whilst individuals are to be left at the mere conveyance of the Islamic message, and can never be forced to adopt Islam, the same is not true for societies, which, if they resist submitting to the Islamic authority, will be forced to do so as per the command of Allah relayed in verse 29 of surah al-Tawbah.

2. There is a difference in approach between establishing the Islamic State (changing the first society) and expanding it to include other nations (changing subsequent societies). The former is relatively a more a bottom-up approach, whilst the latter is very much top-down. In effect the latter is an approach of moving into a society through acquisition of political authority, changing the societal institutions and working from there to effect a change across the society as whole, including its individuals. As such it shows that changing the institutions leads to changing the people, not the other way around.

It was this very approach whereby the Companions took Islamic civilisation from the desserts of Arabia to as far as India in the East and Spain in the West, with astounding success. Therefore the importance of changing societal institutions and of appreciating their vast influence on society cannot be understated.

In the same vein, when we observe the Ummah today and see that many of her sons and daughters are not up scratch with regards to adhering to the commands and prohibitions of Allah, we must appreciate that a major cause of this is the kufr systems they live under. This point is not to offer an excuse for those who are not fulfilling their basic Islamic obligations, but it is to appreciate the reality of the situation. Further, it is to note that this effect of societal institutions is natural and unavoidable.

Therefore, those who claim that the people must all change before we obtain the victory from Allah - and are thereby able to change the societal institutions from a position of political authority - fall into a circularity whose fallacious nature is obvious. In other words, for the people to positively change on mass requires change of the societal institutions, and change of the societal institutions requires assuming political authority, which requires the nusrah and victory from Allah. Thus the nusrah is required for the people to change on the mass level. To say that the people must all first change to get the nusrah brings us into a fallacious circularity, proving the incorrectness of this last supposed requirement.

Conclusion

Societal change is indeed an overwhelming task but it is more than achievable if we understand the true nature of society and of societal change. Historical precedent as well as Islamic textual evidence shows that it is incorrect to presume that all or the majority of people must change first for the collective to change. The positive change in individuals on mass is not a condition for obtaining the nusrah of Allah but a result of it. Its condition is a sufficient number (a minority with respect to the whole) of disciplined and well-cultured souls who diligently follow the path traversed by the Messenger of Allah in changing society, exclusively in obedience to Allah and purely to seek His pleasure. For them awaits victory and authority in this life and the best of abode amongst the Prophets and the righteous in Paradise in the hereafter. May Allah make us of them.

Giving Sadaqa

2009-05-07T11:40:00.001+01:00

As salam u alaikum wa rahmatullahi wa barqatuhu

Hope you are well by the grace and the Blessings of Almighty Allah

Narrated Abu Huraira:

Prophet Muhammad sallallahu alaihi wa sallam said, "There is a Sadaqa to be given for every joint of the human body; and for every day on which the sun rises there is a reward of a Sadaqa (i.e. charitable gift) for the one who establishes justice among people."

Bukhari :: Book 3 :: Volume 49 :: Hadith 870

Huzur sallallahu alaihi wa sallam ne farmaya jab koi shaksh kuch piye toh usmain phoonk na maare

Bukhari

Lets learn one beautiful name of Allah with meaning today InshaAllah

75. Al-Akhir : The Last

May Allah guide us all to the straight path
Ameen

French Muslim Women: Daring to Take it to Court? *

2009-05-05T06:51:00.000+01:00

By Yassir Louati

Muslim women take their cases to court.
After years of heated debate on the French political scene, the French Prime Minister, Dominique de Villepin administration pushed for a law banning "visible religious signs in public schools" in 2004. The law in itself was only a cover up for a clear prohibition of the Islamic veil or hijab worn by either French citizens or residents.

Whether the law is enforced or latent remains unclear. Despite the argument brought forward by all administrations since 2004, Muslim women have not been “protected” –as many MP’s have argued- by this law but rather, have been urged to choose between their education and their religious beliefs. In other words, they have to choose between an active social life and exclusion.

The French public opinion was only relieved by the vote and implementation of such law. Companies followed the government’s lead and began denying employment to veiled Muslim women and firing those few who still managed to find a job.

Years later, the law has raised the question of how can Muslim women fulfill their potential if even the corporate world has been eager to implement the "anti-veil" law as it is often referred to. For instance, many women have been asked to choose between their jobs and the veil pushing others to hide their beliefs in order to be hired or keep their jobs.

Seeking Assistance

The anti veil hysteria has virtually faced no opposition in the non Muslim sector in France. Not one single political party dared to go against the trend and failure of official Muslim organizations to raise their voices and be heard by the government has left the French Muslim community helpless, and the protagonists of the law feeling powerful.

Cases of ridiculous implementation of the so called "anti-hijab law" currently range from being unable to attend driving lessons as it happened in the Seine Saint Denis Department (North Side of Paris) where a young Muslim woman was asked to "find a another training school"; to banks denying access to their veiled clients as the famous BNP PARIBAS branch in Fontenay Aux Roses, Hauts de Seine Department blocked the doors on its client due to their "visible religious sign."

Having found no official assistance from either the French government or official Muslim organizations, the French Muslims are more and more rising up and taking their cases to court by themselves.

It is a general trend that has been reported by the French Observatory on Islamophobia (CCIF).

A case has become a reference for most Muslim women that have been discriminated against. In 2002, Dalila Tahri won her case against her employer who had laid her off because of her Muslim veil. Despite the pressure, she took it to court and won the right to be rehired and get all her lost salaries.

Other most notable cases include Samia Said, PhD, who had been denied access to English classes she had been attending since October 2008. The school manager stated the fact that her veil was prohibited by the law in his school. However, Mrs. Said’s lawyer argued that "this is an erroneous interpretation of the law and an attempt to extend the March 2004 law which was meant to public schools students."

Can 2,500 Signatures Help?

In Toulouse, Southwest of France, a young researcher has been laid off by the Paul Sabatier University, again because of her "hijab." The University stated that because she was on a government contract, her wearing the Islamic veil is not acceptable. Others would argue again that she is not a student in a public school and that the law does not apply to higher education institutions.

Sabrina has managed to gather 2,500 signatures of support and her case is being considered.

In its 2008 report, the CCIF concludes that there is a rise in Islamic veil related trials. French Muslims are more than fed up with the hidden official discrimination. Younger generations are no longer shy or scared to stand up for their rights and it is expected to see more cases being brought up to court.

France’s Muslim population accounts for around 5 million people and for the past 10 years, it has been noted that there is a massive return to Islam as a way of life. The increase in the number of mosques and the many Muslim oriented projects such as schools and community services spread throughout the country are perhaps a sign that despite the pressure, Muslims a firmly establishing themselves as citizens like any other.

Are you a French Muslim woman? Do you consider your veil an obstacle to having an active and productive live? Do you consider "the court option" as a last resort for overcoming your challenges?

* This contribution is one of the contributions sent by our readers. IslamOnline.net (IOL)'s European Muslims Page would like to invite you to share your ideas on European Muslims' daily challenges and opportunities with IOL's audience. If you are interested to have your feedbacks published on IOL, you can send them via euro_muslims@iolteam.comand we will contact you back for more details.

Yassir Louati is a French Muslim freelance writer, you may contact him via euro_muslims@iolteam.com

Seeking Knowledge by Shaykh Ali at-Tuwayjari حفظه الله

2009-05-01T14:22:00.000+01:00

BENEFITS OF SEEKING KNOWLEDGE

The Shaykh حفظه الله started off by praising Allaah سبحانه وتعالى and sending the salaat and salaam upon the Messenger of Allaah صلى الله عليه وسلم. He said that on this day, the sixth day of the second month which is the month of Safar in the year 1428, which is a Saturday, we begin this lecture and Inshaa Allaah after the lecture we will answer questions.

The lecture that I would like to deliver will be about “Urging Students to Seek Knowledge”. I invite all my brothers and all the Muslims at large to benefit from the Seminar that brother Zahid just spoke about. It is a seminar whose fruits have been seen before and its benefits have been witnessed before. Allaah سبحانه وتعالى has made it easy for Major Scholars to participate in such a seminar and it is rare indeed for so many of the Major Scholars to participate and gather together in one seminar. This is from the bounty of Allaah سبحانه وتعالى upon us and upon those who organize this seminar. So I encourage all Muslims to register for this seminar and to participate in it because a Muslim needs to have Fiqh of his religion – he needs to understand his religion.

The Shaykh حفظه الله went on to say that there is a lot of evidence from the Qur’aan and the Sunnah showing the virtues of knowledge.

VIRTUES OF SEEKING KNOWLEDGE MENTIONED IN THE QUR’AAN

From them is a saying of Allaah سبحانه وتعالى that:
يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

{…Allâh will exalt in degree those of you who believe, and those who have been granted knowledge...} [Al-Mujaadilah 58:11]

Allaah سبحانه وتعالى clarifies in this verse that He will raise the Believers in levels, those of them who were given knowledge will be raised many levels and high levels. Another verse is the saying of Allaah سبحانه وتعالى:
قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُوْلُوا الْأَلْبَابِ

{…..Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember
(i.e. get a lesson from Allâh's Signs and Verses). } [Az-Zumar 39:9]

If you realize, there was no response to this question as the aim of this question is affirmation. There was a question to which a response did not come after it, why? Because this is an issue that no one differs in, there is no differing between anyone or any two people that ‘those who know are not equal to those who do not know.’

Another saying of Allaah سبحانه وتعالى is:
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

{…It is only those who have knowledge among His slaves that fear Allâh…} [Fatir 35:28]

And what is khashyah (خشية)? Khashyah is the fear of someone you know. So if fear comes together with knowing the one you fear, then this is called khashyah. The `Ulamaa’ are those who best know Allaah سبحانه وتعالى and His Capability. This is why Allaah سبحانه وتعالى described them as having khashyah of Him سبحانه وتعالى .

VIRTUES OF SEEKING KNOWLEDGE MENTIONED IN THE SUNNAH

As for the Sunnah, then there are many different evidences showing the virtues of knowledge. From amongst them is the saying of the Messenger of Allaah صلى الله عليه وسلم "Whoever Allaah سبحانه وتعالى wants good for, He gives him fiqh (understanding) of the Deen.”[1]. Here the Messenger of Allaah صلى الله عليه وسلم clarified that those whom Allaah سبحانه وتعالى wishes good for, He gives them understanding of the religion. This is the person that Allaah سبحانه وتعالى wishes good for, the one who has understanding of Deen. Also from the understanding of this hadeeth is that ‘those whom Allaah سبحانه وتعالى does not wish good for, then He does not give them understanding in the religion’. So he حفظه الله advises everybody to be keen in seeking knowledge and gaining understanding in the religion in order to be from those whom Allaah سبحانه وتعالى wishes good for.

In another hadeeth, the Messenger of Allaah صلى الله عليه وسلم said, “Whoever traverses a path in order to gain knowledge, then Allaah سبحانه وتعالى will make the path to Jannah easy for him.”[2]. So if you go to a masjid for a lecture or a class, then it is as though you are going towards Jannah i.e. you are going on a path towards Jannah, this is a great virtue of Knowledge.

At-Tabaraani narrated a hadeeth by Abu Umaamah that the Messenger of Allaah صلى الله عليه وسلم said, “Whoever comes to a masjid and he did not come to the masjid except with the intention that he would learn something good or teach something good, he will be given the reward of someone who performed hajj.”[3]. Look at this great virtue, just look at this great reward, whoever goes to the masjid to learn, Allaah سبحانه وتعالى will give him the reward of a hajj – of a person who went to Makkah and made tawaaf (circumambulation) around the Ka’bah and he made sa’ee (walking between Safa and Marwah) as well as the rest of the rituals of hajj. Whoever goes to a masjid to seek knowledge will be given this same reward.

In another hadeeth, the Messenger of Allaah صلى الله عليه وسلم said, “The student of knowledge (or the seeker of knowledge), everything will ask forgiveness for him even the fish in the ocean.”[4]. Another great virtue is that everything asks forgiveness for the Student of Knowledge, even the fish that are in the ocean. This is due to their being pleased with what he seeks i.e. knowledge. This is another great virtue of knowledge and the seekers of knowledge.

In another hadeeth, the Messenger of Allaah صلى الله عليه وسلم said, “There is not a people who gather in a house from the houses of Allaah سبحانه وتعالى (a masjid) to recite the Book of Allaah سبحانه وتعالى or study it except that calmness will descend upon them and mercy would cover them and they would be surrounded by the angels and Allaah سبحانه وتعالى will mention them with good to those near to Him.”[5]. The Shaykh حفظه الله mentioned that the scholars Shaykh Ibn Baaz and Shaykh al-Albaanee رحمهم الله held the opinion that this does not only refer to a masjid, but any place – whether in a classroom or at home, i.e. whoever gathers together in order to study or recite the Book of Allaah سبحانه وتعالى, they will gain this reward. Take a look at this reward, sakeenah which is a great calmness will encompass them, and the angels will descend and surround them with their wings, and they will be in the Mercy of Allaah سبحانه وتعالى. Allaah سبحانه وتعالى will bestow mercy upon them and He would mention them with good, to those close to Him in the Heavens. This is an evidence of the virtues of seeking knowledge, and the khayr (خير - good) which is obtained by those who seek it.

Another hadeeth of the Messenger of Allaah صلى الله عليه وسلم in clarifying the virtues of the gatherings where knowledge is sought, is that it is a reason for the forgiving of sins. The Messenger of Allaah صلى الله عليه وسلم said that “Allaah سبحانه وتعالى would say at the end of the gathering of those who gathered to gain knowledge, ‘Get up! You have been forgiven.’ The malaaikah (angels) would say ‘O Allaah سبحانه وتعالى there was a servant of yours who only came to that gathering because of a need – he only wanted a person in that gathering.’ Allaah سبحانه وتعالى would respond ‘I have forgiven him as well.’”[6]. This is because in such a virtuous gathering whoever gathers with them cannot be denied. The Shaykh حفظه الله repeated, ‘whoever gathers with such a virtuous gathering will not be denied.’ He will be given the same reward and he will be forgiven.

SUMMARY

This is the summary of what I wanted to speak about, ‘The virtues of gaining Knowledge’, so I advise you to be keen upon gaining knowledge.

The most important thing, O servant of Allaah, is for you to learn is the Qur’aan. You should read the Qur’aan and you should memorize whatever Allaah سبحانه وتعالى makes easy for you to memorize; and you should learn the meanings of the speech of Allaah سبحانه وتعالى. You should learn the meanings of the Qur’aan because it is the speech of Allaah سبحانه وتعالى and it is guidance, and it is light, and it is a cure, it is the cure for diseases and it is the cure for ignorance.

I also advise you to learn the Sunnah, to learn the hadeeth (sayings) of the Messenger of Allaah صلى الله عليه و سلم.

I advise you to learn the ‘Aqeedah, to learn Tawheed in order that you may worship Allaah سبحانه وتعالى with sure knowledge and to single out Allaah alone with worship; and in order that you may know Shirk, and beware of Shirk whether it is minor or major because it nullifies your worship.

I also advise you to learn Fiqh and the Sharee’ah – the Legislation of Islaam.

And I advise you to participate in this upcoming Seminar, to attend and be keen on participating in it, and attending in order to learn the matters of your Religion because you shall indeed taste death.

Indeed you shall die one day, and nothing shall benefit you when you meet Allaah سبحانه وتعالى except beneficial knowledge and righteous actions. Nothing else will benefit you, so do not meet Allaah سبحانه وتعالى whilst you have shortcomings in this regard because this is not good for you and no one has the capability to bear the torment of Allaah. However, you are still in a position where you have time, there is still time where you have an opportunity to learn the Religion of Allaah سبحانه وتعالى and to learn to worship Allaah سبحانه وتعالى. This includes learning about your prayers, your fasting, your zakaat, your hajj and the Islaamic Legislations. I ask Allaah سبحانه وتعالى to grant you success in knowledge. This is where the Shaykh حفظه الله ended.

Questions & Answers

1. Question: I am in a situation where my mother is married to a man who doesn’t treat women properly. He often marries others and divorces them without reason. He mistreats my mother’s children and speaks ill of us to others. We advised him but he didn't pay attention to us. What is your advice to him and to us because I don’t want to be with my mother when he is around?

Answer: Firstly you should be keen on advising him and it should be clarified to him that what he is doing is impermissible and he should be reminded of Allaah سبحانه وتعالى. If he does not accept advice from you then try and get someone else to advise him, someone who he respects or someone who he may accept advice from such as the Imaam of a masjid or the principal of a school or anyone he respects.

As for your not liking to be around your mother when he is around, then in this issue the benefits should be examined. If there is a greater benefit in staying with your mother when he is present then you should stay and be patient. However, if there is harm in staying with them at that time, then perhaps it is better for you to leave. In any case you should examine the harms and the benefits involved and you should do what brings benefit – whether to you, your mother or all of you. At the same time you should keep making du’aa (supplication) for him, that Allaah سبحانه وتعالى guides him to the haqq (truth) Inshaa Allaah.

2. Question: Is it permissible to make du’aa in English whilst in sujood? Would the prayer be valid or can du’aa in English only be performed in nawaafil (supererogatory) prayer and not in faraa’id (obligatory) prayer?

Answer: Baarak Allaahu Feek, may Allaah سبحانه وتعالى bless you. Be keen on memorizing the authentic supplications in Arabic because the salaah (the prayer) is the second pillar of Islaam. So you should be keen on this and if you were keen on memorizing these supplications in Arabic you would be able to do so by the permission of Allaah. This is because these supplications whether in sujood or rukoo’ are easier for you than memorizing the Faatihah or memorizing any other verse or chapter from the Noble Qur’aan. So this is what I advise you to do, be keen on memorizing the authentic supplications in Arabic, whether it is in your waajib (obligatory) prayers or the prayers that are considered to be sunnah. However, outside the salaah, you may call upon Allaah سبحانه وتعالى in whichever language you wish. But I still advise you to use the Arabic language and use the authentic supplications because the Messenger of Allaah صلى الله عليه وسلم was given the ability to say a few words which have great meaning.

3. Question: What is the ruling concerning the adhaan – is it obligatory to do it in one’s house if there is a regular jamaa’ah (congregation)? Also, is it obligatory to do it at college if there is a regular jamaa’ah?

Answer: The Shaykh حفظه الله said that some of the scholars hold the opinion that the adhaan is fard kifaayah i.e. a collective obligation. This means that if some of the Muslims carry it out, the obligation is absolved from the rest of them, meaning that the rest of the Muslims do not have to carry it out. So if some of the Muslims in a particular country call the adhaan then it is enough.

However, some other scholars hold the opinion that whenever a group of Muslims want to establish the prayer they must call the adhaan, especially in countries like Britain or the likes where the masaajid are few. Their evidence is a hadeeth which was authentically reported upon the authority of Maalik bin al-Huwayrith that the Messenger of Allaah صلى الله عليه وسلم said, what means, “If you intend to establish the prayer then one of you should call the adhaan and the older of you should lead the prayer.”[7]. Even though there were only two of them, the Messenger of Allaah صلى الله عليه وسلم still encouraged them to call the adhaan and for the older one to lead the prayer.

So it is a sunnah for you to call the adhaan whenever you want to establish the prayer, especially in the case where there are few masaajid around and you cannot hear the adhaan, then you should call the adhaan.

4. Question: A person stated that if you understand the Arabic language and you have the books of the Salaf and their explanations, you do not need have contact with the `Ulamaa’. What is the ruling on this?

Answer: This statement that I have just heard, has some errors, it is not correct. A book cannot take the place of a Shaykh. Yes, you can benefit from the book but you cannot have the book take the place of the Shaykh. So as far as reading a book to know the words that the `Ulamaa’ may use, then is okay for you to continue doing so. However, you must call the `Ulamaa’ and ask them about what is confusing to you. The Messenger of Allaah صلى الله عليه وسلم said, “It may be that a person who carries understanding of the religion (who carries Fiqh) is not a Faqeeh (i.e. he does not really understand), and it maybe that a person who receives that knowledge has a better understanding than the one who gave him that knowledge.”[8].

Gaining knowledge has a path that should be followed; there is a way or a method in gaining knowledge. The Messenger of Allaah صلى الله عليه وسلم taught the Sahaabah (his Companions), the companions taught the Taabi’oon (the generation after the Companions) and the Taabi’oon taught those who were after them, up until this time of ours. Knowledge has been taken from those above and passed down to those below, so knowledge is a golden chain – everyone at the bottom (at a lower level) taking from those who were above them. It has been said in the past, ‘Whoever takes his books as his Shaykh, his mistakes will be more than the time he is correct.’

Especially in this time of ours, when Allaah سبحانه وتعالى has made easy the gaining of knowledge; for example, through the internet where you can hear the lectures of the Kibaarul `Ulamaa’ (the Senior Scholars) while you are at home; even whilst you are laying down you can hear lectures of the `Ulamaa’ such as Shaykh Ibn Baaz, Shaykh Ibn Uthaymeen, Shaykl al-Albaani, the Grand Mufti, Shaykh al-Fawzaan and others, as from this blessed site albaseerah.org and from its seminars. So I advise you to be keen on seeking knowledge from the `Ulamaa’ because if you do not, you will have many mistakes and you will slip many times.

5. Question: My brother lacks in some acts of worship, I advise him but he does not listen, how can I save him or how should I deal with him?

Answer: You should keep advising him and you shouldn’t give up on him and you shouldn’t suffice by advising him only one time. Rather you should keep advising him time and time again. You should supplicate to Allaah سبحانه وتعالى to guide him and you should seek the aid of Allaah سبحانه وتعالى in such a case and then seek the aid of his friends, his teachers, the Imaam of the masjid, or whoever has a high status with your brother in order for them to also advise him. You should continue to advise him because you are upon good whilst you are doing so, and you should be patient with him and Inshaa Allaah, Allaah سبحانه وتعالى will guide him and you should keep supplicating and asking Allaah سبحانه وتعالى to guide him and Inshaa Allaah he would be guided.

6. Question: This is a question regarding a present, which was given to a family with a saying ‘this gift shall be a reward for your efforts’, and the gift was accepted. After a period of time the family returned the present with questioning: “How was it again, for your efforts?” What shall the person do, shall he take back the gift he has given to the family?

Answer: The Messenger of Allaah صلى الله عليه وسلم clarified that it is not permissible for anyone to take back a gift that he has given to someone; it is not permissible for him to take it back. The Messenger of Allaah صلى الله عليه وسلم said, “Whoever takes back a gift that he has given to someone is like a dog who vomited and then ate what he vomited.”[9]. The Messenger of Allaah صلى الله عليه وسلم clarified that the person who takes back his gift is like that dog, the dog that vomits then comes back and eats what he threw up. This is evidence of how terrible such a thing is.

As for yourself, if taking back this gift has a benefit and there won’t be difficulty in taking it back then you could do so because the Messenger of Allaah صلى الله عليه وسلم used to accept gifts. However, if you feel that there is harm in doing so – that it may cause animosity between you and whoever was given the gift, or there might be something that might cut off your relations, then you should not accept it. So it is up to you, if you see that there is benefit in taking the gift then take it, and if you see there is harm in taking the gift, then do not take it.

7. Question: A Muslim was selling mobile phones and in the contract it stated that the customers would receive full reimbursement. I assisted in acquiring customers and the same contract applied, then the supplier disappeared and many customers are demanding their money back. How do I deal with this situation?

Answer: The Shaykh حفظه الله responded by saying that the principle in dealing (business dealings) is a saying of the Messenger of Allaah صلى الله عليه وسلم that: “The believers are true to whatever they say (to whatever conditions), except the condition that makes something that is haraam (impermissible) halaal (permissible), or a condition that make something which is halaal haraam.”[10] Since he gave them these cell phones with the condition that he would return their money to them, then he is held responsible. But I do not understand how this could be – how would the seller benefit if he is going to sell them cell phones and then give all them their money back? I do not understand how this could be. This is why I think that this issue should be taken to the rightful authorities who would be the Major Scholars, and they should study the issue and then give a verdict concerning this. But as I said, the principle is that a Muslim or believer is responsible for whatever conditions he sets. However, I still do not understand how this could be and if this is actually a transaction of buying and selling or not. Maybe the questioner should clarify exactly what he means and then take the question to Kibaarul-`Ulamaa’ (Senior Scholars) and they will issue a verdict concerning it. The Shaykh حفظه الله said “Do not take a verdict from me, do not consider this to be a verdict, clarify your question and take it back to Kibaarul-`Ulamaa’.” In other words the Shaykh حفظه الله is not responsible for this issue or giving a verdict on this issue.

8. Question: My husband is staying in another city for boxing training. When I went to visit, there was a non-Muslim woman in one of the rooms. She says that she lives there and my husband says “No, she doesn’t live there.” I don’t trust him. Please advise me.

Answer: If your husband is a Muslim who establishes the prayer, then you should advise him. You should start with this, by advising him concerning this issue and you should also advise him concerning his profession. You should advise him to find a legislated mean of provision, because this isn’t legislated, it is a danger and Allaah سبحانه وتعالى says:
وَلا تَقْتُلُوا أَنْفُسَكُمْ

{….do not kill yourselves….} [An-Nisaa 4:29]

Also, the Messenger of Allaah صلى الله عليه وسلم said: “Do not harm and do not be harmed.”[11]. So if he accepts your advice and if he had a relationship with this woman he leaves off this relationship and makes tawbah (sincere repentance), then tawbah nullifies whatever was before it. However, if he had a relationship with this woman and he is persistent upon it, then it is your right to ask him for a divorce. But advise him if he is a Muslim who establishes the prayer; and keep advising him, and if he makes tawbah then Alhumdulillaah it is accepted Inshaa Allaah; but if he is persistent, then it is your right to ask for a divorce.

I ask Allaah سبحانه وتعالى to grant us beneficial knowledge and righteous actions and I ask Allaah سبحانه وتعالى to bless the organizers of this telelink, to bless their efforts and to make them from the callers to the truth and the supporters of the truth; and I ask Allaah سبحانه وتعالى to put these actions of ours in our scales of good deeds when we meet Him; and our last words are in praise of Allaah سبحانه وتعالى, the Lord of the Worlds, and may the salaat and salaam be upon the final Messenger صلى الله عليه وسلم and his family and companions.

References

[1] Reported in Saheeh al-Bukhaaree Kitaabul-'Ilm as a chapter heading (#13) and also as hadeeth (#71). Also reported in Kitaab Al-khams (Imposing the fifth) (#2948).
‏من يرد الله به خيرا ‏ ‏يفقهه في الدين

[2] Reported by At-Tirmidhee (#2784), Kitaab al-‘Ilm ‘an Rasoolillah صلى الله عليه وسلم (The knowledge from the Prophet (May peace and blessings be upon Him)). Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#6298).
من سلك طريقا يلتمس فيه علما سهل الله له طريقا إلى الجنة

[3] Reference Pending

[4] With the following wording, Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#3753).
صاحب العلم يستغفر له كل شيء حتى الحوت في البحر

[5] Reported in Saheeh Muslim as part of a longer hadeeth in Kitaab Adh-Dhikr wad-Du’aa wat-Tawbah wal-Istighfaar (Book of Remembrance of Allaah, Supplication, Repentance and Seeking Forgiveness) (#2699) with the wording:
ما اجتمع قوم في بيت من بيوت الله، يتلون كتاب الله، ويتدارسونه بينهم، إلا نزلت عليهم السكينة، وغشيتهم الرحمة وحفتهم الملائكة، وذكرهم الله فيمن عنده

[6] The wording mentioned by the Shaykh حفظه الله was found in 2 separate hadeeth. The first part is mentioned in the Musnad of Imaam Ahmad رحمه الله (#12476) as follows. Shaykh al-Albaanee رحمه الله says Saheeh in Silsilah as-Saheehah 5/245 (#2210).
ما من قوم اجتمعوا يذكرون الله لا يريدون بذلك الا وجهه الا ناداهم مناد من السماء ان قوموا مغفورا لكم قد بدلت سيئاتكم حسنات

The second part is mentioned with the following wording as part of a longer hadeeth in Saheeh al-Bukhaaree, Kitaab ad-Da’waat (#6045).
إن لله ملائكة يطوفون في الطرق يلتمسون أهل الذكر، فإذا وجدوا قوما يذكرون الله تنادوا: هلمُّوا إلى حاجتكم…….قال: فيقول: فأشهدكم أني قد غفرت لهم. قال: يقول ملك من الملائكة: فيهم فلان ليس منهم، إنما جاء لحاجة. قال: هم الجلساء لا يشقى بهم جليسهم

[7] Reported in Saheeh Muslim, Kitaab al-Massajid wal-mawaadi’ as-Salaah (The Mosques and the Places of Worship) (#674), and with a similar wording in Saheeh al-Bukhaaree, Kitaab al-Jihaad was-Siyar (#2693).
إذا حضرت الصلاة فأذنا. ثم أقيما وليؤمكما أكبركما

[8] With the following wording it occurs as part of a longer hadeeth which Shaykh al-Albaanee رحمه الله says is Saheeh in Silsilah as-Saheehah 1/760 (#404).
رب حامل فقه ليس بفقيه ورب حامل فقه إلى من هو أفقه منه

[9] Reported with the following wording in Saheeh al-Bukhaaree, Kitaab al-Hibah wa Fadlihaa (The Book of Gifts and its virtue) (#2449). Also (#2478, 2479, 6574) and in Saheeh Muslim, Kitaab al-Hibaat (Book of Gifts) (#1622).
العائد في هبته كالكلب، يقيء ثم يعود في قيئه

[10] Reported in Sunan At-Tirmidhee with the following wording as part of a hadeeth in Kitaab al-Ahkaam from Rasulillaah صلى الله عليه وسلم) (The book of the Rulings that came from the messenger of Allaah صلى الله عليه وسلم) (#1363). Shaykh al-Albaaneeرحمه الله says it is Saheeh in Jaami’ at-Tirmidhee 3/634 (#1352).
المسلمون على شروطهم إلا شرطا حرم حلالا أو أحل حراما

[11] Reported in Sunan Ibn Maajah, Kitaab al-Ahkaam (The Book of Rulings) 2/784 (#2340, #2341). Shaykh al-Albaanee رحمه الله says Saheeh in Saheeh al-Jaami’ (#7517).
لا ضرر ولا ضرار
Last edited by s_ali : October 25th, 2008 at 14:03. Reason: Formatting changes
Reply With Quote

Ikhwan Web - 10 Worst Countries to be a Blogger

2009-04-30T11:01:00.002+01:00

With a military government that severely restricts Internet access and imprisons people for years for posting critical material, Burma is the worst place in the world to be a blogger, the Committee to Protect Journalists says in a new report. CPJ’s “10 Worst Countries to be a Blogger” also identifies a number of countries in the Middle East and Asia where Internet penetration has blossomed and government repression has grown in response.

“Bloggers are at the vanguard of the information revolution and their numbers are expanding rapidly,” said CPJ Executive Director Joel Simon. “But governments are quickly learning how to turn technology against bloggers by censoring and filtering the Internet, restricting online access and mining personal data. When all else fails, the authorities simply jail a few bloggers to intimidate the rest of the online community into silence or self-censorship.”

Relying on a mix of detentions, regulations, and intimidation, authorities in Iran, Syria, Saudi Arabia, Tunisia, and Egypt have emerged as the leading online oppressors in the Middle East and North Africa. China and Vietnam, where burgeoning blogging cultures have encountered extensive monitoring and restriction, are among Asia’s worst blogging nations. Cuba and Turkmenistan, nations where Internet access is heavily restricted, round out the dishonor roll.

“The governments on the list are trying to roll back the information revolution, and, for now, they are having success,” Simon added. “Freedom of expression groups, concerned governments, the online community, and technology companies need to come together to defend the rights of bloggers around the world.”

PJ issued its report to mark World Press Freedom Day, May 3, and to call attention to online repression, a great emerging threat to press freedom worldwide. CPJ considers bloggers whose work is reportorial or fact-based commentary to be journalists. In 2008, CPJ found, bloggers and other online journalists were the single largest professional group in prison, overtaking print and broadcast journalists for the first time.

In compiling this list, CPJ studied conditions for bloggers in countries around the world. CPJ staff consulted with Internet experts to develop eight criteria that included governments’ use of filtering, monitoring, and regulation; authorities’ use of imprisonments and other forms of legal harassment to deter critical blogging; and the extent and openness of Internet access. For further explanation of CPJ’s methodology, click here.

WORST COUNTRIES TO BLOG

1. BURMA

Burma, which heavily censors print and broadcast media, has also applied extensive restrictions on blogging and other Internet activity. Private Internet penetration is very small—only about 1 percent, according to the Internet research group OpenNet Initiative—so most citizens access the Internet in cybercafés. Authorities heavily regulate those cafés, requiring them, for example, to enforce censorship rules. The government, which shut down the Internet altogether during a popular uprising in 2007, has the capability to monitor e-mail and other communication methods and to block users from viewing Web sites of political opposition groups, according to OpenNet Initiative. At least two bloggers are now in prison.

Lowlight: Blogger Maung Thura, popularly known as Zarganar, is serving a 59-year prison term for disseminating video footage after Cyclone Nargis in 2008.

2. IRAN

Authorities regularly detain or harass bloggers who write critically about religious or political figures, the Islamic revolution, and its symbols. The government requires all bloggers to register their Web sites with the Ministry of Art and Culture. Government officials claim to have blocked millions of Web sites, according to news reports. A newly created special prosecutor’s office specializes in Internet issues and works directly with intelligence services. Pending legislation would make the creation of blogs promoting “corruption, prostitution, and apostasy” punishable by death.

Lowlight: Blogger Omidreza Mirsayafi, jailed for insulting the country’s religious leaders, died in Evin Prison in March under circumstances that have not been fully explained.

3. SYRIA

The government uses filtering methods to block politically sensitive sites. Authorities detain bloggers for posting content, even third-party material, deemed to be “false” or detrimental to “national unity.” Self-censorship is pervasive. In 2008, the Ministry of Communications ordered Internet café owners to get identification from all patrons, to record customer names and times of use, and to submit the documentation regularly to authorities. Human rights groups noted that authorities harass and detain bloggers perceived as antigovernment.

Lowlight: Waed al-Mhana, an advocate for endangered archaeological sites, is on trial for a posting that criticized the demolition of a market in Old Damascus.

4. CUBA

Only government officials and people with links to the Communist Party have Web access. The general population goes online at hotels or government-controlled Internet cafés by means of expensive voucher cards. A small number of independent bloggers such as Yoani S?nchez detail everyday life and offer criticism of the regime. Their blogs are hosted outside the country and are largely blocked on the island. Two independent bloggers tell CPJ that they are harassed by authorities. Only pro-government bloggers can post their material on domestic sites that can be easily accessed.

Lowlight: The government now jails 21 writers who were on the leading edge of online journalism in the early part of the decade. These writers, all but one of whom was jailed in 2003, phoned or faxed their material to overseas Web sites for posting.

5. SAUDI ARABIA

An estimated 400,000 sites are blocked inside the kingdom, including those that tackle political, social, or religious issues. Self-censorship is widespread. Aside from “indecent” material, Saudi Arabia blocks “anything contrary to the state or its system,” a standard that has been interpreted liberally. In 2008, influential clerics called for harsh punishment, including flogging and death, for online writers guilty of posting material deemed heretical.

Lowlight: Blogger Fouad Ahmed al-Farhan was jailed without charge for several months in 2007 and 2008 for promoting reform and the release of political prisoners.

6. VIETNAM

Bloggers have daringly tried to fill the gap in independent news that is left by the traditional state-controlled media. The government has responded with more regulation. Authorities have called on international technology companies such as Yahoo, Google, and Microsoft to provide information about bloggers who use their platforms. Last September, prominent blogger Nguyen Van Hai, also known as Dieu Cay, was sentenced to 30 months in prison on tax evasion charges. CPJ research shows the charges were in reprisal for his blogging.

Lowlight: In October 2008, the Ministry of Information and Communication created a new agency tasked with monitoring the Internet.

7. TUNISIA

Internet service providers are required to submit IP addresses and other identifying information to the government on a regular basis. All Internet traffic flows through a central network, allowing the government to filter content and monitor e-mails. The government employs an array of techniques to harass bloggers: conducting surveillance, restricting bloggers’ movements, and undertaking electronic sabotage. Online writers Slim Boukhdhir and Mohamed Abbou have served jail time for their work.

Lowlight: In a March address, President Zine El Abidine Ben Ali warned writers against examining government “mistakes and violations,” saying it was “an activity that is unbecoming of our society and is not an expression of freedom or democracy.”

8. CHINA

With nearly 300 million people online—more than any other country in the world—China has a vibrant digital culture. But Chinese authorities also maintain the world’s most comprehensive online censorship program, one emulated by many other countries. The government relies on service providers to filter searches, block critical Web sites, delete objectionable content, and monitor e-mail traffic. Because China’s traditional press is tightly controlled, bloggers often break news and provide provocative commentary. Blogs, for example, played prominent roles in spreading news and information about the 2008 Sichuan earthquake. But bloggers who go too far in promoting unpopular views or reporting sensitive information can find themselves in jail. At least 24 online writers are now in prison, CPJ research shows.

Lowlight: In 2008, the National Office for Cleaning Up Pornography and Fighting Illegal Publications announced that it had removed more than 200 million “harmful” online items during the prior year.

9. TURKMENISTAN

President Gurbanguly Berdymukhammedov promised to open his isolated country to the world by providing public Internet access. But when the country’s first Internet café opened in 2007, it was guarded by soldiers, connections were uneven, the hourly fee was prohibitively high, and authorities monitored or blocked access to certain sites. The Russian telecommunications company MTS, which entered the Turkmen market in 2005, started offering Web access from mobile phones in June 2008, but service agreements require customers to avoid Web sites critical of the Turkmen government.

Lowlight: Turkmentelecom, the state Internet service provider, routinely blocks access to dissident and opposition sites, while it monitors e-mail accounts registered with Gmail, Yahoo, and Hotmail.

10. EGYPT

Authorities block only a small number of Web sites, but they monitor Internet activity on a regular basis. Traffic from all Internet service providers passes through the state-run Egypt Telecom. Authorities regularly detain critical bloggers for open-ended periods. Local press freedom groups documented the detention of more than 100 bloggers in 2008 alone. Although most bloggers were released after short periods, some were held for months and many were kept without judicial order. Most detained bloggers report mistreatment, and a number have been tortured.

Lowlight: Blogger Abdel Karim Suleiman, known online as Karim Amer, is serving a four-year prison term on charges of insulting Islam and Egyptian President Hosni Mubarak.

METHODOLOGY

In consultation with Internet experts, CPJ developed eight questions to assess blogging conditions worldwide. The questions:

*
Does a country jail bloggers?
*
Do bloggers face harassment, cyber-attacks, threats, assaults, or other reprisals?
*
Do bloggers self-censor to protect themselves?
*
Does the government limit connectivity or restrict access to the Internet?
*
Are bloggers required to register with the government or an ISP and give a verifiable name and address before blogging?
*
Does a country have regulations or laws that can be used to censor bloggers?
*
Does the government monitor citizens who use the Internet?
*
Does the government use filtering technology to block or censor the Internet?

Based on these criteria, CPJ regional experts nominated countries for this list. The final ranking was determined by a poll of CPJ staff and outside experts.
• Audio Report
• العربية
• Espa?ol
• Français

The Source

Related Topics
4Bloggers and the Brotherhood
pomed.org, United States
4Blogger Abdul Tawwab Abducted From Faiyum
Mostafa Radwan, IkhwanWeb, Egypt
4Blogger Mohamed Khairi Arrested for the Second Time
Mustafa Radwan, IkhwanWeb, Egypt
4Blogger Mohamed Khairi To Be Referred Tomorrow
Mustafa Radwan, IkhwanWeb, Egypt
4Fayyoum Prosecution Decides To Release Blogger Khairi
IkhwanWeb, Egypt
4Blogger Disappears in Mysterious Circumstances
Hamza Mohamed, IkhwanWeb, Egypt
4Communication Accuses Interior Ministry Of Kidnapping Blogger Mohamed Adel
IkhwanWeb, Egypt
4Blogger Mamdouh El Monayyar Released After Seven- Month Detention
IkhwanWeb, Egypt
4Egypt Police Arrest Three Participants in Gaza Relief Convoy, Including Blogger
IkhwanWeb, Egypt
4Protest Against Blogger’s Disappearance, Extending Detention of Another
Mustafa Radwan, IkhwanWeb, Egypt
4Egyptian Bloggers and Journalists in the Hot Seat
Marwa Rakha, Global Voices Online, United Kingdom
4Bloggers bucking the Brotherhood in Egypt
Daniel Williams, IHT, United States
4ANHRI: Egyptian Internet Bloggers Vulnerable To Arrest & Persecution
Mostafa Radwan, IkhwanWeb, Egypt
4Endless Escalation Between Egyptian Bloggers, Regime
Mostafa Radwan, IkhwanWeb, Egypt
4Blogger Adel Started an Open Strike
Amr Al Sayed, IkhwanWeb, Egypt
4Egypt must halt campaign against bloggers
Committee to Protect Journalists (CPJ), , United States
4Jordan: Blogger Exposes a State Secret
Amira Al Hussaini , Global Voices Online, United States
4Egypt police detain Muslim Brotherhood blogger
Aziz el-Kaissouni, Reuters, United Kingdom
4Police officer assaults, breaks into blogger’s home
Hossam El-Hamalawy, 3arabawy, Egypt
4Egypt: A Blogger Attacked in His House
Noha Atef, Global Voices Online, United Kingdom
4A Moroccan court of appeal to sentence blogger Hassan Barhoun to ten months instead of six
ANHRI.Net, Egypt
4Egypt violates international law by imprisoning blogger, says UN body
Sarah Carr, DailyStarEgypt.com, Egypt
4Egypt Police Detain Muslim Brotherhood Blogger
Javno.com , United States
4Egypt: A Blogger Disappears After His Release
Noha Atef, Global Voices Online, United Kingdom
4In Egypt, a blogger tries to spread ’culture of disobedience’ among youths
Jeffrey Fleishman , LATimes, United States
4Moroccan anti-corruption journalist & blogger arrested Journalist should be questioned not detained
ANHRI.Net, Egypt
4Moroccan Appeals Court Acquits Blogger Mohamed Al Rajhi
Mustafa Radwan, IkhwanWeb, Morocco
4Blogger Freedom in Egypt
pomed.org, United States
4An Egyptian woman blogger has received an international prize
ANHRI.Net, Egypt
4Faiyum Bloggers Violated At The Prison
Mostafa Radwan, IkhwanWeb, Egypt
4Egypt: one blogger disappeared and another still in custody despite court order
Noha Atef, Global Voices, United Kingdom
4Missing Blogger Detained by Interior Ministry Decision
Mustafa Radwan, IkhwanWeb, Egypt
4Blogger Adel Threatens with Strike on Bad Detention Conditions
Amr Al Sayed, IkhwanWeb, Egypt
4Phillip Rizk...Blogger Behind Bars for Gaza
Abdulrahman Mansour, IkhwanWeb, Egypt
4Freed Egyptian protester describes ordeal, but fate of seized blogger is unknown
Michael Slackman, IHT, United States
4Egyptian blogger held incommunicado is at risk of torture
AMNESTY.org, United States
4Egyptian Opposition Turns Attention to Jailed Blogger
Joseph Mayton, METimes.com, United States
4Egypt: Detained blogger Ahmed Abou Doma is at risk of torture
Noha Atef, Global Voices, United Kingdom
4UN experts condemn detention of Egyptian blogger
ANHRI.Net, United Kingdom
4Security Forces Arrest Bloggers, 39 April 6th Activists
IkhwanWeb, Egypt

Call for Canceling Death Penalty: Islamic View

2009-04-29T03:54:00.002+01:00

Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

Death penalty cannot be cancelled either by the Shari`ah or by law. Even those who call for canceling it see it necessary in some urgent cases. Moreover, death penalty is a legal penalty that has been ordained by Almighty Allah, Who knows what is good for His servants.

Also, instead of caring for the murderer, people should rather care for the murdered. Scholars of positive law liken one who defends himself against a crime to a whole society that fights to fend off enemy.

It is proved by anthropological studies that death penalty is a decisive deterrent for a lot of people against brutal violent behavior and a protection for the life of innocent people. That is to say, hudud or prescribed penalties have been ordained under Islam as a deterrent for the criminals and protection for the innocent, not as a method of shedding blood. However, the hudud in general must not be implemented in case there is any doubt regarding the commitment of the crime.

In this regard, we would like to cite for you the following fatwa issued by the late Sheikh Ahmad Ash-Sharabasi, a professor at Al-Azhar University, in which he states the following:

Death penalty is not a recent legislation, so it should not be subject to different views on whether to impose, lift or cancel it. It has been ordained along time ago, and has attracted vigorous debate among legislators, Muslims and non-Muslims. Even those who call for canceling death penalty see it necessary in some urgent cases. Some of them call for it at times of political disorders and wars; others see it urgent in deterring dangerous criminals.

Those who call for the abolition of death penalty have many pretexts. For example, their main objection is that death penalty causes irreparable harm. They mention some rare cases in which innocent people were sent to death penalty.

Reply to this argument is found in guarantees set by Islamic legislation against errors or miscalculation in executing penalties. It stipulates that this punishment must be based on tangible and well-established evidence; justice must be made to run its course, confession must be genuine, the testimony must be from trustworthy witnesses; the punishment must not based on circumstantial evidence.

All these restrictions guarantee that death penalty will not shake the scale of justice, and the Prophet (peace and blessings be upon him), said: “Fend off the hudud for the mere occurrence of suspicion.”(Reported by As-Siyuti in his Al-Jami` As-Saghir)

As for irreparable harms, this is not peculiar to death penalty, it stigmatizes other forms of punishment, especially when inflicted on innocent people. For example, nothing can remove the harmful effect of imprisonment and slashing; there is no compensation whatsoever for the insult which befalls an innocent person if subject to injustice.

Another objection is that human life is so honorable and sanctified to be violated by anyone. For them, one owns one’s life and no one else has any authority over that life.

In this concern we say that human life is not man’s property; it is the gift of Allah, the Creator of the whole universe. The Prophet (peace and blessings be upon him) is reported to have said: “Man is a creature of Allah. Curse be upon that who violates Allah’s creature.”

This Hadith shows us that human life is not man’s property, because man is created by Allah, Who has full authority and power over His creatures. It is Allah who breathed life in man and He protected it against any violation. Hence, He, Exalted be He, legislated penalties to deter man from oppressing his brothers in humanity.

So, those who oppose death penalty are contradicting themselves. They claim to be merciful toward the murderer, while they should rather be so toward the soul which left the ghost by his virtue; the soul which Allah has prohibited violating it.

Here we remember the Qur’anic verse which reads, (The guerdon of an ill deed is an ill the like thereof.) (Ash-Shura 42: 40). There is also a common saying that as a person behaves with others, others would behave with him, and a reward equals the action.

All lawmakers legalize self-defense, and they say it is permissible for one to kill a person who attacks him, if there is no other way. So in resisting the attack, man is compared to the society as it fends off aggression. That is, a murderer deserves death penalty because he has trespassed against the whole society by killing one of its members. So, when the society calls for death penalty for such a criminal, it is really in a state of self-defense.

Finally, as we see, death penalty is the best deterrent for criminals. In this regard, we’d like to quote Mr. Hafiz Sabiq, the former general attorney, who mentions that due to the defeat of China at the hands of the English army, Britain imposed on China a treaty called “Opium Treaty”. It stipulated that all the Chinese people, men and women, must be addicted to opium, so that addiction would become a characteristic of the Chinese, and this entailed great disasters. But, after the 1949 Chinese Revolution, the Chinese government passed a law stipulating death penalty to curb this crime. This led all the Chinese, men and women to give up addiction. Death penalty was the real deterrent for them, as the general attorney confirms.

This proves that death penalty is the best way to deter the criminals and protect the innocent. There is neither exaggeration nor injustice in implementing this penalty. Rather, it is a fair penalty.

Related Questions

The Rights of Brotherhood

2009-04-26T14:27:00.000+01:00

By Wa’il Shihab

Islamic Researcher— Egypt

Image
On the authority of Abu Hurairah (may Allah be pleased with him), the Messenger of Allah (peace and blessings be on him) said,

"The right of the Muslim on the Muslim are six." It was said, "What are they, Messenger of Allah?" He said, "When you meet him, salute him; when he invites you, respond to him; when he seeks counsel, give him advice; when he sneezes and praises Allah, say to him: Allah has mercy on you; when he is sick, visit him; and when he dies, follow his funeral." (Muslim)

According to the above Prophetic hadith, Muslims have these rights on their Muslim brothers and sisters:

1. To greet them in the Islamic manner when they meet (that is, "as-salamu `alaykum wa rahmatullahi wa barakatuh")

2. To accept their invitation (when offered)

3. To advise them (when the situation calls for it)

4. To seek Allah's mercy for them when they sneeze and praise Allah

5. To visit them when they are sick

6. To follow their funeral when they die

1. To Greet Them in the Islamic Manner When They Meet

The greeting of peace is a cause of love, which results in producing faith, which results in the person entering Paradise.

Allah says,

[But when you enter houses, give greetings of peace upon each other — a greeting from Allah, blessed and good) (An-Nur 24:61)

Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be on him) said,

"You will not enter Paradise until you have faith, and you will not have faith until you love each other. Shall I direct you to something which if you fulfill you will love one another? Spread peace among yourselves" (Muslim)

The greeting of peace is one of the virtuous characteristics of Islam. For verily each of the people who meet each other supplicates for the other for safety from evils, and mercy, and blessing that brings about every good. And what follows this is a cheerful face and appropriate words of greeting, which result in unity and love, and a removal of feelings of estrangement and cold disassociation. It is part of rights of brotherhood for Muslims to put on a smiling face when they meets their brothers or sisters in faith. Allah's Messenger (peace and blessings be upon him) said,

"Do not belittle any good deed, even to meet your brothers with a smiling face." (Muslim)

He also said,

"Your smile in the face of your brothers is an act of charity."

That is why the Messenger (peace and blessings be upon him) had a smiling face all the time.

Thus, giving the greeting of peace is the right of the Muslim, and it is obligatory upon the person who is greeted to return the greeting with a similar greeting or one that is better. And the best of the people are those who start the greeting of peace first.

2. To Accept Their Invitation

This means that when brothers or sisters invite you to a social event or food, then fulfill the request of those who have drawn near to you and honored you with the invitation. Accept their invitation unless you have an excuse. By this, Islam cements the social relations between members of the Muslim community.

3. To Advise Them

When your Muslim brothers and sisters seek your advice regarding something, you have to sincerely advise them.

In this regard, Tamim Ad-Dari reported that the Prophet (peace and blessings be upon him) said,

"Religion is founded on sincere advice." We said, "To whom?" He said, "To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk." (Muslim)

Therefore, Muslims should not hesitate to advise their Muslim brothers and sisters. However, when advising someone, you have to take care of the following ethics:

a. It should be in secret; that is to say, one should advise in secret, not in public so as not to embarrass the person.

b. Advice should be given in a kind and gentle manner.

c. The adviser should explain to the person any wrongdoing and support his or her stance with proofs from Shari`ah.

4. To Seek Allah's Mercy for Them When They Sneeze and Praise Allah

This is because sneezing is a favor from Allah. Thus the Prophet (peace and blessings be upon him) recommended that the person praise Allah for this favor, and he ordered for his brother/sister to say to him/her, "May Allah have mercy upon you." He also commanded the person who sneezed to answer his brother/sister by saying, "May Allah guide you and set right your affairs."

Abu Hurairah reported that the Prophet (peace and blessings be upon him) said, "Whenever one of you sneezes, let him say, 'Praise be to Allah.' And then, let his brother say, 'May Allah have mercy upon you.' And then he should reply to him saying, 'May Allah guide you and set right your affairs.'" (Al-Bukhari)

However, those who do not praise Allah do not deserve that others pray for mercy upon them, and in this case, they (the sneezers) cannot blame anyone except themselves. For they are the ones who caused themselves to lose the two blessings: the blessing of praising Allah, and the blessing of their brother or sister's supplication for them that is a result of the praising.

On the authority of Abu Musa (may Allah be pleased with him) who said: I heard the Messenger of Allah (peace and blessings be upon him) say, "If one of you sneezes and praises Allah, then say to him, 'May Allah have mercy upon you.' But if he does not praise Allah, then do not invoke Allah's mercy for him." (Muslim)

5. To Visit Them When They Are Sick

Visiting sick Muslims is highly encouraged. This is based on a hadith qudsi, indicating that Allah would say to His slaves on the Day of Judgment,

"My slave, I was sick and yet you did not visit Me?" The slave would exclaim, "How can I visit You when You are the Lord of the worlds?" Allah would answer, "Did you not know that My slave so-and-so fell ill; don't You know that had you visited him you would have found Me with him?" (Muslim)

`Ali ibn Abi Talib (May Allah be pleased with him) reported: I heard the Messenger of Allah (peace and blessings be upon him) say, "When a Muslim visits a sick Muslim at dawn, seventy thousand angels keep on praying for him till dusk. If he visits him in the evening, seventy thousand angels keep on praying for him till the morning; and he will have (his share of) reaped fruits in Jannah (Paradise)." (At-Tirmidhi)

On visiting their sick brothers and sisters, Muslims are supposed to make du`aa' for them.

`A'ishah (may Allah be pleased with her) reported: When the Prophet (peace and blessing be upon him) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate, "O Allah! The Lord of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease." (Al-Bukhari and Muslim)

6. To Follow Their Funerals When They Die

Following Muslims' funerals is one of their rights upon their brethren. Those who follow the funeral until the deceased's body is prayed over will receive great reward. And if they follow the funeral procession until the body is buried, then they will receive more reward. Following the funeral procession fulfills a right for Allah, a right of the deceased, and a right of the living relatives of the deceased.

Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said, "Whoever follows the funeral procession and offers the funeral prayer for it will get a reward equal to one qirat, and whoever attends it till burial will get a reward equal to two qirats." It was asked, "What are two qirats?'' He (peace and blessings be upon him) replied, "Equal to two huge mountains." (Al-Bukhari and Muslim)

Also, Muslims must keep good ties with the deceased's family and take care of their needs. Here we would like to clarify that women may offer the funeral prayer for their Muslim brothers and sisters, but it is not a duty upon them. Offering the funeral prayer is a fard kifayah (communal duty) on men. This means that it is a duty for the Muslim community to perform that prayer. If a Muslim dies in a community and some Muslims offer the funeral prayer for the deceased, then the duty will be deemed as being discharged from every one else. However, failing to offer such a prayer incurs sin on the whole community, due to negligence. According to Imam Malik, women are allowed to follow the funeral procession.

* A Friday khutbah delivered on Ramadan 21, 1427 (October 13, 2006), in NorthernNevada Muslim Community (NNMC).

Wa'il `Abdel-Mut`aal Shihab is the deputy managing editor of the IOL Shari`ah Department (English). He graduated from Al-Azhar University and got his master's from Al-Azhar in Islamic studies with a major in Islamic jurisprudence and its principles. He is working on his doctorate in the principles of Islamic jurisprudence. He writes occasionally for IslamOnline.net. You can reach him at wael.shihab@iolteam.com.

Islamic feminists distinguish Islam from Muslims Amal Mohammed Al-Malki

2009-04-23T18:36:00.000+01:00

Doha, Qatar - How is it that one religion – Islam – seems capable of undermining women and promoting them at the same time?

Anyone attempting to take stock of the position of women in the Muslim world cannot help but be confused. One finds stories in the media all the time about injustices committed against Muslim women, such as “honour” killings, child marriages and discriminatory legal judgments in matters of divorce, custody and inheritance.

On the other hand, one also comes across stories about the remarkable strides made by Muslim women in education, career development and political activism in countries as diverse as Bangladesh, Morocco and Turkey.

How can we make sense of such a dichotomous picture?

The answer is simple: by distinguishing the religion of Islam from the Muslims who practice it.

Those who study the Qur’an know that Islam elevated the rights of women beyond anything known in the pre-Islamic world. In fact, in the seventh century Muslim women were granted rights not granted to European women until the 19th century, such as property ownership, inheritance and divorce.

That said, Muslims who codified the Qur’an and Hadith (sayings of the Prophet Muhammad) into Islamic law did not succeed in expunging the patriarchy of the pre-Islamic world from their practices.

This distinction between the faith and the various manifestations of its practice is a subtle but extremely important one.

When a Westerner is trained to pick up on the distinction, he/she comes to recognise that the Muslim woman who criticises Muslim practices is not usually rebuking her heritage in favour of Western ideals – the kind of rebuke that hits best-seller lists in the West and that feeds Western stereotypes about the religion – but is instead encouraging other Muslims claiming allegiance to Qur’anic teachings to live up to its highest principles.

This inward criticism and call to action is often called Islamic feminism, a promising paradigm which supports change from within, and not in imported formulas.

While adopting the Qur’an at its core, Islamic feminism challenges two main norms: the patriarchal cultural customs mistaken for Islamic teaching and patriarchal interpretations of certain Qur’anic verses.

The project of disentangling what is true Islamic teaching from cultural traditions historically practiced in a Muslim territory is an ongoing project for Muslim feminists.

Arifa Mazhar, the manager of gender issues for the Pakistan-based Sungi Development Foundation, whose goal is to effect policy and institutional changes relating to development by mobilising marginalised local communities, declared at the International Congress on Islamic Feminism in Barcelona in 2008: “Instead of debating Islam, we should be debating culture and its impact…. There are a lot of social taboos and tribal traditions that oppress women, and they have little to do with Islam.”

Islamic feminism’s second challenge is to attempt to reinterpret verses in the Qur’an – especially given the present context – that have been misinterpreted or over-generalised.

One example is the disproportionate weight given to the few Qur’anic verses giving men authority over women within family structures versus the many others that emphasise equality between men and women. Islamic feminism encourages women to study the words of the Qur’an for themselves, and to judge whether the misogyny and failure to take women seriously prevalent in some customs is a matter of Islamic doctrine or, indeed, of cultural impositions on such doctrine. Islamic feminism thus provides the grounds for changing civil and national law in ways that prove progressive for women.

Sisters in Islam, a leading Muslim women’s rights group in Malaysia, has been trying to reform the issue of polygamy. Rather than calling for the abolition of polygamy, for example, it calls only for its restriction to certain situations – such as obtaining permission from the first wife and from the court – and is working on public surveys that would provide empirical evidence of the negative effects of polygamy on society.

Rooted in Islam and the Qur’anic spirit of equity, Islamic feminism provides a credible political voice for women. It gives women’s organisations, women’s rights advocates, and gender scholars in the Muslim world legitimate grounds for action – and change – as fulfilment of society’s religious obligations.

###

* Amal Mohammed Al-Malki is an assistant teaching professor of English at Carnegie Mellon University in Qatar and a member of the Qatar National Competitiveness Council, which promotes reform and transparency in the national economy. This article first appeared in The Pittsburgh Post-Gazette and was written for the Common Ground News Service (CGNews) as part of a series on Muslim women and their religious rights.

Source: Common Ground News Service (CGNews), 31 March 2009, www.commongroundnews.org
Copyright permission is granted for publication.

Masculinity and Noble Manners - Segments from Hilyatu Talib al-’Ilm - Notes by Imam Abdul Malik

2009-04-22T20:42:00.000+01:00

Filed under: Islamic Education |

Of Shaykh Bakr Abu Zayd (Rahimahullah) with brief notes by Abdul-Malik Sheikh

Masculinity and Noble Manners

تمتع بخصال الرجولة، من الشجاعة، وشدة البأس في الحق، ومكارم الأخلاق، والبذل في سبيل المعروف، حتى تنقطع دونك آمال الرجال.
وعليه، فاحذر نواقضها، من ضعف الجأش، وقلة الصبر، وضعف المكارم، فإنها تهضم العلم، وتقطع اللسان عن قوله الحق، وتأخذ بناصيته إلى خصومة في حالة تلفح بسمومها في وجوه الصالحين من عباده

“Enjoy masculine qualities; which include bravery, forthrightness, noble manners and giving for the sake of good causes until the ambitions of men [die] before reaching your level.

Equally, beware of the qualities that oppose them (i.e. these qualities) such as being unconfident, impatient and weak in nobility, for they destroy knowledge, and cut of the tongue from speaking the truth, and they lead him headlong to his enemies in [such] a state where they [i.e. the opposing qualities] brush the faces of the pious servants [of Allah] with their poison”
———————————————————————–

NOTES
· A man who is able to adorn himself with masculine qualities, as defined by Islam, will be able to become brave, forthright and have noble manners that will lead him to become honourable.
· However bravery and forthrightness are often misunderstood
· While talking about men and masculinity, we do not want to belittle or exclude our sisters and the importance of womanhood and feminine qualities, as defined by Islam.
· Sisters too have to attain and enjoy feminine qualities which again will enable them to become true women, as defined by Islam
· Islam has assigned different roles for men and women, that are fair, based on their physiological, biological and psychological makeup.
· There are people today who say that men and women should be made equal in all aspects of life and in everything
· This is a very strange statement as it is impossible to reach such a state of equality.
· Men and women are different from each other, physiologically, biologically and even psychologically.
· Many sociologists acknowledge this fact but still insist that there should be attempts to challenge and change ‘gender inequality’ until men and women are completely equal and are free to do whatever they like.
· For example American sociologist, Juanita Firestone believes that contraceptive pills have given women a degree of liberty but it’s still not enough. She believes that women will be fully liberated if only they are able to become completely equal to their male counterparts and are able to give birth outside the womb (Haralambos & Holborn, 2008).
· Our understanding of equality is not the same as these people. To us equality is to maintain balance in everything.
· 70% of the earth’s surface is covered by water (http://www.bbc.co.uk/) and the remaining proportion is dry land. Now this is not an equal proportion of water and land but it is the required proportion of water and land needed to maintain balance.
· According to Islam, man and woman are two units of a pair.
· When both are taken independent of each other, there will be certain obvious vacuums in the mental, physical and emotional personalities of each.
· Allah has created men and women in such a way that they complement each other in different ways.
· For this very purpose, Allah gave different mental, physical and emotional qualities to the male and the female. These different mental, physical and emotional qualities, on the one hand complement man and woman, and on the other establishes for them different spheres of activity in their interpersonal relationships.
· The Shaykh talks about positive masculinity
· Some of our youths have misunderstood masculinity
· They think that masculinity is to about showing off by trying to be hard.
· They think masculinity is to oppress the weak by dominating them and by doing so they hope gain respect of their peers
· However Islam teaches us defend the weak and remain on the side of justice:

انصر أخاك ظالماً أو مظلوماً، فقال: رجل يا رسول الله صلى الله عليه وسلم أنصره إذ كان مظلوماً، أفرأيت إذا كان ظالماً كيف أنصره؟! قال: تحجزه أو تمنعه من الظلم، فإن ذلك نصره.

‘Help your brother, whether he is an oppressor or is oppressed.’ A man asked: ‘O Messenger of Allah! I (know how to) help him when he is oppressed, but how can I help him when he is an oppressor?’ He said: ‘You can restrain him from committing oppression. That will be your help to him.’” [Al-Bukhari & Muslim]

· Some of these youths also think to be masculine is to wear the latest designer clothes, drive fast cars, have the latest mobile phones
· They forget that Allah does not look at their appearances or their wealth, or anything else

إن الله تبارك وتعالى لا ينظر إلى صوركم ولا إلى أجسامكم ولكن ينظر إلى قلوبكم وإلى أعمالكم

“Allah does not look at your physical features or your bodies, but He looks at your hearts and your deeds.” [Reported by Muslim]

· In the scale of Islam goodness and true masculinity are measured by Iman, sincerity and the quality of one’s relationship with Allah.
· A quality of a man who is strong in the sight of Allah is that he is able to face difficulty, danger and pain in a manner that enables him to maintain control over different challenging situations through his strength and bravery
· Attaining noble qualities and good manners is one of the objectives of Islam for which the prophet Muhammmad was sent:

إنما بعثت لأتمم مكارم الأخلاق

“I have been sent only for the purpose of perfecting good morals.” [Reported by Ahmad]

http://abdulmaliksheikh.blogspot.com/2009/02/segments-from-hilyatu-talib-al-ilm.html

For a brief bio of Imam Abdul Malik please visit: http://www.facebook.com/home.php?ref=home#/group.php?gid=79407639696

Inheritance According To Islamic Sharia Law - by Fazli Sameer

2009-04-22T18:31:00.001+01:00

When a believer dies it becomes incumbent on the family members to ensure that the wealth and property left behind are distributed according to Shariah Law prescribed in the Qur’an and Authentic Sunnah. After meeting the initial expenses incurred in giving the deceased an Islamic burial, and, after paying all of his debts and the “mahar” (dowry) that may still be due, to his wife, up to one-third of the remaining may be expended according to the deceased dying wishes or legal will that is left behind, for those who are NOT entitled by Shariah only.

The remainder must be distributed to all the legal heirs as defined by Qur’an and Authentic Sunnah as detailed hereunder.

Zakat payments, if any, that are due by the deceased must be paid even before the settlements of the debts and even before the burial expenses are utilized from the property of the deceased.

Ten groups amongst Male Heirs are entitled as follows:

1. son;
2. son’s son
3. father;
4. father’s father;
5. brother;*

- half brother*

- step brother*

1. brother’s son;

half brother’s son;

1. father’s brother;

father’s half – brother;

1. son of father’s brother;

son of father’s half – brother;

1. husband
2. The freed male slave.

*(children of one father and one mother are referred to as brothers/sisters)

*(children of a father through different mothers as half – brothers/ half - sisters)

*(children of a mother and through different fathers as step –brother / step – sister)

Seven groups amongst Female Heirs are entitled as follows:

1. daughter
2. son’s daughter;
3. mother;
4. grandmother;

1. sister;
2. wife
3. freed slave – girl

If none of the seventeen groups of people mentioned above is alive his wealth wil be distributed among his Arham, i.e., non- inheriting relations.

Eleven groups of Heirs come under the class of Arham:

1. children of daughter;
2. children of sister;
3. brother’s daughter;
4. daughter of father’s younger or elder brother;
5. father’s step brother;
6. maternal uncle;

1. mother’s sister;
2. father’s sister;
3. mother’s father;
4. mother’s father’s mother;
5. children of mother’s sister.

There are six fractions of shares mentioned in the Quran: viz;

2/3, 1/2, 1/4, 1/8, 1/3, 1/6.

The 2/3 share is

1. for two or more daughters;
2. for two or more son’s daughters;
3. for two or more sisters;
4. for two or more half- sister;

The 1/3 share is

1. for two or more of mother’s children;
2. for the mother in the absence of child, or son’s child or two or more brothers or sisters;
3. some times for the grand father when there are brothers and sisters,

The 1/2 share is

1. For one of the four sets of females mentioned above when she is alone.
2. for the husband when his wife leaves no issue.

The 1/4 share is

1. for the husband when the wife leaves children;
2. for the wife when the husband leaves no children

The 1/8 share is

1. for the wife when her husband leaves children

The 1/6 share is

1. for the father when the deceased leaves children;
2. for the grandfather;
3. for the mother when the deceased leaves children or two or more brothers and sisters;
4. for the grandmother when the deceased leaves children or two or more brothers and sisters;
5. for the son’s daughter when the deceased has one daughter;
6. for one or more half – sisters when there is a sister
7. for two or mother’s children;

When a father and spouse are alive, after assigning the respective shares due to them, One Third of the Remainder will be assigned to the mother.

The portion assigned to the wife has to be shared equally by two or three of four wives.

Disentitlement of inheritance

Those who are closet in relation ship to the deceased will disentitle others who are distantly related.

1. The son disentitles the son’s children
2. The father disentitles the grand father;
3. The mother disentitles her mother;
4. A father and mother disentitle the father’s mother
5. The father and/or the son disentitled the brother
6. These three (father, son, brother) disentitle the half brother
7. The father, grandfather, and children disentitle the step – brother.
8. The father, the grandfather, the son, the son’s son, the brother, the half- brother, disentitle the brother’s son.
9. The above seven persons disentitle the son of the half- brother
10. The above eight persons disentitle the brother of the father.
11. The above nine persons disentitle the half- brother of the father
12. The above ten persons disentitle the son of a half-brother of the father.

An ‘Asaba*, i.e an agnate, gets into possession of that portion of a deceased’s wealth that is left over after the appropriate shares have been paid. He gets possession of the entire wealth when there are no others entitled to the deceased’s wealth.

An ‘Asaba is a son, son’s son, father, father’s father, brother, half brother, their sons, a brother of the father or his sons.

Next to an Asaba as inheritor is the male freed slave and the male issue of his Asaba.

If there are males as well as females among those that cannot disentitle each other, the males will get two shares each while the females get one share each. *Asaba – male relation on the paternal side.

There are four means of inheritance

1. Inheritance by lineage
2. inheritance by marriage ties
3. inheritance by a slave obtaining freedom
4. Inheritance by a public body or establishment like the Baitul Mal or Treasury.

There are four means by which inheritance may be lost.

1. The inheritor having any connection (even indirectly) with the cause of the death of the person whose heir he is
2. his becoming a Kafir
3. his becoming a slave
4. Uncertainty as to who died earlier.

A son’s son is like son, but he will not get the ratio of 2:1 with the daughter (of the deceased) .

A mother’s mother and a father’s mother are like a mother, but they will have no claim to one third of the wealth. The share of these two will always be one sixth.

A father’s father is like a father, but he will not disentitle the brothers. He will get his share together with the brothers.

A son’s daughter is like a daughter, but she will be disentitled by the son.

A half- brother is like a bother but he will not get the ratio of 2:1 with a sister.

Al-QURAN - CHAPTER 4 - Al-Nissa - Verses 11,12 & 176

4:11 Allah commands you as regards your children (inheritance),

To the MALE, a portion equal to that of TWO FEMALES;

If (there are) only DAUGHTERS, two or more, their share is TWO-THIRDS of the inheritance;

If only one, her share is HALF.

For PARENTS, a SIXTH share of inheritance to EACH if the deceased left CHILDREN;

If NO CHILDREN, and the PARENTS are the (ONLY) heirs, the MOTHER has a THIRD;

If the deceased left BROTHERS or (SISTERS), the MOTHER has a SIXTH.

(The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children are nearest to you in benefit. (these fixed shares) are ordained by Allah. And Allah is Ever All-Knower, All-Wise.

4:12 In that which your WIVES leave, your share is a HALF if they have NO CHILD;

But if they leave a CHILD you get a FOURTH of that which they leave after payment of legacies that they may have bequeathed or debts.

In that which YOU leave, their (YOUR WIVES) share is a FOURTH if you have NO CHILD;

But if you leave a CHILD they get an EIGHTH of that which you leave after payment of legacies that you may have bequeathed or debts.

If the MAN or WOMAN whose inheritance is in question has left NEITHER ASCENDANTS NOR DESCENDANTS (Al-Khalala), but has left a BROTHER or a SISTER, EACH ONE of the two gets a SIXTH; but if MORE THAN TWO, they share in a THIRD; after payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone).

THIS IS A COMMANDMENT FROM ALLAH; And Allah is Ever All-Knowing, Most-Forebearing.

4:176 They ask you for a legal verdict, Say, “Allah directs (thus) about Al-Khalala (those who leave neither ascendants nor descendants as heirs).

If it is a MAN that dies, leaving A SISTER but NO CHILD, SHE shall have HALF the inheritance.

If (such a deceased was) a woman, who left NO CHILD, her BROTHER takes her INHERITANCE.

If there are TWO SISTERS, they shall have TWO-THIRDS of the inheritance;

If there are BROTHERS and SISTERS, the male will have TWICE the share of the female.

(Thus) does Allah make clear to you (His Law) lest you go astray. And Allah is the All-Knower of everything.
Note: 4:12 refers to UTERINE (same mother, diff father) siblings while 4:176 refers to FULL (same father and mother) or CONSANGUINE (same father diff mother) siblings

LEVEL I - PRIMARY (Immediate) HEIRS

The primary (or immediate) heirs classified as Level I are:-

1. The SPOUSE (Husband or a maximum of four Wives)

2. The CHILDREN (Sons and Daughters)

3. The PARENTS (Father & Mother)

4. The GRANDCHILDREN (Sons’s SON or Son’s DAUGHTER only)

(applicable only when the SON is already deceased only and has offspring)

LEVEL II - SECONDARY HEIRS

The secondary heirs classified as Level II are:-

1. The GRANDPARENTS (Paternal and Maternal)

2. The BROTHERS and/or SISTERS (In the absence of Father and Son ONLY)

3. The UNCLES and/or AUNTS (In the absence of Grandparents ONLY)

4. The NEPHEWS and/or NIECES (In the absence of Brothers and Sisters ONLY)

Note: It is not practical to go beyond Grandparents as the chances of Greatgrandparents surviving before you is not very high. However, the logic is that in the absence of a particular heir, the next level becomes eligible for inheritance. Eg; IF the Grandparents are dead THEN the Great Grandparents are entitled (if living only) and so on. It is better, for practicality and convenience to limit the inheritance level up to The GrandParents and the Grandchildren. If we attempt to go beyond these levels there will be no limit to the program logic validation.

Under Islamic Law, the primary beneficiaries of a deceased person are his/her IMMEDIATE (Level I) Heirs. ie; Spouse(s), Children, Parents and Grandchildren (if children are deceased only). The Grandchildren that are entitled are only the Son’s Son or the Son’s Daughter. Daughters children are not entitled even if the Daughter is deceased.

In the absence of some or all of these heirs the secondary beneficiaries (Level II) become Heirs under various conditions. In the absence of a particular Heir (eg; Uncle) if and when he/she is entitled the children of that Heir become eligible.

LEVEL I - Inheritance Logic:

1. SHARE OF HUSBAND

IF NO ENTITLED DESCENDANTS EXIST (ie; Children/Grandchildren)

THEN

HUSBAND = 1/2

IF ENTITLED DESCENDANTS EXIST (ie; Children/Grandchildren)

THEN

HUSBAND = 1/4

Note: ENTITLED DESCENDANTS = Sons, Daughters, Son’s Son, & Son’s Daughter. Daughter’s children are NOT treated as entitled descendants.

2. SHARE OF WIFE

IF NO ENTITLED DESCENDANTS EXIST (ie; Children/Grandchildren)

THEN

WIFE = 1/4

IF ENTITLED DESCENDANTS EXIST (ie; Children/Grandchildren)

THEN

WIFE = 1/8

Note: ENTITLED DESCENDANTS = Sons, Daughters, Son’s Son, & Son’s Daughter. Daughter’s children are NOT treated as entitled descendants.

3. SHARE OF DAUGHTER’(s)

IF ONLY ONE DAUGHTER (and NO Sons)

THEN

DAUGHTER = 1/2

IF TWO OR MORE DAUGHTERS ONLY (and NO Sons)

THEN

DAUGHTERS = 2/3

(to be shared equally between all of them)

IF both SON’s & DAUGHTERS EXIST,

THEN

SON:DAUGHTER = 2:1

4. SHARE OF FATHER

IF ENTITLED DESCENDANTS EXIST

(Sons, Daughters, Son’s Sons, Son’s Daughters)

THEN

FATHER = 1/6

IF NO MALE DESCENDANTS EXIST (Sons, Son’s Sons)

THEN

FATHER = 1/6 plus Residue

(residue = remainder after all legal shares are distributed)

IF NO ENTITLED DESCENDANTS EXIST

THEN

FATHER = Residue

5. SHARE OF MOTHER

IF ENTITLED DESCENDANTS or BROTHERS/SISTERS EXIST

THEN

MOTHER = 1/6

IF NO ENTITLED DESCENDANTS EXIST

THEN

IF NO BROTHERS/SISTERS, NO FATHER, NO SPOUSE EXIST

THEN

MOTHER = 1/3

IF BROTHERS/SISTERS, FATHER, or SPOUSE EXIST

THEN

MOTHER = 1/3 of Residue

6. UTERINE BROTHER/SISTER ( from same Mother, different father)

IF ONE UTERINE BROTHER/SISTER EXIST

THEN

IF NO ENTITLED DESCENDANTS and NO MALE ASCENDANTS

(Father/Father’s Father etc)

THEN

UTERINE BROTHER = 1/6 or UTERINE SISTER = 1/6

IF TWO OR MORE UTERINE BROTHERS/SISTERS EXIST

THEN

IF NO ENTITLED DESCENDANTS .AND.NO MALE ASCENDANTS

(Father/Father’s Father etc.)

THEN

ALL UTERINE BROTHERS & SISTERS = 1/3

Note: If there are UTERINE Brothers/Sisters IN ADDITION to FULL Brothers/Sisters (same father/mother), then they share in the residue.

7. SHARE OF SON’S DAUGHTER

IF ONE SON’S DAUGHTER EXIST

THEN

IF NO DAUGHTERS EXIST

THEN

IF NO SON’S SON EXIST

THEN

SON’S DAUGHTER = 1/2

IF SON’S SON EXIST

THEN

SON’S DAUGHTER = HALF SHARE OF SON’S SON

(ie Son’s SON share: Son’s DAUGHTER share = 2:1)

IF TWO OR MORE SON’S DAUGHTERS EXIST

THEN

IF NO DAUGHTERS EXIST

THEN

IF NO SON’S SONs EXIST

THEN

SON’S DAUGHTERS = 2/3 (equally between them)

IF SON’s SON EXISTS

THEN

SON’S DAUGHTER = HALF SHARE OF SON’S SON

(ie Son’s SON share: Son’s DAUGHTER share = 2:1)

8. SHARE OF FULL BROTHER/SISTER

(Full Brother/Sisters are brothers/sisters from the same FATHER & MOTHER)

Brothers & Sisters inherit ONLY when there are NO Descendants (Son/Sons, Son’s son

etc.) and NO Ascendants (Father/Grandfather etc.)

The arabic word “AL-KHALALA” is used in the Quran, Chapter 4 - Al-Nisa, Verses 12 & 176, which is translated by almost all the translators of the Quran to mean “Ascendants & Descendants” thus giving rise to the interpretation that they include “Parents and Children”. However, many scholars have preferred to classify the word as meaning “Father or Son” thus excluding the female components of both Ascendants and Descendants (mother & daughters).

IF NO FULL BROTHER and NO FEMALE ENTITLED DESCENDANT EXIST

(daughter, Son’s daughter etc.)

THEN

IF deceased was MALE,

THEN

FULL SISTER = 1/2 (if only ONE)

IF NO FULL SISTER and NO FEMALE ENTITLED DESCENDANT EXIST

THEN

IF deceased was FEMALE,

THEN

FULL BROTHER = 1 (if only ONE)

IF TWO OR MORE BROTHERS & SISTERS

THEN

FULL SISTERs = 2/3 (shared equally between them)
FULL BROTHER’s & SISTER’s (combination) = 2:1

IF NO FULL BROTHER EXIST but FEMALE ENTITLED DESCENDANT EXIST

(daughter, Son’s daughter etc.)

THEN

FULL SISTER = 1/6 (if only one)

IF NO FULL SISTER EXIST but FEMALE ENTITLED DESCENDANT EXIST

THEN

FULL BROTHER = 1/6 (if only one)

IF FEMALE ENTITLED DESCENDANT EXIST

THEN

FULL SISTERS & BROTHERS = 1/3 (share equally)

9. CONSANGUINE SISTER (Sister from same Father but different Mother)

Consanguine Sisters inherit ONLY when there are NO SON’s or Son’s SON(s) AND NO FATHER AND NO FULL BROTHER.

IF ONLY ONE FULL SISTER AND NO CONSANGUINE BROTHER

THEN

CONSANGUINE SISTER (if only one) = 1/2

CONSANGUINE SISTER(s) (if two or more) = 2/3

IF ONE FULL SISTER AND CONSANGUINE BROTHER(s)

THEN

(CONSANGUINE) BROTHER:SISTER = 2:1

10. TRUE GRANDMOTHER

True Grandmother is defined as the one whose line of connection with the deceased is NOT interrupted by a MALE between two FEMALES. They are entitled ONLY if the FATHER or MOTHER do not exist.

Eg; Mother’s MOTHER, Father’s MOTHER

Father’s Father’s MOTHER, Mother’s Mother’s MOTHER

TRUE GRANDMOTHER = 1/6

11. TRUE GRANDFATHER

True Grandfather is the one whose line of connection with the deceased is NOT interrupted by a FEMALE between two MALES. They are entitled ONLY if the Father or Mother do not exist.

Eg; Father’s FATHER

Father’s Father’s FATHER

Mother’s FATHER

Mother’s Father’s FATHER

TRUE GRANDFATHER = 1/6 IF MALE DESCENDANTS EXIST (Son, etc)

TRUE GRANDFATHER = 1/6 + Residue IF FEMALE descendants exist

TRUE GRANDFATHER = Residue IF NO Male/Female descendants exist

12. UNCLES & AUNTS (Father’s/Mother’s Brothers & Sisters)

Uncles and Aunts are ONLY entitled in the absence of GRANDPARENTS. This means that they will receive shares ONLY if there are NO Parents AND Grandparents because Grandparents do not inherit when the Parents are living. They will also NOT inherit if the children (or children’s children) of the deceased are living. Proportions here are also in the ratio of 2:1 for Male:Female.

13. NEPHEWS & NIECES (Children of Brothers/Sisters)

Nephews and Nieces are ONLY entitled in the absence of Brothers and Sisters. This means that they take the shares of the Brothers/Sisters of the deceased in their absence. Hence a Nepew/Niece will receive what his/her parent (Brother/Siuster of the deceased) would have received if he/she was alive. They will also NOT inherit if the children (or children’s children) of the deceased are living. Proportions here are also 2:1 for Male:Female.

ShareThis

If you enjoyed this post, make sure you subscribe to my RSS feed!

Bombing Civilians: An American Tradition

2009-04-21T03:40:00.001+01:00

Marilyn B. Young

This article examines US bombing of civilians—the logic, the technology, the consequences—from World War II through the Korean War, the Indochinese Wars.

Airpower embodies American technology at its most dashing. At regular intervals, the air force and allied technocrats claim that innovations in air technology herald an entirely new age of warfare. Korea and Vietnam were, so to speak, living laboratories for the development of new weapons: the 1,200-pound radio-guided Tarzon bomb (featured in Korean-era Movietone newsreels); white-phosphorous-enhanced napalm; cluster bombs (CBUs) carrying up to 700 bomblets, each bomblet containing 200 to 300 tiny steel balls or fiberglass fléchettes; delayed-fuse cluster bombs; airburst cluster bombs; toxic defoliants; varieties of nerve gas; sets of six B 52s, operating at altitudes too high to be heard on the ground, capable of delivering up to thirty tons of explosives each.

The Tarzon bomb

A usual mission consisted of six planes in formation, which together could devastate an area one half mile wide by three miles long. Older technologies were retrofitted: slow cargo planes (“Puff the Magic Dragon”) equipped with rapid-fire machine guns capable of firing 6,000 rounds a minute; World War I– era Skyraiders, carrying bomb loads of 7,500 pounds and fitted with four 20-millimeter cannon that together fired over 2,000 rounds per minute.

AC-47 Puff the Magic Dragon

The statistics stun; they also provide distance. They are impossible to take in, as abstract as the planning responsible for producing them. In Korea over a three-year period, U.S./UN forces flew 1,040,708 sorties and dropped 386,037 tons of bombs and 32,357 tons of napalm. If one counts all types of airborne ordnance, including rockets and machine-gun ammunition, the total tonnage comes to 698,000. Throughout World War II, in all sectors, the United States dropped 2 million tons of bombs; for Indochina the total figure is 8 million tons, with an explosive power equivalent to 640 Hiroshima-size bombs. Three million tons were dropped on Laos, exceeding the total for Germany and Japan by both the U.S. and Great Britain. For nine years, an average of one planeload of bombs fell on Laos every eight minutes. In addition, 150,000 acres of forest were destroyed through the chemical warfare known as defoliation. For South Vietnam, the figure is 19 million gallons of defoliant dropped on an area comprising 20 percent of South Vietnam—some 6 million acres. In an even briefer period, between 1969 and 1973, 539,129 tons of bombs were dropped in Cambodia, largely by B-52s, of which 257,465 tons fell in the last six months of the war (as compared to 160,771 tons on Japan from 1942–1945). The estimated toll of the dead, the majority civilian, is equally difficult to absorb: 2 to 3 million in Korea; 2 to 4 million in Vietnam.

To the policy makers, air war is abstract. They listen attentively for a response to the messages they send and discuss the possibility that many more may have to be sent. For those who deliver the messages, who actually drop the bombs, air war can be either abstract (in a high-flying B-29 or B-52, for example) or concrete. Often it is a combination. Let me offer an example that combines the abstract with the concrete. During the Korean War, one pilot confided to a reporter that napalm had become the most valued of all the weapons at his disposal. “The first couple of times I went in on a napalm strike,” Federic Champlin told E.J. Kahn,

I had kind of an empty feeling. I thought afterward, Well, maybe I shouldn’t have done it. Maybe those people I set afire were innocent civilians. But you get conditioned, especially after you’ve hit what looks like a civilian and the A-frame on his back lights up like a Roman candle—a sure enough sign that he’s been carrying ammunition. Normally speaking, I have no qualms about my job. Besides, we don’t generally use napalm on people we can see. We use it on hill positions, or buildings. And one thing about napalm is that when you’ve hit a village and have seen it go up in flames, you know that you’ve accomplished something. Nothing makes a pilot feel worse than to work over an area and not see that he’s accomplished anything.

A “hill position,” a “building” (in Vietnam, “hooches,” sometimes “structures”)—not people. For the man with the A-frame on his back, air war can only be concrete. In 1950, in the month of November alone, 3,300 tons of napalm were dropped on North Korean cities and towns, including the city of Kanggye, 65 percent of which was destroyed by incendiary bombs. In Korea, the British correspondent Reginald Thompson believed he was seeing a “new technique of machine warfare. The slightest resistance brought down a deluge of destruction, blotting out the area. Dive bombers, tanks and artillery blasted strong points, large or small, in town and hamlet, while the troops waited at the roadside as spectators until the way was cleared for them. . . .”

Years later, another pilot, flying a small spotter plane to call in napalm strikes in South Vietnam, told Jonathan Schell how he identified the enemy: “If they run away.” He added: “Sometimes, when you see a field of people, it looks like just a bunch of farmers. Now, you see, the Vietnamese people—they’re not interested in the U.S. Air Force, and they don’t look at the planes going over them. But down in that field you’ll see one guy whose conical hat keeps bouncing up and down. He’s looking, because he wants to know where you’re going.” Then, Major Billings continued, “you make a couple of passes . . . and then, one of them makes a break for it—it’s the guy that was looking up at you—and he’s your V.C. So you look where he goes, and call in an air strike.” Once, Billings remembered, he “about ran a guy to death,” chasing him through the fields for an hour before calling in planes to finish the job. Schell thought this amounted to “sniping with bombs,” and Billings agreed.17 For Billings, the people themselves were concrete abstractions, ideas all too literally in the flesh.

In addition to the bombs that were dropped on Korea, there were those that were constantly contemplated but never used. On June 29, 1950, just four days after the war began, the possibility of using nuclear weapons in the event of Chinese intervention in the war was broached in the National Security Council. In June, as again when the subject came up in July at a State Department policy and planning staff meeting, the questions was not so much whether to use nuclear weapons but rather under what conditions they might be used: if there was overt Chinese and Soviet intervention; if their use were essential to victory; “if the bombs could be used without excessive destruction of noncombatants.”18 Talk of using the bomb increased dramatically after the Chinese entered the war in late October 1950, and President Truman’s casual reference to the possibility in a press conference brought a nervous Prime Minister Clement Atlee to Washington on the next plane. A joint communiqué, however, expressed only a sincere hope that “world conditions would never call for the use of the atomic bomb.”

General Douglas MacArthur thought the conditions were ripe in December 1950 and requested permission to drop a total of thirty-four bombs on a variety of targets. “I would have dropped 30 or so atomic bombs . . . strung across the neck of Manchuria,” he told an interviewer, and “spread behind us—from the Sea of Japan to the Yellow Sea—a belt of radioactive cobalt . . . it has an active life of between 60 and 120 years. For at least 60 years, there could have been no land invasion of Korea from the North.” MacArthur’s replacement, General Matthew Ridgway, requested thirty-eight atomic bombs. In the event, nuclear weapons were not used; the destruction of northern and central Korea had been accomplished with conventional weapons alone.

MacArthur at Inchon planning the US counterattack

The cease-fire that ended the Korean War followed a crescendo of bombing, which was then taken as proof that airpower was as decisive in limited wars as it had been in total war. The cities and towns of central and northern Korea had been leveled. In what Bruce Cumings has called the “final act of this barbaric air war,” North Korea’s main irrigation dams were destroyed in the spring of 1953, shortly after the rice had been transplanted. “The subsequent floods scooped clean 27 miles of valley below. . . . The Westerner can little conceive the awesome meaning which the loss of [rice] has for the Asian—starvation and slow death.” By 1952, according to a UN estimate, one out of nine men, women, and children in North Korea had been killed. In the South, 5,000,000 people had been displaced and 100,000 children were described as unaccompanied. “The countless ruined villages are the most terrible and universal mark of the war on the Korean landscape. To wipe out cover for North Korean vehicles and personnel, hundreds of thatch-roofed houses were burned by air-dropped jellied gasoline or artillery fire,” Walter Sullivan, former New York Times Korea correspondent, reported in The Nation. J. Donald Kingsley, head of the reconstruction agency, called Korea “the most devastated land and its people the most destitute in the history of modern warfare.”

Freda Kirchwey, in an essay for The Nation, tried to explain the general indifference of the American public to the destruction:

We were all hardened by the methods of mass-slaughter practiced first by the Germans and Japanese and then, in self-defense, adopted and developed to the pitch of perfection illustrated at Hiroshima and Nagasaki by the Western allies and, particularly, the Americans. We became accustomed to “area” bombing, “saturation” bombing, all the hideous forms of strategic air war aimed at wiping out not only military and industrial installations but whole populations. . . . A deep scar was left on the mind of Western man, and, again, particularly on the American mind, by the repression of pity and the attempt to off-load all responsibility onto the enemy.

Kirchwey thought that this repression explained the lack of protest “against the orgy of agony and destruction now in progress in Korea.” Nothing the North Koreans, Chinese, or Russians had done “excuses the terrible shambles created up and down the Korean peninsula by the American-led forces, by American planes raining down napalm and fire bombs, and by heavy land and naval artillery.” And now Korea, “blotted out in the name of collective security, blames the people who drop the fire bombs,” which might seem unfair to the military mind but was inevitable:

For a force which subordinates everything to the job of killing the enemy becomes an enemy itself. . . . And after a while plain horror displaces a sense of righteousness even among the defenders of righteousness, and thus the cause itself becomes hateful. This has happened in Korea. Soon, as we learn the facts, it will overtake us here in America.

“The American mind,” Kirchwey was certain, “mercurial and impulsive, tough and tender, is going to react against the horrors of mechanized warfare in Korea.”

The air force reached different conclusions. In 1957, a collection of essays was published whose title declared its thesis: Airpower: The Decisive Force in Korea. The authors of one of the essays in the collection describe an air operation they considered exceptionally successful. Late in 1952, a small group of air commanders set out to demonstrate the extent to which airpower alone could “occupy” territory. Their intention was to show the North Koreans that the United States could “exert an effective form of air pressure at any time or any place, could capture and air control any desired segment of his territory for was long as the military situation warranted.” The campaign began in January 1953. For five days, twenty-four hours a day, “a devastating force walked the earth over a 2-by-4 mile target area” and for six days thereafter nothing in the area moved. After 2,292 combat sorties, “Air forces bought a piece of real estate 100 miles behind enemy lines and ruled it for 11 days.” But on the fourteenth day, “with typical Communist swiftness,” “hordes” of “Red laborers and soldiers” began repair work; six days after the attack, a bypass was in place and rail links had been restored. The bridges attacked had been rebuilt, as had the highways and rail links. Still, the report was certain, “in the gnarled steel and wrenched earth the Communists saw the specter of a new concept in war—air envelopment.” One might imagine that the Americans had a lesson to learn here: that bridges could be rebuilt; that a “curtain of fire” created by such raids could cost the enemy a week’s time, but not stop them. Instead, against the evidence, many in the air force concluded that had such airpower been applied earlier in the war, it would have ended earlier and on better terms.

In what turned out to be the final phase of the talks, President Eisenhower threatened to use nuclear weapons if the Chinese did not sign a cease-fire agreement. It has become part of the Eisenhower legend that this last threat broke the stalemate and, in Eisenhower’s words, gave the United States “an armistice on a single battleground,” though not “peace in the world.” In the event, as most authorities agree, the Chinese may not have even been aware of the threat, much less responded to it. Chinese acceptance of the concessions demanded at Panmunjom (all of them relating to the issue of repatriation of prisoners of war) was granted for reasons to do with Chinese, North Korean, and Soviet politics, not U.S. atomic flashing. Nevertheless, in addition to the Republican Party, many senior officers in the air force were convinced of the value of such threats and the necessity, if it came to that, of acting on them.

Whatever the air force learned from the Korean War, what the politicians drew from it was more specific and could be boiled down to one dictum: fight the war, but avoid Chinese intervention. Unlike Freda Kirchwey, military and civilian policy makers (and, for that matter, the majority of the American public) never, to my knowledge, questioned the morality of either the ends or the means of fighting in Korea. The difficult question that faced administrations, from Kennedy through Nixon, was tactical: how to use military force in Southeast Asia without unduly upsetting the Chinese. President Kennedy’s solution was to concentrate on counterinsurgency, which, as it failed to achieve its end, devolved into a brutal ten-year bombing campaign in South Vietnam.

Marilyn Young is a professor of history at New York University. She is the author of Vietnam Wars: 1945-1990.

This excerpt originally appeared in Bombing Civilians: A Twentieth-Century History edited by Yuki Tanaka and Marilyn Young.

Recommended Citation: Marilyn Young, "Bombing Civilians, an American Tradition" The Asia-Pacific Journal, Vol. 16-1-09, April 19, 2009.

Honor Killing from an Islamic Perspective

2009-04-17T00:09:00.001+01:00

Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, we do really appreciate your question, which shows how far you are interested in getting yourself well-acquainted with the sound teachings of Islam. May Allah bless your efforts in pursuit of knowledge and may He keep us all firm in the straight path!

Sister, it’s a well-known fact that Islam maintains the protection of life and does not sanction any violation against it. In the Glorious Qur’an, Allah, Most High, says, “Whoso slayeth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom.” (An-Nisa’: 93)

`Abdullah ibn Mas`ud, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings be upon him, said, "The blood of a Muslim may not be legally spilt other than in one of three [instances]: the married person who commits adultery; a life for a life; and one who forsakes his religion and abandons the community." (Reported by Al-Bukhari and Muslim)

Focusing more on your question, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

“There is no such concept in Islam that is called “honor killing”. Islam holds every soul in high esteem and does not allow any transgression upon it. It does not allow people to take the law in their own hands and administer justice, because doing so will be leading to chaos and lawlessness. Therefore, based on this, Islam does not permit such killings.

First of all, in order to sanction killing, it must be through a binding verdict issued by an authoritative law court. Individuals themselves have no authority either to judge cases or pass judgments. Therefore, a Muslim should not sanction such killing because doing so will be leading to the rule of the law of the jungle. A civilized society cannot be run by such laws.”

Shedding more light on it, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

“Like all other religions, Islam strictly prohibits murder and killing without legal justification. Allah, Most High, says, “Whoso slayeth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom.” (An-Nisa’: 93)

The so-called “honor killing” is based on ignorance and disregard of morals and laws, which cannot be abolished except by disciplinary punishments.

It goes without saying that people are not entitled to take the law in their own hands, for it’s the responsibility of the Muslim State and its concerned bodies to maintain peace, security, etc., and to prevent chaos and disorder from creeping into the Muslim society.”

Moreover, the eminent Muslim scholar, Sheikh Muhammad Al-Hanooti, member of the North American Fiqh Council, adds:

“In Islam, there is no place for unjustifiable killing. Even in case of capital punishment, only the government can apply the law through the judicial procedures. No one has the authority to execute the law other than the officers who are in charge.

Honor killing could be a wrong cultural tradition. It is unjust and inhumane action. The murderer of that type deserves punishment.”

Sister, if you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path!

Allah Almighty knows best.

UN Policies vs. Muslim Families

2009-04-16T19:11:00.002+01:00

salima - Pakistan
Profession
Question Salamu `alaykum.

What do you mean by "UN Policies vs. Muslim Families"?

Please clarify.
Answer
Editor:

Wa `alaykum assalam wa rahmatullahi wa barakatu.

As known, the UN formulates a number of agreements and declarations around many issues through what is known as the Economic and Social Council. Through these agreements, they try to globalize certain patterns of life in what is known as social globaization.

They try using many methods to oblige different countries to apply this pattern because many times these patterns contradict with the cultures of these peoples, especially those based on religions and other ‘conservative’ cultures.

Among these methods are political pressures which that UN puts on governmental delegations representing world countries during negotiations and discussions around these documents.

Another method is the funding. There is huge funding granted in exchange for the application of UN policies. Through this funding, certain non-governmental organizations are put into effect in different countries to act as agents of the UN. They adopt its policies and propagate it, work on putting its plans into actions.

This is what we are trying to show and discuss through this dialogue with islamonline.net guest, and the effect of such laws on our Muslim societies.

Name
Um Yahia -
Profession
Question As-salamau `alaykum.

Something that confuses me about the problems that UN tries to solve for the muslim world--which is "Why does the UN always chose our problem from her point of view." AIDS is important yes! --but it is sure not the most dangerous disease that threatens us-- we DO NEED HELP in Hepatitis C hundred times more than AIDS and this is just an example-- many like it.

Thanks
Answer
In the name of Allah, the Most Gracious, the Most Merciful. As known, the UN formulates a number of agreements and conventions around many issues.

Supposing that the UN is trying to solve our problems, this would make sense. But the UN is not trying to solve our problems and doesn’t care to.

The proof is that at the time when UN is calling for granting children all their sexual rights, they leave Palestinian children to be killed and murdered, and they stand like spectators before the scene.

Other situations also show clearly the double standards applied by the UN that has an agenda to compel us to accept and apply. And they allocate huge capacities to that effect.

Name
Neena - United States
Profession
Question
Salams Sister. Thank you so much for paying attention to such important topic. The UN Commission, using different new laws, turning life between spouses to hell. No place for mercy, and love.. What can we do to stop that?

Answer
Wa `alaykum assalam dear sister. I appreciate your care and your drive to protect the family.

We must pay attention to the dangers transported to us through international agreements issued by the UN, especially those that have to do with women.

These agreements work on canceling all differences between men and women, even biological differences. They do not recognize the effects of these differences and the consequent.

The last UN conference we attended was in March, and the document laid for discussions was calling for complete sharing of all roles between men and women, that is, a fifty-fifty share with men taking part with women in all parts of caretaking inside the family (housekeeping, childcare, caring for the ill, etc.)

There is a very important point. It is true that Prophet Mohamed –peace and blessings be upon him- used to help his wives in house work, but that was voluntarily done by the husband. And the Prophet –peace and blessings be upon him– could have commanded Muslims to help their wives, but he did that himself so that Muslims will follow his example. But every person has their different circumstances.

This can be done as a form of love and compassion between the husband and wife, but not as a command. What we are against here is the formulation of firm laws that organize the relationship between a husband and wife, so that the relation becomes one of a ‘contract’ shape and not ‘love and compassion’. In a contract, there is a gain for one side and a loss for the other side. And each side will be careful to make the most gains, and at this point the love and compassion disappear to be replaced by a spirit of conflict

Imagine, dear sister, how the relationship would be between spouses, if the law interferes in every detail of their life?

Name
Yosra -
Profession
Question
But what's wrong with there being some laws to regulate the relationship between spouses. If people can't do by faith, they can do by law. Women are beaten and deprived of their rights in some societies, so may be laws can help.
Answer
This is a very important question. We have to look for the sources of the problems to deal with them.
We have know the solutions proposed by the UN –assuming that they are giving solutions– to decide for ourselves in the end what suits us and take it.

The problem lies in the fact that people are far removed from their religion; that religion which encourages men to be gentle with women, as the Prophet Muhammad (peace and blessings be upon him) commended men to look after women; and encourages women to be ‘good wives’. And describes a good wife as one who obeys a husband if he commands her, and pleases him when he looks at her, and preserves his rights when he is away.

Aren’t these the commands of the Prophet (peace and blessings be upon him) for the spouses? The fact that both of them are away from religion makes the two of them fail to meet these orders. The woman treats a man with great rivalry, obvious challenge. And the man tries to prove his male dominance and control over the family by beating, cursing, and humiliation. Both of them are far from the religious view, and so they have a poor life.

Men didn’t understand the true meaning of qawama: spending, caretaking, protection, counsel. These are the pillars for qawama. And the two spouses didn’t understand the reality of the issue: that qawama is a right for the woman. In return, she has to obey him, take his permission, avoid arousing his anger as long as he doesn’t order her to commit a sin, and to be a good companion.

The issue became one of challenge and competition, and families were ruined, and divorce rates are on the rise.

I think a small inspection of our reality shows that it is hard to count on your fingers the number of people adhering to these notions whether among men or women.

The solution, then, is to go back to the Islamic goldmine and spring to inhale from it. the solution is not to allow a non-religious international body to interfere with our lives while we know beforehand the nature of this interference.

Name
Hwaa -
Profession
Question
As salamu `alaykum wa rahmatullahi wa barakatuh Sr. Kamilia.
Plase can you explain the issues that arose form th UN conference (that took place last month I think), and what is the importance to the ordinary Muslim, man, woman, and child?

Answer
Wa alaykum assalam wa rahmatullahi wa barakatu. There is a committee under the UN called –Commission of the Status of Women CSW– that is in charge of issuing international agreements and conventions that have to do with women.

In 1979, they issued the Convention on the Elimination of all kinds of Discrimination Against Women.

The pressure followed on countries to sign the agreement then to ratify it since 1981.

Already most countries have signed and ratified this document and every year the CSW meets in March to follow up on government’s application of this agreement which stipulates the elimination of all differences between men and women in roles and laws.

For example, the main role for a man is qawama, which necessitates that a man does all the spending, provides care and protection for the family. And the basic role of a woman is to take care of the husband, raise the children, and take care of house issues.

These are basic roles, meaning that there can be other roles, but each one must do their part before moving to any other role.

Allah Almighty has given each one of them the psychological and physical qualifications to do their respective roles in the best form. And Allah has given an advantage to the man over the woman in respect to the qawama -according to the notion we explained before– in one degree according to the verse in surat Al-Baqarah

At the same time, God has given women three degrees of advantage over men when it came to motherhood –in the hadith, the Prophet tells the man to give best company to his mother three times before he mentions the father-. In that manner, both of the man and woman are given an advantage in their basic roles.

Based on these differences in roles, there are slight differences in laws, like the inheritance laws, marriage and divorce, etc. Whether in roles or laws, the CESAW considers this a kind of discrimination and violence against women.

The commission has a priority: to eliminate what they labeled Discrimination Against Women. But how will they do that? By compelling each signing country to the agreement to change their national laws to be in line with this convention, with all its contradictions with our societies and creeds.

Name
C.M -
Profession
Question
HIV care programs are fine, but we sometimes wonder about so many other things that need to be dealt with.

Do we need to teach people about contraceptives or about how to establish a healthy relationship and family?

Answer
The UN policy with regards to HIV is as follows:

A: Abstinence (Abstinence doesn’t only mean Chastity, but also means practicing Oral Sex which is unsafe.)

B: Be faithful to your partner (doesn’t mean faithfulness with its value oriented and ethical meaning, but means doing with one partner to prevent the virus spread.)

C: Condom (means spreading the use of condoms among teenagers and young people and training them on how to use it.)

This is the basic program that the UN promotes for HIV prevention. You can access this website to know the UN policies in spreading condoms.

It is good to know that condoms do not provide 100% safety against HIV.

But the very dangerous issue is the spread of the condom culture and passing it as a means of Safe Sex, which is untrue and misleading.

What is the condom culture? Because it is a complete system that includes;

First, social acceptance of this – destructive – idea, passed without objections, and instilling the conviction among people –as obvious in the website I mentioned– that a condom is the only efficient means.

Secondly, they convince parents that they shouldn’t object to their children’s use of condoms.
Actually, they aren’t asked to only not object, but also parents are supposed to make sure that their children have it everyday before they leave home!

Third, they integrate sex education in schools where children and teenagers are trained on how to use condoms.

Fourth, they provide condoms for a minimum or no price.

As for prostitutes and injection drug abusers and homosexuals – whom the document places among the most likely categories to be prone to the disease – the UN calls for reaching out to them to provide services, i.e., condoms to them as well as clean syringes to use fir drugs instead of exchanging a contaminated one among them and spreading the disease!

Clearly, the UN deals with the results and consequences of the disease, but never tries to treat the roots of the problem. Supposedly, since HIV is primarily a behavioral disease – meaning that the main cause is sin (adultery – homosexuality – drugs), then preventions should come through preventing the leading causes, not through handing out condoms to decrease the infection, right?

Name
Confused mother - United Kingdom
Profession
Question
How could we avoid HIV infection in a non-Muslim society where there are a lot of illegal relationships. How can we protect our children of being harassed or seduced?

Answer
During the George Bush term in the US office, he made all efforts to convince young people and teenagers that the only guaranteed method was complete abstinence from sexual relations outside marriage.

This year we gave a workshop at the UN on this notion. We printed the world HIV map that shows clearly that the Islamic region is almost clear showing a white color whereas in America and South Africa the color was almost black.

We explained that the reason is the Islamic culture prevailing in the region prohibits sexual practices outside marriage, prohibits homosexuality and drugs, what makes it the least likely region when it comes the spread of the disease. We invited them to make use of this experience, and try to imitate it.

We, as people who have a commitment to Islam, must insist on teaching people chastity.

Agreeing to the use of condoms means: if you don’t want to be chaste, use a condom.

But chastity is not an option is Islam; it is a must. And failing to follow this is prohibited and is a crime in Islam in order to preserve the health of the whole society.

Name
Dorria Fahmy - United States
Profession Social Worker
Question No question, just I want to say: Sr. Kamilia, I apperciate your hard work. Jazaki Allahu kul khiar.

Answer
Jazana Allahu wa eiakom Sr. Dorria. May God shower us with His blessings and wisdom, and make the best use out of us. Ameen

Name
Tareq - Egypt
Profession
Question
Assalamu `alaykum wa rahmatullahi wa barakatu Sr. Kamilia. As the president of the (IICWC), and one of the attendees of that session by the UN commission, what were the formal and informal responses to such laws from our Muslim countries? Did they take any action to prevent such destructive laws? And how can we react to stop applying such laws?

Answer
Official stances – sadly enough – are not a source of optimism and they are moving from bad to worse. For example, when signing the CEDAW in the eighties, the countries laid many objections to the terms that conflict with Islamic shari`ah (law) and the UN is supposed to respect these reservations. But in reality, they practice many consecutive pressures on governments to withdraw their reservations, and pressure other countries to change their local laws to harmonize them with the agreement.

In order to traverse these reservations, the UN rephrases the same terms in a different way to incorporate them in the annual documents of the annual CSW meetings to follow up the application of the agreement.

In that way, these countries sign them in an indirect way and – to our disappointment. Most formal representatives of Muslim country completely surrender to the process without trying to resist, with a few insignificant exceptions. Most representatives are absent from the sessions to start with.

People must start expressing their refusal, seminars must be arranged, columns must appear in newspapers and magazines and on the internet. It must reach decision makers that people refuse these agreements and are holding on to the Islamic Shari`ah.

Just like the Egyptian people declared a strike yesterday to oppose the rising prices and to call for democracy, why don’t they go on strike for ethics and the family? Why aren’t there posters in different places to promote this? Why aren’t there even small stands organized with the media for the world to see on satellite channels and other means.

Decision makers must hear the voice of the people. They have to realize that nations will not accept in compromises in Shari`ah. Currently, law drafts are proposed in parliaments.

In Egypt, for instance, we have the drafts laws on restricting polygamy to an extent of preventing it. Divorce is also going to be restricted to happen with the approval of a judge. Worse still, is that they are trying to establish a penal crime, that of marital rape. The husband in that case doesn’t have the right to have a sexual intercourse with his wife without her complete consent, a prior consent. If she doesn’t all she has to do is to make a complaint by phone and the husband will be immediately punished for the charge of raping his wife!

Is the system clear: the husband doesn’t have the right to have sex with his wife without her consent, at the same time he is prevented from having a second wife, and if he wants to divorce her, he loses everything (the house, children and everything). So he has no choice but adultery. What do we expect afterwards?

If we just remain silent and let these laws be passed, our societies will gradually turn into a cut-and-paste of Western societies where a family institution is almost extinct and prohibited sexual relations have replaced legal marriage, where the numbers of illegal children deprived of a healthy upbringing by legal parents abound and where many other dangers results appear.

Name
Khona - Algeria
Profession
Question
Please let us know how could we apply an Islamic alternative for HIV managed care for both men and women?
Answer
The only Islamic substitute is chastity and nothing else for the family in general.

We, at the International Islamic Committee for the Woman and Child, have issued a Family Charter in Islam that explains all the roles and relations between family members as well as their rights and duties.

It is a must read for all of us, and we must try to spread it among people.

Name
Editor -
Profession
Question .
Answer
At the end, we would like to thank Sr. Kamilia Helmy for her presence with IslamOnline readers today. And we appologize for not being able to answer all questions for time constraints.

How the Shia Abandoned the Ahlel Bayt

2009-04-16T08:46:00.001+01:00

When the Prophet was alive, the disbelievers and hypocrites tried their utmost to hurt him and one of the methods they used to do this was to target those close to him (i.e. his family). One such famous incident is the event of Al-Ifk, in which they accused the Prophet’s wife of adultery. It was such attacks on his family members that prompted the Prophet to warn again and again about honoring his family. This warning was especially in regards to the females in his family, as it is well-known that Arabs would debase the women in a man’s family as a means to hurt the man himself. The women in a man’s life are his sensitive spot; a man will be less hurt about someone insulting his own honor and more hurt about someone insulting the honor of his wife.

The sayings of the Prophet made it clear that it was important to protect the honor of the Ahlel Bayt, especially the female members of his household. There were even Quranic injunctions in regards to honoring the Prophet’s wives, warning the Muslims to respect them by not entering the Prophet’s house and looking at them or even annoying them, referring to them as the Mothers of the Believers. The intensity with which the Quran and Hadith advocated the protection of the Prophetic Household prompted certain evil elements to devise new ways of harming Ahlel Bayt as a means to get at the Prophet of Islam. It was then that the founders of the Shia movement decided that the best way to turn the Muslims against the Prophetic Household (i.e. the Ahlel Bayt) was to change the very meaning of the word “Ahlel Bayt” in the eyes of the masses. So they went about this task, and they began to say that the Prophet’s wives were not part of the Ahlel Bayt and neither were three of his daughters.

So it was that the Shia masses began cursing the Prophet’s family members (i.e. his wives) and even denying the existence of his daughters, all in the name of honoring the Ahlel Bayt. The irony of this should not be lost on anybody. How is it that the imaginary Dajjal Muhammad ibn Hasan al-Askari (the so-called Hidden Imam) was a part of the Prophetic Household, whereas the people who actually lived in the Prophet’s house were cursed as traitors, including Aisha and Hafsa? How long can this farce continue? How long can the Shia masses operate under the silly assumption that they are the lovers of Ahlel Bayt, when they are the ones who curse members within the Ahlel Bayt?

The Shia say they follow the Sunnah as transmitted through the Ahlel Bayt. What kind of bold-faced lie is this? The Prophet’s wives were part of the Prophet’s family, and yet the Shia reject all of the Hadith narrated by them, declaring them to be fabricators of Hadith! It could be said that Abdullah Ibn Saba–the founder of Shi’ism–is laughing in his grave right now because he duped such a large portion of the Muslims, getting them to curse the very Ahlel Bayt that they claim to revere. Ibn Saba was a Jewish Rabbi who pretended to convert to Islam in order to start this deviant sect with the express intent of not only dividing the Ummah but to hurt the Prophet and his family specifically. He knew that it would be impossible for him to call the people towards harming the Ahlel Bayt, so he decided to change the meaning of the word so that his deviant followers would end up cursing the real members of Ahlel Bayt, all in the name of the Ahlel Bayt. What better methodology to bring someone’s family down than to pit some members of that family against others?

We ask Allah to send His Blessings down upon all of the Prophet’s wives, as well as all the 11 Imams.

Article Written By: Ibn al-Hashimi, www.ahlelbayt.com

« Return to the main Articles page or the Ahlel Bayt subsection.