Friday, 30 May 2014
Thursday, 29 May 2014
Wednesday, 28 May 2014
Tuesday, 27 May 2014
Monday, 26 May 2014
Saturday, 24 May 2014
Friday, 23 May 2014
Thursday, 22 May 2014
Wednesday, 21 May 2014
What a disgrace!! A great injustice and an example of oppression and patriarchy is woman was never Muslim her monther is Christian and she raised her Christian her Muslims father was absent!! Yet men decide she must ber Muslims and hasa apostasized! I'm so disgusted.
A heavily pregnant young woman has been sentenced to death in Sudan for renouncing Islam and marrying a Christian man, in a case which has attracted global condemnation.
Meriam Yehya Ibrahim, 27, was told by a court in Khartoum she would be hanged for committing apostasy by leaving Islam and becoming a Christian. She was also sentenced to 100 lashes for marrying a non-Muslim, which constitutes adultery under Sudanese law.
Mrs Ibrahim is eight months pregnant and has been held since February in Omdurman Federal Women’s Prison, north of Khartoum, with her 18-month-old son Martin. On Sunday she was told that she had three days to recant her faith or face death, but appearing in court yesterday she refused, saying she had always been a Christian.
According to human rights organisation Christian Solidarity Worldwide, Mrs Ibrahim was born in western Sudan to Muslim father and a Christian mother. Her father left when she was six, so her mother raised her as a Christian. She married Daniel Wani, a Christian from southern Sudan who has US citizenship, in 2011.
The charity added that three witnesses from western Sudan had travelled to the hearing to testify that Mrs Ibrahim had always been a Christian, but were prevented from giving evidence.
It is understood that the death sentence will not be enacted for two years after she has given birth, but that the punishment of 100 lashes could be carried out as soon as her baby is born. Mrs Ibrahim’s lawyers are intending to launch an appeal, which could take several months.
Tuesday, 20 May 2014
Monday, 19 May 2014
Great artice by Rochelle Terman.
To be clear: There are plenty of great reasons to reject Hirsi Ali for an honorary degree besides the fact that she represents one extreme of the double-bind. Contrary to the claims by right-wing pundits, Hirsi Ali was rejected for an honorary degree at Brandeis University because she espouses deplorable positions, not because she’s a “critic of Islam.” And we need not invalidate or belittle her personal experience with gender violence to find her political positions and actions deplorable.Take, for instance, her bigotry (She calls Islam “a destructive, nihilistic cult of death” and called Islamophobia a “myth”); or her militarism (“we are at war with Islam” and must “crush” the enemy with force); of course, her paranoia and fear-mongering (“there is infiltration of Islam in the schools and universities of the West”) is also illustrate of her unworthiness. There is also her hypocrisy (she’s a self-purported advocate for free speech but advocates the abolition of Muslim schools, saying “All Muslim schools. Close them down.”) And her apologetic stance towards right-wing terrorism, extremism, and fascism (she said Norwegian terrorist Anders Breivik’s views were “censored” and that “he had no other choice but to use violence”) is yet another indicator of her views and politics.These are the legitimate grounds upholding the reversal of Hirsi Ali’s honorary degree, not airing our dirty laundry. The real issue in the Brandeis debate is (or should be) her and not how people might interpret her.
Friday, 16 May 2014
Thursday, 15 May 2014
Wednesday, 14 May 2014
Tuesday, 13 May 2014
Women are particularly discouraged from going to mosques on Fridays, the day for the congregational Muslim prayer when space is limited and arguments against women's participation are used to prevent crowding, authors of the report found. And when women feel unwelcome they may prefer to stay home to pray.
Farida Kabir, who lives in Brooklyn, only started going to mosques two years ago. Before that, her family members, who are from Bangladesh, told her that women don't go to mosques.
"They always told me to stay at home, especially my dad," Kabir told Women's eNews on the side of last week's discussion. "He was telling me that women don't go to masjid (mosque). You stay and pray at home and that's how it should be. That's how I grew up."
When she finally went to a mosque two years ago after she was married she felt unwelcome. "A man told me this is not the place to be, come back another time!"
Mosques are always open during prayer times but some stay open all day so Muslims can pray at any time of the day. The general understanding in Islam is to never turn a worshipper away.
The American Mosque Report 2011 found that mosques with women on their boards are less likely to use dividers between the sexes during prayer and have higher female attendance; 20 percent versus 13 percent at mosques that do not allow women on the board.
The problem of providing women with good prayer space is sometimes explained as a budgetary issue but Makki said it's more a matter of attitude.
"If a community is ideologically opposed to providing women access to sacred space, it doesn't matter how big their budget is--women will not have equitable facilities," Makki said. "If a community believes it is the prophetic tradition to provide women access to sacred space, even if their budget is tight, they will find a way to equitably accommodate female congregants."
Monday, 12 May 2014
Sunday, 11 May 2014
You repulsive vomitous excuse of a man.
Human beings are not for sale. The girls belong to their own selves, belong to their own families and communities. You are nothing short of a thief.
Human beings are not for sale. The girls belong to their own selves, belong to their own families and communities. You are nothing short of a thief.
This is a bastardization of Islam, of decency, of liberation, of all that is good and beautiful.
We are dealing with people’s children here. If we were dealing with property, it would be akin to someone breaking into another person’s home, stealing their property, and then stating that they are willing to sell the stolen material.
Except that we are not dealing with property. We are talking about human beings.
Friday, 9 May 2014
Thursday, 8 May 2014
Wednesday, 7 May 2014
Tuesday, 6 May 2014
Our beloved Prophet (sa) said,
"The best of affairs are those in the middle."
What is The Middle Path
The middle path is empty of desires - swerving to the far right or left, but one founded on balance - ease (when needed) and firmness (when needed). It is acquired by studying the Qura'n, tafsir, sirah, and sitting with scholars and communities who embody its spirit.
How to Achieve Wasatiyyah (Moderation)
The first and most important thing is to realize that being guided to Islam is proof that Allah has giving you the start you need to build on moderation. By having faith you are half way there! However, you are responsible for preserving it, causing it to grow and flourish.
Milk and Moderation
For that reason, when 'Umar (ra) asked the Prophet (sa) about seeing milk in his dream, the Prophet (sa) told him it was "Islam" because like milk, Islam is pure, and just like a person, at least in those days, had to, you have to wake up early and work for milk and a person has to work for guidance - if one doesn't take care of it, it may spoil. It spoils when a person deviates by being too harsh or too easy.
So, the first step is to rely on Allah to guide you between the extremes of those who "earned punishment" and those who "went astray" by establishing the individual obligations. For that reason, you say a minimum of 17 times a day, "Guide us to the straight path." ("Us" here creates a collective responsibility. Hence, it invokes empathy -more to come on that later).
Ways to Preserve Balance (refrigerate your milk)
1. Acquisition of beneficial knowledge
2. Sitting with Scholars
3. Community relations
4. Avoid those who seek to split the community or speak ill of the scholars or workers - are overly harsh or easy on the masses.
On the last point, Imām al-Ghazzāzli said,
“If you see a person declaring others infidels and misguided, shun him and do not busy your heart or your tongue with him! Provocations in knowledge are undoubtedly from people’s nature, and the ignorant one is unable to exercise patience with them. And due to this, differences have multiplied amongst people. If knowledge was forcefully taken from the ignorant, then differences would subside.”
And Al-Hafidh al-Dhahabi [may Allah have mercy upon him] wrote,
“I heard our shaykh, Ibn Taymiyyah, d. 728 a.h, say towards the end of his life, ‘I will never declare anyone from the people of the qiblah (direction of prayer) as an infidel.’”
The Muwatta and Balance
When Imām Mālik was asked by the Caliph to write the Muwatta the Caliph requested,
"Write what brings the firmness of Ibn 'Umar (ra) and the ease of Ibn 'Abbas (ra)"
That is why the Muwatta holds such a hight status. It is a book of balance.
Balance Breeds Success
When Ibn Sina was asked why he was so proficient at medicine, he said,
"I looked at an illness, examinging its causes and potential remedies. I would strive always to find a cure that was in the middle!"
Be Easy; We Are Growing!
Today, as Western Muslim find themselves going through identification puberty - growing pains, we can expect to find folks on either the right or the left, sincerely trying to please Allah, staking a claim for their faith and community. It is important to be merciful to these people, offer advice in a sincere way and know that the subject of the advice is struggling the same.
When we understand that we are all struggling, that will create a greater sense of empathy. Allah says to the companions (ra), "You were once misguided (like them)." The goal is to please Allah and that is done by being balanced upon what the Prophet (sa) taught, uncompromising in those areas where we are ordered to submit, easy and merciful in the areas of ijtihad.
The Companions and Growth
We are similar to the companions whom the Prophet (sa) ordered to pray 'Asr at Bani Quraydha. Some prayed it before they got there, fearing they would miss its time, clinging to the implied meaning of the Prophet's words, while others waited until they arrived, praying it after Maghrib, clinging to the literal meaning of the Prophet's words.
Appreciate Where We Are
At this juncture, we are sure to make mistakes - I'm sure to make mistakes, we must be soft when it comes to ijtihadat and firm on the qat'iyaat. This was echoed by al-Qarāfī who wrote,
“When you come upon a question with two opinions, one making things easy and the other difficult, you must not issue verdicts to the masses, seeking to make things hard on them, or to the specialized (scholars and people known for their worship and piety) or the rulers, seeing to make things too easy for them. Doing so is a sin in religion, hypocrisy and a sign that the heart is void of Allah’s magnificent glory.” Quoted by al-Hattab al-Maliki Mawaib al-Jalil vol. 1 pg. 32
May Allah grant us the strength of heart to be away from irrational conservatism and irresponsible liberalism. We ask him to grant us empathy with each other (even when we correct each other firmly), knowing that families argue, but they stay family.
Hoping you all have a wonderful day (or night),
Monday, 5 May 2014
Sunday, 4 May 2014
Friday, 2 May 2014
Thursday, 1 May 2014
Some scholars and many zealous laymen claim that there is a consensus among jurists as to the prohibition of listening to any music with musical instruments. Some Imams say the opinion that allows it is a strange (شاذ) opinion, which is rejected as baseless by all prominent scholars and schools of thought. If this is true, how can so many Imams and scholars allow this new phenomenon of Islamic music using instruments?
بسم الله والحمد لله والصلاة و سلام على رسول الله
In the name of Allah, and all praise and thanks is due to Allah, and may He send peace and blessings upon the Prophet Muhammad
It is quite true that—historically—the prevalent (جمهور) opinion in Islamic jurisprudence regarding the use of and listening to musical instruments is that of prohibition (حرام). It is the official opinion of the four schools of thought, although various scholars from different schools held it is only disliked (مكروه) and many others deemed it permissible with the condition that the song is not immoral. It is not true that there is a consensus on it or that the opinion of permissibility is a strange opinion, which is a divergence from clear teachings of the Qur’an and Sunnah. In today’s world there are a growing number of prominent scholars that allow listening to instruments that don’t accompany sinful poetry (song).
We will—with divine support—show that this issue is a matter of legitimate disagreement based on scholarly derivation and interpretation (اجتهاد). Unfortunately, one of the main reasons for this research is that there is actually a movement among modern scholars to dismiss, suppress, or misrepresent the opinion of permissibility!
There is a claim that no prominent scholars ruled for the permissibility of musical instruments except for Yusuf al-Qaradawi, who is purported to solely rely on a strange opinion of Imam Ibn Hazm. This is false. There are hundreds, dare I say thousands, of scholars who held the permissibility of listening to music as long as the song is morally upright. The following are some of the most prominent scholars (mujtahideen) in our history who, not only deemed it permissible, but in some cases wrote a whole research to prove it!
- Abdullah bin Ja’far bin Abi Talib (al-Aqd al-Fareed 6/12)
- Sh. Abu Hamed al-Ghazali (vol. 6 pg. 1150 al-Ihyaa’)
- Imam al-Shawkani (Ibtal da’wa al-Ijmaa ala mutlaq al-Sama’)
- Imam ibn Hazm (Al-Muhallah)
- Imam Abdul-Ghani al-Nablusi (Idaahat al-Dalalaat fee sama’ al-alaat)
- Sultan al-Ulema al-Iz ibn Abdul-Salam (Rislat al-Sama’)
- Al-Qadi Ibn Qutaiba al-Daynoor (al-Rukhsah fi al-Sama’)
- Imam Ibn Tahir al-Qaysirany (pg. 31 al-Sama’)
- Imam al-Thahabi (al-Rukhsah fil-Ghinaa wa al-Turb)
- Abu Talib al-Makky (Qoot al-Quloob)
- al-Qady Ibn Al-Araby al-Makky (Ahkam al-Quran vol. 3 pg. 1494)
- Sh. Yusuf al-Majishoon the prominent Muhaddith (#3399 ibn al-Khuthayma)
- Ibn Daqeeq al-Eid (Iqtinas al-Sawanih)
- Sh. Jad Ali jad al-Haqq (fatawah #3280)
- Sh. Mahmood Al-Shaltoot (pg. 375 fatawaah)
May God shower them all with His Mercy!
Some scholars try to say that many of these scholars were simply saying that it is permissible to listen to songs a cappella—and some of their works do make that point in addition to the permissibility of also using musical instruments. Each one of these references refers to the opinion of permissibility for songs with instruments.
The following are the juristic proofs used to illustrate prohibition and the response from the scholars who are not convinced by the evidence or who see the evidence in a different way:
From the Qur’an: There are two verses which are interpreted as justifying prohibition supporting the clearer hadith(narration) on the subject. They are as follows:
“There are some people who buy distracting/entertaining speech without knowledge in order to mislead people from the path of God…” (Qur’an 31:6)
Only a couple out of the dozens of exegetes thought this had anything to do with musical instruments.
Many exegetes took the more common path of general meaning in the absence of an authentic text and said it refers to preferring or liking to listen to false speech, thus distracting one from Islam.
The vast majority of exegetes said it is talking about the singing of jahiliyyah (pre-Islamic days). Imam al-Qurtubi said that this and the other verse are those that the scholars use as evidence for the disliked (مكروه) nature of singing. Imam al-Qurtubi also narrates that this verse was revealed in the life of the Prophet ﷺ when a man bought a slave known for singing unIslamic songs of jahiliyyah (ignorance).
Many exegetes pointed out a weak hadith that is strengthened by the aforementioned circumstantial cause of revelation. The weak hadith states:
“.لا يحل بيعُ المُغنّياتِ ولا شِراؤهنّ وثمنهنّ حرامٌ”
“It is prohibited to buy or sell women singers of jahiliyyah. The price of such transaction is prohibited.”
The evidence for prohibition of Islamic Music in this verse is very weak. Any true scholar will surely admit that the verse is not evidence in and of itself; rather it is supportive to a couple hadiths and the position of many Companions.
The second verse is:
“(God is saying to Satan) Incite whoever you can among them with your voice…” (Qur’an 17:64)
Some scholars from the early generations said this is literal and it means that Satan is whispering to us to follow him and disobey God as is mentioned in the famous verse in Surah Ibrahim, “I had no authority over you except that I called you and you followed me…” (Qur’an 14:22). The great Imam of tafsir (exegesis) al-Tabari took the position as is his style that it is general and since there is no clear evidence specifying what is meant by “your voice” then it is taken literally and generally.
Many other scholars noted that the verse is talking about playing (لعب) and wasting time (لهو). Once again, no real scholar will claim that this verse in and of itself can be used to prohibit listening to music.
Let’s see what evidence we can find from the Sunnah (traditions of the Prophet ﷺ):
There is a hadith mentioned as an attachment (معلق) to a section in the authentic collection of Bukhari under the chapter of drinks #5590 titled those who seek permission of drinking alcohol by calling it another name. Imam al-Bukhari did not put the Hadith as an official Hadith in his authentic collection. According to Imam al-Muhallab the reason was because Hisham was not sure of the name of the companion (Al-Ibtal Al-Shawkani pg. 9) The hadith goes:
“…ليكونَنَّ من أمَّتي أقوامٌ ، يستحلُّونَ الحِرَ والحريرَ ، والخمرَ والمعازِفَ”
“There will be a group of people from my nation who will deem silk, alcohol and musical instruments as permissible…”
Some hadith scholars found a connected chain for this type of hadith. The most famous is the book by Ibn Hajr in his book “closing the attachments” (تغليق التعليق). There are scholars who argued against his assertions, but even if we were to accept his findings about a connection between al-Bukhari and Hisham bin Ammar there is still a problem with Hisham as a narrator among some prominent hadith scholars.
There are many concerning issues with this hadith. According to Imam al-Thahabi in his famous 4-volume book Mizan al-I’tidaal which accounts for all the weak narrators he could gather. Imam al-Thahabi mentions that Hisham bin Ammar used to be a veracious narrator, then he changed. He has narrated 400 hadiths that have no basis. He used to not narrate unless someone paid him. He was accused of changing the text. Imam Ahmad said he was reckless. Some narrated that he said the Qur’an has words from Gabriel and Muhammad ﷺ and is created speech.
Ibn Hajar acknowledges this, but justifies his ruling of the hadith through a different narration that has someone else narrating it other than Hisham. That hadith varies in text but does mention the people deeming musical instruments as permissible (which linguistically and logically doesn’t necessarily mean that it is prohibited). The next problem with thishadith, which is not solved by Ibn Hajar’s book, is a narrator named Atiyah bin Qays.
Atiyah bin Qays was a righteous man who hadith scholars agreed regarding his character and honesty (عدالة), but there is an issue among some scholars about his precision of memory and narrating (ضبط). Some famous scholars of hadith call him trustworthy (ثقة) just because he is a known pious man while the issue of his precision with hadith is unknown (مجهول). Some of them said although he is acceptable (far from Saheeh ) to be careful in narrating from him. This is mentioned by the hadith scholar Abu Hatem al-Razi in his book al-Jarh wa al-Ta’deel 2/37 and by Abu Bakr al-Bazzaar in his book Kashf al-Astar 1/106.
This is the best proof that the proponents of prohibition bring forth according to them. Other hadiths are relying on this one. For example:
“.ليكونن في هذه الأمة خسف، وقذف، ومسخ، وذلك إذا شربوا الخمور، واتخذوا القينات، وضربوا بالمعازف”
“There will be disgrace and defamation in this nation when they will drink alcohol and listen to music (literally female singers while beating on instruments).” (al-Suyooti al-Sagheer 7720)
Even a layman can see that the linguistic connotation does not in any way show a prohibition for listening to music, but rather a prohibition of the “party” scene. There are many other hadiths like this one that show that the combination of alcohol and music is a shameful and immoral scene. On this fact there is a consensus among scholars. Even in the narration of the other hadith seen as the strongest proof, there are variations which focus on drinking alcohol by a different name and don’t even mention musical instruments. Thus Imam Bukhari’s precise classification.
Many people feel that even though we see the issues in the proofs used for prohibiting music, still it is the official opinion of the 4 main schools of thought and that shows that it was clear to those scholars who know better than us. The assumption here is that every scholar from the different schools of thought over the centuries was a mujtahid and was willing to challenge the opinion and evidence of his own school. This was simply just not the case as Dr. Mana’ al-Qattan narrates in his book on the history of legislation in Islamic history. He elucidates on the well-known unfortunate part of our history known as the closing of the doors to juristic reasoning (إغلاق باب الاجتهاد). For close to 8 centuries, most of the scholars passed down by memory and book most of the rulings of Islamic Law. For various reasons, they were uncomfortable with people changing or questioning popular rulings. Some of those who didn’t agree with this methodology like Ibn Taymiyyah (ra) or al-Suyooti (ra) were seen as dissidents. There is also some historical evidence that this ruling of prohibition of all music was heavily promoted toward the end of the Abbasi Caliphate because of the widespread immorality with music and drinking as many of the hadiths indicate. In my research, which really requires a whole book, there is more than meets the eye on the prevalence of the opinion prohibiting all instrumental music.
Proofs for the Permission of Good, Morally Upright Music:
- There is a false claim that the Companions all prohibited it. Abdullah bin al-Zubair used to keep women playing guitars (lutes) and singing in his presence. (Idahaat al-Dalalat al-Nablusi 96)
- There is no disagreement about the Ibrahim bin Sa’d bin Abdul Rahman bin Awf listening to songs with guitars (al-Sama’ Ibn Tahir 63)
- Jews have always attributed music to Prophet David ‘alahi assalatu wassalam (peace and blessings be upon him). It is in the Bible, “The priests stood in waiting at their assigned places, along with the descendants of Levi who carried musical instruments used in service to the LORD that King David had made for giving thanks to the LORD—because his gracious love is eternal…” (2 Chronicles 7:6). So in the following hadith and commentary we have some solid evidence for the praise of good music:
“يا أبا موسى ، لقد أوتيتَ مِزمارًا مِن مزاميرِ آلِ داود”
“Abu Musa, Surely you have been given a voice like the music of David.” (Bukhari 5048)
Many scholars want to say that this hadith is simply referring to a beautiful voice. When we look into Ibn Hajar’s explanation of this hadith he comments with another sound hadith, “I entered Abu Musa’s house and I have not heard a cymbal, lute or a flute better than his voice.” (al-Fath)
The clear linguistic indication here is that the Prophet ﷺ is talking about musical instruments as though they are beautiful and delightful. That cannot be the case in something prohibited. It would be like him saying to his companion who earned a lot of money, “That’s even better than hijacking a caravan!”
- Imam al-Thahabi’s recordings about scholars in his book on prominent Muslims. Here are two examples:
“Ishaaq al-Nadeem an Imam who was a great scholar master of many sciences. Known for music with untainted poetry…” (Siyar 11/118)
“Ulayyah sister of the commander of the faithful Haroon al-Rasheed ‘Well-refined poetess known for singing and music with a pleasant voice. A modest pious women of precedence…’” (Siyar 10/187)
There are hadiths that led many scholars from the schools of thought to permit listening to drums. Other prominent Malikisand Shafi’ees (two different schools of thought) allowed trumpets, flutes and tambourines. Those are all musical instruments and the Islamic legal practice of analogy (قياس) allows other instruments in the absence of a clear text prohibiting them.
Whichever opinion you feel is stronger, you are welcome to follow. Please don’t judge someone else because they follow a different opinion than you. Our scholars teach us the following principle in dealing with law—there shall be no rebuking in matters of legitimate disagreement.
.لا إنكار في مسائل الاختلاف
Islam has a rich tradition of knowledge that by divine decree has differing interpretations as to the details of law. Only God owns the absolute truth.
If you choose to listen to music, observe piety and do not listen to immoral music or choose to be in immoral environments. There is no doubt that much of today’s music is prohibited by Islam and even some Islamic music still brings bad environments.