Islam, Culture and Women


by Ruqaiyyah Waris Maqsood


How can anyone justify Islam's treatment of women, when it imprisons Afghans under blue shuttlecock burqas and makes Pakistani girls marry strangers against their will?


How can you respect a religion that forces women into polygamous marriages, mutilates their genitals, forbids them to drive cars and subjects them to the humiliation of "instant" divorce? In fact, none of these practices are Islamic at all.


Anyone wishing to understand Islam must first separate the religion from the cultural norms and style of a society. Female genital mutilation is still practised in certain pockets of Africa and Egypt, but viewed as an inconceivable horror by the vast majority of Muslims. Forced marriages may still take place in certain Indian, Pakistani and Bangladeshi communities, but would be anathema to Muslim women from other backgrounds.


Indeed, Islam insists on the free consent of both bride and groom, so such marriages could even be deemed illegal under religious law.


A woman forbidden from driving a car in Riyadh will cheerfully take the wheel when abroad, confident that her country's bizarre law has nothing to do with Islam. Afghan women educated before the Taliban rule know that banning girls from school is forbidden in Islam, which encourages all Muslims to seek knowledge from cradle to grave, from every source possible.



The Koran is addressed to all Muslims, and for the most part it does not differentiate between male and female. Man and woman, it says, "were created of a single soul," and are moral equals in the sight of God. Women have the right to divorce, to inherit property, to conduct business and to have access to knowledge.


Since women are under all the same obligations and rules of conduct as the men, differences emerge most strongly when it comes to pregnancy, child-bearing and rearing, menstruation and, to a certain extent, clothing.


Some of the commands are alien to Western tradition. Requirements of ritual purity may seem to restrict a woman's access to religious life, but are viewed as concessions. During menstruation or postpartum bleeding, she may not pray the ritual salah or touch the Koran and she does not have to fast; nor does she need to fast while pregnant or nursing.


The veiling of Muslim women is a more complex issue. Certainly, the Koran requires them to behave and dress modestly - but these strictures apply equally to men. Only one verse refers to the veiling of women, stating that the Prophet's wives should be behind a hijab when his male guests converse with them.



Some modernists, however, claim that this does not apply to women in general, and that the language used does not carry the textual stipulation that makes a verse obligatory. In practice, most modern Muslim women appreciate attractive and graceful clothes, but avoid dressing provocatively.


What about polygamy, which the Koran endorses up to the limit of four wives per man? The Prophet, of course, lived at a time when continual warfare produced large numbers of widows, who were left with little or no provision for themselves and their children.


In these circumstances, polygamy was encouraged as an act of charity. Needless to say, the widows were not necessarily sexy young women, but usually mothers of up to six children, who came as part of the deal.


<b>Polygamy is no longer common, for various good reasons. The Koran states that wives need to be treated fairly and equally - a difficult requirement even for a rich man. Moreover, if a husband wishes to take a second wife, he should not do so if the marriage will be to the detriment of the first. </b>


Sexual intimacy outside marriage is forbidden in Islam, including sex before marriage, adultery or homosexual relationships. However, within marriage, sexual intimacy should be raised from the animal level to sadaqah (a form of worship) so that each considers the happiness and satisfaction of the other, rather than mere self-gratification.


<b>Contrary to Christianity, Islam does not regard marriages as "made in heaven" or "till death do us part". They are contracts, with conditions. If either side breaks the conditions, divorce is not only allowed, but usually expected. Nevertheless, a hadith makes it clear that: "Of all the things God has allowed, divorce is the most disliked."
</b>


A Muslim has a genuine reason for divorce only if a spouse's behaviour goes against the sunnah of Islam - in other words, if he or she has become cruel, vindictive, abusive, unfaithful, neglectful, selfish, sexually abusive, tyrannical, perverted - and so on.


In good Islamic practice, before divorce can be contemplated, all possible efforts should be made to solve a couple's problems. After an intention to divorce is announced, there is a three-month period during which more attempts are made at reconciliation.


If, by the end of each month, the couple have resumed sexual intimacy, the divorce should not proceed. The three-month rule ensures that a woman cannot remarry until three menstrual cycles have passed - so, if she happens to be pregnant, the child will be supported and paternity will not be in dispute.


When Muslims die, strict laws govern the shares of property and money they may leave to others; daughters usually inherit less than sons, but this is because the men in a family are supposed to provide for the entire household.


Any money or property owned by women is theirs to keep, and they are not obliged to share it. Similarly, in marriage, a woman's salary is hers and cannot be appropriated by her husband unless she consents.


A good Muslim woman, for her part, should always be trustworthy and kind. She should strive to be cheerful and encouraging towards her husband and family, and keep their home free from anything harmful (haram covers all aspects of harm, including bad behaviour, abuse and forbidden foods).


Regardless of her skills or intelligence, she is expected to accept her man as the head of her household - she must, therefore, take care to marry a man she can respect, and whose wishes she can carry out with a clear conscience. However, when a man expects his wife to do anything contrary to the will of God - in other words, any nasty, selfish, dishonest or cruel action - she has the right to refuse him.


Her husband is not her master; a Muslim woman has only one Master, and that is God. If her husband does not represent God's will in the home, the marriage contract is broken.


<b>What should one make of the verse in the Koran that allows a man to punish his wife physically? There are important provisos: he may do so only if her ill-will is wrecking the marriage - but then only after he has exhausted all attempts at verbal communication and tried sleeping in a separate bed.
</b>


However, the Prophet never hit a woman, child or old person, and was emphatic that those who did could hardly regard themselves as the best of Muslims. Moreover, he also stated that a man should never hit "one of God's handmaidens". Nor, it must be said, should wives beat their husbands or become inveterate nags.


Finally, there is the issue of giving witness. Although the Koran says nothing explicit, other Islamic sources suggest that a woman's testimony in court is worth only half of that of a man. This ruling, however, should be applied only in circumstances where a woman is uneducated and has led a very restricted life: a woman equally qualified to a man will carry the same weight as a witness.


So, does Islam oppress women?


While the spirit of Islam is clearly patriarchal, it regards men and women as moral equals. Moreover, although a man is technically the head of the household, Islam encourages matriarchy in the home.


Women may not be equal in the manner defined by Western feminists, but their core differences from men are acknowledged, and they have rights of their own that do not apply to men





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English convert to Islam, Ruqaiyyah Waris Maqsood, is the author of over thirty books on Islam and other subjects.


Email: Ruqaiyyah@aol.com


Website: http://members.aol.com/Ruqaiyyah


http://www.islamfortoday.com/ruqaiyyah09.htm

Islam and Terrorism


Islam prohibits terrorism. Islam prohibits a Muslim from attacking innocent civilians. (Al-Islam)


"Islam does not support terrorism under any circumstances. Terrorism goes against every principle in Islam. If a Muslim engages in terrorism, he is not following Islam. He may be wrongly using the name of Islam for political or financial gain." (USA Today)


"Muslims throughout their history never allowed the killing of civilians, even in the midst of wars such as the Crusades. There is no respected Islamic scholar here in Saudi Arabia or anywhere else in the Muslim world who would support such a fatwa." (The Guardian - Khashoggi)


Hamza Yusuf, an Islamic scholar, has made several comments about Islam and terrorism. "The Prophet Muhammad said, 'Do not kill women or children or non-combatants and do not kill old people or religious people....'"


"Suicide is haram in Islam. It's prohibited, like a mortal sin. And murder is haram. And to kill civilians is murder."


"The Prophet also said that there are people who kill in the name of Islam and go to hell. And when he was asked why, he said, 'Because they weren't fighting truly for the sake of God.'


Muslims Against Terrorism requests media not use phrases such as "Islamic Fundamentalists" or "Muslim Terrorists" regarding terrorist attacks "Because such things do not exist. Islam is the religion of peace, love and mutual respect. Islam is the religion of moderation. Islam is the religion of human value and dignity." They ask that religious affiliation not be mentioned in terrorist attacks.


Editor's Note - Terrorists associated with the September 11th disaster could be called "al Qaeda Terrorists" since their involvement has been proven according to US, British, and Pakistani officials. When the Ku Klux Klan claimed credit for terrorist attacks in the 1960's, they were not identified by religion as "Christian Fundamentalists" or "Christian Terrorists." Although they identified themselves as a Christian movement, media never labeled them as Christians because their terrorism was regarded as a basic violation of Christian principles. We owe the same respect to the Muslim religion. (Pronounce al Qaeda as "Al Ka-e-dah.") (Muslims Against Terrorism)


Jihad "is an Arabic word the root of which is Jahada, which means to strive for a better way of life." "Jihad should not be confused with Holy War. The latter does not exist in Islam nor will Islam allow its followers to be involved in a Holy War." "Not only in peace but also in war Islam prohibits terrorism, kidnapping, and hijacking, when carried against civilians. Whoever commits such violations is considered a murderer in Islam, and is to be punished by the Islamic state." ( Islamic Server of MSA-USC)

The Concept of Charity in Islam


by Maulana Wahiduddin Khan


Charity, preached by every religion of the world, is a way of bringing justice to society. And justice is the essence of religion. Islam has therefore made charity, that is, zakat, obligatory and binding upon all those who embrace the faith; it has been made into an institution in order to give it permanence and regularity.


All human beings, according to Islam, have been created by one and the same God, and for this reason they belong to one great brotherhood. All being descendants of the same progenitor, Adam and Eve, they should naturally be each other’s well-wishers. They must willingly come to one another’s assistance, like members of the same large family. Islam has, therefore, laid the greatest of emphasis on the support of destitute and disabled members of society. It is a sacred duty of the wealthy to give part of their possessions to fulfill the needs of the deprived sections of the community.


A society can flourish only when its members do not spend all their wealth on the satisfaction of their own desires but reserve a portion of it for parents, relatives neighbours, the poor and the incapacitated. As the saying goes: Charity begins at home. A true believer is thus always prepared, after meeting the needs of his family, to assist other people in need of his help.


There are two forms of charity in Islam—obligatory and voluntary, called zakat and sadaqa respectively. Zakah, from the verb zaka, which signifies “to thrive,” “to be wholesome,” “to be pure” means purification. Giving up of a portion of the wealth one may possess in excess of what is needed for sustenance, is to “purify” or legalize it so that the remainder may lawfully be used by the alms giver.


Deducting zakat from one’s earnings is a material acknowledgment of the fact that the actual giver is God. Since the giver is God, the recipient is duty bound to spend it in His cause.


The law of zakat is to take from those who have wealth and give it away to those who do not. This rotation of wealth is a way to balance social inequality.


Islam has established this institution to make concern for the poor a permanent and compulsory duty. This means an annual contribution of two and a half percent of one’s income to public welfare. The rate on other types of wealth such as agricultural produce and jewelry is more. It is incumbent on minors and adults, males and females, living or dead.


Islamic law empowers the Islamic State or Community to collect such contributions and keep a separate account of them. The funds thus accumulated must be spent on the eight categories specified in the Qur'an (2:177) namely, the poor and the destitute, the wayfarer, the bankrupt, the needy, converts, captives, the collectors of zakat, and in the cause of God. The last category allows such funds to be used for the general welfare of the community— for the education of the people, for public works, and for any other need of the Muslim community.


Zakat in spirit is an act of worship while in its external form it is the carrying out of social service. It is thus not just the payment of a tax as it is generally understood but is rather an act of religious significance. Its importance is underscored by the fact that the Qur'an treats it at par with salat (prayer). The Qur'an frequently enjoins the believers ‘to perform the worship and pay the zakat.’ It goes to the extent of saying that one cannot attain righteousness unless one spends out of one’s wealth for the love of God: “By no means shall you attain righteousness, unless you give of that which you love.” (3:92)


So the test of charity lies not in giving away something we have discarded but the things that we value greatly, something that we love. It is unselfishness that God demands. It may be in any form—one’s personal efforts, talents, skill, learning, property or possessions.


The demand of Islam that all its followers should spend their wealth freely on the common good of society cannot be fully met by the payment of the obligatory levy of zakat alone. According to a hadith the Prophet observed: “In ones’s wealth there is a due (to God and His men) besides zakat.” Hadrat Ali, the fourth Caliph, explained this hadith thus: “God has ordained that the rich are to pay out of their wealth to that extent which is sufficient for the needs of the poor; so that if they do not find food and clothing, or any other need remains to be fulfilled, it would be because the rich are not doing their duty, and for this God will take them to task on the Day of Judgement.”


According to Abdullah ibn Umar, the great religious scholar of the first phase of Islam, “If the zakat levy is insufficient to meet the needs of the poor, then it is the duty of the rich of every town to put the poor on their feet.”


Abu Zar Ghifari, a companion of the Prophet, reported that the Prophet, while sitting in the shade of the Kabah wall, said, “They are the losers.” Abu Zar enquired, “who are they, O Messenger of God?” The Prophet replied: “Those who pile up heaps of wealth and (pointing in all directions with his hands) do not spend like this and this.” (Bukhari and Muslim)


There are many verses in the Qur'an and many traditions of the Prophet making it quite clear that there is a due over and above zakat and that the wealthy are not relieved of their duties solely on payment of zakat.


The Qur'an uses the word ‘haq,’ the right of the poor; so what the wealthy man is asked to give is not charity but that which should come back to the poor, as a matter of right.


All the expenditure of people in need in an Islamic society is covered by sadaqat (meaning literally ‘righteousness’ from the root sadaqa, to speak the truth, to be true) — a very wide term used in the Qur'an. (In Islamic literature, this is referred to as sadaqat al tatawwu, or spontaneous alms-giving). According to Ibn Arabi (Akham al-Quran, 2/946-7), alms-giving is called sadaqat to indicate the sincerity (sidk) of the giver’s religious belief. He goes on to say that sadaqat is a voluntary act of worship, a choice made of one’s own free will. If the act is other than voluntary, it has no religious merit. “For man makes it obligatory for himself, just as God makes mercy obligatory for Himself towards those who repent.” The only difference between sadaqat and zakat (the latter being a term widely used in the Quran and the hadith) is that while both kinds of alms-giving are necessarily voluntary (that being the reason for the word sadaqat covering both forms of contribution) the former is the result of an inspiration on the part of the donor as befits certain sets of circumstances, whereas zakat is given on the basis of a fixed percentage of the donor’s wealth, (nisab) so that the amount given will vary not according to the needs of a particular donee, but according to the earnings of the donor. In the case of zakat there is also a system of collection set up under Islamic law and there are persons appointed as collectors of these dues. The money thus collected is meant for the general benefit of the community. In the case of sadaqat, the bequest is made directly and spontaneously from one individual to another and the amount given is at the discretion of the giver.


If a very high standard has been set for charity, it is because zakat and sadaqat are performed by believers not just as moral obligations to society, but as sincere endeavours to gain God’s pleasure. In his commentary on the Quran, Abdullah Yusuf Ali writes:


(1) “It must be in the way of God (2) It must expect no reward in this world (3) It must not be followed by reference or reminders to the acts of charity (4) Still less should any annoyance or injury be caused to the recipient e.g. by boasting that the giver relieved the person in the hour of need.”


Thus the spirit of kindness and well wishing is the essence of charity. The giver is not to expect any reward from the beneficiary as there awaits for him an abundant reward from God—material, moral, and spiritual — what God deems it best to confer on His servant.


The Quran in verses 264 and 271 of the second chapter, warns us against spending “to be seen of men.” This is false charity. Alms-giving with this motive is worse than not giving away anything at all. In verse 265 God gives a beautiful parable to illustrate the true nature of charity. It is like a field with good soil on a hillside. It catches good showers of rain and the moisture penetrates the soil. The favourable conditions increase its output enormously. So a man of true charity is spiritually healthy. He is the most lkely to attract God’s bounties. The Quran goes on to give four parables to explain the truly spiritual nature of charity (2:261-266) . These parables explain how true charity bears on the whole of our lives.


Since charity is purely for the sake of God, it has value only if something good and valuable is given . It should be lawfully earned or acquired by the giver. It should include such things as are of use and value to others. Charity is , in the words of the Prophet, to place a thing in the palm of God. It is therefore obvious that placing worthless things in the hand of God dishonours Him.


There are some people who think that acts of charity would ruin them. Abdullah Yousuf Ali comments on such doubts: “No kind or generous act ever ruined one.” We have never heard of anyone who, due to his generosity to good causes, has been impoverished. It is because God has promised to shower such a person with greater bounties (2:268). On the other hand, false generosity, that is, extravagant expenditure for show or self indulgence does lead people to ruin.


In verse 273 the Quran states that “Charity is for those in need.” This is a general principle which enjoins us to help people in need, be they good or bad, on the right path or not, Muslims or non-Muslims. We are not supposed to judge in these matters. The chief ends in charity, as reiterated here, should be God’s pleasure and our own spiritual good. This verse in the first instance was revealed in Madina, but it is of general application.


The concept of charity in Islam is thus linked with justice. It is not limited to the redressal of grievances. It implies apart from the removal of handicaps, the recognition of the right that every human being has to attain the fullness of life.


This spirit of helping others to earn God’s pleasure is best reflected in Muslim society in the field of education. Inspired by traditions of the Prophet that the greatest charity for a Muslim being to learn something, and then teaching it to others (Ahmad) Muslims in large numbers have devoted themselves to other’s education generation after generation.


Knowledge is the most wonderful thing in the whole universe. That is why there is nothing greater than knowledge being imparted by one human being to another. Muslims on a large scale have engaged themselves in receiving education and imparting it to others, individually as well as by establishing maktabs and madrasas, that is, primary schools and Colleges. These educational institutions established in the house of the teachers or in separate buildings, generally made no charges for instruction. During the medieval period, these madrasas flourished in tens of thousands throughout the Muslim world. The wealthy people helped in running these madrasas, not only through zakat, but also by making endowments, (wakf) of their properties to these madrases. The income from these properties met the needs of these schools. The orphans and poor people were given stipends over and above free board and lodging (Promotion of Learning in India, by W.N. Law, H. 104-5)


Sadaqa in the form of wakf is known as sadaqa-e- jaria, i.e. permanent alms. Helping someone to establish himself in business, giving someone a proper education; helping someone recover from some disease by monetary assistance to looking after the orphans and the destitute; giving scholarships to students, all such charitable works come under sadaka jaria—that is why so many centres of social welfare have continued to function in the Muslim community. It is unfortunate that the figures of individuals assisting people in need are not available. There are such traditions as stress the importance of giving sadaqa in the holy month of Ramazan. Therefore, in this month of fasting, almost all those who can afford it help the poor people in one way or another. The reward for giving voluntary alms in secret is seventy times that of giving it publicly (Al-Baydawi, Anwar al-Tanazil, 2/211).


Sadaqat is a very wide term and is used in the Quran to cover all kinds of charity. Its scope is so vast that even the poor who can have nothing tangible to give can offer sadaqa in the shape of a smile or a glass of water to a thirsty person, or they may even just utter a kindly word. Good conduct is frequently termed sadaqa in the hadith. Planting something from which a person, bird or animal later eats also counts as sadaqa. In this extended sense, acts of loving kindness, even greeting another with a cheerful face, is regarded as sadaqa. In short, every good deed is sadaqa.


The Practice of Sadaqa


Inspired by the verses of the Quran and the traditions and practices of the Prophet and his companions, the giving of Sadaqa to individuals or institutions remained widespread among the Muslims. The Prophet was the most generous of men. He used to give with his own hand. When asked for anything, he never refused. If he had nothing to give, he would borrow from one of his companions and pay him later.


The Prophet’s wives were also known for their almsgiving. Of them Zaynab bint Jahsh was the most generous and was called by the Prophet “the longest in arm.” She was also known as the “mother of the poor” (umm al-masakin) for her almsgiving. Aisha, the youngest wife of the Prophet too was known as the mother of the poor.” (Al-Ghazali, Ihya ulum al-din, vol-1/298). Whenever anyone uttered words of blessing for her, she used to return the same with some alms. After them we have shining examples of generosity set by the pious caliphs. Once when the Prophet urged them to give sadaka, Umar bin al Khattab brought half of what he owned, but only to find that once again Abu Bakr had outdone him by giving away all that he had.


There is a very interesting example of the generosity of Usman, the third Caliph. During the Caliphate of Abu Bakr people were in great distress due to a drought. The Caliph told them to remain patient, for God would soon relieve them. Before long Uthman’s caravan arrived with its merchandise from Syria. There were one thousand camels in it, all of them loaded with wheat and foodstuffs from Syria. When the news got around Madina, all the great traders of Madina rapidly converged on Usman’s house. When he emerged to meet them, they expressed their urgent desire to purchase the foodstuffs so that they could pass it on to those townspeople who needed it.


Ushering them inside, he asked them how much profit they were prepared to give him on this merchandise. “Twelve dirhams on every ten dirhams worth,” they replied. “But I can get a better price,” said Usman. “Then we’ll give you fourteen,” Usman again said that he could get a better price, whereupon they put their price up to fifteen dirhams. But Usman stood firm. Bewildered by his attitude, they asked him who could give him a better price, considering that all of the merchants of Madina were already assembled there. “I can get ten dirhams for every dirhams’s worth,” he told them, then asked them if any one of them could give a better price than that. No one spoke up. Then Usman recited the verse of the Quran which says that those who do good will be rewarded tenfold (6:60) He explained to them that he intended to give away all the wheat and other foodstuffs to the needy people of Madina.


According to the teachings of Islam the giving of sadaqa serves a number of functions. Sadaqa first and foremost acts as expiation for sins. The believers are asked to give sadaqa immediately following any transgression (Ihya-e-Ulumuddin, Al-Ghazzali, 1/298). Voluntary alms-giving can also compensate for any shortcoming in the past payment of zakat. Sadaqa also gives protection against all kinds of evil. Sadaqa wards off affliction in this world, questioning in the grave and punishment on Judgement Day. (Ismail Hakki, Tafsir Ruh-alBayan, 1/418). It is therefore recommended to give sadaqa by night and by day, in secret and in public to seek God’s pleasure (Quran, 2:274). The constant giving of a little is said to please God more than the occasional giving of much. Sadaqa is also a means of moral edification. It purifies the soul from the evil of avarice. Sadaqa is a reflection of generosity of God / the All-giving. We conclude with a hadith which sums up the essence of Charity:


“Every good act is charity. Your smiling to your brother is charity; an exhortation of your fellowman to virtuous deeds is equal to alms-giving; your putting a wanderer on the right road is charity; your assisting the blind is charity; your removing stones, and thorns, and other obstructions from the road is charity; your giving water to the thirsty is charity. A man’s true wealth, as regards the Hereafter, is the good he does in this world to his fellow men. When he dies, people will say “what property has he left behind him?” But the angels will ask, “what good deeds has he sent before him?”

Yvonne Ridley: From captive to convert


By Hannah Bayman


BBC News Online


Ridley: "The Koran makes it crystal clear that women are equal"


If you were being interrogated by the Taleban as a suspected US spy, it might be hard to imagine a happy ending.


But for journalist Yvonne Ridley, the ordeal in Afghanistan led her to convert to a religion she says is "the biggest and best family in the world".


The formerly hard-drinking Sunday school teacher became a Muslim after reading the Koran on her release.


She now describes radical cleric Abu Hamza al-Masri as "quite sweet really" and says the Taleban have suffered an unfair press.


Working as a reporter for the Sunday Express in September 2001, Ridley was smuggled from Pakistan across the Afghan border.


Afghanistan was about to be bombed and all [the Taleban] were concerned about was my big knickers


Yvonne Ridley


But her cover was blown when she fell off her donkey in front of a Taleban soldier near Jalalabad, revealing a banned camera underneath her robes.


Her first thought as the furious young man came running towards her?


"Wow - you're gorgeous," she says.


"He had those amazing green eyes that are peculiar to that region of Afghanistan and a beard with a life of its own.


"But fear quickly took over. I did see him again on my way to Pakistan after my release and he waved at me from his car."


Ridley was working for the Sunday Express at the time of her capture


Ridley was interrogated for 10 days without being allowed a phone call, and missed her daughter Daisy's ninth birthday.


Of the Taleban, Ridley says: "I couldn't support what they did or believed in, but they were demonised beyond recognition, because you can't drop bombs on nice people."


It has been suggested the 46-year-old is a victim of Stockholm Syndrome, in which hostages take the side of the hostage-takers.


But she says: "I was horrible to my captors. I spat at them and was rude and refused to eat. It wasn't until I was freed that I became interested in Islam."


'Flappy knickers'


Indeed, the Taleban deputy foreign minister was called in when Ridley refused to take her underwear down from the prison washing line, which was in view of soldier's quarters.


"He said, 'Look, if they see those things they will have impure thoughts'."


"Afghanistan was about to be bombed by the richest country in the world and all they were concerned about was my big, flappy, black knickers.


"I realised the US doesn't have to bomb the Taleban - just fly in a regiment of women waving their underwear and they will all run off."


Once she was back in the UK, Ridley turned to the Koran as part of her attempt to understand her experience.


Abu Hamza: warned Ridley risked "hellfire" until she fully converted


"I was absolutely blown away by what I was reading - not one dot or squiggle had been changed in 1,400 years.


"I have joined what I consider to be the biggest and best family in the world. When we stick together we are absolutely invincible."


What do her Church of England parents in County Durham make of her new family?


"Initially the reaction of my family and friends was one of horror, but now they can all see how much happier, healthier and fulfilled I am.


"And my mother is delighted I've stopped drinking."


What does Ridley feel about the place of women in Islam?


"There are oppressed women in Muslim countries, but I can take you up the side streets of Tyneside and show you oppressed women there.


"Oppression is cultural, it is not Islamic. The Koran makes it crystal clear that women are equal."


And her new Muslim dress is empowering, she says.


"How liberating is it to be judged for your mind and not the size of your bust or length of your legs."


The reporter spent the first night of war in a prison cell in Kabul


A single mother who has been married three times, she says Islam has freed her from worry over her love life.


"I no longer sit and wait by the phone for a man to ring and I haven't been stood up for months.


"I have no man stress. For the first time since my teens I don't have that pressure to have a boyfriend or husband."


But there has been a phone call from at least one male admirer - north London preacher Abu Hamza al-Masri.


"He said, 'Sister Yvonne, welcome to Islam, congratulations'.


"I explained I hadn't yet taken my final vows and he said, 'Don't be pressured or pushed, the whole community is there for you if you need any help, just call one of the sisters.'


'Straight to hellfire'


"I thought, I can't believe it, this is the fire and brimstone cleric from Finsbury Park mosque and he is quite sweet really.


"I was just about to hang up when he said, 'But there is just one thing I want you to remember. Tomorrow, if you have an accident and die, you will go straight to hellfire'.


"I was so scared that I carried a copy of the vows in my purse until my final conversion last June."


And the hardest part of her new life?


"Praying five times a day. And I am still struggling to give up cigarettes."


http://news.bbc.co.uk/2/hi/uk_news/england/3673730.stm

The following guidelines have been deduced from the Quran about reading, reciting or rehearsing the Quran:


1. Read the Quran on a regular basis so that you may not forget


سَنُقْرِئُكَ فَلا تَنْسَى


"We will make you recite so you shall not forget " [87:6]


2. "When you read the Qur'an, seek Allah's protection and preservation from any damned and condemned faculty, power, or propensity (that may drive you away from the real benefit of reading the quran) [alshshaytani alrrajeemi]"


فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ


[16:98]


3. Read the Quran in slow, well-arranged stages, gradually


وَقَالَ الَّذِينَ كَفَرُوا لَوْلا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلا


"Those who reject Faith say: "Why is not the Qur'an revealed to him all at once? Thus (is it revealed), that We may strengthen your heart thereby, and We have rehearsed it to you in slow, well-arranged stages, gradually. " [25:32]


وَرَتِّلِ الْقُرْآنَ تَرْتِيلا


"...and recite the Qur'an in slow, well-arranged stages, gradually." [73:4]


4. Read from the Quran as much as is easy for you at a time


إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِنْ ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِنَ الَّذِينَ مَعَكَ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ عَلِمَ أَنْ لَنْ تُحْصُوهُ فَتَابَ عَلَيْكُمْ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ عَلِمَ أَنْ سَيَكُونُ مِنْكُمْ مَرْضَى وَآخَرُونَ يَضْرِبُونَ فِي الأرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ وَأَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا وَمَا تُقَدِّمُوا لأنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا وَاسْتَغْفِرُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ


"Behold, (O Messenger!) Your Lord is fully Aware (that you are dedicated to your Mission). There are nights when you stay up working two thirds, one half, or one third of the night as do your companions. But Allah has designed night and day. You and your companions cannot over-work indefinitely. So He turns to you in kindness. (He does not ordain for you hardship). Inculcate, then, as much of the Qur'anic teachings in their hearts as you may do with ease. He knows that among you are sick people, and others have to earn their living and travel for it. And those who have to fight in the Cause of Allah. Recite and convey the Qur’an, then, at ease. And establish the Divine System and set up the Just Economic Order. And lend unto Allah a goodly loan. Whatever good you send forth for your ‘Selves’ you will find with Allah, better and more excellent in reward. And seek forgiveness of Allah. Behold, Allah is Forgiving, Merciful." [73:20]


5. "When the Qur'an is recited, listen to it with attention and remain silent so that you may be benefited."


وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ


[7:204]


6. Remember that the purpose is not just to recite the Quran but to follow it and bow in submission


فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ


"Once we have recited it then follow you the recital" [75:18]


Quran says about the non-believers that they do not bow in submission, when the Quran is recited to them.


وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لا يَسْجُدُونَ


"And when the Qur'an is recited unto them, they do not make obeisance;" [84:21]


http://quranicteachings.co.uk/reading.htm

Those who are not sensible


In Quran, Allah says,


The worst of all creatures, including all that walk, creep or crawl on the earth, are those who are not sensible, reasonable, and rational (who do not use their Aql or intelligence) [la yaaqiloon] [8:22].


Those who will go to Hell will say,


“Had we but listened or used our intelligence [Aql], we should not (now) be among the companions of the blazing fire” [67:10]


Upon those who do not use their intelligence [Aql], Allah will place curse, abomination, and punishment and withhold their development and progress [rijsun, has all the given meanings] [10:100]


A-q-l as a verb has the following meanings:


To be sensible, rational, reasonable, intelligent, wise


To use Aql or faculty of reasoning


To understand


To withhold or restrain oneself from doing what is not befitting


Allah has repeatedly commanded in Quran to use Aql or intelligence and be sensible, reasonable and rational.


Do you exhort the people to be righteous, while forgetting yourselves, though you read the scripture? Will you not be sensible and reasonable [and use your Aql]? [2:44]


The life of this world is nothing more than a distraction and diversion [from what is desirable] while the abode of Hereafter is far better for those who keep on guard [from its distractions and diversions]. Will you not then be sensible and reasonable [and use your Aql]? [6:32]


Did they not roam the earth and see the consequences for those before them? The [end and the] abode of the Hereafter is far better for those who lead a righteous life. Will you not then be sensible and reasonable [and use your Aql]? [12:109]


We have sent down to you a Book. It will give you eminence, honour and nobility. Will you then not be sensible and reasonable and understand it? [21:10]


Shame upon you that you obey, serve and adore others beside Allah! Have you no sense, at all? [21:67]


He is the One who gives life and death and alternates the day and the night. Will you not be then sensible and reasonable [and use your Aql]? [23:80]


Everything that is given to you is only the material of this life, and the glitter thereof. What is with Allah is far better, and everlasting. Will you not understand? [28:60]


The purpose of the Quran


We have made Qur'an in Arabic, that you may be able to understand (and become sensible, reasonable and intelligent) [12:2, 43:3]And we have [also] explained the verses clearly so that you may be able to understand (and become sensible, reasonable and intelligent) [2:242, 24:61, 57:17]


http://quranicteachings.co.uk/aql.htm

<b>I’m humbled, infidels. I hang my head in shame at this news</b>. Spanish police arrest 5 in train bombing

Quote:MADRID, Spain - Police have arrested five men who could have aided the escape of two fugitives of the 2004 Madrid train bombings, Spain's interior minister said Wednesday.
Interior Minister Alfredo Perez Rubalcaba said each of the five, who are also suspected of ties with international terrorism, was detained in a different Spanish city — Barcelona, Tarragona, Gerona, Cadiz and A Coruna.

Quote:The five, identified as Zohaib Khadiri, Djilali Boussiri, Nasreddine Ben Laid Amri, Samir Tahtah and Kamal Ahbar, may have collaborated in the escape of two fugitives of the Madrid bombings, Moroccans Mohamed Belhadj and Mohamed Afalah, Rubalcaba said.
"This operation has led to arrest of five men suspected of links with the March 11 bombings" Rubalcaba said.


He added that the operation had been ordered by National Court Judge Juan del Olmo, who is probing the blasts aboard four commuter trains that killed 191 people and injured more than 1,500. The bombings were blamed on a group of mostly North African Muslim extremists.

Do it for the kids, man. Insurgents torch newly-built refugee school



INSURGENTS torched a newly built school for refugee children in eastern Afghanistan, officials said, in the first such attack in 2007 blamed on Taliban militants.


A spate of similar attacks last year on schools and teachers were mostly blamed on Taliban rebels conducting an insurgency to overthrow the Government and expel foreign troops trying to bring stability.


The school was set alight in the eastern province of Nangarhar near the border with Pakistan was made up of tents from the UN children's fund, UNICEF, provincial spokesman Hazrat Hussain said.


“Five tents of a new UNICEF-built school were burned down last night in Behsud district,” he said.


Destroying and maiming in place of embracing and nurturing.

Woman who lost 8 relatives on 9/11 embraces Islam


By Our Correspondent


WASHINGTON, Sept 11: An American woman who lost eight relatives in the 9/11 attacks has embraced Islam. Elizabeth, now Safia Al Kasaby, 43, lives in Tampa, Florida. She is a former sergeant first class of the US Air Force National Guard. She lost one uncle and seven cousins in the attacks on the World Trade Center.


Her grandfather was a Jew and her grandmother was Catholic.


Safia said that in 1997, nearly destitute, she approached a synagogue in North Tampa for help. Officials at the shul wanted to know if she was a member. She was not. They asked her if she was really Jewish. She became disillusioned and for eight years she did not participate in organised religion.


She found Islam in 2005 on the third day of a Moroccan vacation.


At first, Safia’s family didn’t take her seriously and some colleagues at her banking job made fun of her new attire. She dared not pray at work.


Mostly, Safia kept her new faith at home, learning about her religion on web sites and Islamic chat rooms.


After a meeting with an imam at the Islamic Society of Tampa Bay Area in June, Safia felt more at ease with her new faith. But some in her family are reluctant to accept her new faith. Her eldest daughter, Sylvia, wants little to do with her. A Baptist and young military widow, Sylvia berated Safia when she showed up at her husband’s funeral wearing a hijab.


At home, Safia raises two daughters. Ten-year-old Natalia says her mother’s religion is cool.


Ada, 18, appreciates Safia’s transformation and doesn’t put up with people who make fun of Islam or stereotype Muslims. “I say, ‘Wait a minute. My mom’s a Muslim,’” Ada said. “She’s not a terrorist.”


Safia says she looks forward to the day when her religion is not an issue.


http://www.dawn.com/2006/09/12/top13.htm

Death - Jesus died and rose from the dead - Muhammad died and stayed dead.


Fighting - Jesus never fought - Muhammad fought many many times


Hearing from God - When Jesus heard from God he went to the desert to be tempted and began his ministry with boldness, (Mark 1:14-15). - When Muhammad heard from God (through an angel) he cowered, was uncertain, and wanted to commit suicide (Quran 74:1-5)


Identity - Jesus claimed to be God (John 8:24; 8:58) as well as a man.


Jesus claimed to be the way, the truth, and the life (John 14:6) -. Muhammad claimed to be a man.


Instructions - Jesus Received From God the Father (John 5:19) - Mohammad From an angel


Killing - Jesus never killed anyone - Muhammad killed many


Life - Jesus had the power to take life, but never did. He restored it. - Muhammad had the power to take it, but he never restored it.


No one ever died in Jesus' presence Many people died in Muhammad's presence -- he killed them.


Marriage - Jesus never married - Muhammad had over 20 wives and even married a nine year old girl.


Ministry - Jesus received his calling from God directly (Matt. 3:17).Jesus received his commission in the daylight


Muhammad received it from an angel (Gabriel) Muhammad received his words in the darkness of a cave.


Ministry Length - Jesus taught for 3 1/2 years - Muhammad taught for more than 20 years


Miracles - Jesus performed many miracles including healing people, calming a storm with a command, and raising people from the dead. - Muhammad's only alleged miracle was the Quran.


Prophecy - Jesus fulfilled biblical prophecy about being the Messiah - Muhammad did not fulfill any biblical prophecy except the ones about false teachers (Matt. 24:24).


Sacrifice - Jesus voluntarily laid his life down for others - Muhammad saved his own life many times and had others killed.


Sin - Jesus never sinned (1 Pet. 2:22) - Muhammad was a sinner (Quran 40:55; 48:1-2)


Slaves - Jesus owned no slaves - Muhammad owned slaves.


Virgin Birth - Jesus was virgin born - Muhammad was not virgin born.


Voice of God- Jesus received and heard the direct voice of God (Mark 1:10-11) - Muhammad did not receive or hear the direct voice of God. It was an angel instead.


Women - Jesus spoke well of women - Muhammad said women were were 1/2 as smart as men (Hadith 3:826; 2:541), that the majority in hell will be women (Had. 1:28,301; 2:161; 7:124), and that women could be mortgaged.