The Evil Isn't Islam

by Daniel Pipes

"ISLAM IS EVIL." That's the message a U.S. Secret Service agent illicitly left on an Islamic prayer calendar on July 18 as he was raiding a suspected al Qaeda operative in Dearborn, Mich.

His crude graffito sums up a point of view increasingly heard since 9/11 in the United States. It's also one that is troubling and wrong.

Here is the rub: It is a mistake to blame Islam (a religion 14 centuries old) for the evil that should be ascribed to militant Islam (a totalitarian ideology less than a century old). The terrorism of al Qaeda, Hamas, the Iranian government and other Islamists results from the ideas of such contemporary radicals as Osama bin Laden and Ayatollah Khomeini, not from the Koran.

To which you might respond: But bin Laden and Khomeini get their ideas from the Koran. And they are only continuing a pattern of Muslim aggression that is centuries old.

Not exactly. Let's look closer at both points:

• Aggressive Islam: The Koran and other authoritative Islamic scriptures do contain incitements against non-Muslims. The eminent historian Paul Johnson, for example, cites two Koranic verses: "Strongest among men in enmity to the Believers will you find the Jews and Pagans" (Sura 5, verse 85) and "Then fight and slay the pagans wherever you find them. And seize them, beleaguer them and lie in wait for them." (9:5).
• Aggressive Muslims: Fourteen centuries of Islam have witnessed a long history of Muslims engaged in jihad (holy war) to expand the area under Islamic rule, from the early conquests of the caliphs to what Samuel Huntington terms Islam's "bloody borders" today.

Yes, these points are accurate. But they are one side of the story.

• Mild Islam: Like other sacred writings, the Koran can be mined for quotes to support opposing arguments. In this case, Karen Armstrong, a bestselling apologist for Islam, quotes two gentler passages from the Koran: "There must be no coercion in matters of faith!" (2:256) and "O people! We have formed you into nations and tribes so that you may know one another." (49:13).
• Mild Muslims: There have been occasions of Muslim moderation and tolerance, such as those in long-ago Sicily and Spain. And in one telling example, Mark R. Cohen notes that "The Jews of Islam, especially during the formative and classical centuries (up to the 13th century), experienced much less persecution than did the Jews of Christendom."

In other words, Islam's scriptures and history show variation.

At present, admittedly, it is hard to recall the positive side, at a moment when backwardness, resentment, extremism and violence prevail in so much of the Muslim world. But the present is not typical of Islam's long history; indeed, it may be the worst era in that entire history.

Things can get better. But it will not be easy. That requires that Muslims tackle the huge challenge of adapting their faith to the realities of modern life.

What does that mean in practical terms? Here are some examples:

Five hundred years ago, Jews, Christians and Muslims agreed that owning slaves was acceptable but paying interest on money was not. After bitter, protracted debates, Jews and Christians changed their minds. Today, no Jewish or Christian body endorses slavery or has religious qualms about paying reasonable interest.

Muslims, in contrast, still think the old way. Slavery still exists in a host of majority-Muslim countries (especially Sudan and Mauritania, also Saudi Arabia and Pakistan) and it is a taboo subject. To enable pious Muslims to avoid interest, an Islamic financial industry worth an estimated $150 billion has developed.

The challenge ahead is clear: Muslims must emulate their fellow monotheists by modernizing their religion with regard to slavery, interest and much else. No more fighting jihad to impose Muslim rule. No more endorsement of suicide terrorism. No more second-class citizenship for non-Muslims. No more death penalty for adultery or "honor" killings of women. No more death sentences for blasphemy or apostasy.

Rather than rail on about Islam's alleged "evil," it behooves everyone - Muslim and non-Muslim alike - to help modernize this civilization. That is the ultimate message of 9/11. It is much deeper and more ambitious than Western governments presently seem to realize.

Saudi ban on women drivers may be eroding

When Ruwaida al-Habis' father and two brothers were badly burned in a fire, she had no choice but to break Saudi Arabia's ban on women drivers to get them to a clinic.

Using the driving skills her father taught her on the family farm, al-Habis managed to reach the clinic's emergency entrance without a hitch.

"When I pulled up, a crowd of people surrounded the car and stared as if they were seeing extraterrestrial beings," the 20-year-old university student said. "Instead of focusing on the burn victims, the nurses kept repeating, 'You drove them here?'''

Saudi Arabia is the only country in the world that bans all women, Saudi and foreign, from driving. The prohibition forces families to hire live-in drivers, and women who cannot afford the $300-$400 a month for a driver must rely on male relatives to drive them to work, school, shopping or the doctor.

But there are signs support for the ban is eroding. Al-Habis' story was first published in one of the biggest Saudi newspapers, Al-Riyadh, which even called her "brave." Her father, Hamad al-Habis, praised his daughter's action.

"Why should it even be an issue?" said Hamad al-Habis in his hospital bed. "My daughter took the right decision at the right time."

Al-Habis is one of several women whose driving has made headlines. It is not clear whether the reports are a sign that more women are driving or that newspapers are just more willing to report about them. But in either case, it suggests the long-unquestioned nature of the ban is eroding.

That may in part be because of signals from the top: King Abdullah, considered a reformist, has said the issue is a social one, not religious, opening the door for society to spur change.

Previously, women who spoke out against the ban paid heavily. In November 1990, when US troops were in Saudi Arabia following Iraq's invasion of Kuwait, some 50 women drove family cars in an anti-ban protest. They were jailed for a day, their passports were confiscated and they lost their jobs. The reaction was so harsh that lifting the ban was barely broached again until recently.

Recent media reports have highlighted women driving not as organized protests, but out of necessity or just a desire to be behind the wheel. Five women were briefly detained in separate incidents across the kingdom.

One was a 47-year-old woman detained by the religious police after they received calls from Saudis who had seen her drive repeatedly in the eastern city of Qatif, said Muhammad al-Marshoud, a member of the Commission for the Promotion of Virtue and the Prevention of Vice, speaking to Al-Watan newspaper.

Another was arrested in the central city of Buraida while driving to pick up her husband from a car show, Maj. Fahd al-Habdan told Al-Hayat newspaper. She was released after her husband promised his wife would not do it again.

Last month, two women died while driving. One, in her 20s, was speeding in a family car when she hit an electricity pole in Riyadh. The second, in her 70s, died in a collision with another car in the northern region of Hail.

Supporters of ending the ban on female drivers point out that the prohibition exists neither in law nor in Islam. There is no written Saudi law banning women from driving, only fatwas, or edicts by senior clerics that are enforced by police. No major Islamic clerics outside the country call for such a ban.

Conservatives say women at the wheel create situations for sinful temptation. They argue that women drivers will be free to leave home alone, will unduly expose their eyes while driving and will interact with male strangers, such as traffic police and mechanics.

Many Saudi women own cars and have driver's licenses from countries where they have studied or lived. Some, like al-Habis, an English major, have learned to drive in remote desert areas, where practicality sometimes outweighs ideology and it's more acceptable for women to drive tractors and water tankers, or even cars short distances.

Hamad al-Habis, 50, an airport inspector, said he taught his wife and four daughters to drive so they can cope in an emergency. He said he even gave them rudimentary tests _ by using tree branches to make roads narrower and winding _ to make sure they can park and drive on difficult roads.

Last September, a group of women formed the Committee of Demanders of Women's Right to Drive Cars to lobby for the right to get behind the wheel, collecting more than 3,000 signatures. They have sent two petitions to Abdullah, committee member Wajeha al-Huwaider said.

To mark Women's Day in March, al-Huwaider posted a video of herself on YouTube driving in the Eastern province.

Surprisingly, the government did not try to stop the group from collecting signatures or punish al-Huwaider for her bold move.

Al-Huwaider said that's an encouraging sign, leading her to believe that women will start driving by the end of the year.

``We have moved forward since last year,'' said al-Huwaider. ``There's more awareness and discussion of the topic.''

At the hospital where her father and brothers were being treated for leg burns, al-Habis described her 10-minute drive through the streets of Riyadh.

``I didn't feel nervous,'' she said, her face covered by the traditional black niqab.

Her dream, she said, is to start driving her favorite car soon. ``I want a Ferrari, a pink one. I love the roar it makes.''

Divisions in Islam - The Fight Within the Faith

Islam is a complex religion, which according to CAIR (Council on American-Islamic relations), has 1.200 billion followers from every race and every century in the world. It has survived persecutions, subjugation and defamation since its founding by the prophet Mohammed (pbuh) in 1440ad. Since its founding, different sects and ideologies have spread from the original peaceful teachings over 1,000 years ago.

One of the most media popular sects in Islam is the Shia's, they display their feelings of the Prophets brothers death by a ritual self-mutilation. This is expressed in ways such as taking sharp or bladed instruments and repetitively tapping their heads and/or body, even after they are bleeding. Though this display and personal expression of Islam may seem extreme but it is not any person's place to say how one should follow their religion. There is guidance and there is personal expression.

With all of the media focus on the terrorism and Islam in the recent years, it has caused a very real division within the Islamic community and has forced Muslims to re-evaluate their beliefs and faith. The moderate Muslims believe in the right for all faiths to live peacefully together and the best way to show your disapproval over political issues is through peaceful protest and campaigning. The hard liner Muslims however believe that Islam is the only way and Sharia law must be imposed on society for there to be peace. These Muslims are referred to as extremists and their views are considered to be dangerous, as they are not opposed to using violence.

This rift within Islam is not felt by non-Muslims and they would never truly be able to feel the impact it has on someone unless it is you. Since the terrorist attacks on Sept 11, 2001, there have been numerous xenophobic attacks on Muslims around the world. Any terrorist attacks by extremists have often ended up affecting moderate Muslims. Peaceful and law abiding Muslims are being made to feel marganalised and as if they need to apologise for their religion because of these attacks even though the majority of Muslims abhor the use of violence.

The moderate Muslims have often tried to segregate themselves from the extremists but the media isn't so kind in its portrayal of Islam and terrorism. Television, newspaper and radio are quick to point to Islam and terrorism as being related to one another. This misconception has caused a great amount of distress and is even counter productive in the fight against terrorism as it will only serve to further alienate those moderate Muslims who are already feeling persecuted for attacks they were never even responsible for.

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From Drury Lane to Makka

History has not recorded the name of the first British Muslim to carry out the rites of Hajj. Rumours abound of converted Crusaders who made the trip in medieval times, and of British Muslims in Ottoman naval service who visited the hallowed precincts in the seventeenth and eighteenth centuries. But the first detailed account of the Hajj by an English Muslim had to wait until the Edwardian era, when the artist Hedley Churchward became the first recorded British ‘Guest of God.’

Like many Anglo-Muslims of his day, Churchward was the conservative, gentlemanly scion of an ancient family; indeed, his ancestors possessed the second oldest house in Britain. His father ran a successful business in Aldershot, and was well-received in regimental circles, enabling the young Churchward to meet Queen Victoria and the philanthropist Baroness Burdett-Coutts. Showing an early artistic talent, Churchward studied art and became a recognised painter, specialising in the then highly prestigious field of theatrical scene painting. A familiar figure in London’s West End in the 1880s, he worked closely with celebrities as varied as Tennyson, Millais, Lord Leighton, and the most famous of all Victorian ‘supermodels’, Lily Langtry.

A leisurely trip through Spain opened the young scene-painter’s eyes to the glories of Moorish architecture, and he was tempted to venture across the Straits to Morocco. Here, in a world still untouched by Western influence, he quickly fell in love with the gentle and beautiful lifestyle of Islam. After several visits, he gravely announced to his startled family that he had become a Muslim.

Churchward travelled on to Cairo, where he studied for several years at Al-Azhar, the Muslim world’s highest seat of learning. His scholarship developed apace, enabling him to preach Friday sermons at a small mosque, and even landing him an appointment to the prestigious post of lecturer in Sira (the Prophet’s biography) at the Qadis’ Academy - no small achievement for a convert.

In need of more lucrative work, Churchward then sailed for South Africa, where his art and his elegant drawing-room manner soon won him the favour of Cecil Rhodes, who made him the gift of a rare pink diamond. Moving effortlessly between the Muslim community and the Transvaal’s white elite, it was thanks to Churchward’s earnest intercession that President Paul Kruger granted permission for the erection of the first mosque in the Witwatersrand goldfields.

On his return to Cairo, Mahmoud Churchward married the daughter of a prominent Shafi‘i jurist of Al-Azhar, and continued his Arabic lecturing. But both his head and his heart told him that his Islam was not yet complete: the magnetic pull of the Fifth Pillar was becoming impossible to resist. As he later recorded: ‘One evening, as I strode along the looming Pyramid in the sunset, and saw the jagged skyline of Cairo behind the dreamy African dusk, I decided to carry through what I had intended to do ever since I turned a Moslem - I would go to the Kaaba at Mecca.’

As an Englishman he realised that this ambition might prove hard to fulfil: there was a danger that the Caliphal authorities at Jeddah might distrust the sincerity of his claims to be a Muslim, and unceremoniously turn him away. He therefore petitioned the senior Ulema for a letter of recommendation. In the awe-inspiring presence of the Chief Qadi of Egypt, together with Shaykh al-Islam Mehmet Jemaluddin Efendi (the Ottoman Empire’s highest religious authority, who happened to be on a visit to Cairo), he submitted to a three-hour examination on difficult points of faith. Passing with flying colours, he received a beautifully-calligraphed testimonial signed by the scholars present. This religious passport was to serve him well in overcoming the bureaucratic obstacles which lay ahead.

In 1910, after a further year in South Africa, the would-be Hajji packed his trunks and set out from Johannesburg for Arabia. Steamers in those days were slow, and Churchward faced the added impediment of having to travel via Bombay, where he spent weeks in frustrating negotiations with shipping-clerks, officials, and an urbane Lebanese Christian who was the Ottoman consul. At last he found an elderly pilgrim ship, the SS Islamic, and this vessel, captained by an irascible Scotsman and armed with cannon against the threat of pirates, chugged slowly across the shimmering heat of the Indian Ocean, visiting the poverty-stricken Arabian Gulf before wending its leisurely way up the Red Sea.

The days passed slowly, and the time for Hajj was fast approaching. Steaming at six knots, halting at small ports to deliver sacks of mail, which had to be handed over with six-foot tongs because of the fear of plague, there was little to do except watch the dolphins, eat curry, and pray on deck with the Indian pilgrims.

Landing briefly at the Sudanese port of Suakin, Churchward dropped in on the British Consul, who airily told him that his plans to visit Makka were doomed. ‘My dear chap,’ he told him, sipping an iced drink on the Consular veranda, ‘to begin with you will not be allowed to land at Jeddah.’

But two days later, the Islamic steamed into the roadstead of the Arabian port. ‘On the Indian deck,’ he recorded, ‘there started a great packing of pots, portable stoves, babies and sacks of rice.’ It proved necessary to row ashore in a small dinghy, plunging through the hot spray past a Turkish battleship that had been moored for so long that the coral had grown up around it, immobilising it forever. Once his little boat was beached on the sands, a short conversation with the Ottoman officials established that all was well, and Churchward went into the town to make contact with the local representative (wakil) of Sharifa Zain Wali, a rich businesswoman of Makka who ran a large organisation of ‘mutawwifs’ - pilgrim guides. Naturally, she could not attend him here in person - as Churchward later observed: ‘Owing to the immense numbers of pilgrims, hundreds of thousands, who reach Jeddah each year, it is as impossible for these much-respected dignitaries to escort their customers personally as it would be for Mr. Thomas Cook to chaperone every Cockney globe-trotter through Europe. Like all her colleagues, she employed a considerable staff, who saw that the Hajis carried through the ritual prescribed by the Prophet.’

The Wakil took Churchward to his beautiful Arab house, and explained how to don his Ihram clothing before letting him settle down for the night. ‘Finding a level place on the irregular stones I lay down anew’, he wrote. ‘This time a thousand million mosquitoes hovered over me.’ The following day, he telegraphed most of his money through to Makka, and entrusted, as was the custom, the remainder of his funds to the Mutawwif. That evening, ‘while the lamps of Jeddah glowed in a tropic sunset, two donkeys arrived.’ The road beyond Jeddah was little more than a camel track, but the Wakil confidently led the small party towards the nocturnal east, with Halley’s Comet hanging splendidly among the stars above. ‘Against the stars I saw rock faces; we seemed to be trotting through a kind of canyon. Saving the fall of our donkeys’ feet there was nothing to be heard, not even a jackal. ... Bang! Explosions suddenly rang from some place high in the dark hills. No mistake, those were rifle shots ... The growing brightness showed a very picturesque old building, a kind of tower several hundred feet above the road. From the steep path serving the structure some fez-adorned figures ran down. They wore uniforms and held guns in their hands.’

An Ottoman officer came up, and politely explained that his men had successfully chased off a band of robbers. In those days, attacks by desert Arabs on pilgrims were distressingly common; but Churchward and his party rode on, trusting in God. In the oven-like heat of the early afternoon, after several stops at roadside coffee-houses, they passed the stone pillars which indicated the beginning of the sacred territory into which no non-Muslim may intrude.

‘On entering here my guide signed to me that we should say the proper prayer. Touching his heart and forehead he muttered the Fatiha and held his hands together as if to receive Heaven’s blessing. Then he said, Hena al-Haram (Here is the Holy Ground).’

‘Some pigeons, wild doves and other birds were the first specimens of desert fauna I came on. They appeared perfectly tame, and fluttered a few inches from our faces. Some sat on the hard stones and allowed the donkeys to go right upon them. Very carefully the Wakeel led his beast around the little creatures, for no man will dare to kill a living thing here.’

In the Holy City at last, after almost two days on the road, Churchward and his companions entered the tall mansion-cum-hotel of the Sharifa. This pious and aristocratic lady, a direct descendent of the Holy Prophet, had family connections in Cape Town, where her company of pilgrim guides had been recommended to Churchward. Unpacking his goods, he sent her a gift of a Gouda cheese, which was borne up to her unseen presence by excited servants. The Sharifa herself shortly called to him from behind a wooden mashrabiya screen: ‘Mubarak! Welcome to my house.’ ‘I replied that I felt proud to live in her house, whereat she answered that she was proud of me. ‘The Kafirs make good cheese,’ declared the lady, ‘they must have many cows.’’

The English pilgrim struggled up seven flights of stairs, bathed, and slept on the roof. He was awoken before dawn by the strange lilting sound of Ottoman bugles, and after prayers and a breakfast of melons he set off behind the Mutawwif towards the Sacred Mosque. Taking care to scuff their feet disdainfully on some well-worn flagstones, which the Mutawwif declared were some former idols of Quraish which had been cast down there by the Prophet to be humiliated, Churchward and his companion finally entered the House of God. The first stage of a five-month journey had finally come to an end.

© Abdal-Hakim Murad

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British convert to Islam, Abdal-Hakim Murad, was born in 1960 in London. He was educated Cambridge University (MA Arabic), and at al-Azhar University, the highest seat of learning in Sunni Islam. He has studied under traditional Islamic scholars in Cairo and Jeddah, including Shaykh Ahmad Mashhur al-Haddad, and Shaykh Ismail al-Adawi. Abdal-Hakim Murad has translated several classical Arabic works, including Imam al-Bayhaqi's 'Seventy-Seven Branches of Faith', and 'Selections from the Fath al-Bari'. He is also the Trustee and Secretary of The Muslim Academic Trust and Director of The Anglo-Muslim Fellowship for Eastern Europe.

Islamic Holy Hadys

Islam - Holy Days

There are only two Muslim festivals set down in Islamic law: Eid-ul-Fitr and Eid-ul-Adha ( Eid is a word significance for festival). But there are also several other unique days which Muslims celebrate. Some Muslims disapprove of commemorateing the birthday of the Prophet (pbuh), on the grounds that it is an innovation, and novelty in religious matters are prohibited.

Some Muslims say that if amended were made in sacred issues it would entail that Islam was not absolute when it was exposed to the Prophet Muhammad (pbuh), or that the Prophet (pbuh) did not tell Muslims everything that was revealed to him. This would be seen as extremely irreverent by many Muslims.

Eid ul Fitr: (1 Shawwal):-

This marks the end of Ramadan, the month of fasting, and is a festival of great celebration. In Islamic countries it is a public holiday.

The first Eid was celebrated in 624 CE by the Prophet Muhammad (pbuh) with his comrades and kins after the triumph of the battle of Ghazwa -e-Badar. Muslims are not only celebrating the end of fasting, but expressing gratitude to Allah Almighty for the assistance and potency that he gave them throughout the previous month to help them carry out self-control. The fiesta begins when the first view of the new moon is seen in the sky.

The festive feeling is enlarged by everyone wearing best or new attire, and decorating their homes. There are extraordinary services out of doors and in masjids, parade through the streets, and of course, a special celebratory meal-eaten during daytime, the first daytime meal Muslims will have had in a month. Eid is also marked as a time of pardon, and making atonement.

Eid ul Adha: (10 Dil Hijja):-

This fiesta symbols the end of the Hajj or holy pilgrimage, which is one of the 5 pillars of Islam. though it is celebrated by all Muslims, not just individuals who are on the pilgrimage.

This is a 3-day public holiday in Muslim countries. The festival memorizes the prophet Ibrahim's readiness to sacrifice his son when God decree him to... Ibrahim's whole compliance to the will of God is celebrated by Muslims each year. Each Muslim, as they celebrate, reminds themselves of their own submission to God, and their own willingness to sacrifice anything to God's wishes.

During the festival Muslims who can afford to, sacrifice domestic animals, usually sheep, as a sign of Abraham sacrifice. The meat is dispersed among family, kiths and the deprived, who each get a third share.

Ashura: (10 Muharram):-

Shi'aat in particular use the day to commemorate the martyrdom of Hussain, a grandson of the Prophet Muhammad (pbuh) in 680 A.D.

It marks two past events: the day Nuh (Noah) left the Ark , and the day that Musa (Moses) was saved from the Egyptians by Allah Almighty . Shi'aat in particular exercise the day to honor the martyrdom of Hussain, a grandson of the Prophet Muhammad (pbuh) in 680 A.D. In Shi'aat communities this is a somber day: plays a replica of martyrdom, repeatedly staged and many take part in bereavement ceremony.

Al-Hijra: (1 Muharram):-

This carnival celebrates the Hijra (or Hegira) in 622 A.D when the Prophet Muhammad (pbuh) moved from Mecca to Medina .

Al-Hijra, the Islamic New Year, is the first day of the month of Muharram. It symbols the Hijra (or Hegira) in 622 A.D when the Prophet Muhammad (pbuh) moved from Mecca to Medina , and set up the first Islamic state. The Muslim calendar counts dates from the Hijra.

There is no precise spiritual service required on this day, but Muslims will think about the broad meaning of Hijra, and observe this as a good time for "New Year Resolutions". The Qur'an uses the word Hijra to mean moving from a bad place or state of affairs to a good one - and so Muslims may believe about how their belief helps them leave behind bad ways of living and attain a healthier life. The date marks the opening of Islam as a community in which pious and earthly life were completely incorporated. It was a community inspired by God, and totally obedient to God; a group of people bound as one by faith.

By breaking the connection with his own clan the Prophet Muhammad (pbuh) established that tribal and family loyalties were unimportant compared to the bonds of Islam. This Muslim community grew progressively over time, unifying the many tribes that had made up the Arab world in advance. Islam now evolved as a joint spiritual and earthly community, with political and military power working hand in hand with spiritual authority and direction. At the same time the community developed the religious and ethical codes of actions that still provide the base of Muslim existence.

Lailat al Qadr (27 Ramadan):-

The fiesta of The Night of command symbols the night in which the Qur'an was first opened to the Prophet Muhammad (pbuh) by Allah Almighty .

Muslims observe this as the most important event in history, and the Qur'an says that this night is better than a thousand months (97:3), and that on this night the angels come down to earth. This is a festival that Muslims spend in study and prayer. Some will spend the whole night in prayer or in reciting the Qur'an. The date of 27 Ramadan for this day is a customary date, as the Prophet Muhammad (pbuh) did not tell us when the Night of Power would be, although he suggested it was in the last 10 days of the month. As of this, many Muslims will treat the last 10 days of the month of Ramadan as a mainly fine time for prayer and understanding the Qur'an.

http://www.saislam.co.za/member.php?az=aboutIslam&id=43

The Positive Way - Maulana Wahiduddin Khan

We have been advised in the Qur’an that goodness and evil are not equal. Therefore we should return good for evil (41:34). This has been expressed repeatedly in the Qur’an in different wording.

This means that believers should always react positively. At all events they should refrain from negative reaction. Their behavior should be proper, not only in normal circumstances, but also in abnormal circumstances. That is, even when any group displays bad behavior, it is still incumbent on the believers not to display a retaliatory mentality. At that moment, too, they should prove to be men of principle. They should maintain their good behavior, even in the face of bad behavior from others.

Interpreting this verse, Abdullah ibn Abbas comments: ‘God has commanded Muslims in this verse, even when they are angered, to resort to patience and tolerance. Whenever anyone shows any signs of ignorance or a biased mentality, believers should adopt the path of tolerance and fortitude. And whenever anyone displays bad behavior, believers should forgive him.

This Islamic course of action may be described as positive behavior. That is, opting for moderation instead of retaliation. Whatever the attitude of others may be, believers should always remain true to the highest Islamic standards of human character.

A believer is one who begins to lead his life in accordance with the higher realities; the level of whose thinking is above that of ordinary human beings. Such a person comes to have a limitless capacity for tolerance. His inner-self is so deeply immersed that in peace, no outward event can disturb his emotional balance. He takes pity on those who are easily angered. Where ordinary people become provoked, he remains blissfully serene.

Will Saudi women be permitted to drive cars?

“We demand that the right of women to drive is given back to us. It’s a right that was enjoyed by our mothers and grandmothers in complete freedom to utilize the means of transportation in those times.” A group of Saudi women gave a petition to the government asking to be allowed to drive cars. This is the first action taken by a newly formed society that calls itself “The Society for Protecting and Defending Women’s Rights.” One of the petition drive’s organizers, Fawzeyah Al-Oyouni, a human rights activist and wife of poet Ali Domaini along with poet and human rights activist Wajeha Al-Huwaidar and social worker Haifa Osrah and others, said that the group also aims to tackle other issues, such as domestic abuse.

The petition, which has been posted on different Saudi websites and circulated through e-mails, asked not only Saudis but also people from around the world to sign their names. “Women are in urgent need of driving; it’s a basic need,” said Al-Oyouni, She added “King Abdullah, Custodian of the Two Holy Mosques said that Saudi women would be permitted to drive someday. It is not a political issue, it is a social one, and that the government does not object to women driving.” She further said that most people agree that Islam doesn’t forbid women from driving. The problem, she said, is that the government isn’t moving fast enough to implement the necessary actions to open the way for a smooth transition toward allowing women to drive. They reminded other women that “rights are not given or earned, they’re taken.”

Government officials made statements indicating that the decision of women driving is up to society and not the repeal of any law. Indeed, there is no law in the Kingdom that explicitly states that women can not drive. The ban comes from a strict interpretation of the woman’s need to be with a legal guardian (a mahram – means a woman should be accompanied by her father, husband, son or brother) in public. Scholars in Saudi Arabia argue that allowing women to drive would mean they might interact with unrelated men, such as police officers or men who come to assist them in the event of their car breaking down. “The Interior Ministry’s stand is clear on this,” said ministry spokesman Gen. Mansour Al-Turki.

Saudi novelist and columnist Abdu Khal wrote in his article, titled “What would happen if we let women drive?” that the interpretation is flawed. In many cases, the only alternative women have is to use drivers, which forces them to interact with unrelated men. He added that Saudi Arabia’s ban on women driving has isolated it from the rest of the world, including the Islamic world. “Other than our scholars, of course, no one has said that allowing women to drive might lead to moral corruption,” wrote Khal. “Are we the only Muslims on Earth?”

After the rape of Kuwait on August 2, 1990, to safeguard Saudi Arabia, US troops landed in the country and subsequently women soldiers also arrived and were seen driving their military vehicles on Saudi roads. Emboldened by this act, some Arab women ventured on the roads on Nov. 6, 1990 driving cars publicly and demanding the right to drive, but 47 of them were briefly detained. After this, the debate disappeared from the media for a few years and recently it has re-emerged as a topic that is no longer a taboo.

In the meantime it is reported, across the Kingdom, women travelling in taxis without their husbands or male relatives are exposed to dangers and often harassed by drivers. A newspaper interviewed a number of women in Taif to assess the problem. “Taxis are very important to me. My husband is always out. I often need to do the shopping for home and so I end up relying on taxis. Moreover, my daughter’s wedding was close and we are doing a lot of shopping these days. The amount of money we spend on hiring taxis is more than what we spend on paying electricity and telephone bills,” said Fatima, a housewife. “Once I was doing shopping with my daughter and we bought some gold. I left three sets of gold jewellery in the taxi and realized I had forgotten them only when I reached home. I called the police but it was useless. I couldn’t remember any details about the taxi except that the driver was a Saudi,” Fatima, highlighted the difficulties she faced when using taxis.

Aisha, another housewife, said, “My child had fever and his temperature rose to around 41 degrees Celsius. I had to go to the hospital myself late in the night. I caught a taxi. On the way back, the taxi driver tried to molest me.” She added, “I was so scared. I just asked him to drop me on the road. I walked the remaining distance. I cried as I had to carry my child all the way home.” Hawraa, another housewife, said, “I wish we could drive and be self-dependent and not be at the mercy of our brothers or sons. A taxi driver once sexually harassed me, when I was out doing shopping. He tried to drive me to a different location to what I had specified but I realized what he was doing and stopped him. I’m glad God saved me from that person.”

Taxi drivers are also known to harass women passengers by flirting with them, playing loud music and smoking. Reem and Sawsan, students at Taif University, said some taxi drivers use the front mirror to look at women passengers and try to attract their attention by playing with their hair and singing. Sawsan said she finds it strange that taxi drivers do not use counters. “They take advantage of our need for a taxi and ask for lots of money,” she added. Reem said, “I wish women would be allowed to drive in the Kingdom. This is better than being harassed by taxi drivers.”

Meanwhile, some taxi drivers also complained about the behaviour of young female passengers. “Some girls behave badly like putting on extra makeup and laughing out aloud. Others flirt with drivers to avoid paying fees and then hand them wrong phone numbers,” said Hasan, a taxi driver. Omar Al-Husaini, head of Taif’s Ministry of Transport, said, “The ministry is only responsible for giving licences. We have nothing to do with regard to the problems between drivers and passengers.”A well-regarded Saudi religious scholar commented that there is nothing in Islamic law that bans women from driving and that the Fatwas issued in this regard are based on individual judgments. “In principle women driving is permitted in Islam,” said Sheikh Abdul Mohsen Al-Obaikan, a member of the Kingdom’s Council of Senior Islamic Scholars. The ban, he said, has to do with the social complications rather than the act itself. As an example, the sheikh referred to a Fatwa from former Grand Mufti Sheikh Abdulaziz Bin-Baz that said it is permitted for women in rural areas to drive cars, but that they should be forbidden from driving in the cities where, as Al-Obaikan said, “youths (even) harass women accompanied by parents and drivers. He said if certain issues are resolved, such as the problem of men’s behaviour and traffic safety, then he sees no religiously motivated conflict with women driving.

Sheikh Mehsin Al-Awaji, another prominent religious scholar in the Kingdom, agreed. “No religious scholar is going to tell you differently,” he said. “But the issue of women driving comes as a ‘package’ and we need to fix the ‘package’ before making the decision to allow women to drive.” Expanding on the idea that allowing women to drive in Saudi Arabia comes with a “package” of issues, Al-Awaji said there needs to be Saudi women working as police officers, mechanics and other positions. The sheikh diminished the significance of women driving, saying that myriad social reforms have higher priority, even in the realm of empowering women or encouraging public participation in important social challenges.

But in reality women are occasionally arrested when found driving. Media reported several instances in recent years of situations where women have been stopped by authorities and detained for the infraction of driving a vehicle. A newspaper asked 125 men what they thought of the issue. 10 men categorically opposed the idea; 36 men were fully in support of an unqualified lift on the social ban; and the rest would be OK with women driving with a few ground rules. Most of the men who expressed reservations to an unqualified lift on the social ban, 80 of them said they were concerned about safety due to the hazardous conditions on Saudi roads and lack of sufficient enforcement of traffic laws. 16 men expressed religious reservations; 21 men expressed financial reasons while 8 expressed social concerns.

Four hundred Saudi and non-Saudi women were asked about the subject. Out of this survey, it was found that 282 of these women would drive cars on their own, without a male guardian. 44 women said they would continue to use drivers. 30 women said they would only drive with their male guardian in the car. 32 women said they would drive with a relative in the vehicle. A dozen women said they opposed the idea of women driving. Out of these women, 122 said they wouldn’t drive on Saudi roads due to safety concerns while 296 said they would have to see better enforcement of rules before they would feel safe driving. 72 women said they’d rise to the challenge of driving in Saudi Arabia’s traffic.

My humble suggestion to respected Saudi women is to learn their driving lesson in Sri Lanka where we have enough lady instructresses. If you get accustomed to our driving system and manage the ‘hell drivers’ found on our roads and also tackle the pedestrians who appear from no where to cross at their will, your fear psycho will vanish and you would feel competent to go for grand prix races even because our roads are nothing else but racing tracks. At the same time this will drive our tourism efforts or we will have new ‘drive tourists’ campaigns.

Misconceptions About Women in Islam

i`ll quote some of the points mentioned in the letter & show you the Islamic rule on them :

-"The Koran allots daughters half the inheritance of sons. It decrees that a woman's testimony in court, at least in financial matters, is worth half that of a man's.
Under Shari'a, or Muslim law, compensation for the murder of a woman is half the going rate for men."

about the inheritance issue :
First, the principle of women inheriting half the money is only applicable in 45 percent of the cases. In the other 55 percent, women inherit the same amount or sometimes even more. For example, a mother and a father each inherit the sixth of their son's property when they are not the only inheritors.

In addition, the laws of inheritance in Islam are proportional to the duties of spending. Indeed, a man in Islam has the responsibility of supporting his family, his brother's children (when his brother dies), his parents (when they retire and do not have an income), his children from his previous marriage (if he has them) and his household, including his wife and children. A woman, on the other hand, does not bear this responsibility. She has the freedom to use the money she collects from her dowry or work as she pleases.

You might object here, saying that women today are working and helping their husbands pay the expenses, which entitles them to share equality with men. In fact, you should know that women's economic assistance to their husbands, which has become the norm today, is only an answer to the females’ wishes. Islam does not oblige women to spend on their households. It is a free choice many women have themselves taken today to feel more liberated, so it does not entitle them to a bigger portion of the inheritance.

about the testimony of a woman :

[ 2:282] O you who believe, when you transact a loan for any period, you shall write it down. An impartial scribe shall do the writing. ........ Two men shall serve as witnesses; if not two men, then a man and two women whose testimony is acceptable to all. Thus, if one woman becomes biased, the other will remind her. It is the obligation of the witnesses to testify when called upon to do so. ...... Financial transactions are the ONLY situations where two women may substitute for one man as witness. This is to guard against the real possibility that one witness may marry the other witness, and thus cause her to be biased. It is a recognized fact that women are more emotionally vulnerable than men. If the woman as a witness was worth half that of a man, the verse would have stated so clearly. But obviously that is not the case. Women's testimony in all other matters are equal to that of a man or even supersedes his testimony as in the case of a wife testifying against her accusation of adultery

about compensation for the murder of a woman is half the going rate for men
This is totally false as both men and women are equally treated and compensated according to the Quran. Such laws are found in the fabricated books of Hadiths and Sunna and they are not the laws of God in the Quran

2-178 "O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement. "
"For a woman to prove rape in Pakistan, for example, four adult males

of "impeccable" character must witness the penetration, in
accordance with Shari'a."
i guess that you should the verse from the quran to realize that it has been twisted in your quote :
islam stood by the side of the woman if she`s been accused of adultary, & the witnesses must be at least four to say such word about her, but your quote is totally untrue & is not even in the quran , you can read the whole quran & won`t find such thing , the real case is :
24-4 "And those who accuse free women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors, "
24-5 "Except those who repent after this and act aright, for surely Allah is Forgiving, Merciful. "

"In Islam, women can have only one spouse, while men are permitted four."
read the verse about having more than one wife, very carefully. [4:3]
"And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. "

What does it say? And what do you understand from it?

Man Supports And Protects Women
Do you understand that one must take on the role of supporter, protector, provider, custodian and servant to the family (man's role)?

Woman Gives Birth - Raises Children

One must take on the role of carrying the child and delivering it and then feeding it and raising it to become a true servant of Allah (woman's role).

Not Equal - But Treated Fairly In Justice
Men and women are not the same nor are they "equal" as some folks would have us believe. Whatever is on one side of an 'equals' sign must be exactly the same as what is on the other side without any difference in value, only in the way that it is expressed. How then could we say that a man, who is unable to conceive or give birth and then breast feed a baby is the equal to a woman who can?

Equal In Faith And Actions
They are equal in their beliefs and good deeds of course. But still they are not the same as each other. Each one must fulfill their role as humans.

Children's Rights Protected
Islam is also very much about rights. Children also have rights in Islam. When a man dies his wealth is left to his family. How could the court know who to give the wealth of a man, if he was one of several husbands to a woman? How would a child know who his father was? No society ever supported the concept of a woman being married to two or more men at the same time.

Women's Right - Best Treatment
Almost every society supported the concept of a man having more than one woman. Yet, they did not limit the number nor did they provide the protection and maintenance that Islam insists on for each one. Islam came to set things straight. Women were given rights. Men were strictly ordered to treat their women with the very best of treatment.

Limit - Number in Marriage
When the verse was revealed the companions of Muhammad, peace be upon him, did not run out with the attitude that they were going to get four wives all of a sudden. Some of them already had much more than that and these men had to divorce their wives, if they had more than four. So this was not an order to go out and get four wives. It was an order to begin limitations. And the first limitation was; No more than four.

Limit - Equal Maintenance and Treatment
Second, the limitation of equal treatment for all of them. How could a man keep more than one wife unless he was exceedingly wealthy and/or exceedingly strong and virile?

Next, the limitation very clearly states; ".. but if you fear that you shall not be able to deal justly (with them) then only one ..."
Woman's Right To Choose Any Husband She Likes -
Even If He Is Already Married
One very important point that is often overlooked by modern society is the right that Islam gave to women which isn`t given to men. A man is limited to marry only from the woman who is not already married. Obviously, this provides rights for the children and the right to inherit from the father. But Islam also permits the women to marry a man who is already married to protect her in a society where the number of women outnumbers the population of men. Additionally, the woman has a large selection of men to choose from. In fact, she has the right to choose from any man in the community as long as he does not already have four wives. She also has the opportunity to see how the other wife was being treated and go into a marriage knowing exactly what to expect from her husband. After all, he must treat her in the same way as he is treating the other wife.

Women Need Husbands - Allah Provided the Answer
The prophet, peace be upon him, predicted that in the Last Days the women would outnumber the men to a great extent. Today we are seeing this become a reality all over the world. Allah has already provided for us for this occasion. After all, He is the One who makes it all happen and He already knew that many women would come into Islam in these days. He also knew many of the Muslim men would be killed or die at an early age, just as it is happening these days. Allah these women need husbands. Allah has given us the solution to all of life's problems.

"Muhammad's favorite wife, A'isha, according to her biographer, was
six when they wed, nine when the marriage was consummated. In Iran
the legal age for marriage is nine for girls, 14 for boys"
Allah has willed for this to happen in order to keep the sirah (life) of prophet Mohammad pbuh alive even after his death, because she had fresh memory at a young age , remembered everything, & she was the first one in number of Hadiths (sayings & acts of prophet Mohammad pbuh) she narrated.
The Prophet Muhammad (peace and blessings of Allah be upon him) was the last of the Prophets and the best of creation; and 'A'isha was a very intelligent and observant young girl with a very good memory. 'A'isha (may Allah be pleased with her) spent the next nine years of her life with the Prophet (peace and blessings of Allah be upon him), and she grew into womanhood, she remembered all that she saw and heard with great clarity, for to be the wife of the Prophet was even more than extraordinary. So much happened around him - the Quran continued to be revealed, verses by verses, and people's hearts were constantly being turned over and transformed, including hers and she was a witness of so much of all that took place. It is not surprising, therefore, that a great deal of the knowledge that we still have today, about how the Prophet (peace and blessings of Allah be upon him) lived and behaved, was first remembered and then taught to others by 'A'isha. It is thanks to this exceptional marriage, between a man nearing the end of his life and a woman still near the beginning of hers, that we know so much about the both of them

"Wives in Islamic societies face great difficulty in suing for

divorce, but husbands can be released from their vows virtually on
demand, in some places merely by saying "I divorce you" three
times."
a wife can demand for a divorce if she does not like her husband for any reason. She can do so giving him back the bridal money he gave her. This is lawful as proved in the Qur'an and the prophetic narration: Allaah says (which means): {… Then if you fear that they would not be able to keep the limits ordained by Allaah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul' (divorce).}[2: 229] , this case is called "Khulu"
The Prophet said to the wife of Thaabit Ibn Qays "Will you return his garden?" She said, "Yes", then the Prophet ordered Thaabit to accept the garden and divorce her." [al-Bukhaari]
the same case if a man divorces his wife, he has to pay for her.

""Islam supposedly gives me the right to divorce,"
she says. "But what about my rights afterward?""
In Islam, the woman is not neglected after the divorce. Indeed husbands are instructed to provide housing to the divorced wife until her waiting period is completed

"Women's rights are compromised further by a section in the Koran, sura 4:34, that has been interpreted to say that men have "pre-eminence" over women or that they are "overseers" of women."

first let`s read the verse : 4-34 “Men are the protectors and maintainers of women because of what Allah has preferred one with over the other and because of what they spend to support them from their wealth.”

What does it mean that men are “protectors and maintainers” of women? To answer this question, let us first look at the Arabic word that we are translating as “protectors and maintainers”. This word is “qawwâmûn” the plural of “qawwâm”.
This word – qawwâm – in turn, is an emphatic form of the word “qayyim”, which means a person who manages the affairs of others. The qayyim of a people is the one who governs their affairs and steers their course. Likewise, the qayyim of a woman is either her husband or her guardian – the one who has to look after her and ensure that her needs are met.
When Allah says: “Men are the qawwâmûn of women…” it means – and Allah knows best – that men are held liable for handling the affairs of women and are responsible for the women under their care. A husband, therefore, has the responsibility of taking care of his wife, protecting her, defending her honor, and fulfilling her needs regarding her religion and her worldly life. It does not mean – as all too many people have falsely assumed – that he has the right to behave obstinately towards her, compel her, subject her to his will, suppress her individuality, and thus heinously negate her identity.
His status as protector and maintainer is pure responsibility, pure liability, and not so much a position of authority. It requires from him that he uses his good sense, thinks carefully about what he does, and exercises patience. It means that he cannot be hasty and offhanded in his decisions. It does not mean that he can disregard his wife’s opinions and belittle her good person.

"beating is so prevalent in the Muslim world that social workers who assist battered women in Egypt, for example, spend much of their time trying to convince victims that their husbands' violent acts are unacceptable."

this is what islam says :
prophet Mohammad pbuh said "Do not beat the female servants of Allah"

he said as well : "the best of you is the best to his wife"

he also said :"Some (women) visited my family complaining about their husbands (beating them). These (husbands) are not the best of you."

In another Hadith the Prophet (p.b.u.h.) is reported to have said: "How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?"

" Each year hundreds of Muslim women die in "honor killings"-- murders by husbands or male relatives of women suspected of disobedience, usually a sexual indiscretion or marriage against the family's wishes."

“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.”

“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.

“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.”

"Female circumcision, also called female genital mutilation, is another case

in point. It involves removing part or all of a girl's clitoris and
labia in an effort to reduce female sexual desire and thereby
preserve chastity."

female circumcision is more a cultural practice than a matter of Islamic teachings. the hadîth (sayings of prophet Mohammad pbuh) which refer to the practice are all weak. The presence of that practice in Egypt an Nubia up to this day is just a continuation of a practice that has been around since the time of the Pharaohs. It is often hard for people to give up deeply ingrained customs and cultural practiced. They continue to be passed down from generation to generation.

Another example of the tenacity of custom is the practice among Indian Muslims where the woman pays a dowry to the husband. This is a pre-Islamic Indian custom that Islam declares false. Islam requires the husband to pay a dowry to the wife. Nevertheless, this custom persists among Muslims in both India and Pakistan, even though the history of Islam in India goes back for many long centuries.

Likewise, Islam put an end to many pre-Islamic customs that marginalized women and denied them their rights. It put an end to people condemning each other’s lineages. It put an end to the practice of wailing at a person’s burial. Nonetheless, these practices can still be seen in some Muslim societies and are often regarded by the people of those societies to be part and parcel of Islamic Law.

The Shâfi`î school of law has been the prevalent legal school in Egypt since its formative years. It may be that the scholars of the Shâfi`î school who promoted the view that female circumcision is obligatory had been influenced by the prevailing culture of the region.

There is no evidence that this practice was widespread among the Pious Predecessors. Moreover, the practice has never been prevalent in the regions where Islam originated – Mecca and Madinah and the surrounding areas of Arabia. It is extremely rare. If female circumcision had truly been endorsed by Islamic Law, it would certainly have been practiced and perpetuated in those regions. Only male circumcision is practiced, due to the authentic evidence in the Sunnah that it is part of the natural way (fitrah).

We conclude that female circumcision is merely a cultural practice that has no prescribed Islamic ruling for it and that is supported by no decisive ****ual evidence. It is simply a regional custom in the places where it is practiced. We must then take into consideration that many medical professionals consider it to have detrimental affects for the girls who undergo the operation. On that basis, it would be impermissible to allow this custom to continue. In Islamic Law, preservation of the person – the life and bodily soundness of the person – is a legal necessity. Anything that compromises this legal necessity by bringing harm to the person is unlawful.

"They are required to cover their bodies--in varying degrees

in different places--for fear they might arouse the lust of men
other than their husbands.
But many Muslim women feel cultural and family pressure to cover themselves."

Muslim women observe HIJAB (covering the head and the body) because Allah has told them to do so.
"O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyed..." (Qur'an 33:59)

Other secondary reasons include the requirement for modesty in both men and women. Both will then be evaluated for intelligence and skills instead of looks and sexuality. A Muslim school girl is quoted as saying, "We want to stop men from treating us like sex objects, as they have always done. We want them to ignore our appearance and to be attentive to our personalities and mind. We want them to take us seriously and treat us as equals and not just chase us around for our bodies and physical looks." A Muslim woman who covers her head is making a statement about her identity. Anyone who sees her will know that she is a Muslim and has a good moral character. Many Muslim women who cover are filled with dignity and self esteem; they are pleased to be identified as a Muslim woman. As a chaste, modest, pure woman, she does not want her sexuality to enter into interactions with men in the smallest degree. A woman who covers herself is concealing her sexuality but allowing her femininity to be brought out.

Often forgotten is the fact that modern Western dress is a new invention. Looking at the clothing of women as recently as seventy years ago, we see clothing similar to hijab. These active and hard-working women of the West were not inhibited by their clothing which consisted of long, full dresses and various types of head covering. Muslim women who wear hijab do not find it impractical or interfering with their activities in all levels and walks of life. Hijab is not merely a covering dress but more importantly, it is behavior, manners, speech and appearance in public. Dress is only one facet of the total being. The basic requirement of the Muslim woman's dress apply to the Muslim man's clothing with the difference being mainly in degree. Modesty requires that the area between the navel and the knee be covered in front of all people except the wife. The clothing of men should not be like the dress of women, nor should it be tight or provocative. A Muslim should dress to show his identity as a Muslim. Men are not allowed to wear gold or silk. However, both are allowed for women.
For both men and women, clothing requirements are not meant to be a restriction but rather a way in which society will function in a proper, Islamic manner

"Muslim countries tradition keeps ordinary women at home and off the
Street"

This also is not true. The social structure in the East where Islam (Submission) prevails encourages the woman to make her house her first priority but there is no prohibition whatsoever on women having to work and earn their living. The Muslim (submitter) woman has been given the privilege to earn money, the right to own property, to enter into legal contracts and to manage all of her assets in any way she pleases. She can hold a job or run her own business and no one has any claim on her earnings including her husband. Historically, Muhammed's first wife was a merchant who hired Muhammed to work for her. Muslim women went along with their husbands, fathers and brothers during battles to take care of the wounded and help in the back lines of the troops..

"no right for woman to vote in islam"

This also is not true. Women in Islam (Submission) have the right to vote, express their views on any public matter, run for an office and even be the head of a state
Allah said in the Holy Quran :
60-12 "O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful"

How to Find Traditional and Modern Islamic Clothing

Islamic clothing and modest fashions are popular among Muslims in the U.S.
and other individuals who enjoy a more modest sense of style. Some of the styles are very traditional with heavy embroderies and beading, while other Islamic clothing styles cater to a more modern and fashionable group of Muslims. But whatever your style, it's easy to find clothes that suit you.

Where do you find traditional Islamic clothing?

Traditional Islamic clothing styles are typically in the form of regional clothing. Items like abayas and jilbabs (jelbabs) are often seen as Arabian Islamic clothing styles. While Islamic clothing in the form of salwar suits and tunics are seen more as Indo-Pak styles of Islamic clothing. These days, you can buy virtually any style of traditional Islamic clothing online. There are also local shops in most large cities where you can find abayas, jilbabs, and the like.

Where can I find modern and trendy Islamic clothing?

Like traditional Islamic clothing, modern Islamic clothing consists of abayas and jilbabs. But, Islamic clothing that is modern and fashionable also includes fashions that are relevant today. To find these styles, you can shop at any store - not just Islamic clothing shops. Just keep in mind that in order to qualify as Islamic clothing, the clothes mustn't be sheer, form-fitting, or revealing in any other way.

Whether you like fashionable and modern Islamic clothing or traditional styles, you can easily find whatever you're looking for online. You can search websites like Google and Yahoo for Islamic clothing keywords. Some of the popular phrases are "Islamic Clothing", "Islamic Clothing Store", and "Buy Islamic Clothing". These are more general phrases that will help you find Islamic clothing stores of all types.

If you're looking for more specific Islamic clothing styles, you should search for words like "Abaya", "Jilbab" (also spelled Jelbab). Moreover, for ethnic style Islamic clothing, you could search for " Islamic Clothing Salwar & Kameez", etc. Finally, if you really want fashionable and modern Islamic clothing, type "Fashionable Islamic Clothing" or "Modern Islamic Clothing". You can also substitute the word clothing for clothes.

How do I know what style of Islamic clothing is right for me?

Well, with Islamic clothing whether modern or traditional, the styles that suit you best are relative to your tastes. Think about the following things:

1. Why am I wearing Islamic clothing? Some Islamic clothing shops offer both Islamic and non-Islamic clothing styles. So, choose carefully.

2. Am I more interested in traditional Islamic clothing or modern Islamic clothing? If you're modern, search for modern keywords and if you're traditional, search for keywords that are relate to that style.

3. What colors/patterns/textures do I like to wear best? Again, Islamic clothing styles are offered in a range of colors and such. You just have to look in the right places to find them.

The Media's Portrayal of Islam and the Hijab

Time, people, culture, society, and the environment we are surrounded by, can produce the formation of many perspectives regarding an issue that we see in today’s society. One of many controversial topics is Islam and the Hijab. Many questions and generalisations are often formed in the minds of many non-Muslims in regards to the concepts behind the Hijab through the influence of the media.

Throughout the years of conflict between the "West" and "Islam", the media has strongly altered the minds of non-Muslims by negative exploitation of Islam, and Muslims, in particular on Muslim women. Misconceptions such as, "Are you bald underneath" "Do you go to sleep with that on?" to the association of "terrorism" that contrasts to what Muslim women believe the Hijab represents.

A common misconception is "the Islamic Hijab is something cultural, not religious". The use of the word "cultural" is faulty when describing the Hijab as it implies that it is a result of customs and practices that are something separate from Islam. The cultural dress is referred to the ancient Pre-Islamic Era (Jahiliyah). It is the veil from the Pre-Islamic Era that is considered as "traditional" which stops women from contributing in society. On the contrary, the Islamic Hijab is not considered as an informal tradition, nor does it lower her self-respect. The Hijab is aimed at presenting women with poise and equality in society. An example of Pre-Islamic era in our modern world is the Taliban in Afghanistan. The Taliban are a party who regard such activities un-Islamic for women, who are prohibited from exercising their primary rights. The Taliban have banned women from employment outside the home, apart from the health sector, and have terminated education for girls.

Prophet Mohammad (peace & blessings be upon him) said, "Seeking knowledge is incumbent upon every Muslim". Even Henry VIII forbid women to study the Bible when the first English translations began to appear. It’s an irony although the Taliban claim their guiding philosophy on women are in place to ensure the physical protection and self-respect of women, where as, many Afghan women have been killed, beaten and publicly hung. For many Afghan women fear of being severely punished by the Taliban is their main security concern.

Another misconception is "Muslim women have no right in Islam". Islam gave women rights over 1400 years ago, which is still ignored by many Muslims and non-Muslims today. Firstly, Islam has given women the basic right to freedom of speech. In the early days of Islam, the leaders of the Islamic state regarding legal issues consulted women. Rights that were appointed to Muslim women since the beginning of time are only just surfacing for non-Muslims. In Islam, a woman is free to be whom she is inside, and protected from being portrayed as a sex symbol and lusted after. Islam praises the status of a woman by commanding that she "enjoys equal rights to those of man in everything, she stands on an equal footing with man" (Qur’an, Nadvi: 11) and both share mutual rights and obligations in all aspects of life.

Many women are treated in ways far from Islamic ideals, yet in the name of Islam. The Taliban is an example of a cultural and political name that has been branded with Islam. There is no freedom for women if they are imprisoned in their home in the name of the Hijab and Islam. Moreover, the veil of Islam is not associated with the veil of oppression.

Women that are regaining their identity and role in society, are now wearing the Hijab and are embracing its concept of liberation. They are taking their lawful places that Islam had awarded them fourteen hundred years ago. In fact, the western women had no rights nor did they have rights over their husband. Not only were woman the property of their husband but so were their possessions. In 1919 women in England fought for their rights to be elected to parliament. Because of their demands, they were imprisoned by the government and suffered greatly. It was not until the late nineteenth and early twentieth century when women were given these rights.

A quote from the Qur’an in Surah 2: 26 states:
"And for women has rights over men, similar to those of men over women."

The background history between Islam and the West will shed some light as to why Muslims are portrayed so negatively in the media. Some strong contributing factors are the medieval western conflict, the crusades, the oil crisis of the 1970’s, the Lebanese civil war, the Iranian revolution, the Gulf war, and the explosive Israeli-Palestinian conflict, the September 11 bombings, the Bali Massacre and the London bombings. All these events have caused Islam to be consistently associated with violence and unresolved conflict. Furthermore, the view of Muslims as being violent typically explains why Muslims are seen to establish a threat to the West. One of the most effective ways the media attempts to somehow prevent Islam being seen in a positive frame is to develop propaganda against Muslims and Islam.

The media is able to use the Hijab as a means of exploiting Muslim women, and degrading them. The media assumes, in some cases, that the actions of one Muslim are representations of the general Muslim population. This is generalisation. This sets a example for members of society to abuse and degrade them.

An image of a Muslim woman wearing the chador was labelled as "like death out for a walk" in the Australian Magazine, 25-26 Jan. 1995 issue. The media implied to locate the position of women in Islamic society as dominated. The image also portrayed the difference between Muslim and Western Women in today’s society.

In current affair programs, people watching are bombarded with images of Muslims as savage terrorists, killing innocent people with no remorse. What results from this is the viewers of these programs, recognise and accept only the labels, and therefore with Islam immediately associating it with negative images.

I asked a resident from Parramatta, who wished to be kept anonymous if "the September 11th bombings altered their mind about Islam and Muslim women?" He said "I never knew Islam and the Qur’an preached terrorism. It has made me aware of Islam and the teachings. It increased my awareness of the complexities of Islam and politics in the Middle East including the veiling of Muslim women". This answer shows how influential the media is towards its viewers.

Throughout the western society, the practice of Muslim women wearing the Hijab has resulted in extreme points of view towards their so-called "oppression" and lack of freedom. Despite the obvious portrayal of Muslim women and myths that surround it such as; "Muslim women are oppressed", there continues to be an abundance of Western women reverting to Islam. What Islam uses to protect women is the Hijab. This is ironic because the Western media often portray the Muslim veil as a suppressive force in a woman's life.

Every Muslim woman is required to wear a scarf or some sort of head covering and loose-fitting, modest attire. This is not a means of controlling a woman's sexuality or suppressing her but rather, a means for protection. It implies by dressing this way she will not be seen as a mere sex symbol but will be appreciated for her intellect. Furthermore, it will not subject her to harassment. It is interesting to state the head covering for women is not an Islamic innovation but was also practiced by Judeo-Christian women centuries earlier, and yet is laughed at by the West today.

Naima Omar, a student of University of Western Sydney says "It is funny to say the same veil worn by catholic nuns for God is despised and presented as a symbol of subjection and domination when it is worn by Muslim women for the intention to protect themselves and devoting themself to God".

The term Islam means “submission to the will of Allah” and “peace”. Muslims believe Islam is not a religion but a gift that has been awarded to them. They believe Islam is the way of life and that is harmonious however the media portrays the opposite.

Maria Moskovakis, 18, a Greek Orthodox says "yes of course Muslims are presented negatively in the news. An action by one Muslim is presented with so much bias. If one Muslim commits a crime, it is not the person but the religion presented that goes to trial. What we hear and see is all controlled.

As El-Gharib (1996-97) noted, television, books, newspapers, and magazines are used to present Islam as being a backward and barbaric religion. It has been seen as oppressive and unjust; and more than this, it is seen as being most oppressive to women. These various forms of media misrepresent Islam in different ways, however largely achieve the same negative result – the creation of a growing barrier of misunderstanding and hostility between Islam and it’s followers, and the West.

Muslims have an obligation to fulfil which is to educate themselves, their children to gain knowledge which is ordained upon them regardless of their race, gender and marital status etc.
A Hasan Hadith narrated by Ibn Majah in the Qur’an states:
"Seeking knowledge is a duty on every Muslim" and therefore gaining knowledge is regarded as an act of worship. Stopping any Muslim from gaining an education regardless of age and sex is not Islamic.

Dr Homer of Sweden was asked by the United Nations in 1975 to study the status of Women in the Arab countries and said: "It is the Swedish woman who should demand her freedom, as the women in the Arab countries has already reached the peak of her freedom under Islam." From "Status Of Women In Islam" page 23.

Many have become used to believing the false information that they are spoon fed every time they turn on the screen, listen to the radio or open a newspaper.

http://www.islamfortoday.com/women.htm http://www.feminist.org/afghan/facts.html http://www.karelma.com/english/history/henry-VIII.html http://www.indiatogether.org/manushi/issue98/islam.htm http://www.famsy.com/salam/Portrayal0402.htm Article Source: http://EzineArticles.com/?expert=Derya_Goren

First international Halal logo on Colgate packaging soon

Kuala Lumpur: The first international Malaysian halal logo issued by Halal Industry Development Corp Sdn Bhd (HDC) will be placed on Colgate-Palmolive's toothpaste and mouthwash packaging.

"Over the next few months, this much-coveted logo will be placed on our toothpaste and mouthwash packaging," said its marketing director, John Hazlin, at a press conference here Tuesday.

Colgate-Palmolive (Thailand) Ltd, which produced the toothpaste and mouthwash, is the first company to get the halal certification from HDC.

The production is for the South-East Asian markets including Malaysia, Indonesia, Brunei and Singapore.

Until recently, only locally-manufactured products were eligible to receive the Malaysian halal logo.

On April 17, 2008, HDC was entrusted by the government to issue the Malaysian halal logo for all products produced domestically or internationally.

Previously, Colgate toothpaste was certified halal by foreign bodies recognised by Jabatan Kemajuan Islam Malaysia (JAKIM).

The official presentation of the certificate to Colgate-Palmolive (Thailand) Ltd was held Monday at the gala dinner of World Halal Forum 2008.

Colgate-Palmolive's head of regulatory affairs for Greater Asia division and halal committee chairwoman, Hamidah Minhaj, said the HDC audit was conducted according to international audit standard.

"It includes full checks of Colgate's own Good Manufacturing Practices and Safety Standards and with full compliance to the Malaysian halal standards," she said.

Colgate-Palmolive Sdn Bhd is a subsidiary of the Colgate-Palmolive Co, a US13.8 bilion (US$1=RM3.20) global company.

Meanwhile, HDC's chief executive officer, Datuk Jamil Bidin, said HDC has undertaken the process to certify and confirm Colgate-Palmolive's products being halal in less than the time prescribed of 30 working days.

"We hope we can keep this process going because as far as HDC is concerned, we would like to provide an efficient service to industry players to facilitate them in getting the necessary certification.

"We understand how the industry players operate because time is critical for them. In order to facilitate the certification process we have to do it within the time frame," he said. Jamil said HDC would not compromise on certification requirement despite the speed it took.

"We followed the MS 1500 that JAKIM has been using all this while and in fact we would like to take this standard to higher level so that we will also meet the requirements of some other international protocol," he said.

He said this was important as multinational companies' products go global. - Bernama

Citi launches Shariah-compliant products in UAE

Citigroup said on Monday it will be launching a series of Shariah-compliant banking products in the UAE first in order to help companies better manage their working capital needs.

The major bank said that the new banking products, which will initially be launched in the UAE before other markets, were designed for a growing number of its corporate customers who were looking for competitive Shariah-compliant alternatives to conventional products.

"The Citigroup treasury and trade Shariah-compliant services are in line with Citi's strategy to offer our clients Shariah-compliant working capital products in the UAE to be later introduced to various other markets," said Samad Sirohey, chief executive officer of Citi Islamic Investment Bank and head of Global Islamic Banking.

Islamic Urban Wear- Understanding Modern and Urban Styles

One can find many differences between the Islamic urban wear and the Islamic rural wear. In Asia most people can be found in rural areas, making large difference in lifestyle than in urban area.

One can find many differences between the Islamic urban wear and the Islamic rural wear. In Asia most people can be found in rural areas, making large difference in lifestyle than in urban area.

In rural areas the life style is simple and not as fashionable when compared to wears in urban areas. In Urban areas people wear highly fashionable and more costly clothes than in rural areas. Also the Islamic urban clothing is different in different countries because life style mainly depends on climatic condition and culture of that country.

In Asia, it is always good to wear cotton cloths as the climatic conditions in Asia are very hot and humid; cotton cloths are more hygienic than many other fabrics. Thuabs are most popular among the Muslim men across the world. Since from many centuries Muslim men used to wore long and flowing cloths. A Muslim man thinks their clothing shows its political, cultural and social value.

Urban wear

In Islamic Urban wear the Thuabs and Jubbahs are more popular than usual urban wears. Most people who follow Islam wear the Thuabs and jubbahs than traditional urban wears. These Islamic urban are easily available at many online trading shops where one can buy beautiful and fashionable urban wear at very low cost than its actual price at outlets. Online shopping help to save time and money and one can buy their favorite cloth in just few clicks but it is important to shop on a famous and trusted site. Almost all of the online shop provide home delivery options and offer easy payment options. One can also buy his/her required urban Islamic cloths from roadside streets. There are some special online and roadside shops that are famous for selling good quality, current patterns and fashionable urban wear at reasonable rates.

Most women wear the salwar-kurta and black Burkha over the face. The clothing of boys and girls are similar to clothing of their parents. Basically these people have simple day to day clothing but for festival and main occasions they wear very highly design beautiful cloths. One can easily notice the difference between urban wearing and typical wearing at rural areas.

As these people are living almost every part of the world and hence their clothing may Changes from place to place and they adopt their life style as per the culture and climatic conditions of that country. Islamic clothing can be differentiae into two main categories Islamic urban wear and Islamic rural wear. Urban wear mainly consists of highly fashionable cloths which are costly and it includes shirt paint with suit and traditional jubbah and pajamas. And Islamic rural wear consists of cotton jubbah and pajamas for men and salwar-kurta and black Burkha over the face.

About Author

Jason Stevenson writes articles on Islamic Designer Fashion, Muslim Fashion, Islamic Urban Wear. Other information written by the author related to Urban Wear, Muslim Clothing, Islamic Fashion can be found on the web. For more details visit http://www.lawungdirect.com

Shariah complaint trading a big hit with Gujarat’s Muslims

The Gujaratis' expertise in the share market is now passé. The in-thing now in the bourses is Shariah complaint trading – which Muslims have taken to in a big way, especially after the 2002 riots.

According to the Ahmedabad-based Parsoli Investments, in Gujarat only, Rs 1,600 crore were invested in the Shariah compliant share market, also known as the Halaal Share Market, last year. Now while Parsoli Investments tries to generate awareness on the topic, more and more Muslims are dabbling in the Shariah compliant share market. According to experts, the trend picked up after a lot of families, who lost their property in the riots, took to the Shariah complaint trading. It suited them religiously and also acted as a safeguard to investments and returns. As Zafar Sareshwala, CEO of Parsoli Investments, said, the Islamic Equity Index was more stable than the BSE-Sensex when the South Asian market witnessed a slump at the end of 2007.

He said Muslims from the state have started investing in the shares of heavy engineering, oil, infrastructure, clothing and textile companies. There are 1,078 companies listed under the Shariah-complaint trading list from the BSE Sensex. Capital goods and I-T companies top the list. There are about 150 companies in this category and only 9 belonging to the media sector. Sareshwala further said that most companies, which do not comply with Shariah norms, are the ones that have more than 33 per cent debt ratio in the total market cap.

“By maintaining a debt of less than 33 per cent of the total market cap, the Shariah-based companies get a big boost. Their business expands and the market wants to trade with them,” said Sareshwala.

He said he lost his brokerage business, Parsoli Investments, in the riots and revived it after listing out Sharia't based companies. Now his firm is the leading player in the Sharia't complaint Islamic investment model, he said. The Shariah forbids Muslims from investing in companies that charge interest, including banks and insurance firms and companies dealing in alcohol, entertainment and pork, which are deemed as haraam.

Pervez Patel, who now wants to set up a franchise for a Halaal share firm, said a large number of non-Muslims are also investing in the Halaal share market. "It is comparatively a safer and better option to invest. However, there are a lot of misconceptions about investing in stocks among the Muslims the world over. As Halaal shares go up in Gujarat, awareness among the Muslims will increase," he said. Sareshwala said Parsoli investments will organise seminars and conferences all over Gujarat, including Vadodara and ask Muslims to invest in the Halaal share market. He said this will demystify the share market for a good number of Muslims who have traditionally invested only in real estate.