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Celebrating Eid-e-Milad

Posted on 03 February 2012 by Tea Server



        When we celebrate Milad, we gather, in order to send salutations (Esal-e-Swaab) to the Prophet [May Allah bless him and grant Him peace], give charity to the poor (Sadaqah Khairat) and remember wilaadah(Birth) and virtues of the Prophet [May Allah bless him and grant Him peace]. The Ahl as-Sunnah does not say that one must celebrate “Milad” only on 12 Rabee’-ul-Awwal, in fact it can be celebrated at anytime of the year. 

Generally Milad-un-Nabi is celebrated, on the 12th of Rabee’ul-Awwal, by Muslims all over the world. In every Muslim country, there is a public holiday for “Milaad-un-Nabee”, except one country, but even in that country, the people celebrate “Milaad” individually. The birth of the Anbiyaa’ has been mentioned in the Qur’an. For example, Adam, Musaa, Eesaa, and Yahyaa (May Allah bless them and grant them peace). If it is wrong to talk about the birth of the Prophet (May Allah bless him and grant him peace), then why has Allah TA’ALA mentioned it in the Qur’an?

Evidence of Milaad-un-Nabi from the Qur’an
Allah Ta’ala says in the Holy Qur’an:

Say: “In the bounty of Allah, and his mercy;- Therein let them rejoice.” That is better then what they Amass.

(Yunus, 58)

In this verse, Allah Almighty tells us that we should be happy when we receive blessings and mercy from Him. Without doubt, the Prophet [May Allah bless Him and grant Him peace] is the greateset mercy and blessing of Allah Almighty

Allah Almighty says in the Qur’an:

“And we sent not to you but a mercy for all the worlds” (Al’Anbiyaa’, 107)

AllahAlmighty says in the Qur’an:

Oh Prophet! The communicator of unseen news. We have sent you as a present beholder and bearer of glad tidings and a warner.

And an inviter towards Allah by His command and a brightening sun.

And give glad tidings to the believers that for them is great bounty of Allah.

(Al-aHzaab, 44-47)

AllahAlmighty says in the Qur’an:

…remind them of the day of Allah…


(Ibraaheem, 5)

Hafidhh Ibn Kathir and Qadi Shawkani write that:

“the day of Allah” refers to the day on which AllahAlmighty has done a favour on mankind. For example, the freedom of Bani Isra’il from the slavery of Fir’awn.

[Tafsir Ibn Kathir, and Fath-ul-qadeer, by Hafidhh Ibn Kather and Qaadee Shawkaanee]

Allah’s graetest favour on mankind was the birth of the Prophet [May Allah bless him and grant Him peace]. This means that the Milaad of the Prophet [May Allah bless him and grant Him peace] is a “day of Allah”, therefore we should remember it.

Hafidh Ibn Rajab writes that:

It is recommended to fast on those days on which Allah Almighty has sent blessings on us. The greatest favour which AllahAlmighty has bestowed us with, is the sending down of the Prophet [May Allah bless him and grant Him peace]. Allah Almighty says in the Qur’an:

“I have favoured among nations and sent to you a Prophet from among you”(ltaa’if-ul-ma’rif, page 111, by Hafidh Ibn Rajab)

Some other evidences of Milaad
Our Prophet [May Allah bless him and grant Him peace] celebrated the birth of his son Ibraaheem by freeing a slave. (Tareekh Ibn Kathir, “Birth of Ibraaheem”).

Imam Muslim writes that the Prophet [May Allah bless Him and grant Him peace] was asked about the fast on Mondays, which he used to keep, the Prophet replied “This is the day of my birth”.

(Muslim, “Kitaab-us-Sawm”)

This proves that the Prophet [May Allah bless Him and grant Him peace] kept fast on Mondays to show gratitude for his birth.

Imam Bukhari writes that:

when Abu Lahab died, someone from his household saw him in a dream, they asked him what happened in the grave he said “I am being punished severely, but on Mondays, I get water from my finger with which I am freed Thuwayba,

(Bukhari, “Kitaab-un-Nikaah”)

Friday is a special day for Muslims because this is the day that Allah created Aadam[May Allah bless him and grant him peace]

(The Muslim book of Jum’ah, also Tareekh Ibn Kathir, vol.1, “Story of Aadam (May Allah bless him and grant him peace])

Hafidhh Ibn Kathir writes that Abu Lahab freed Thuwayba on the day that the Prophet [May Allah bless Him and grant Him peace] was born.

(Sirat-un-Nabee, “Birth of Prophet May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)

This proves that a kaafir, Abu Lahab, was happy on the day of the birth of the Prophet [May Allah bless Him and grant Him peace] and was rewarded by having his punishment reduced. If this is true, then indeed Allah will bless a Muslim who rejoices the birth of the Prophet [May Allah bless Him and grant Him peace]. This Hadith has been used by many ‘Ulamaa’, to justify the celebration of Milad.

Allama Ibn Hajr Asqalani writes that Sohaily said that Abbaas Radi-Allahu-unhu, who was the uncle of the Prophet [May Allah bless Him and grant Him peace], had the above dream. Apart from this, other Muhadditheen have also attributed this dream to Abbaas Radi-Allahu-unhu. (Fath-ul-baari, “Nikaah”, by Hafidh Ibn Hajar Asqalaanee)

A person may ask, “When did Abbaas Radi-Allahu-unhu have this dream? Was it before or after he embraced Islam?” The answer to this is that he had this dream after coming into the fold of Islam (Seerah-Ibn-Hashaam) Abu Lahab died after the battle of Badr before which Abbaas Radi-Allahu-unhu embraced Islam.

Fatwa of Scholars for Milad
Hafidhh Ibn Taymiyyah writes:

“Those people who celebrate Milaad through the love and respect of the Prophet [May Allah bless Him and grant Him peace], will be rewarded by Allah.

[Iqtidaa’ us-siraat-il-Mustaqeem, page 294]

He also writes that:

If someone celebrates Milaad with the love and respect of Prophet [May Allah bless him and grant Him peace], he will have a “big reward”. He says that in Muslim communities, Milaad-un-Nabi gatherings are only done with the respect and love of the Muslims for the Prophet [May Allah bless him and grant Him peace]

[Iqtidaa’ as-siraat-il-Mustaqeem, page 297, by Hafidhh Ibn Taymiyyah]

Hafidhh Ibn Kathir wrote that:

There was once a King, Abu Sa’eed Malik Muzaffar – a man of good deeds. In his kingdom, wherever he saw a lack of water, he would build a well. He also established many Islamic study centers. Every year, he would spend half a million dinars on hosting a gathering of his people to celebrate the birthday of the Prophet [May Allah bless Him and grant Him peace]

[Tareekh Ibn Kathir, see story of King Abu Sa’eed, Volume 13]

Ibn Muhammad bin Abdul Wahhab Najdi, in his book, writes:

“Thuwaiba, who was the freed slave of Abu Lahab fed Rasolallah Sallalalhu ‘alaihi wa sallam milk. Abu Lahab freed Suwaiba at the time when she informed him that a son has been born at your brother’s house. After the death of Abu Lahab he was seen in a dream, in which he said ‘I am in severe punishment but this is lessened on Mondays, he showed his forefinger, and said that he would suck from it. This is so because it was with this finger that I freed Suwaiba when she informed of the birth of the Prophet, and she also fed the Prophet Sallalalhu ‘alaihi wa sallam milk”. Ibn Jawzi states: Abu Lahab is that kaafir who has been specially referred to, in the Qur’an. If such a person can be rewarded for celebrating the Milaad of the Prophet Sallalalhu ‘alaihi wa Sallam, then imagine how great the reward would be for a Muslim when he celebrates it.

[Mukhtassar Sirat-ur-rasool, “Milaad-un-nabi”, by Ibn Muhammad bin Abdul wahhaab Najdi].

The above is evidence that celebrating the birthday of the Prophet [May Allah bless Him and grant Him peace] in the form of a gathering is permissible. Otherwise Hafidhh Ibn Kathir would not have referred to it as a good deed and Hafidhh Ibn Taymiyyah would not have said that there would be a “big reward” for doing so.

Some people have the opinion that King Abu Sa’eed introduced the celebrating of this occasion. This is not true because Hafidh Ibn Kathir states that in the 5th Century hijree, a King named Malik Shah celebrated it also with a gathering

[Tareekh Ibn Katheer biography of Malik Shah]

Some people even argue that the Holy Prophet was not even born on the 12th Rabbi Awwal. This argument is baseless, as Hafidh Ibn Kathir has discussed this in Sirat-un-nabi. He states that the majority of the scholars agree that the Prophet was born on the 12th of Rabee’ul-Aawal. The evidence of the people who do not accept this is weak.

(As-Sirat-un-nabi, vol.1, “Birth of the Prophet [May Allah bless him and grant Him peace]”)

Muhammad Ibn Is-haaq states that the Prophet was born on the 12th of Rabee’ul-Awwal.

(Seerah Ibn Hashaam, “Chapter Birth of the Prophet [May Allah bless him and grant Him peace]”)

Ibn Is-haaq was a Taabi’ and was born in 75 Hijrah. His book is the oldest book available of seerah in Islamic history. The first book of Seerah was written by Musa bin Uqba. This book is no longer avaiable for reference.

The Ahl as-Sunnah celebrate the Milaad of the Prophet [May Allah bless Him and grant Him peace] with love and respect. If someone does not celebrate it, we do not call them a kaafir because the matter of Milaad does not affect the ‘Aqeedah of a person. The celebrating of this should not cause any divisions among Muslims.

Hafidhh Salaahuddeen Yoosuf [A great follower of Hafidhh Ibn Taymiyyah and Shaikh Najdee] writes:

On the birth date of the Prophet [May Allah bless him and grant him peace], to give charity to the poor or to build a Masjid. We agree in this type of celebration of Milaad.

(Milaad-un-nabi, by Hafidhh.Yoosuf, page 92)

Hafidh Ibn Kathir writes: “On the day of the birth of Prophet[May Allah bless Him and grant Him peace], Shaytaan cried a lot.”

(Sirat-un-nabi, “Birth of the Prophet [May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)

From Ibn Kathirs narration we can see that to feel unhappy on the Birthday of the Prophet [May Allah bless him and grant him peace] is the way of shaytaan not the way of a Muslim!

Some questions raised concerning the Milaad
Although the Prophet was born on the 12th of Rabee’ul-awwal he also died on the same date. How then can the 12th of Rabee’ul-awwal be a happy day?

Mourning for someone’s death should not be more than three days, except for a woman, who has lost her husband. The Prophet’s [May Allah bless him and grant Him peace] death was over 1400 years ago, so the period of mourning has passed. But, after someone dies, his death is remembered by reciting the Qur’an, remembering his merits, giving alms, and making du’a for him. Even if the period of mourning for the Prophet’s [May Allah bless him and grant Him peace] death exists, all the actions mentioned above are included when people gather for Milaad-un-nabee. For this reason, there is not need to separate the celebration of the Prophet’s [May Allah bless him and grant Him peace] birth, and the mourning of his death.

How can there be an Eid Milaad-un-nabi when there are only two Eids (Al-Fitr and Al-AdhHaa)?

Allah Almighty says in the Qur’an:

Prophet Isa [May Allah bless him and grant Him peace] prayed to Allah Almighty “Oh Allah, our Lord, send down to us a tray of food from the Heavens so that it may be an occasion of Eid for us for the first and the last of us.” (Al-Maa’idah, 114)

Imam Hakim writes that the Prophet [May Allah bless him and grant Him peace] said “Friday is also an Eid day”. Once, in the Prophet’s time Eid came on Friday and the Prophet [May Allah bless him and grant Him peace] said “Allah has given you two Eids today”.

(Mustadrak, “Jum’ah” by Imam Haakim and summary by Imam Dhahabi).

Imam Tirmidhee writes

“Abdullah-bin-Abbaas was reciting verse 3 of surah maa’ida, from the Qur’an. A Jew, sitting close-by heard it and said to Abdullah “If that verse which you recited, was revealed to us, we would make that day an Eid day”. Abdullah-bin-Abbas replied “When this verse was revealed, there were two Eids on that day. One of them was the Hajj day and the other Friday”.

[Tirmidhee , “Tafsir”, and also Tafsir Ibn Kathir, surah 5, verse 3]

From the references above, it is proved that the term “Eid day” does not specifically apply to the two Eid days (Al-fitr and al-adhHaa), but instead, it could be used for any Islamic holy day. This means that we can refer to “Milaad-un-Nabi” as “Eid-Milaad-un-nabi”

Books on Milaad-un-Nabi (SallahoAleheWasalam)
Imam Tirmidhi, in his book even gives the title of one of this chapters, the name “Milaad-un-Nabee”. (Tirmidhi, shamaa’il)

Imam Waaqdi (A second century Scholar) also wrote a book entitled “Milaad-un-Nabi”. The original copy can be found in Cairo.

Allama Ibn Al-Jawzi, wrote a book called “Milaad-un-Nabi” in which he gives very strong proofs permitting the celebration of Milaad.

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Tunisia leads the way, for the moment…

Posted on 03 February 2012 by Tea Server

Anniversaries are dangerous days and dangerous moments. There is often a lot of celebrating, a flash of attention and then the sun goes down and life goes on as before. We properly celebrate an accomplishment from the past without real thought or determination on how to preserve and build on the celebrated triumph.

So now we are in the run of anniversaries of the Arab Spring, where elections have been held in Tunisia and Egypt, disarray and uncertainty pervades Libya and the bloody battle continues in Syria. In places like Saudi Arabia, Kuwait, Bahrain and Yemen there are different murmurs of dissent and muddle of just what direction the movements and the reforms will go forth.

Are the elections of Tunisia, Morocco and Egypt the teaching moments that shine on this first anniversary? Or is the true result that woman with the blue bra, being beaten in Cairo coupled with a ramp up on as sexual assaults on journalists? Is the complete confusion and uncertainty of Yemen the harbinger, or the frustrating stagnation of political movement in Lebanon? Or is another wave of self-immolations in Tunisia the true elements of the story?

Perhaps it is perfect symbolism that again people are lighting themselves on fire in Tunisia. That says the circle has now been completed. Back to the beginning, the first tipping points that Tunisia — whose previous impact in the modern Arab world was designed by its dictator to be quiet at best — found itself launching a political dynamic unlike any in the area’s history, since perhaps the first great wave of Islam swept over the region.

Yet there is a difference.

In Tunisia, we saw a rapid fruition of the power to speak and demonstrate – for the moment.

In late October, nearly 90 percent of Tunisians cast their votes in historic democratic elections. The Islamist Ennahdha party received 42 percent of the vote, displayed the discipline of a political party with sophisticated machinery while demonstrating sensitivity to the concerns of the public, as half of its elected officials were women. That was counter to is perceived image of being an anti-women party by virtue of its religious affiliation.

Going further it formed a coalition with the leftist-leaning and nationalist-liberal parties. The three blocs divied up the top three positions in government. The biggest losers of the elections were the secularist, anti-religion parties as well as the remnants of the Ben Ali regime – seemingly a public shout out in favor of an alliance between parties that preserved the Arab and Muslim identity of society, and respected the principles of democratic governance, political pluralism and civil and human rights.

Now Tunisia grabbles with the impact of free speech, inexperience in running a nation and other challenges that are faced by an infant representative government. The likely scenario next for the Tunisian revolution is that a new constitution will be written and offered as a referendum in the fall, followed by new parliamentary elections at the end of the year. If the current government is able to reduce the economic hardships on the poor and the middle class, reform the security agencies and the judiciary as promised, then they may repeat its victory – and show that the nation that went first continues to lead.

That all looks good.

One year out it is worth recalling the longtime saying that revolutionaries are not the ones who reap the fruits of the revolution. After the revolutionaries comes the time of the opportunists and the time of failed hopes.

Egypt shows just that. Those who viewed the events from afar, and thus did not drink in the elixir of street joy after the rapid revolutionary results, suspected it would be a long, difficult and puzzling challenge to wrest control from the military and other longtime power brokers. Those chess players may not be seen but they know how to move the pieces.

The past year in Egypt has been marked by brutal suppression of peaceful protests by army officials. Instead of protecting Egyptians, the Supreme Council on Armed Forces used extremely violent tactics such as tear gas, rubber bullets and live ammunition to disperse protesters. They are responsible for the deaths of at least 41 civilians over the past year.

The SCAF also renewed emergency law, a 30-year-old mainstay of the Mubarak regime that allows for abuse and detention of any citizen who is critical of the government. There are prison terms witing under the law for any person whose speech it deems to be ‘insulting’ or ‘defaming’. According to Human Rights Watch, SCAF has tried more than 12,000 civilians under military tribunals since January 2011, including children under the age of 15. Emergency law hinders all types of freedoms of expression in Egypt, and suppresses the freedom of all citizens to voice their opinion without fear of prosecution.

The power to speak has many repercussion. While each nation is different, the seeds of humanness are the same. Preventing them always lends itself to cruel creativity.

These are teaching moments in the countries of the Arab restiveness. Spring turned to summer and fall and winter, a full year of seasons. Unleashed, untethered, unscripted at the beginning, it is no surprise it has propelled those to success: those who has the organization, the plan, and the ability to drive that plan.

As some nations now wiser than they were a year ago? On the surface, it seems not in a region where freefall and fluid change now seems to be the script for the near future. Even in Tunisia, journalists are facing increasing assaults, Human Rights Watch reports, noting that the trial of a television director on morality charges for airing a controversial animated film is a disturbing turn for the infant democracy.

Free speech was the cry a year ago, but perhaps today only free to a certain degree. The cries are in the shattering of dreams. In the Arab world, it may be the second anniversary that tells a much more true story.

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The Egyptian Football Tragedy

Posted on 02 February 2012 by Tea Server

Riot police at Port Said stadium (Mahmud Hams/AFP/Getty Images)

At a time when all of the continent’s and indeed the world’s sporting attentions should be focused on the African Cup of Nations being played in Equatorial Guinea and Gabon instead they have to look away toward Egypt where unimaginable tragedy has struck. Scores have died and hundreds have been injured in a clash between rival fans at a match in Port Said. Even as al-Masri beat Cairo’s al-Ahly 3-1 fans went on the rampage. But this was not mere football violence. It is increasingly clear that members of the police and military not only were unable to stop the violence, but many may have been complicit in it. Egypt has declared three days of national mourning.

Tensions between fans coupled with inadequate and indifferent security make for a volatile mix. Add to that the already unstable situation in Egypt and the implications of the events in Port Said ring all the louder.

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More than 70 die in Egyptian soccer pitch invasion [Reuters]

Posted on 02 February 2012 by Tea Server

(Reuters) – Seventy-three people were killed and at least 1,000 injured on Wednesday after a soccer pitch invasion in the Egyptian city of Port Said, in what a deputy minister called the biggest disaster in the nation’s soccer history. Violence at football matches across north Africa has increased significantly since political unrest began sweeping the [...]

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“The Two-State Solution Just Died, Mr. President”

Posted on 29 January 2012 by Tea Server


UNITED NATIONS – On the final day of a three month deadline set by the Quartet – Brussels, Washington, Moscow and the UN – for Israelis and Palestinians to resume bilateral peace talks, Israeli attorney Daniel Seidemann convened an exclusive briefing with the UN Correspondents Association to unveil a grim message he will deliver to President Obama at the beginning of next week: the two-state solution is dead and you are to blame.

Mr. Seidemann, a legal expert on Palestinian-Israeli relations in Jerusalem, has spent the past twenty years lobbying senior-level officials in Washington, Paris, London, Moscow, Cairo and both halves of Jerusalem to broker a two-state compromise which would, if not cure the cancerous conflict eating away at Middle East relations, at least put it into remission.

Cause of Death

“A surge of settlement activity the likes of which we have not witnessed since the early 1970s,” Mr. Seidemann explained, has enabled me “to project with a fair degree of authority what the map of Jerusalem will look like in two years time.”

From that projection two “unprecedented” conclusions can be drawn, he said. First, “the map of Jerusalem will be so Balkanized geographically and demographically that a political division of the city will no longer be possible.”

Second, the White House is for the first time in history completely beholden to Israeli leadership. “During the last six months, my Prime Minister Netanyahu has said in word and in deed, ‘President Obama you have no leverage over me on this issue. I know and you know you will not engage me publicly and probably not privately on these issues until probably after the November elections. I am at liberty to act with impunity.”

The United States’ February 18, 2011 veto of “its own language” on a Security Council resolution condemning settlement activity, together with the defunding of UNESCO a day after Palestine achieved full statehood membership there, reflect Washington’s “colossal trend of self-marginalization” in the peace talks, he said.

Next week, Mr. Seidemann plans to tell President Obama in person that if he chooses to cow to Israeli pressure and ignore the settlements issue until after the November elections, “by the time you get back there may not be anything left to talk about.”

But “short of catastrophe,” he added, “there is not going to be any engagement from Washington until after the elections. And maybe then none.”

A War of Rebirth?

“What I have described here is a state of acute disequilibrium in the Israeli-Palestinian conflict,” Mr. Seidemann said while calling attention to the brewing war next door in Syria. “Having two states of disequilibrium simultaneously creates pressure along the tectonic plates. These things correct themselves in one of two ways: either a new robust political paradigm – which is not in the cards over the next several months – or an armed conflict. I have a feeling that there is a war waiting to break out there to realign things. It just hasn’t decided where it will break out and over what.”

Photo courtesy of REUTERS/Ammar Awad (A general view of a Jewish settlement known to Israelis as Har Homa and to Palestinians as Jabal Abu Ghneim is seen near Jerusalem November 16, 2011. Israel said on Tuesday it will invite bids soon for constructing 814 homes in occupied land it considers part of Jerusalem, pursuing a decision to speed up building in settlements after Palestinians won full membership in the U.N. cultural agency).

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SciDev.Net: Egypt’s Scientists Savour Post Revolution Year

Posted on 26 January 2012 by Tea Server

By: Hazem Badr

Published on SciDev.Net on 18 January 2012

There has been a surge in public interest in science as the route to recovery

[CAIRO] Scientists have been reflecting on the astonishing gains that the Egyptian revolution has delivered them, as the first anniversary of Egypt’s Tahrir Square uprising approaches next week (25 January).

Over the past year, the science budget has increased by more than a third, salaries have risen and plans have been made for a science and technology city.

“Change has begun on both financial and administrative levels,” Maged El-Sherbiny, president of the Academy of Scientific Research and Technology (the government body responsible for funding research in Egypt), told SciDev.Net.

All the research centres affiliated to different ministries will be gathered under the Supreme Council of Research Centers, and the scientific research budget, which jumped 35 per cent in 2011−12, is likely to increase in 2012−13, said El-Sherbiny, with a government target of one per cent of gross domestic product to be spent on science.

The sharp increase in funding stems from a widespread perception that investment in science is crucial for the future of Egypt.

Ashraf Shaalan, president of the National Research Centre (NRC) ―the largest research centre in Egypt ― said that this surge of national fervour for science, as well as increased funding, had motivated Egypt’s scientists.

For example, it has sparked interest in getting research published in international journals, he said. Output rose by a quarter to about 2,000 in 2011, he claimed.

The NRC won about US$13 million from the National Science and Technology Fund in 2011 to fund 80 research projects, he said. But, despite salary rises, the centre lost 400 researchers in the brain drain last year, especially to Qatar and Saudi Arabia.

The private sector has not fared so well post-revolution. The Nile University, the first private non-profit research university in Egypt, came under threat because of links to the former fallen regime. The university had moved into new accommodation just before the revolution and was then told by the new government to move out because they were on government land.

“Such stumbles are expected after revolutions,” said Tarek Khalil, president of the Nile University.

“We started the year after the revolution not knowing if we would continue but, by the end of the year, the minister of scientific research had assured us that we will be continuing our efforts in our university.”

Nile University will now be part of the new Zewail City of Science and Technology.

Government support for science investment and the launch of Zewail City― depicted as the ‘first fruit’ of the revolution and as a national project needing the support of all Egyptians ― has led to a surge in public interest in science, said Dr Hassan Abol-Enein, head of the Science Age Society, a non-governmental organisation (NGO).

“We noticed a high attendance at our lectures which we weren’t used to before 25 January,” he said.

After the revolution, NGOs became free to support scientific research in a way that had not been possible before. This was boosted by a fatwa (Islamic religious ruling) issued by the Grand Mufti of Egypt last October saying that donations to scientific research were acceptable as a component of the obligation to give 2.5 per cent of income to charity.

Abol-Enein said there were plans to harness the new public enthusiasm by establishing a fund to finance research projects, to which the public can donate.

But other leading scientists have expressed caution about how enduring Egypt’s scientific changes might be.

Alaa Idris, chairman of the scientific research committee of the science-supporting foundation Misr El-Kheir, said: “Egyptians are still more concerned with issues such as increasing wages [and dealing with] street children and slum areas”.

Idris said that, for real change to occur, the new Egyptian constitution should acknowledge the importance of scientific research and a law on science and technology should be passed next year.

Syndicated from: Muslim-Science.Com

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Dhai Din Ki Masjid – Dhai Din ka Jhopra

Posted on 25 January 2012 by Tea Server

Dhai Din ka Jhopra

One of the oldest and most interesting historical building of Ajmer, is Jama Al-tamish popularly known as Dhai-din-ka-Jhonpra, situating in Ankerkot at the foot of the Taragarh hill According to Tod Rajasthan ” it is a relic of nobler days and architect and the antiquarian because of its multifarious artistic attractions.

The monumental mosque has, however, been the subject of diverse opinion about its origin. According to Ajmer Historical and Descriptive (by Dewan Bahadur Harbilas Sarda) it is claimed to be a Saraswati Mandir which is said to have been built in 1153 A. D. by Raja Visaldeva who was the first Chauhan Emperor of India. But according to the Arabic inscription appearing on the marble arch in the centre of the mosque and the convincing arguments advanced by the author of Main-ul-Arifin (P. 150-154) it is recognised to be a mosque ever since its origin which was built by Sultan Shahabuddin Ghori in 595 A. H. (12th century A.D.) wherein Hazrat Khwaja Muinuddin Chishti himself (who came to Ajmer in 587 A. H.) is said to have offered his prayers for a considerable time. Later on, Sultan Shamsuddin Altamish of Delhi (607 to 633 A. H.) is reported to have built its present massive structure of red stone which was completed in 614 A. H. by Ali Ahmed mason under the supervision of one Mohammed Ariz – a claim which is also substantiated by another Arabic inscrition on its central arch. (Ahsan-us-Siar, P. 87-92). In any case, this magnificent mosque is one of the rare historic monuments of India.

General Cunningham., Director of Archaeology Government of India, who inspected this mosque in 1864 A. D., appears to have fallen into the error of accepting the common belief that it was built in Dhai-din i.e. two and a half days, as its name implies out of the material released from some demolished temples – a judgment which is difficult to believe in view of its extensive and massive stony structure replete with extremlely fine and most intricate workmanship on stone. It seems that only the smaller marble arch in the centre of the mosque may have been finished in 2-1/2 days to meet an emergency but the whole massive structure, with its elaborate Arabic tracings and delicate engraving details, is definitely a work of many years sustained labour.

Writing of the beautiful details of this marvellous edifice, Mr. Furgusson, author of the Eastern and Indian Architecture (P. 513 ) says – “As example of surface decoration, the Jhonpra and the mosque of Al-tamish at Delhi are probably unrivalled. Nothing in Cairo or in Persia and nothing in Spain or Syria is so exquisite in detail and can approach them for beauty or surface decoration. The gorgeous prodigality of ornamental work , the fascinating richness of tracery, the delicate sharpness of finish, the fascinating richness of tracery, the delicate sharpness of finish, the endless variety of detail and the accurate and laborious workmanship, are eternal credit to its past Indian engineers and masons”. There is a rich variety of Quranic verse inscribed all over the building to tax the brains of both inquisitive historians and the antiquarians alike . In short, it is a model of excellence in the art Indian architecture.

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Sold Into Slavery As a Girl, Shyima Hall Becomes a U.S. Citizen

Posted on 13 January 2012 by Tea Server

By Phil Willon, Los Angeles Times

A decade ago, Shyima Hall was smuggled into the United States as a 10-year-old slave, forced to cook and clean inside the home of a wealthy Irvine family and, at night, sleep on a squalid mattress in a windowless garage.

On Thursday, the Egyptian-born 22-year-old stood before a federal judge in Montebello with nearly 900 others and was sworn in as naturalized U.S. citizen. The ceremony capped a hard-scrabble journey that began with Hall’s rescue, wound through the foster care system and ended with her living on her own, working, and with ambitions to become a federal agent.

“I went through something terrible, but right now I’m in a great place,” Hall said after Thursday’s citizenship ceremony at the Quiet Cannon Country Club. “I can’t imagine anything greater than having my own life.”

Hall’s Egyptian parents sold her into slavery when she was 8 for $30 a month, according to authorities. The Cairo couple who bought her moved to Irvine two years later, smuggling Hall into the U.S. where she toiled for them and their five children until she was 13.

Hall said she worked 16 hour days, scrubbing floors, cooking meals and cleaning house, and was rarely allowed outside the spacious home. She was forced to wash her own clothes in a bucket and was forbidden from going to school. She never visited a doctor or dentist and didn’t speak a word of English.

Her captors, Abdel Nasser Eid Youssef Ibrahim and his former wife, Amal Ahmed Ewis-abd Motelib, berated her and occasionally slapped her around, authorities said.

“I didn’t know anything about what America was about. My only hope was to go back home and live a normal life with my family, my brothers and sisters,” she said. “That’s all I wanted.”

In 2002, acting on a tip from a concerned neighbor, child welfare authorities rescued her from the house. Her case was investigated by U.S. Immigration and Customs Enforcement, leading to the prosecution, federal imprisonment and, later, deportation of Ibrahim and Motelib.

Hall formed a tight bond with one of the lead federal agents, Mark Abend of ICE’s Homeland Security Investigations, who has served as a friend and mentor. He was at Hall’s citizenship ceremony Thursday.

“I’m really proud of her. Think of everything she’s been through. Being sold into slavery at an early age. Coming over here. Not having a family,” Abend said. “The resiliency she has is just amazing. The fortitude. Not falling apart. Not being a destroyed soul.”

Abend remembers interviewing Hall, then 13, with the help of an Arabic interpreter for the first time when she was being cared for at the Orangewood Children’s Home in Orange. Her captors told her to never speak to police, that officers would beat her. She stayed tight-lipped until she was allowed to call her parents in Egypt, and her father ordered her to go back with her captors.

“That’s when I saw a spark,” Abend said. “She stood up to her dad. She said, ‘No! This is not right. What they did to me was not right. You sold me into slavery.’”

At 13, Hall decided that she wanted to stay in the U.S. She hasn’t returned to Egypt or seen her family.

In recent years, Hall has spoken to groups across the country about combating human trafficking. She’s briefed ICE agents about the emotional and physical trauma victims face.

In 2010-11, federal immigration officials launched 651 investigations into human trafficking, arresting 300 people. According to the U.S. State Department, there are more than 12 million people entrapped in some form of slavery worldwide.

Hall said her dream now is to become a federal agent for ICE to help crack down on human trafficking and free the enslaved.

“That’s my top goal,” Hall said. “I’ve been through it. I know I can help.”

Los Angeles immigration attorney Angelo Paparelli, who represented Hall pro bono, said that her citizenship application was filed under a special provision for juvenile immigrants and that county officials from the outset supported her decision to stay in the U.S.

“She has literally gone through a living hell, and now she wants to give back,” said Paparelli, of the national law firm Seyfarth Shaw. “She’s there to give other people courage.”

For now, Hall is living in Beaumont in Riverside County and working at the Cabazon outlets as a store supervisor. She’s deciding whether to go back to college to finish a degree or to apply for the local police force.

“I’m very excited. I can start my career now,” she said. “I can start my life.”

Filed under: American Muslims, Arab, Egypt, Freedoms, United States Tagged: American Muslims, Cairo, Child Slavery, Egypt, Homeland Security Investigations, ICE, Orangewood Children’s Home, Shyima Hall, U.S. Immigration and Customs Enforcement, U.S. State Department, United States

Syndicated from: Pakistanis for Peace

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Are Egypt’s Islamic Parties Planning to Nullify the Peace Treaty with Israel?

Posted on 09 January 2012 by Tea Server

Guest Contribution by Jonathan D. Halevi

The following piece was originally published by Jerusalem Center for Public Affairs. The author, Jonathan D. Halevi, is a senior researcher of the Middle East and Radical Islam at the Jerusalem Center for Public Affairs headed by former Israeli Ambassador to the UN, Dr. Dore Gold. Mr. Halevi is also director of research for the Orient Research Group Ltd., a strategic and private information services company. 

The prevailing optimism in media reports concerning the Egyptian Muslim Brotherhood and the Salafist party’s readiness to adhere to the peace treaty with Israel is based on general statements made by senior officials in both parties. These statements maintain that Egypt must honor the international treaties that it signed.

Yet a more rigorous examination of the two parties’ stances identifies a markedly different tendency. Both seek a way to cast off the Camp David agreement in a manner that will incur minimal diplomatic and economic damage to Egypt, and restore Egypt to its leading role in the circle of states confronting Israel.

The Muslim Brotherhood has set a number of criteria for examining international agreements, including the Camp David agreement: the considerations of Islamic canon law (Sharia), the position of the Egyptian people, and the degree of Israel’s compliance with the agreement from Egypt’s perspective.
The strategic objective of the Egyptian Islamic movements is to transform Egypt into a prime regional force that will lead the diplomatic and military battle against Israel. This means re-examining the Camp David agreement and submitting it to the decision of the new parliament that will be controlled by the Islamic parties or to a referendum – thereby alleviating the responsibility of any future Egyptian government for cancelling the peace treaty. These developments can be averted if the U.S. and its allies take a firm position against any initiative to undermine the Treaty of Peace between Israel and Egypt, and all echelons of the Egyptian establishment are made to understand the implications of any such action.

The revolution in Egypt, followed by elections to the parliament, has elevated the Islamic parties to a position of power as they enjoy an absolute parliamentary majority after the two initial stages of the parliamentary elections. The Muslim Brotherhood movement’s Freedom and Justice party won 49 percent of the total seats that it contested (73 out of 150) in the first stage of the elections and the Salafist al-Nur party won about 20 percent of the seats (30 seats). In the second stage of the elections the Muslim Brotherhood won about 40 percent of the votes and al-Nur about 35 percent. The final stage of the elections will take place in January 2012. However, we can already form the distinct impression that the Egyptian parliament will be controlled by the absolute majority retained by these two extreme Islamic parties.

In recent journalistic reports we repeatedly hear the claim that the Freedom and Justice party and the al-Nur party will continue to honor the Camp David peace agreement with Israel after the new regime has been consolidated under their leadership. These reports are essentially based on general statements made by senior officials in both parties to the effect that Egypt must honor the international agreements that it signed. However, a rigorous examination of the two parties’ stances indicates a totally different tendency: namely, the two parties seek to cast off the Camp David accords in a manner that will cause Egypt the minimal possible diplomatic and economic damage.

The issue of Egyptian adherence to the Camp David agreement was brought up during discussions that Senator John Kerry conducted together with the American Ambassador to Cairo, Anne Patterson, with leaders of the Freedom and Justice party on December 10, 2011. Dr. Mohammed Morsi, the party chairman, referred to the issue in general terms. A report on the meeting by the official website of the Muslim Brotherhood stated:

Morsi noted that Egypt is a large country with a deep-rooted history that fulfills an important role in the Arab, Islamic and international arenas and therefore it honors the agreements and contracts which it has signed. He demanded that the American administration listen directly to the people rather than listen to what is said about them, while emphasizing that the United States could play a role in facilitating economic stability and prosperity for all peoples should it choose to do so.1

New Egyptian Conditions

The Muslim Brotherhood set a number of criteria for examining international agreements, including the Camp David agreement. First, there is Islamic canon law (Sharia); second, one must take into account the Egyptian people’s position which Morsi mentioned in his talk with Senator Kerry; and third, one must weigh the degree of compliance by the other party to any agreement that was signed with Egypt.

The platform of the Freedom and Justice party determines that it will honor international human rights agreements, provided that they do not contradict the Islamic Sharia. Regarding the peace agreement with Israel, the platform states that agreements between countries must be acceptable to the people and conform to the principles of justice and the interests of the parties. Respect for these agreements is conditional upon an obligation by the parties to fulfill them in full, as is the norm in international relations. “Therefore, the party considers it obligatory to reappraise many of the agreements that were signed in various fields by the old regime.”2

Calls to Re-examine the Treaty with Israel

Senior leaders of the Freedom and Justice party have on numerous occasions in recent months favored amending or abrogating the Camp David accords and severing diplomatic and economic relations with Israel. On August 25, 2011, party chairman Dr. Mohammed Morsi demanded a re-examination of the Camp David agreement, and contended that Israel’s “attack” on an Egyptian army border position (that was in response to terrorist fire at the IDF from this position) exemplified Israel’s systematic violation of the agreement.3

Dr. Ahmed Abu Baraka, the Freedom and Justice party’s legal advisor and a senior leader of the party, said on August 28 that it was necessary to re-examine all the clauses of the Camp David agreement to see whether its abrogation was mandated. He emphasized the importance of deploying Egyptian army forces in the Sinai, equipped with heavy and advanced weaponry, in order to deter Israel.4

Dr. Mohammed Gamal Hismat, a senior leader of the Freedom and Justice party and a former parliament member, proposed on August 24 to establish a legal committee that would examine the Camp David agreement in light of Israel’s “continued violation” of the agreement.5

Dr. Essam El-Arian, the deputy leader of the Freedom and Justice party, on August 23 minimized the importance of American threats to terminate assistance to Egypt if it were to disown the Camp David agreement, and contended that Israel was violating the agreement “in a blatant fashion.”6

Dr. Hamdy Ismail, the party secretary in the Ismailiya district, explained on October 31 that the issue of the Camp David agreement directly affected the Egyptian citizenry, and therefore raised a proposal within the party to submit the decision on the issue to a referendum.7

Dr. Ahmed Rami, a senior Freedom and Justice party leader in the Qalyubiya district, called on August 27 for a re-examination of the Camp David agreement, noting that the revolution in Egypt marked the outset of a journey to liberate Jerusalem in view of the fact that the “Zionist entity is near collapse.”8

These positions received additional validation from the leader of the Muslim Brotherhood, Dr. Mohammed Badie, who in his weekly letters to movement activists elaborates his doctrine and positions with regard to the United States and Israel following the revolutions in Egypt and the Arab world. Badie terms the Camp David accord “a surrender” agreement and he presents a list of demands on this issue. In his letter of May 5, 2011, Badie wrote:

We vociferously call for the termination of normalization, that provided our enemy [Israel] with stability, putting an end to securing the Zionist borders and the killing of infiltrators into the enemy’s [territory], the abrogation of the issues of economic interests such as the QIZ,9 a [halt] to gas exports that wrought damage to our national security, urgent action to complete the opening of the Rafah crossing on a permanent basis and a re-examination of the Camp David agreement so it can be presented to the National Assembly elected in free elections, thus allowing it to have its say after it was denied this for years.10

Badie defines Israel and the United States as Egypt’s principal adversaries. In his weekly letter of October 6, 2011, he reaches the clear conclusion that “our main enemy is the Zionist-American plan, which aspires to take over the entire region in order to establish Greater Israel and the New Middle East.”11

Badie does not mention any option for cooperation with Israel or the United States, but, on the contrary, in his evaluation these two countries, that represent the most dangerous threat to Egypt, are currently in a state of historic decline:

The global forces, the Zionists and Americans, are absorbing a succession of debacles and defeats, commencing with Israel’s isolation and loss of its regional supporters, and the American failures in the military realm (in Iraq and Afghanistan), and in the economic arena that threaten the collapse of the capitalist regime as a result of failed policy and the huge expenses and wars prosecuted under the pretext of liquidating what they call terror. They’ve forfeited their credibility among peoples and now they’ve lost their financial sources, and we do not rule out the possibility that their fate will approximate the Soviet Union’s fate….At the same time the blessed revolutions of the Arab Spring presage a total change in the Arab national map.12

The irrelevance of the Camp David agreement finds expression in the Muslim Brotherhood movement’s overt aspiration to bring about the “liberation” of the entire territory of “Palestine,” a concept that dovetails with its Islamic ideological platform, and which finds expression in the current optimistic assessment by the Muslim Brotherhood leader on the prospects for realizing this vision in practice. In his weekly letter of June 9, 2011, Badie writes:

Victory is near with the help of Allah, it is definite and there can be no doubt about it. The restoration of Palestine, al Quds [Jerusalem], the Golan, and all the lands that Israel conquered is no longer feverish imagination, but a hope that will soon be realized after the [Arab] nations have revolted….The era of “Israeli” superiority has ended and “Israel” has begun to doubt its continuity and survival.13

The official position of the Salafist al-Nur party resembles that of the Muslim Brotherhood. Dr. Emad Abdel Ghafour, the party leader, says:

It is obligatory to honor the agreements to which Egypt is affiliated, and we demand that they be met. There are many passages in the peace agreement that were not implemented [by Israel], such as a solution to the Palestinian problem, the right of self-determination [for the Palestinian people], and the autonomy of a Palestinian state on Palestinian soil. There are many issues that must be implemented so that the Palestinian people will sense that it has benefited from the peace process….The peace agreement of Camp David requires a re-examination.14

Dr. Yousry Hamad, the spokesperson for the al-Nur party, explained that the party’s position on the Camp David agreement would be adopted on the basis of Sharia,15 and vigorously denied journalistic reports that the party was ostensibly prepared to maintain contacts with the Israeli ambassador in Cairo.16

Unfounded Optimism

The optimism regarding a radical change in the positions of these extreme Egyptian Islamic movements regarding Israel grasps at the straws of general statements that do not attest to an ideological reversal, but convey the tactics for obtaining the strategic objective: casting off the Camp David agreement and transforming Egypt into a prime regional force that will lead the diplomatic and military battle against Israel.

The Muslim Brotherhood, as well as the al-Nur party, is seeking a convenient exit point from the Camp David agreement, due to an awareness of the implications of violating a binding diplomatic treaty under international law and the immediate damage that the Egyptian economy is likely to absorb as a direct result of an initiated abrogation of the Camp David accords.

Egypt receives $1.3 billion annually in U.S. military assistance, while in 2010 American economic assistance totaled $250 million. The Egyptian army’s main strength is predicated on American weapons systems including F-16 and F 14 aircraft, Apache helicopters, M1A1 and M60A3 tanks, surface-to-air missiles, spy planes, and more. In the framework of bilateral military cooperation, the armies of the two countries customarily conduct joint training and maneuvers.

How to Nullify the Peace Treaty

Yet the die has been cast and the strategic choice has already been made. The only question on the agenda is how to implement this decision at a minimal diplomatic and economic cost. We can infer from comments by senior Muslim Brotherhood members that they are interested in playing the “democratic game” to the hilt on this issue as well. This means re-examining the Camp David agreement and submitting it to the decision of the new parliament that will be controlled by the Islamic parties or to a referendum – thereby alleviating the responsibility of any future Egyptian government for cancelling the peace treaty. The immediate pretext will be Israel’s noncompliance with clauses in the agreement, in order to attribute to Israel the blame for the treaty’s abrogation.

It would appear that the Muslim Brotherhood’s appraisal is that following their seizure of power and additional achievements of the Arab Spring, the U.S. will be compelled to accept the new reality, just as it has made peace with the situation up to now. American leaders have even reiterated their praise for the democratic process, although this process has elevated the radical Islamic forces to new positions of power. These forces aspire to drain democracy of content and gradually (the Muslim Brotherhood strategy) or immediately (the al-Nur party approach) implement Islamic religious law.

From Israel’s standpoint, the revolution in Egypt and its translation at the ballot box into the Islamic Revolution carries the serious potential for transforming Egypt in the foreseeable future into an enemy and restoring it to the circle of confrontation states. Israel is doing its utmost to preserve the Camp David agreement even for appearances sake. However, developments in Egypt will inevitably lead to the creation of a serious security challenge on Israel’s southern border. The new Egypt will try to exercise its full sovereignty in Sinai and deploy regular forces there, employing various pretexts, beginning with Israeli “violations” of the Camp David agreement, proceeding with the need to defend itself against an Israeli attack, and concluding with Egypt’s obligation to protect its Palestinian brothers in Gaza.

Furthermore, the Muslim Brotherhood movement in Egypt, the parent movement of Hamas, provides ongoing assistance to Hamas and furnishes it with strategic backing that is growing more potent due to the Brotherhood’s increased strength in the recent elections. A high proportion of Izzedine al Qassam Brigade activists who were killed in recent years in Gaza were simultaneously Muslim Brotherhood activists and Hamas members. The plausible assumption is that one of the Muslim Brotherhood’s first objectives after it assumes the reins of power will be to guarantee an open border crossing between Gaza and Egypt, and to provide comprehensive economic and military assistance to Hamas that will pose new security risks for Israel.

Furthermore, the strategic alliance between the Muslim Brotherhood and Hamas may constrain Israel’s freedom of military action in Gaza (as well as in the West Bank) because this could provoke an Egyptian military response, including the transfer of aid, weapons, and intelligence to Hamas, the deployment of Egyptian forces in Sinai and/or in Gaza, stationing Egyptian antiaircraft systems on the border of Gaza, and threats of direct military action.

These developments can be averted if the U.S. and its allies take a firm position against any initiative to undermine the Treaty of Peace between Israel and Egypt, and all echelons of the Egyptian establishment are made to understand the implications of any such action.

* * *

Notes:

1. http://www.ikhwanonline.com/new/Article.aspx?ArtID=96953&SecID=0

2. http://www.hurryh.com/Party_Program.aspx

3. http://www.hurryh.com/Provinces/Our_news_Details.aspx?News_ID=1933&ID=23

4. http://www.hurryh.com/Provinces/Our_news_Details.aspx?News_ID=2000

5. http://www.hurryh.com/Party_Article_Details.aspx?News_ID=1872

6. http://www.hurryh.com/Our_news_Details.aspx?News_ID=1850

7. http://www.hurryh.com/ar_print.aspx?print_ID=4579

8. http://www.hurryh.com/Our_news_Details.aspx?News_ID=1954

9. The QIZ Agreement (QIZ-Qualified Industrial Zones) was signed in 2005 between the governments of the United States, Israel and Egypt. The agreement defined industrial zones whose factories would receive a customs exemption on their exports to the United States if a certain percentage of the raw materials originated in Israel.

10. http://www.ikhwanonline.com/new/Article.aspx?ArtID=83759&SecID=0

11. http://www.ikhwanonline.com/new/Article.aspx?SecID=213&ArtID=92523

12. http://www.ikhwanonline.com/new/Article.aspx?SecID=213&ArtID=92523

13. http://www.ikhwanonline.com/new/Article.aspx?ArtID=85754&SecID=0

14. http://www.tayyar.org/Tayyar/News/PoliticalNews/ar-LB/salafi-egypte-pb-5363323219.htm

15. http://www.youtube.com/watch?v=8tCfUs6upxQ&feature=youtu.be

16. http://www.facebook.com/AlnourParty/posts/211082628974957

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Yemen, Women’s Great Prison

Posted on 06 January 2012 by Tea Server

The following story (part 2, the 1st instalment as it were, was published at http://foreignpolicyblogs.com/2011/11/16/a-window-into-womens-world-in-yemen/) is that of Amal Hassan, a young Yemeni woman who from the time she drew her first breath has had to fight for what many in the West take for granted: freedom, education, pursuit of happiness.

Raised in a conservative Muslim Yemeni family, Amal came across society’s biased view of what a woman should be, should do and should most importantly NOT want.
A free spirit and a brave soul, Amal fought all her life. Now facing an injustice she can no longer fight alone, she needs your help, our help.
Will you step up or simply let her fire extinguished in Yemen’s Great prison?

Written by Mogib Hassan on behalf and for Amal Hassan, Edited by Catherine Shakdam


“After years of silence and darkness I feel I must speak out the truth and paint to the world the harsh reality of living in Yemen. All over the world women seem to be enjoying freedom and independence…where I come from, where I was raised, Yemen, those words have no meaning. The reality of being a woman in Yemen is pretty bleak. No Freedom, no choice, no independence, only obedience to men-made rules in a men-made system.
For I was born a girl I spent all my waking hours in shackles, a prisoner in my own home, my own heart and my own mind.
Yemen, my country, my home is and always has been my prison.

Most Yemeni men have a very clear vision of what a woman should do and should be: a devoted and submissive object which only purpose in life should be to serve and obey.
If there is one thing that unites men in my country it is that belief that women have to be kept in check and prevented from bringing shame to the family.
I wish men would use this energy and dedication to bring down injustices rather than stand up for a system which is not only unjust but also obsolete.

Strangely enough Islam is the only religion which clearly enounces women’s right, given them a status which on many aspects is far greater than men. Rather than belittle women as many westerners would believe, Islam gives women their rightful place within society, Islam puts women at the centre of it all, since women are after the pillars of any society.

But men in my country chose to turn a blind eye, preferring to assert their own predominance through violence and repression.

The corrupt regime under which my countrymen are living under has managed to turn my nation into a vile and jungle like world where only the powerful and mighty are allowed to oppress and abuse the weak without fear of consequences.
Most of all, women are suffering. But maybe most troubling of all, women are conditioned in such a way that they live in the belief that thing are the way they should be.

For they fear for their “honour” men are locking their wives, daughters and mothers away. In the world I grew up in, women are always responsible, always to blame…we are the root of all evil it seems.
This circle went on for too long. I stand today to say no more repression, no more shackles and no more fear. Today I stand for me and my sisters, I stand for freedom and justice.
Today I reclaim my life, not as a Muslim or a Yemeni and not even as a woman but as me, Amal Hassan.”

It took Amal many years to gather up the courage and the necessary strength she needed to embark on this revolutionary journey. For many her plight might seem benign and foreign, but to so many Middle Eastern women her plight will ring true.

Beyond feminism and a simple stand for rights equality, Amal is defying a millennia old misogynist system where women have no place but behind the walls of their homes.

Beside her brother, her entire family has turned its back on her.

Despite the risks and maybe because of them, Amal decided that she would see her fight through, that she would stand the course of her life no matter the outcome.

She said: “I knew it was going to be an endless war between me and Society. But I also knew that I had to start even though I ventured onto unknown territory. I am doing my utmost not to lose in a society where women are always the losers.”

Though Yemeni law is based on Islamic sharia (inspired from the Quran and the teachings of Prophet Mohamed PBUH) it has been interpreted in such a way that men have gained the advantage, corrupting the very essence of Islam’s position on women.

Even though she knew she stood no chance, Amal decided back in 2010 to end her nightmare of a life with her abusive husband.
She urged her family to stand by her and support her while she was seeking a divorce.
Although she argued her spouse was treated her more like a possession than the woman with whom he had built a home with, constantly beating her and lying to her, she failed to gain her family’s support.

In many families, divorces are seen as shameful, a dent in one’s stature and morality.
Of course no matter the circumstances women are to blame for the split.

In Yemen and to an extent the Arab World, a woman is expected to stay married. The fact that her husband might turn out to be a cold blooded murderer is of very little importance for Society. The words ‘till death do us part take on a whole new meaning in Yemen as in essence only in death can women escape their husbands.
This is not to say that many families do not live in perfect harmony, in respect and understanding of each other. But for those marriages which do fail, there is no hope of escape for women. They are doomed to endure a life of misery for Society frown upon divorce the same way the West did on those who contracted Syphilis.

Most young women in Yemen do not even have the luxury of meeting their future husband as men and women should not mix. Some do not even have the luxury to choose whom they will be linked to for the rest of their life.

“In Yemen, marriages are business transactions where a father trades his daughter to the highest bidder and where the groom tries to bank a discount bride. The then sold bride has to honourably stay by her husband’ sides forever holding her tongue.
If the man however feels unsatisfied he can always send back his possession back to her family where she will bury her shame.
And if in Islam men and most importantly husbands are meant to protect, cherish and provide for their other half, Yemeni laws have translated those duties into something much sinister, allowing men to physically punish their wives if they feel they failed to obey them. Battery is a man’s right, his prerogative where I was born.
Luckily some men prefer not to exercise that right!
I gradually realised that there was something illogical in that way of thinking.
After years of suffering I took up the challenge. My protector was my abuser, and I was going to fight to pry myself from him.”

Amal filed for a divorce after 14 years of abuse.

For more than a decade she lived his prisoner, forced to stay at home while he was away on holiday with other women, forced to live from the scraps he was given her and her children for he cared little for their wellbeing while he was living large elsewhere.

“He was feeding me and the children the way he wanted, allowing us out when he wanted and not showing the slightest respect to me as a person with a mind, interests, rights and feelings which is in a way typical of the average marriage in Yemen. No one would seriously consider women’s feelings or rather winnings.”

Amal appealed to several NGOs in the hope that they would help her get her freedom as she knew that without proper legal representation she did not stand a chance of appearing to Court.
Sadly she never heard back from any of them.

“Despite being an Academic my husband refused to understand my thirst for knowledge preventing me from exploring my interests. I felt trap, condemned to live in misery for my own parents refused to see my unhappiness.”

After years of struggle Amal claimed her freedom. For that she had to outcast herself from her family, becoming a pariah within her own people.

“The price paid was accepting the fact that I was no longer part of my own family but at the same time no longer under threat from my brothers who were supposed to be the decision makers in my life.”

After obtaining her divorce and paying a rather high sum of money to her husband in exchange for her release she was finally able to take flight, free to do what she wanted.
While planning her future she moved in with her brother, Mogib Hassan the one man who had constantly supported her and encouraged to be her own person no matter what anyone else said.

In a matter of months Amal learnt how to drive and enrolled herself at University to complete her Master degree, hoping to then be able to provide for her 3 children.

At the time Amal did not know that Yemen’s justice system gave men a 3 month timeframe within which they could unilaterally revoke the divorce, without even informing or consulting their wives.
To do this the man needs only to go to a notary and write a letter claiming his wife back unconditionally. Unfortunately it is what Abdul Malek Almamary (Amal’s ex-husband) did.

From that moment on Amal was legally obliged to return to her husband.

“This confirms my great regret of being a woman in such an abusive culture. No matter the risk I will never go back to him. I am a free human being, and if I am ever forced to go back I would kill myself.”

Amal then turned to human rights organizations, hoping that they would intervene on her behalf and free her forever from her master. Time and time again she appealed; time and time again she was let down.

Although Amal’s husband had failed for years to provide for her and their children preferring to pursue other pleasures, he was never held accountable for his actions. Yemen justice system had declared him the winner from the” get go”, for Amal had no means to pressure anyone into defending her interests and her rights.

Things got even more complicated when the Revolution broke out.
Her brother, Mogib who was so far financially supporting her lost his job as a journalist and was threatened by the regime for speaking out against President Ali Abdullah Saleh.
Soon enough Mogib and Amal realized that they had to flee in order to remain safe.

Their apartment became one of the regime’s target and they both feared that Homeland Security would come one day and imprison them all.

Problem is, in Yemen a woman cannot travel out of the country without a written authorization from her guardian, in which case her husband.
After many trials and tribulations, Mogib managed to bribe enough government officials for his sister to be let through at the airport.

Amal, Mogib and the 3 children left for Cairo, Egypt.

Her husband has now taken several steps towards “recovering” Amal as he now knows that she is in hiding in Egypt.
Potentially Amal could be deported back to Yemen against her consent since she is still legally bound to her husband and given he has the final say.

Her only hope now lies in being granted a refugee status by the UN or having Yemeni officials stand up for her rights and pronounces an irrevocable divorce for which there are legal grounds.

On Monday Januray 10th, Amal is meeting with UN officers in relation to her case (UN reg NO: 28031).

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SCAF Continues Assault on Egyptian Civil Society

Posted on 31 December 2011 by Tea Server

Members of the Supreme Council of the Armed Forces

Things have gone from bad to worse for Egyptian civil society since I last blogged about the bleak short term outlook for the sector back in October. This week, the government shut down the Cairo offices of seventeen international human rights and pro-democracy NGOs, which the Supreme Council of the Armed Forces has accused of fomenting the country’s recent unrest. According to the official MENA news agency, “The public prosecutor has searched 17 civil society organisations, local and foreign, as part of the foreign funding case. The search is based on evidence showing violation of Egyptian laws, including not having permits.” As was the case under Mubarak, government regulations concerning NGOs are vague and convoluted enough that it is always easy to find a pretext for the prosecution of any organization.

International condemnation has been swift and emphatic. After the Konrad Adenauer Foundation was shut down, Germany summoned the Egyptian ambassador in protest, while UN high commissioner for human rights spokeswoman Ravina Shamdasani described the shutdown as “unnecessarily heavy-handed”, and “clearly designed to intimidate human rights defenders who have long been critical of human rights violations in Egypt, including under the previous regime.” U.S. officials have publicly and privately voiced similar complaints. “Suffice it to say we don’t think that this action is justified,” said State Department spokeswoman Victoria Nuland. “We want to see the harassment end,” she added, calling the raids “inconsistent with the bilateral cooperation we’ve had over many years.” Another senior administration official, speaking on the condition of anonymity, said that in private channels, the United States had sent an even stronger message: “This crosses a line.”

The SCAF has accused foreign NGOs of attempting to provoke a “conflict between the military and the Egyptian people”, but the Egyptian military is clearly less worried about outside interference when it accepts $1.3 billion in annual military aid from the United States. In reality, the SCAF sees the emergence of a strong civil society as the greatest threat to its control over Egypt, and the foreign interference argument is merely a convenient pretext for shutting down a number of “pesky” organizations.

It is still unclear whether or not the strong internal and external condemnation — particularly from the U.S. — will influence Egyptian policy, but the revolutionary slogan, “the people and the army are one hand” has been shattered for even the most optimistic veterans of Tahrir Square. Any illusions that the SCAF would impartially usher in a new, free, and democratic Egypt have been thoroughly dispelled. Inclusion is not part of the SCAF’s modus operandi, perhaps most evidently demonstrated by its repeated attempts to marginalize women in the Egyptian political scene — including through the use of vile tactics of intimidation and humiliation like the so-called “virginity tests”.

In the US and throughout the West, the pressing question about Egypt has long been, “what will the ascent of the Muslim Brotherhood and other more extreme Salafi groups mean for the future of Egyptian politics?” But perhaps the better question is, “will the military actually cede power and allow a democratically elected civilian government to rule in any meaningful sense, regardless of its composition?”

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Year 2011

Posted on 30 December 2011 by Tea Server


This year like any other before it, was full of events which helped change the world which know of.



January 4, 2011 Salman Taseer (aged 66) was assassinated in Islamabad by his own security guard Mumtaz Qadri. In an interview with Meher Bukhari on Samaa TV, Taseer commented on his view about the country’s blasphemy law which came under fire from different sections of Pakistani society. In the aftermath of his death, a sharp contrast between the ideological division of Pakistan society became apparent. Some called off a Fatwa against attending his funeral and hailed his assassin as a hero. The other group reluctant of expressing their sympathies parted their ways. I rang phone to a personal friend of late governor for condolence and was shocked by the attitude I received.
25 January 2011
Egyptian revolution started
movement began on Tuesday, 25 January 2011 .The uprising was mainly a campaign of non-violent civil resistance, which featured a series of demonstrations, marches, acts of civil disobedience, and labour strikes. Millions of protesters from a variety of socio-economic and religious backgrounds demanded the overthrow of the regime of Egyptian President Hosni Mubarak, who was ruling for more than 30 years.


Despite being peaceful in nature, the revolution was not without violent clashes between security forces and protesters, with at least 846 people killed and 6,000 injured. What started symbolically in Tahrir Square of Cairo, quickly spread to Alexandria, and in other cities in Egypt. On 11 February, following weeks of determined popular protest and pressure, Mubarak resigned from office.
On January 27, 2011,
Raymond Davis
killed two men in Lahore, Faizan Haider, 22 years old and Faheem Shamshad 26 year old. Davis turned out to be a former United States Army soldier, private security firm employee, and contractor with the Central Intelligence Agency (CIA).



The U.S. and Pakistani governments did not agree as to Davis’ legal status in Pakistan at the time of his arrest. Claim of him having a diplomatic immunity was denied by the Pakistani authorities. Overnight media coverage turned Davis into a household name throughout Pakistan, and his case was closely monitored and reported. Just when diplomatic efforts from US were appearing to eye any successful in persuading Pakistan for his release, one of the victim; Shamshad’s widow, Shumaila Kanwal committed suicide and last words she uttered reflected her hopelessness for any justice be given to her. Pakistan’s then foreign minister Shah Mehmood Qureshi also paid a price for denying American claim of Davis’ diplomatic status. On March 16, 2011, Davis was released after families of two killed were paid $2.4 million blood money.
11 March 2011, Japanese Earthquake made headlines around the world. Earthquake of magnitude 9.0 approximately 70 kilometres east of the Oshika Peninsula, hit underwater at depth of approximately 32 km.



This also resulted in massive tsunami, which further caused destruction on a second level. The Japanese National Police Agency confirmed 15,844 deaths,5,890 injured, and 3,451 people missing across eighteen prefectures, as well as over 125,000 buildings damaged or destroyed. Around 4.4 million households in north-eastern Japan were left without electricity and 1.5 million without water. Japan declared a state of emergency following the failure of the cooling system at the Fukushima Nuclear Power Plant.


It crippled transportation, destroyed telecom, dams and water, ports, disrupted electricity and gas, and effected Japan’s defence and space program. World Bank’s estimated economic cost was US$235 billion, making it the most expensive natural disaster in world history. Despite international media and relief workers were not allowed in the country, what we saw was long cues of Japanese people patiently standing to receive basic stuff like water. The courage with which the nation lifted and emerged out of this tragedy, was the most spirited lesson learnt from this disaster worldwide.

22 April 2011 Moin Akhtar
(aged 60) was a Pakistani television, film and stage actor, as well as a humorist, comedian, impersonator, and a host. He was also a play writer, singer, film director and a producer.


We have grown up following his comedy on TV and stages. Akhtar was fluent in several languages, including English, Bengali, Sindhi, Punjabi, Memon, Pashto, Gujarati and Urdu. His fan following spreads throughout the subcontinent and his demise was followed by a national mourning.
His took off from the ever declining stage comedies of 80s & 90s and parted his ways from another comedian Omar Sharif, only to emerge as an iconic talent with a taste for meaningful satire and rich subjects. His legendary place in the entertainment industry of Pakistan, will always be felt with a huge vacuum left till eternity. He was a heavy smoker and died in Karachi after suffering from a heart attack.
May 2, 2011, Monday, Osama bin Laden
(aged 54) was reportedly killed in a US forces special operation, carried out in Abottabad. The news sent a shock wave throughout the world, but ripples it most created was inside Pakistan. Who? What? How? that followed, continued to spray onto minds of almost all citizens for weeks to come. Notably there were more questions left than answers, amid this saga. Osama was buried in sea within hours, and no visual picture of video is produced till date to confirm. Since American president announced the news instantly, Pakistan was only hoping for a peace to follow after the demise of their more feared enemy. Once again several absentee funerals were also reportedly prayed throughout Pakistan.
22 May 2011 PNS Mehran was attacked by militants carrying guns, rocket-propelled grenades (RPG) and hand grenades, killing 13 people, injuring 16 others and blowing up at least two military aircraft.


The dead include 11 navy officials and one Ranger, while two P-3C Orion, maritime patrol aircraft were destroyed within first few minutes of the attack. Not only live footage ran through most the news channels, but also live sounds of gun fires and explosions could be heard throughout the night in many nearby areas of Karachi. It took 14 hours for the security force to finally clear the base of militants. Preparation and tactics of the terrorist was acknowledged by the Naval chief.

(Continued….)

Syndicated from: Shoaib Ahmed’s Diary

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GROWING BEARD: IS IT MANDATORY IN ISLAM?

Posted on 27 December 2011 by Tea Server



A modern Muslim scholar is of the opinion that growing beards might be encouraged, but it is not mandatory in Islam. He argues 1 ” that Prophet Muhammad, peace be upon him, had reasons for his time only, 1400 years ago, to address his companions to grow beards and this doesn’t mean that these reasons have to exist today. Islam is a rational religion. 

 Growing beards can actually cause trouble to some of the Muslims who live in the West today. If growing beards was mandatory in the Noble Quran, then we would have nothing to argue about. But since it was mentioned in the Sayings of our beloved Prophet peace be upon him, then it is important to know whether this law should apply to all times and all places or not. Some of our Prophet’s Sayings and laws were made only to solve situations that occurred 1400 years ago. 

 These few Sayings don’t necessarily have to be applied today. Only the Noble Qur’an’s laws are all 100% applicable for all times and all places. Prophet Muhammad’s Sayings, yet most of them should be applied for all times and all places, but few of them shouldn’t.”

Afghan Diplomat

Haron Amin, a one-time anti-Soviet and anti-Taliban fighter in Afghanistan, who is now his country’s top diplomat in Washington, said to CNN News ” Well, I think — remember that growing a beard in Islam is not dictated in the Holy Koran. It’s a tradition by the Prophet. In other words, it’s not one those mandatory things that one must do.
I don’t grow a beard and I’m a — and I’m a perfect Muslim here in the sense that, you know, I practice and I have my own convictions. So it’s not a big thing.”

SHAVED HEADS AND BEARDS 2

In Egypt, many centuries before Christ, barbers were prosperous and highly respected. The ancient monuments and papyrus show that the Egyptians shaved their beards and their heads. The Egyptian priests even went so far as to shave the entire body every third day. The Bible tells us that when Joseph was summoned to appear before Pharaoh, a barber was sent for to shave Joseph, so that Pharaoh’s sight would not be offended by a dirty face.

In Greece, barbers came into prominence as early as the fifth century, BC. These wise men of Athens rivaled each other in the excellence of their beards. Beard trimming became an art and barbers became leading citizens. Statesmen, poets and philosophers, who came to have their hair cut or their beards trimmed or curled and scented with costly essences, frequented their shops. And, incidentally, they came to discuss the news of the day, because the barber shops of ancient Greece were the headquarters for social, political, and sporting news. The importance of the tonsorial art in Greece may be gathered from the fact that a certain prominent Greek was defeated for office because his opponent had a more neatly trimmed beard.


In the third century, BC, the Macedonians under Alexander the Great began their conquest of Asia and lost several battles to the Persians who grabbed the Macedonians by their beards, pulled them to the ground and speared them. This resulted in a general order by Alexander that all soldiers be clean-shaven. The civilians followed the example of the soldiers and beards lost their vogue. Barbers were unknown in Rome until 296 BC, when Ticinius Mena came to Rome from Sicily and introduced shaving. Shaving soon became the fashion and the barber shop became the gathering place for the Roman dandies. No people were better patrons of the barbers than the Romans. They often devoted several hours each day to tonsorial operations, which included shaving, hair cutting, hairdressing, massaging, manicuring and the application of rare ointments and cosmetics of unknown formulas. 

 The great ladies of Rome always had a hairdresser among their slaves and the rich nobles had private tonsors, as they were then called. Barbers were so highly prized that a statue was erected to the memory of the first barber of Rome.

When Hadrian became emperor, beards became the fashion again — and for a very good reason. Hadrian had a face covered with warts and scars. He allowed his beard to grow to cover these blemishes. The people of Rome imitated the emperor and grew beards whether they needed them or not.

The fashion changed again to clean-shaven faces. We know that Caesar was clean-shaven. As we will see repeated in history many times, the leaders of the state were the leaders of fashion and the people were always ready to follow the prevailing styles. There are many passages in the Bible referring to the barber profession. Moses commanded that all who recovered from leprosy should be shaved. 

 This was done as a health precaution, because throughout history the Jews have honored the beard as a badge of manhood. To this day, the orthodox Jews have little respect for clean-shaven men. During periods of mourning, the ancient Jews allowed their beards to go untrimmed, but ordinarily their beards were trimmed regularly. The prophet Ezekiel refers to an ancient custom in these words: “Take thou a barber’s razor and cause it to pass upon thy head and upon thy beard.” The razors of those days were made of flint and oyster shells.

Sheikh Yusuf Al-Qaradawi 3

“We see that there are three views on shaving the beard. First, shaving beard is prohibited. This is the view of Ibn Taimyiah. Second: it is Makruh (reprehensible), that is `Iyad’s view. The Third view is that there is no problem in shaving the beard. This view is held by many contemporary scholars.

It seems to me that the closest of these three views is the one that deems shaving beard as Makruh. As the stated reason for growing the beard is to be different from the non-believers, it is similar to the matter of dyeing gray hair in order to be distinct from the Jews and Christians; it is known that some of the Companions of the Prophet did not dye their gray hair, signifying that it was commendable rather than obligatory. 

Similarly, growing the beard may be regarded as commendable but not obligatory, and, accordingly, shaving it would be classified as Makruh rather than Haram. It is true that none of the Companions was known to have shaved his beard. Perhaps there was no need to shave, and perhaps growing the beard was a custom among them.”

Sheikh Ahmad Kutty 4

Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, who states: “no Muslim should take the issue of the beard lightly. At the same time, we must also state categorically that one should not conclude from what has been said earlier that growing a beard in Islam has the same religious significance as that of the other prescribed rituals. This is definitely not the case. Thus it is important for us to recognize that we are not allowed to ostracize men who do not have beards nor are we to question their basic faith.

Since beard is undoubtedly a great Sunnah, every Muslim male should try to practice this Sunnah according to the best of his ability. Allah does not take us to task for what is beyond our power or ability. We are told to fear Allah as best as we can.” Shaving the beard is a way of imitating the disbelievers, and the Prophet of Allah has commanded us in numerous hadiths to contradict the people of the book (Jews and Christians) and to contradict the pagans and Magus. So since shaving the beard is a tradition practiced by non-Muslims, it makes it mandatory for the Muslims to contradict them by growing it. Let us see the Jewish perspective.

JEWISH PERSPECTIVE 5

Ian Posner says, “Muslims wear beards to emulate the practices of Mohammed, it does not explain where Mohammed got the idea of wearing a beard from. A clue is given in the clause relating to Islam being “…a continuation of the prophetic tradition…”.

Wearing of beards is actually a Judaic tradition, which derives from the notion of avoiding doing anything, which could be possibly result in a transgression of God’s commandments to the Jews (of which there are 613). One of those is the prohibition against suicide and self-harm. In that respect religious Jews are precluded from cutting any hair growing around the jawbone in case (in the days of cut-throat razors) they should slip and kill themselves!

In my personal opinion, many of the traditions in modern day Judaism stem from pragmatic rulings to ensure survival in times past. However the tragedy of Judaism today is the seeming inability of any of the orthodox rabbinates to overrule decisions made by their predecessors. After all, I challenge anyone to sever their jugular vein with an electric razor!

CHRISTIAN PERSPECTIVE 6

It is better for a man to have a beard than to not have one. He who has a beard should not think less of him who does not, and vice-versa. It is mandatory for a Christian presbyter to have a beard.

Here are some witnesses from the authority of the Church:

1.Ye shall not round the corners of your heads; neither shalt thou mar the corners of thy beard. Leviticus 19:27

2.Wherefore Hanun took David’s servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. When they told it unto David, he sent to meet them, because the men were greatly ashamed: and the king said, Tarry at Jericho until your beards be grown, and then return. 2 Samuel 10:4-5

3.And although it is written, “Ye shall not mar the figure of your beard,” he plucks out his beard, and dresses his hair; and does he now study to please any one who displeases God? St. Cyprian of Carthage, Treatise III: On The Lapsed, AD 250

4.”Men may not destroy the hair of their beards and unnaturally change the form of a man. For the Law says, “You shall not mar your beards.” For God the Creator has made this decent for women, but has determined that it is unsuitable for men.”
The Apostolic Constitutions, AD 390

5.”How womanly it is for one who is a man to comb himself and shave himself for the sake of fine effect, and to arrange his hair at a mirror, shave his cheeks, pluck hairs out of them, and smooth them! For God wished women to be smooth and to rejoice in their locks alone, growing spontaneously, as a horse in his mane. But He has adorned man, like the lions, with a beard, a sign of strength and rule.”

“For it is not lawful to pluck out the beard, man’s natural and noble ornament. “A youth with his first beard: for with this, youth is most graceful.” By and by he is anointed, delighting in the beard “on which descended” the prophetic, “ointment” with which Aaron was honoured. And it becomes him who is rightly trained, on whom peace has pitched its tent, to preserve peace also with his hair.”

“But the hair on the chin is not to be disturbed, as it gives no trouble, and lends to the face dignity and paternal terror.”
St. Clement of Alexandria, The Instructor: Book III, AD 195

6.”The beard signifies the courageous; the beard distinguishes the grown men, the earnest, the active, and the vigorous. So that when we describe such, we say, he is a bearded man.” St. Augustine, Commentary on Psalm CXXXIII (133), 4th Century

7.”When a stripling Theodoret was blessed by the right hand of Aphraates the monk, of whom he relates an anecdote in his Ecclesiastical History, and when his beard was just beginning to grow was also blessed by the ascetic Zeno. At this period he was already a lector and was therefore probably past the age of eighteen.” Prolegomena to the Life of St. Theodoret of Cyrrhus, 5th Century

8.Metropolitan Gabriel (Petrov) of Petersburg and Novgorod was once going to a service, where the Archpriest Andrew Samborsky, whose beard was shaved off, was supposed to serve together with him. Seeing Samborsky, the Metropolitan said: “What kind of man are you? Our Church does not accept those who shave the beard. Get out!” Little Russian Philokalia, Vol. 3, St. Herman. Pages 71-72

9.”You, young men, honor those with beards. And if there is a man of thirty with a beard and one of fifty, or sixty, or a hundred who shaves, place the one with the beard above the one who shaves, in Church as well as at the table. On the other hand, I don’t say that a beard will get you to heaven, but good works will. And your dress should be modest, as well as your food and your drink. Your whole conduct should be Christian so that you will be a good example for others” St. Kosmas Aitolos, 1700′s AD

Dr. Muzammil H. Siddiqi 7

To a question with regard to the permissibility of shaving the beard, Dr. Muzammil H. Siddiqi wrote ” The Prophet -peace be upon him- never shaved his beard. He not only kept a full beard, but he also told his companions to grow the beards. Not only the Prophet -peace be upon him- had beard, but also all his companions and almost all Muslim Imams, ‘Ulama always had beards. The growing of beard is not just a custom or cultural practice among Muslims, it is a Sunnah of the Prophet -peace be upon him. According to some jurists, it is a Sunnah Mu’akkadah, i.e. an emphasized Sunnah; and it is a sin to neglect it.
According to some others it is a Sunnah ‘Adiyah, i.e., a general Sunnah which should be done, but its negligence is not a sin. Muslims should grow beards, urge others to follow this and other Sunnis of the Prophet -peace be upon him. We, however, should not abuse or defame those of our brothers who neglect this Sunnah.”



Sheikh Muhammad Ali Al-Hanooti 8

With regard to growing beard or cutting short the beard, Mufti Sheikh Muhammad Ali Al-Hanooti (He is a member of the North American Fiqh Council. Current Position: Mufti and Fiqh Scholar, Islam Online),
says, ” I myself don’t believe that it is more than Sunnah. As a matter of usul al-fiqh, the action of the Prophet (SAAWS) doesn’t mean anything more than you had better to follow it, but you have the option not to do it. The only moment we have obligation is when he gives a commandment. The hadith that says leave the beards is paraphrased through the understanding of some of the companion (RA) like Ibn Umar. There is a difference between a flying logic and a realistic fiqh. If I am mistaken brother, I am rewarded one reward and maybe, Insha Allah, you are rewarded twice. Maybe vice versa. But still, I didn’t say what great scholars said, like al-Shartoot and Abu Zahra, who are absolutely great scholars from the 20th century.”

However, leaving the beard to grow is not a condition for the correctness of the Salaah. Whoever shaves off his beard and prays, then his prayer is not void 9.



To a question whether growing a beard is highly recommended sunnah in which it is not mandatory but recommend or is it a Fard, Sheikh Muhammad Ali Al-Hanooti 10 (He is a member of the North American Fiqh Council. Current Position: Mufti and Fiqh Scholar, Islam Online) says, “I would say growing a beard is Sunnah. Those who say it is Fard, have a different opinion.” Al-Muqnei Book of Fiqh Vol 1 says, “it is recommended to grow the beard.”



Shaykh Hisham 11

Shaykh Hisham says “The question is sometimes asked: “In what circumstances is it allowable for a male Muslim to shave his beard off or not to grow one at all? Is military service a valid excuse?” To which we say: al-darurat tubihu al-mahzurat — Necessities make prohibited things permitted. The question is to define necessity in this case. Protection of one’s life, safety, livelihood, and religion all qualify as such, and in some countries military service is unavoidable except at unbearably high personal cost. Indeed in some countries the beard was made either illegal by law under threat of major punishment, such as in Republican Turkey, or a cause for harassment and persecution by the authorities as in other secular-oriented states. And Allah knows best.”



Shehzad Saleem 12



When a question was asked if it is compulsory in Islam for men to keep beards, the learned scholar, Shehzad Saleem who is the Director of Al-Mawrid, Institute of Islamic Sciences (51-K, Model Town, Lahore, Pakistan) says, “Keeping a beard is a desirable act for men. The Prophets of Allah kept beards and expressed their liking for it since this is from among the norms of human nature. It is an expression of manliness and as such a sign, which distinguishes men from women. However, the Prophet (sws) did not regard keeping beards as part of the Islamic Shari‘ah. Also, it is not compulsory for men to keep a beard and if a person shaves his beard he may be deprived of some reward, but he is unlikely to be punished on this. This view also conforms to the Shafite jurists (See Dr Wahbah al-Zahili, Fiqhu’l-Islami wa Adillatuhu, vol. 1, p. 308.) and to many scholars of Hadith including Qadi ‘Ayad “( See Nawawi, Sharah Sahih Muslim, 2nd ed., vol. 3, [Beirut: Daru’l-Ahya al-Turath al-‘Arabi, 1972], p. 151) who regard shaving the beard as makruh (undesirable). (While defining makruh Abu Zuhrah says: The jurists say that the perpetrator of makruh is not to be condemned while a person who desists from it is praiseworthy. (Abu Zuhrah, Usulu’l-Fiqh, 1st ed., [Cairo: Daru’l-Fikr al-‘Arabi, 1958], p. 41).

There are three important principles of understanding the Shari‘ah.

I. The Almighty has blessed man with guidance in two ways. One of them can be termed as Innate Guidance and the other one as Divine Guidance.
Innate Guidance: Man has been given certain faculties and abilities (intuition, conscience, instincts, common sense and intellect), which are enough to guide him in deciding the right course of action.

The second sphere of guidance, Divine Guidance, generally pertains to areas where human beings are unable to decide the right course by themselves. So in order to complement and supplement the sphere of Innate Guidance, the Almighty has divinely guided man through His Prophets. The Qur’an and Sunnah (the established practice of the Prophet (sws)) are the primary sources of Divine Guidance.
II. In both these spheres of Innate Guidance and Divine Guidance, deeds and actions do not merely belong to the two categories of the prohibited and the allowed, but have various other categories as well. For example, a thing may be desirable which means that if a person adopts it, he will be rewarded and if he does not, he will not be held liable to it.
III. As far as Ahadith are concerned, they are not an independent source of Islam. They must have some basis in either or both of the two aforementioned categories: Innate Guidance or Divine Guidance. Consequently, if some Ahadith do not have such a basis they cannot be accepted.
Now, in the light of these principles, it is evident:
1. The issue of keeping a beard is not discussed anywhere in the category of Divine Guidance. In other words, the Qur’an and Sunnah are devoid of any such ruling.
2. As far as the category of Innate Guidance is concerned, some scholars place this directive in it and I (Shehzad Saleem) would tend to agree with them. Of course, someone may differ.
3. Several Ahadith and some historical reports however, clearly mention that men should keep beards. Consequently, if this directive is to be classified as a religious one, these Ahadith must have a basis either in the first category (Innate Guidance) or in the second category (Divine Guidance).

There are Ahadith, which say that men must grow beards and clip their moustaches. However, an analysis of the context of these Ahadith reveals two important things.
Firstly, in all these narratives the directive of growing a beard occurs in tandem with the directive of clipping the moustache. This paired mention adds a certain stress to the whole directive. It has not been said: ‘Grow a beard’, in which case the directive would mean that as against the followers of these religious denominations, (who do not have beards) Muslims must grow beards; on the contrary, the addition of the second clause ‘clip the moustache’ adds the stress that if something is to be clipped it is the moustache and not the beard and if something is to be lengthened it is the beard and not the moustache.
Secondly, none of these narratives explicitly and unconditionally give these directives. Rather each of them begins with a negative note: ‘Do not follow idolaters, Majus (Magians), People of the Book…’ The addition of this note changes an explicit directive to a conditional one.

Abu ‘Umamah reports: The Prophet (sws) once came to some old men of the tribe of Ansar. These men had extremely white beards. Seeing them, the Prophet remarked: ‘O People of Ansar dye your beards in red or golden colors and do not follow these People of the Book’. They declared: ‘O Prophet these People of the Book do not wear shalwars and loin cloths’. At this, the Prophet said: ‘Wear shalwars and loin cloths and do not follow these People of the Book’. They declared: ‘O Prophet these People of the Book neither wear shoes nor socks [while praying] ((Abu Da‘ud, Kitabu’l-Salah). At this, the Prophet said: ‘Wear shoes and socks and do not follow these People of the Book’. They said: ‘O Prophet these People of the Book lengthen their moustaches and shave their beards’. At this, the Prophet said: ‘Clip your moustaches and lengthen your beards and do not follow these People of the Book’. (Musnad Ahmad Ibn Hambal, vol. 5 p. 264)

It is evident from the words of this Hadith that some Muslims of the Ansar were following the People of the Book in some of their practices thinking that they were obligatory. Besides other things, they thought that it was necessary to lengthen the moustache and shave off the beard. The Prophet (sws) told them that this was no religious directive. On the contrary, this was a religious innovation; so if they wanted, they could lengthen their beards and clip their moustache instead. Similarly, refraining from dyeing one’s hair was no religious requirement. If they wanted they could dye their hair as well. In other words, this Hadith is not asking men to grow beards; it is merely saying that keeping beards and clipping moustaches is not a condemned religious practice as certain people are contending. It is perfectly allowed in Islam. So, just as dyeing hair, wearing socks and shoes while praying have not become necessary directives as per this Hadith, keeping a beard as an obligatory directive cannot be deduced from it as well.
The third possibility is that this directive has a moral basis. There was something morally wrong in the practice of the followers of other religions. Obviously, keeping big moustaches and shaven beards makes one look arrogant and haughty which is clearly forbidden by both categories of guidance. So these Ahadith are describing to the Muslims the proper way of growing a beard and a moustache. Instead of having large moustaches and shaven beards, the appearance should be the other way round. In other words, the Ahadith are not directing Muslims to grow beards and moustaches; what they are saying is that if they want to grow both, then the proper way is to lengthen the beard instead of the moustache and clip the moustache instead of the beard.

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What Islam says About the Beard

Posted on 27 December 2011 by Tea Server




From The Shari Length of the Beard by Mufti Afzal Elias, May Allah reward him abundantly, aameen.
Transferred to the web for the benefit of all Muslims by Islam.tc

This pamphlet is to emphasize the importance and the length of the beard. Many Muslims have queried regarding this point. I have also found that people prefer keeping a beard in imitation of what’s in vogue rather than that prescribed by Nabi (Sallallahu Alayhi Wasallam). A compilation of this nature has become important because the impact of the western way of life seems to be luring unwary Muslims into such a craze that the importance of the beard itself is being doubted and scoffed at.

To those who feel the issue is trivial to worry about, may ALLAH guide him. But to those who genuinely wish to learn and practice what is right, here are sufficient proofs from the Qur’an, Ahadeeth, and learned scholars.

Concerning Adherence to the Sunnah in the Holy Qur’an:

“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you.” (Quran 4:59)

“O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye hear (him speak).” (Quran 8:20)
“O ye who believe! give your response to Allah and His Messenger, when He calleth you to that which will give you life; and know that Allah cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered.”(Quran 8:24)

“Ye have indeed in the Messenger of Allah an excellent exempler for him who hopes in Allah and the Final Day, and who remembers Allah.” (Quran 33:21)

“What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; in order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger gives you, and refrain from what he prohibits you. And fear Allah: for Allah is strict in Punishment.” (Quran 59:7)

Importance of the Beard in the words of Rasulullah (Sallallahu Alayhi Wasallam):

(1) Rasulullah (Sallallahu Alayhi Wasallam) said “I have no connection iwth one who shaves, shouts and tears his clothing eg. in grief or affication.”
- Reported by Abu Darda (R.A.) in Muslim, Hadith no. 501


(2) The teachings of Hadhrat Ammar Bin Yaasir, Abdullah Ibn Umar, Sayyidina Umar, Abu Hurairah and Jaabir (R.A.), indicate that ALL used to keep beards that were one fist length or more. Hadhrat Jaabir (R.A.) had said: “We used to grow long beards and only during Hajj and Umrah did we trim them to the required length (i.e. fist length).”

(3) Hadhrat Abdullah Ibn Umar (R.A.) relates that: “He who imitates the kuffar (non-believers) and dies in that state, he will be raised up with them on the Day of Qiyamat (Judgement).”

(4) Rasulullah (Sallallahu Alayhi Wasallam) says: “Trim closely the moustache, and let the beard flow (Grow).”
- Narrated Ibn Umar (R.A.) in Muslim, Hadith no. 498

(5) “Rasulullah (Sallallahu Alayhi Wasallam) ordered us to trim the moustache closely and spare the beard” says Ibn Umar.
- Muslim, Hadith no. 449

(6) Rasulullah (Sallallahu Alayhi Wasallam)said: “Act against contrary to the polythesists, trim closely the moustache and grow the beard.”
- Reported by Ibn Umar (R.A.) in Muslim, Hadith no. 500

(7) Rasulullah (Sallallahu Alayhi Wasallam) said “Trim closely the moustache and grow the beard.”
- Reported by Abu Hurairah (R.A.) in Muslim, Hadith no. 501

(8) Rasulullah (Sallallahu Alayhi Wasallam) said: “Anyone who shaves has no claim to the mercy of Allah”
- Reported by Ibn Abbas (R.A.) in Tibrabi

(9) Hadhrat Abdullah Ibn Umar (R.A.) used to cut that portion (which exceeds the grip of the hand) of the beard.
- Tirmidhi

The Beard according to the Great Imams of Jurisprudence

Hanafi

Imam Muhammed (R.A.) writes in his book “Kitabul Aathaar” where he relates from Imam Abu Hanifa (R.A.) who relates from Hadhrat Haytham (R.A.) who relates from Ibn Umar (R.A.) that he (Ibn Umar) used to hold his beard in his hand and cut off which was longer. Imam Muhammed (R.A.) says that this is what we follow and this was the decision of Imam Abu Hanifa. Therefore, according to Hanafies, to shorten the beard less than a FIST LENGTH is HARAAM and on this is IJMA (concensus of opinion).

Shafi’i

Imam Shafi (R.A.) in his Kitabul Umm states, “To shave the beard is HARAAM.” (Shari Minhaj dar Shara Fasl Aqueeqa).

Maaliki

Shekh Ahmad Nafarawi Maliki in the commentary of Imam Abu Zayed’s booklet states, “to shave the beard is without doubt haraam according to all Imams.” It is also mention in “Tamheed” which is a commentary of “Muatta” (Sunnan Imam Malik (R.A.)) that to shave the beard is HARAAM and among males the only ones to resort to this practice (of shaving) are the HERMAPHRODITES (persons who possess both male and female features and characteristics).

Hanbali

The Hanbalies in the famous Al-Khanie’a Hanbali Fatawa Kitab state that “to grow the beard is essential and to shave it is HARAAM.” Also in the Hanbali Mathab books “Sharahul Muntahaa” and “Sharr Manzoomatul Aadaab”, it is stated “The most accepted view is that it is HARAAM (prohibited to shave the beard).”

Also note, according to scholars of Islam: “To shave off the beard is unlawful (haraam) and one who shaves his beard is legally speaking an unrighteous fellow (FASIQ); hence, it is NOT PERMISSIBLE to appoint such a man as an Imam. To say Taraweeh behind such an Imam is MAKRUH-E-TAHRIMI (near prohibition)” (Shami Vol.1, p.523)

The Durre-Mukhtar states: “No one has called it permissible to trim it (the beard) less than FIST-LENGTH as is being done by some westernized Muslims and hermaphrodites.” (Vol. 2, p. 155). Also, “It is forbidden (haraam) for a man to cut off another’s beard.” (Vol. 5, p. 359).

Conclusion

Thus, a Muslim who shaves or shortens his beard is like a hermaphrodite, his Imamate near prohibition, his evidence is not valid, he will not have the right to vote or being voted for. Shaving and shortening the beard is the action of non-believers. Imam Ghazzali (RA) says: “Know that the key to total bliss (Saadah) lies in following the Sunnah and in emulating the life of Rasulullah (Sallallahu Alayhi Wasallam) in ALL that issues from him, and in ALL his doings even if it concerns the manner of his eating, rising, sleeping, and speaking. I do say thisin relation to rituals in worship ONLY because ther is no way neglecting the Sunnah reported of him in such matters – but what I say INCLUDES EVERY ASPECT of his daily life.” (Kitab al Arbain Addin, Cairo 1344, p. 89). Furthermore, in the Holy Qur’an, Allah told Rasulullah (Sallallahu Alayhi Wasallam) to say:

“Say: “If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.” (Quran 3:31)

The daily recitation of a band of angels of Allah is “Holy is the Being who adorned men with beards and women with braids” (Takmela e Bahr al Raiq, Vol. 3, p. 331)

Lastly, Allah Ta’ala says in the Holy Qur’an: “And when the true believers are called to Allah and His Rasul (Sallallahu Alayhi Wasallam) [to accept and practice the law and commands of Allah and His Rasul (Sallallahu Alayhi Wasallam)] that he may pass judgement upon them, their ONLY reply is ‘We hear and obey.’ Such men shall surely prosper.” (24:51)

THE CALL IS TO GROW A FIST LENGTH BEARD, LET US HEAR AND OBEY TO PROSPER.

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