• enclosure: http://www.islaam.ca/downloads/audio/mutahbeale.mp3 5612362 audio/mpeg

The following is excerpted from a biography on ‘wikipedia’ From the Music Studio to the Mosque!!

“Napoleon (real name Mutah Wassin Shabazz Beale) (born Newark, New Jersey on October 11, 1977), is [note: was] an African-American rapper [note: formerly]. His mother, Aquillah Beale, was Christian and his father, Salek Beale, Muslim. When he was three or four years old his parents were murdered and his brother, Seike Beale, committed suicide.

After this, he along with his big brother, Moonie Beale, and his little brother, Kamil “Hellraza” Beale, moved to their grandmother in Irvington, New Jersey. As Beale grew older he started rapping. In 1994, he ran into his childhood friend Yafeu “Kadafi” Fula who he hadn’t had contact with for years. Both of them were rapping and Kadafi’s Godbrother was the notorious rapper Tupac Amaru Shakur. Kadafi’s mother, Yaasmyn Fula, told Tupac about Beale. She told him how he witnessed his parents being murdered and it made him cry. He felt he had to met Beale. They met and Beale joined their group, Dramacydal. Unlike the other members he didn’t go under an alias, he just went under his first name.

On April 5, 1995, Tupac’s LP, Me Against The World, was released. Mutah guest appeared on the song “Outlaw.” In 1995, Mutah, Bruce “Fatal” Washington, Kadafi, Katari “Kastro” Cox, Malcolm “E.D.I.” Greenidge, Tupac formed the group the Outlaw Immortalz; later renamed to the Outlawz. Tupac gave each member of the group an alias taken from an enemy of America, he gave Mutah the alias Napoleon after French emperor Napoleon Bonaparte. On February 13, 1996, Tupac’s double LP, All Eyez On Me, was released. Napoleon guest appeared on “Tradin’ War Stories,” “When We Ride,” “Thug Passion” and “Run Tha Streetz.” He was also the center of attention in Tupac’s famous song I ain’t mad at cha. Here Tupac talked about how Napoleon became a strong Muslim who always tried to do good.”

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An interesting interview with a former rapper who became inspired to learn about his Muslim roots. After following in the footsteps of Malcolm X and making the Hajj, he began to learn about the essence of Islam (tawheed - the oneness of Allaah) and decided to leave a fast lifestyle of music, intoxicants and vice for the simplicity of Islam. Why you may ask? We invite you to listen and find out…

Listen to this Testimonial…

A question that repeatedly arises is that concerning the ‘position of women in Islaam’. Muslim scholars have been able with great success - despite the onslaught of distortion and mis-representation - to demonstrate the true position of Muslim women; especially of women’s liberation in the advent of Islaam. The Islaamic ruling on issues such as inheritance, the right to earn, the right to own property etc. have reinforced this position and have been prescribed by Allaah - the One True God - long before western nations even thought of such concepts!

The issue of two women witnesses in place of one man is the concern of the present treatise. As will become clear to the sincere and objective reader, the intellectual status of a Muslim woman is neither marred nor degraded by the commandment that if two Muslim male witnesses are not available then one Muslim male and two Muslim females should be invited to witness. Rather, this injunction is in perfect harmony with the nature and psychology of the woman as will become evident through quotations from psychologists, psychiatrists and medical research.

The passage of the Qur’aan (Baqarah 2:282) in which the above-mentioned requirement is made has usury, capital and debtor difficulties as its theme. Allaah grants guidelines in matters relating to monetary obligations. Then business transactions are dealt with. In this section, the requirement to commit all transactions into writing is stated most emphatically “Reduce them to writing“. The section after this describes the responsibility of the scribe, or in modern parlance, the person responsible for drawing up the agreement. The following section describes the responsibility and the obligation of the person incurring the liability. The section after this explains how if the party that is liable cannot effectively draw up the contract - out of being deficient or weak mentally, or being unable to dictate - then his or her guardian should help draw out the contract and choose two suitable witnesses to observe. It must be understood that this situation arises if it is not possible for the liable party to draw out the contract by him/herself. The condition to put things into writing is still supreme.

The next section then explains that two men should be called to witness and if two men are not available “And if there are not two men“, then a man and two women. The legislation then continues and reminds most emphatically that one should not be complacent about putting ALL agreements into writing - no matter whether these agreements are major or minor as this is more JUST in the sight of Allaah and more reliable as evidence. The passage of the Qur’aan further explains that for practical reasons it may not always be possible to commit on-the-spot agreements into writing. In this case, it is also recommended that it be witnessed. The section which follows then lays down the guidelines which should be followed in the event that no witnesses are present.

The purpose in giving the above outline is to draw attention to the fact the question of women witnesses relates, in this instance, to commercial agreements and is not a STATEMENT ON THEIR STATUS.

Let’s look at the section under investigation in more detail. Allaah said:

And get two witnesses of your own men, and if there are not two men then a man and two women such as you choose for witnesses - so that if one of them errs, the other can remind her… [Baqarah 2:182]

A number of questions (as well as eyebrows!) are raised when this section of the passage is read. The questions often posed include:

* Do women have weaker memories than men?
* Why should two women be needed in the place of one man?
* Are women inferior to men?

One must remember that Prophet Muhammad (sallallaahu alayhi wasallam) was neither a physiologist, a psychiatrist and nor a surgeon. He was an illiterate and could neither read nor write. He passed on the revelation exactly as he received it. Allaah, the Creator, with His infinite wisdom gave the directives best suited to humankind. He is the Creator, therefore, He knows man better than a man himself.

In this scientific age we can explore the significance of this legislation. A great deal has been discovered since the early days of Islaam. And each day of advancement brings about a better understanding of the the last and final revelation from the Creator, Allaah to the creation, humankind.

As women, we are aware of the cyclical psychological strains that a woman has to encounter every month. The symptoms during early pregnancy, ante-natal and post-natal depressions, the phenomenon of menopause, the physiological and psychological problems due to infertility and last but not least the psychological problems faced after miscarriage.

It is under these situations that women can experience extraordinary psychological strains giving rise to depression, lack of concentration, slow-mindedness and SHORT TERM MEMORY LOSS. Let us examine these episodes in a bit more detail and with medical references from the scientific world. PMT is an umbrella term for more than 140 different symptoms and there is a lot of evidence that it causes a lot of unhappiness in many women, and consequently, to their families.

Psychiatry in Practice, April 1983 issue states:

“Forty percent of women suffer from pre-menstrual syndrome in some form and one in if our women have their lives severely disrupted by it. Dr Jill Williams, general practitioner from Bury, gives guidelines on how to recognise patients at risk and suggests a suitable treatment.”[1]

In the same issue, George Beaumont reporting on the workshop held at the Royal College of Obstreticians and Gynaecologists in London on pre-menstrual syndrome, says:

“Some authorities would argue that 80 percent of women have some degree of breast and abdominal discomfort which is pre-menstrual but that only about 10 percent complain to their doctors - and then only because of severe tenderness of the breasts and mental depression… Other authorities have suggested that pre-menstrual syndrome is a new problem, regular ovulation for 20 years or more being a phenomenon caused by ‘civilisation’, ‘medical progress’, and an altered concept of the role of women.”[2]

In its examination of the occurrence of physical and psychological change during the period just prior to the onset of menstruation we read in Psychological Medicine:

“Many studies have reported an increased likelihood of various negative affects during the pre-menstrual period. In this affective category are many emotional designations including irritability, depression, tension, anxiety, sadness, insecurity, lethargy, loneliness, tearfulness, fatigue, restlessness and changes of mood. In the majority of studies, investigators have found it difficult to distinguish between various negative affects, and only a few have allowed themselves to be excessively concerned with the differences which might or might not exist between affective symptoms.”[3]

In the same article dealing with Pre-menstrual Behavioural Changes we read:

“A significant relationship between the pre-menstrual phase of the cycle and a variety of specific and defined forms of behaviour has been reported in a number of studies. For the purpose of their review, these forms of behaviour have been grouped under the headings of aggressive behaviour, illness behaviour and accidents, performance on examination and other tests and sporting performance.”[4] The lengthy review portrays how female behaviour is affected in these situations.

In ‘The Pre-menstrual Syndrome’, C. Shreeves writes:

“Reduced powers of concentration and memory are familiar aspects of the pre-menstrual syndrome and can only be remedied by treating the underlying complaint.” This does not mean, of course, that women are mentally deficient absolutely. It just means that their mental faculties can become affected at certain times in the biological cycle. Shreeves also writes: “As many as 80 percent of women are aware of some degree of pre-menstrual changes, 40 percent are substantially disturbed by them, and between 10 and 20 percent are seriously disabled as a result of the syndrome.”

Furthermore, women face the problem of ante-natal and post-natal depression, both of which cause extreme cycles of depression in some cases. Again, these recurring symptoms naturally affect the mind, giving rise to drowsiness and reduced memory.

On the subject of pregnancy in Psychiatry in Practice, October-November 1986, we learn that:

“In an experiment ‘Cox’ found that 16 percent of a sample of 263 pregnant women were suffering from clinically significant psychiatric problems. Eight percent had a depressive neurosis and 1.9 percent had phobic neurosis. This study showed that the proportion of pregnant women with psychiatric problems was greater than that found in the control group but the difference only tended towards significance.”[5]

Regarding the symptoms during the post-natal cycle Dr. Ruth Sagovsky writes:

“The third category of puerperal psychiatric problems is post-natal depression. It is generally agreed that between10 to 15 percent of women become clinically depressed after childbirth. These mothers experience a variety of symptoms but anxiety, especially over the baby, irritability, and excessive fatigue are common. Appetite is usually decreased and often there are considerable sleep difficulties. The mothers lose interest in the things they enjoyed prior to the baby’s birth, and find that their concentration is impaired. They often feel irrational guilt, and blame themselves for being ‘bad’ wives and mothers. Fifty percent of these women are not identified as having a depressive illness. Unfortunately, many of them do not understand what ails them and blame their husbands, their babies or themselves until the relationships are strained to an alarming degree.”[6]

“… Making the diagnosis of post-natal depression is not always easy. Quite often the depression is beginning to become a serious problem around three months postpartum when frequent contact with the health visitor is diminishing. The mother may not present with depressed mood. If she comes to the health centre presenting the baby as the patient, the true nature of the problem can be missed. When the mother is continually anxious about the baby in spite of reassurance, then the primary health care worker needs to be aware of the possibility of depression. Sometimes these mothers present with marital difficulties, and it is easy to muddle cause and effect, viewing the accompanying low mood as part of the marital problem. Sometimes, only when the husband is seen as well does it become obvious that it is a post-natal depressive illness which has led to the deterioration in the marriage.”[7]

Again there is a need to study the effects of the menopause about which very little is known even to this day. This phase in a woman’s life can start at any time from the mid-thirties to the mid-fifties and can last for as long as 15 years.

Writing about the pre-menopausal years, C.B. Ballinger states:

“Several of the community surveys indicate a small but significant increase in psychiatric symptoms in women during the five years prior to the cessation of menstrual periods… The most obvious clinical feature of this transitional phase of menstrual function is the alteration in menstrual pattern, the menstrual cycle becoming shorter with age, and variability in cycle length become very prominent just prior to the cessation of menstruation. Menorrhagia is a common complaint at this time, and is associated with higher than normal levels of psychiatric disturbance.”[8]

On the phenomenon of menopause in an article in Newsweek International, May 25th 1992, Dr. Jennifer al-Knopf, Director of the Sex and Marital Therapy Programme of Northwestern University writes:

“…Women never know what their body is doing to them… some reporting debilitating symptoms from hot flashes to night sweat, sleeplessness, irritability, mood swings, short term memory loss, migraine, headaches, urinary inconsistence and weight gain. Most such problems can be traced to the drop-off in the female hormones oestrogen and progesterone, both of which govern the ovarian cycle. But every woman starts with a different level of hormones and loses them at different rates. The unpredictability is one of the most upsetting aspects. Women never know what their body is going to do to them…”

Then there are the psychiatric aspects of infertility and miscarriage. On the subject of infertility, Dr. Ruth Sagovsky writes:

“Depression, anger and guilt are common reactions to bereavement. In infertility there is the added pain of there being nobody to grieve for. Families and friends may contribute to the feeling of isolation by passing insensitive comments. The gynaecologist and GPs have to try to help these couples against a backdrop of considerable distress.”[9]

On the subject of miscarriage the above article continues:

“Miscarriage is rarely mentioned when considering abortion. However, miscarriage can at times have profound psychological sequelae and it is important that those women affected receive the support they need. Approximately one-fifth of all pregnancies end in spontaneous abortion and the effects are poorly recognised. If however, the miscarriage occurs in the context of infertility, the emotional reaction may be severe. The level of grief will depend on the meaning of pregnancy to the couple.”[10]

Also, the fact that women are known to be more sensitive and emotional than men must not be overlooked. It is well known, for example, that under identical circumstances women suffer much greater anxiety than men. Numerous medical references on this aspect of female behaviour can be given but to quote as a specimen, we read in ‘Sex Differences in Mental Health’ that:

“Surveys have found different correlates of anxiety and neuroticism in the two sexes. Women and men do not become equally upset by the same things, and being upset does not have the same effect in men as in women. Ekehammer (1974; Ekehammer, Magnusson and Ricklander, 1974) using data from 116 sixteen-year-olds, did a factor analysis on self-reported anxiety. Of the eighteen different responses indicating anxiety (sweating palms, faster heart rate, and so on) females reported experiencing twelve of them significantly more often than males. Of the anxiety-producing situations studied, females reported experiencing significantly more anxiety than males reported in fourteen of them.”[11]

It is in light of the above findings of psychologist, psychiatrists and researchers that the saying of Allaah, the Exalted:

And get two witnesses of your own men, and if there are not two men then a man and two women such as you choose for witnesses - SO THAT IF ONE OF THEM ERRS, THE OTHER CAN REMIND HER… [Baqarah 2:182]

… can be understood. One must also bear in mind that forgetfulness can be an asset. A woman has to be put up with children presenting all kinds of emotional problems and a woman is certainly known to be more resilient than man. The aim of presenting these research findings on a number of aspects related with the theme is to indicate that a woman by her biological constitution faces such problems. It does not however make her inferior to man but it does illustrate that she is different. Viewed in this way, it can only lead one to the conclusion that Allaah knows His creation the best and has prescribed precise laws in keeping with the nature of humankind.

Allaah, the Creator is - as always - All-Knowing and man (or the disbeliever in Allaah and the final, perfected, revealed way of life, Islaam) is - as usual - either ignorant and arrogant.

Footnotes

From an article by Shamshad Khan.

1 Psychiatry in Practice, April 1993, p.14.

2 Psychiatry in Practice, April 1993, p.18.

3 Psychological Medicine, Monograph Supplement 4, 1983, Cambridge University Press, p.6.

4 Psychological Medicine, Monograph Supplement 4, 1983, Cambridge University Press, p.7.

5 Psychiatry in Practice, October-November, 1986, p.6.

6 Psychiatry in Practice, May, 1987, p.18.

7 Psychiatry in Practice, May, 1987, p.18. As has been mentioned above the Prophet Muhammad (sallallaahu alayhi wasallam) was neither a psychologist nor a psychiatrist. Rather, he merely conveyed the truth that was revealed to him. It is in the context of this quotation and the one before it that the following saying of the Prophet Muhammad (sallallaahu alayhi wasallam) can be understood: “Treat your women kindly. The woman has been created from a rib, and the most curved part of a rib is its upper region. If you try to straighten it you will break it, and if you leave it as it is, it will remain curved. So treat women kindly.” And in another narration: “If you try to straighten her you will break her and breaking her means divorce.” [Reported by Bukhari and Muslim]. This is very important advice for the man - for him to have patience and not to try to ‘reform’ the behavioural pattern of the woman during these times i.e. ‘to straighten her’. He will not be able to do that, as it is biological in origin. Instead, he should maintain and protect his relationship with her by showing kindness.

8 Psychiatry in Practice, November, 1987, p.26.

9 Psychiatry in Practice, Winter, 1989, p.16.

10 Psychiatry in Practice, Winter, 1989, p.17.

11 Katherine Blick Hoyenga and Kermit T. Hoyenga in ‘Sex Differences in Mental Health’, p.336.

PARIS – Mary Fallot looks as unlike a terrorist suspect as one could possibly imagine: a petite and demure white Frenchwoman chatting with friends on a cell-phone, indistinguishable from any other young woman in the café where she sits sipping coffee.

And that is exactly why European antiterrorist authorities have their eyes on thousands like her across the continent.

Ms. Fallot is a recent convert to Islam. In the eyes of the police, that makes her potentially dangerous.

Read full article here.

An increasing number of Hispanics are being drawn to Islam. Since 1999, the U.S. Hispanic Muslim population has increased by 30% to an estimated 200,000, according to the national director of the American Muslim Council in Chicago.

Many of the new converts, often second- and third-generation Hispanic Americans, are attracted to Islam due to curiosity, marriage and a common interest such as immigration.

The boom is especially significant in New York, Florida, California and Texas, where Hispanic communities are the largest.

Source 

Ash-Sharq al-Awsat published an interview between Turki as-Suhail and the Saudi Scholar, ‘Abdul-Muhsin al-’Ubaykan on 12th September 2005. We reproduce below some extracts from it that highlight important Islamic issues, regarding which the extremists and terrorists had been misled by their ideological figureheads. A very large number of these people, who were youth poisoned by evil people like Abu Qatada al-Filisteeni and Abu Muhammad al-Maqdisi (’Isam Barqawi) repented and recanted from their falsehood, on account of these dialogues.

Turki as-Suhail: What about removing the non-believers from the Arab peninsula?

‘Abdul-Muhsin al-’Ubaykan: This is another issue prominent amongst the wanted men. We tell them that removing non-believers from the Arab peninsula in context of the hadith (of the Prophet) is not how they interpret it.

This is because the area the Prophet (peace be upon him) was concerned about removing the non-believers from was that surrounding the two Sacred Mosques and not other areas such as the Eastern Province or other regions in Arabia.

Another point is that there were non-believers who lived in Arabia during the Caliphs’ times. Muslim men married non-Muslim women and lived together in the region.

I even found fatwas for Shaikh Mohammad Ibn Uthaimeen who supported this notion.

A third point is that this issue is the business of the country’s guardians rather than the people. The Caliph Abu Bakr did not have the Jews removed from Medina during his time, nor did he ask ‘Umar Ibn Al-Khattab to do so either.

A fourth point is that even if non-believers are to leave the region, it does not mean violating their properties or permitting their bloodshed. Furthermore, having them leave the region is related to what is in the best (interest) and it is not an indefinite general predicament.

This is an extract, with some abridgement, from the book, “With Which Religion and Intellect are Suicide Bombings and Destruction Considered Jihad?” by the senior contemporary Islamic Scholar from Saudi Arabia, Shaikh ‘Abdul-Muhsin al-’Abbad.

WHAT HAS COME CONCERNING KILLING THE ONE UNDER PROTECTION OF A TREATY, INTENTIONALLY OR BY MISTAKE

The killing of a dhimmee (free non-Muslim), mu’aahad (one under a treaty or truce) and musta‘man (one under the guarantee of protection) is unlawful. Indeed, a severe threat has been mentioned concerning that.

Indeed, al-Bukhaaree relates in his Saheeh (no. 3166), from ’Amr Ibn ’Abdullaah (radiyallaahu ’anhumaa), from the Prophet (sallallaahu ’alayhi wa sallam) who said, “Whosoever kills a person who was a mu’aahad, he will not be able to smell the fragrance of Paradise, even though its fragrance can be smelled for the walking distance of forty years.”

This is mentioned by al-Bukhaaree in the book of al-jizyah (taxes for disbelievers) under the chapter, “Chapter: The sin of the one who kills a mu’aahad who has not committed any crime.”

And he mentions it in the book of compensations, under the chapter, “Chapter: The sin of the one who kills a dhimmee who has not committed any crime.” And it also occurs under the wording, “Whosoever kills a person who was mu’aahad will not smell the fragrance of Paradise, even though its smell can be found for the walking distance of forty years.”

Stated al-Haafidh Ibn Hajr in al-Fath (12/259), (commenting upon the action of al-Bukhaaree in the manner compiling these statements under these chapter headings), “Likewise, he brought the chapter heading of the dhimmee, yet he mentioned the mu’aahad. And in the chapter heading of al-jizyah (taxes for non-Muslims), he brought the wording, “Whosoever kills a mu’aahad…” as is apparent in the narration. So the intended meaning of this is that whosoever has a treaty with the Muslims, whether it be by agreement of a jizyah, or a truce with a Muslim ruler, or protection from a Muslim.”

And this hadeeth is related by an-Nisaa‘ee with the wording “Whosoever kills a person from amongst the people of dhimmah (protection), then he will not find the fragrance of Paradise, even though the fragrance of Paradise can be found for the walking distance of forty years.”

And he also relates it (no. 4749) with a saheeh isnaad, from a man from amongst the Companions of the Prophet (sallallaahu ’alayhi wa sallam), that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Whosoever kills a man from amongst the people of dhimmah, then he will not be able to find the fragrance of Paradise, even though its fragrance can be found for the walking distance of forty years.”

As for killing the one under protection unintentionally, then Allaah has obligated a compensation and retribution for it. Allaah the Mighty and Majestic said,

“And if he belonged to a people with whom you have a treaty of mutual alliance, compensation must be paid to his family, and a believing slave must be freed. And whosoever finds this beyond his means, then he must fast for two consecutive months, in order to seek repentance from Allaah. And Allaah is All-Knowing, All-Wise.” (an-Nisaa‘ 4:92)

And I say in conclusion: Fear Allaah – O youth – with regards to yourselves. Do not become prey for Satan. He gathers up for you the dishonour of this worldly life and the punishment of the Hereafter. And fear Allaah with regards to the Muslims, from amongst the elderly, the middle-aged and the youth. And fear Allaah with regards to the Muslim women, from amongst the mothers, daughters, sisters, maternal aunts and paternal aunts. And fear Allaah with regards to the elderly who ware bowing and the babies who are breastfeeding. And fear Allaah with regards to the spilling the blood of the innocent and the wealth of the unlawful.

“So fear the Fire whose fuel is men and stones. (al-Baqarah 2:24)

“And fear a day when you shall be brought back to Allaah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.” (Sooratul-Baqarah 2:281)

“On the day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil.” (Soorah Aali-’Imraan 3:30)

“The day when a man shall flee from his brother, and his mother and his father, and from his wife and his children. Every man, that day, will have enough to make him careless of others.” (Soorah ’Abasa 80:37)

Awaken from your slumber and become attentive from your heedlessness. Do not be the riding animal for Satan to cause corruption in the earth.

And I ask Allaah the Mighty and Majestic to grant the Muslims understanding of their Religion, and to safeguard them from the misguidance of tribulations (fitan), whatever is apparent from them and whatever is hidden. And may the salutations, peace and blessings of Allaah be upon His servant and Messenger, Muhammad, upon his family and all of his Companions.

O Muslims Overseas! Beware of Conspirators

Shaikh ‘Abdul-Muhsin ‘Ubaykaan
6 July 2006-07-08
Taken from the paper ‘Ash-Sharaq Al-Awsat’

Read Original in Arabic

At this time last year a great evil took place. It visibly affected peoples’ wealth and lives, and injured the image of Islam and the Muslims throughout the whole world.

This time last year attacks were made against the London underground system and (London) buses and explosions went off. Tens of people died and were injured, as a result of these (actions).

Some Muslim youth, who reside in those lands, carried out these disgraceful acts.

What is the correct stance that the Muslim should adopt towards this type of activity?
What advice is it incumbent upon us to offer to the Muslims abroad?

I say that there is not a shadow of doubt that a small group of people, whom ascribe themselves to Islam, have arisen, in the last few years, traversing upon the methodology of the kharijites (a deviant sect) of the past.

This (deviant sect) have left the religion like an arrow leaves its prey. Actually, this present group of people could possibly be viewed as being more astray and misguided than the original kharijites, because they have not only declared Muslims to be infidels and killed them but, instead, they have added to this by violating their covenants and transgressing against the people of the book and other than them, who have agreements with the Muslims; even the kharijtes of the past never done this. So pay attention oh my Muslim brother.

Islam has not sanctioned this type of activity. Opposite to that, Islamic law warns against these acts in the clearest fashion and discourages going down these paths.
On top of that, even Arab and Islamic customs reject these appalling acts that deeply damage the image of Islam. This has caused many non-Muslims to flee from Islam and shun its people.

For this reason, the attacks against London last year that were carried out by some misguided, astray Muslim youth are forbidden. Especially, (bearing in mind) that they killed tens of innocent people with their bombs. These (youth) have committed a grave sin. In the light of Islamic law, this is viewed as a violation of a covenant and treachery. An affair that has resulted in many negatives which have (damaged) the co-existence of these people, and I am referring to how the British people (interact) with the Muslims who reside in those lands.

These bombings have placed the rest of the Muslims of Britain in a difficult situation and, perhaps, caused some aggravation. The least of them being that this has portrayed the Muslims as a possible security threat.

It is not acceptable to reserve the slightest doubt about the fact that those responsible for the bombings in London and any other similar acts have carried out something forbidden in the light of Islamic law. No matter what excuses they offer. I say (for arguments sake) even if the non-Muslims, whom we were residing in their lands, were at war with us and we entered their lands and remained there with an agreement of their protection, it is impermissible to deceive and betray them. The people of knowledge, like Ibn Qudaamah in Al-Mughni (a famous piece of classical Islamic jurisprudence), have mentioned this in the books of Islamic jurisprudence

Therefore, there is no ambiguity that these bombings of the subway in London were a blatant form of deception.

My advice to my Muslim brothers who are residing in Britain, in the west generally or in any non-Muslim land is to be cautious of those conspirators amongst you, who falsely claim that they are implementing the correct Islam. In reality, these people strive to destroy the relationship that (the rest of the Muslims) have with their countries that have hosted them for their whole life.

Also, their activities deprive them (i.e. the rest of the Muslims) of the benefits of life, ruin their relationship with their hosting nations and citizens, spoil their reputation before the people and damage the rights they have acquired.

It is upon the Muslims in those lands to work together to uproot this deviant group, if advice brings no fruits, they should abandon and shun them, and inform upon every trouble maker from amongst them. To allow the rest of the Muslims in that land can live in peace and spread the true Islam. They should be torches of light and guidance, guiding the people to the magnificence and excellence of this great religion that Allah, the Mighty and Majestic, revealed as a mercy for the whole of mankind.

An article written by Noor, an overseas student from India who came to study in a British university and accepted Islam following her experiences in Western social culture:

I came from a purely Hindu family where we were always taught to regard ourselves (i.e. women) as beings who were eventually to be married off and have children and serve the husband–whether he was kind or not. Other than this I found that there were a lot of things which really oppressed women, such as:

• If a woman was widowed, she would always have to wear a white sari (costume), eat vegetarian meals, cut her hair short, and never re-marry.
• The bride always had to pay the dowry (bridal money) to the husband’s family. And the husband could ask for anything, irrespective of whether the bride would have difficulty giving it. Not only that, if after marriage she was not able to pay the full dowry she would be both emotionally and physically tortured, and could end up being a victim of “kitchen death” where the husband, or both the mother-in-law and the husband try to set fire to the wife while she is cooking or is in the kitchen, and try to make it look like an accidental death. More and more of these instances are taking place. The daughter of a friend of my own father’s had the same fate last year!
• The “caste” system, where women of lower caste are treated badly.

In addition to all this, men in Hinduism are treated literally as among the gods. In one of the religious Hindu celebration, unmarried girls pray for and worship an idol representing a particular god (Shira) so that they may have husbands like him. Even my own mother had asked me to do this. This made me see that the Hindu religion which is based on superstitions and things that have no manifest proof , but were merely traditions which oppressed women could not be right.Subsequently, when I came to England to study, I thought that at least this is a country which gives equal rights to men and women, and does not oppress them. We all have the freedom to do as we like, I thought. Well, as I started to meet people and make new friends, learn about this new society, and go to all the places my friends went to in order to “socialise” (bars, dance halls, …etc.), I realised that this “equality” was not so true in practice as it was in theory.

Outwardly, women were seen to be given equal rights in education, work, and so forth, but in reality women were still oppressed in a different, more subtle way. When I went with my friends to those places they hung out at, I found everybody interested to talk to me and I thought that was normal. But it was only later that I realised how naive I was, and recognised what these people were really looking for. I soon began to feel uncomfortable, as if I was not myself: I had to dress in a certain way so that people would like me, and had to talk in a certain way to please them. I soon found that I was feeling more and more uncomfortable, less and less myself, yet I could not get out.

Everybody was saying they were enjoying themselves, but I don’t call this enjoying. I think women in this way of life are oppressed; they have to dress in a certain way in order to please and appear more appealing, and also talk in a certain way so people like them.

During this time I had not thought about Islam, even though I had some Muslim acquaintances. But I felt I really had to do something, to find something that I would be happy and secure with, and would feel respected with. Something to believe in that is the right belief, because everybody has a belief that they live according to. If having fun by getting off with other people is someone’s belief, they do this. If making money is someone’s belief, they do everything to achieve this. If they believe drinking is one way to enjoy life then they do it. But I feel all this leads to nowhere; no one is truly satisfied, and the respect women are looking for is diminishing in this way.

In these days of so called “society of equal rights”, you are expected to have a boyfriend (or you’re weird!) and to not be a virgin. So this is a form of oppression even though some women do not realise it.

When I came to Islam, it was obvious that I had finally found permanent security. A religion, a belief that was so complete and clear in every aspect of life. Many people have a misconception that Islam is an oppressive religion, where women are covered from head to toe, and are not allowed any freedom or rights. In fact, women in Islam are given more rights, and have been for the past 1400 years, compared to the only-recently rights given to non-Muslim women in some western and some other societies. But there are, even now, societies where women are still oppressed, as I mentioned earlier in relation to Hindu women.

Muslim women have the right to inheritance. They have the right to run their own trade and business. They have the full right to ownership, property, disposal over their wealth to which the husband has no right. They have the right to education, a right to refuse marriage as long as this refusal is according to reasonable and justifiable grounds.

The Quran itself, which is the word of Allah, contains many verses commanding men to be kind to their wives and stressing the rights of women.

Islam gives the right set of rules, because they are NOT made by men, but made by Allah; hence it is a perfect religion.

Quite often Muslim women are asked why they are covered from head to toe, and are told that this is oppression–it is not. In Islam, marriage is an important part of life, the making of the society. Therefore, a woman should not go around showing herself to everybody, only for her husband. Even the man is not allowed to show certain parts of his body to none but his wife. In addition, Allah has commanded Muslim women to cover themselves for their modesty:

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their Jilbaabs (outer garments) over their bodies (when outdoors). That is most convenient that they could be known as such (i.e. decent and chaste) and not molested.” (Quran 33:59)

If we look around at any other society, we find that in the majority of cases women are attacked and molested because of how they are dressed.

Another point I’d like to comment on is that the rules and regulation laid down in Islam by Allah (God) do not apply just to women but to men also. There is no intermingling and free-running between men and women for the benefit of both. Whatever Allah commands is right, wholesome, pure and beneficial to mankind; there is no doubt about that. A verse in the Quran explains this concept clearly:

“Say to the believing men that they should lower their gaze and protect their private parts (from indecency, illegal sexual acts). That will make for greater purity for them. And Allah is well aware of what they do. And say to the believing women that they should lower their gaze and protect their privaate parts (from indecency, illegal sexual intercourse). That they should not display their beauty and ornaments except that which is apparent thereof …” (Quran, surah “Al-Nur” 24:31)

When I put on my hijaab (veil), I was really happy to do it. In fact, I really want to do it. When I put on the hijaab, I felt a great sense of satisfaction and happiness. Satisfied that I had obeyed Allah’s command. And happy with the good and blessings that come with it. I have felt secure and protected. In fact people respect me more for it. I could really see the difference in behaviour towards me.

Finally, I’d like to say that I had accepted Islam not blindly, or under any compulsion. In the Quran itself there is a verse which says “there is no compulsion in religion” . I accepted Islam with conviction. I have seen, been there, done that, and seen both sides of the story. I know and have experienced what the other side is like, and I know that I have done the right thing.

Islam does not oppress women, but rather Islam liberates them and gives them the respect they deserve. Islam is the religion Allah has chosen for the whole of mankind. Those who accept it are truly liberated from the chains and shackles of mankind whose ruling and legislating necessitates nothing but the oppression of one group by another and the exploitation and oppression of one sex by the other. This is not the case of Islam which truly liberated women and gave them an individuality not given by any other authority.

The Globe and Mail Tuesday, June 29, 1993 Facts and Arguments Page (A26)

MULTICULTURAL VOICES: A Canadian-born Muslim woman has taken to wearing the traditional hijab scarf. It tends to make people see her as either a terrorist or a symbol of oppressed womanhood, but she finds the experience LIBERATING.

My Body Is My Own Business

By Naheed Mustafa

I OFTEN wonder whether people see me as a radical, fundamentalist Muslim terrorist packing an AK-47 assault rifle inside my jean jacket. Or may be they see me as the poster girl for oppressed womanhood everywhere. I’m not sure which it is.

I get the whole gamut of strange looks, stares, and covert glances. You see, I wear the hijab, a scarf that covers my head, neck, and throat. I do this because I am a Muslim woman who believes her body is her own private concern.

Young Muslim women are reclaiming the hijab, reinterpreting it in light of its original purpose — to give back to women ultimate control of their own bodies.

The Qur’an teaches us that men and women are equal, that individuals should not be judged according to gender, beauty, wealth, or privilege. The only thing that makes one person better than another is her or his character.

Nonetheless, people have a difficult time relating to me. After all, I’m young, Canadian born and raised, university-educated — why would I do this to myself, they ask.

Strangers speak to me in loud, slow English and often appear to be playing charades. They politely inquire how I like living in Canada and whether or not the cold bothers me. If I’m in the right mood, it can be very amusing.

But, why would I, a woman with all the advantages of a North American upbringing, suddenly, at 21, want to cover myself so that with the hijab and the other clothes I choose to wear, only my face and hands show?

Because it gives me freedom.

-o-o-o-

WOMEN are taught from early childhood that their worth is proportional to their attractiveness. We feel compelled to pursue abstract notions of beauty, half realizing that such a pursuit is futile.

When women reject this form of oppression, they face ridicule and contempt. Whether it’s women who refuse to wear makeup or to shave their legs, or to expose their bodies, society, both men and women, have trouble dealing with them.

In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, it’s neither. It is simply a woman’s assertion that judgment of her physical person is to play no role whatsoever in social interaction.

Wearing the hijab has given me freedom from constant attention to my physical self. Because my appearance is not subjected to public scrutiny, my beauty, or perhaps lack of it, has been removed from the realm of what can legitimately be discussed.

No one knows whether my hair looks as if I just stepped out of a salon, whether or not I can pinch an inch, or even if I have unsightly stretch marks. And because no one knows, no one cares.

Feeling that one has to meet the impossible male standards of beauty is tiring and often humiliating. I should know, I spent my entire teen-age years trying to do it. I was a borderline bulimic and spent a lot of money I didn’t have on potions and lotions in hopes of becoming the next Cindy Crawford.

The definition of beauty is ever-changing; waifish is good, waifish is bad, athletic is good — sorry, athletic is bad. Narrow hips? Great. Narrow hips? Too bad.

Women are not going to achieve equality with the right to bear their breasts in public, as some people would like to have you believe. That would only make us party to our own objectification. True equality will be had only when women don’t need to display themselves to get attention and won’t need to defend their decision to keep their bodies to themselves.

The (realisation of) beauty and perfection in the Names of Allah is by way of considering each Name on its own and it can also be considered when a Name is combined with another. As a result of combining one Name with another, a further level of perfection (in Allah’s Names) is attained.

An example of this is, “al-’Aziz al-Hakim” (the All-Powerful, All-Wise). Allah combines the mention of these two Names often in the Qur’an. Each of these Names indicates the specific perfection that it necessitates (by way of its inherent meaning), and thus, He is characterised with al-’izzah (power) in the Name al-’Aziz, and al-hukm and al-hikmah (judgement and wisdom) in the Name al-Hakim. And in combining them both, there is yet another perfection which is that His ‘izzah (power) is linked with His hikmah (wisdom). Thus, His power does not necessitate oppression, tyranny, or evil action - something that does occur from those weilding power in the creation. Power and authority leads those holding it to misuse, leading them to oppress, tyrannize and evil behaviour.

A great benefit exists in the combination of al-’Aziz with al-Hakim, which is that ‘izzah (power) is tied to hikmah (wisdom). Power on its own can lead to oppression, tyranny and evil behaviour, such as when we find a king with power in his kingdom, with no one opposing him. You will find that such a king, on account of his power and authority will be violent and tyrannical, and he will not care because he is not wise. Likewise, amongst the people are those who are wise, but they do not have any power or sway. Such a person may possess wisdom, and his behaviour will be good, he will place everything in its proper place, yet he does not have strength or power that allows him to implement what he desires (in light of his wisdom).Allah is powerful, possessor of strength, and possessor of complete, perfect wisdom, as He is al-’Azeez al-Hakeem.

Thus in the combination of two Names, another level of perfection is realised. In this case it is strength of implementation and execution in one’s wisdom, and wisdom in one’s use of power and strength.