Educators in the Gaza Strip have begun enforcing an unofficial decree by the Hamas leadership requiring high school girls to wear Islamic dress, despite Hamas Education Minister Muhammad Asqoul denying such a policy as recently as two days ago, Arab news outlets reported.
"Palestinian society is committed by nature and does not need decrees to force it to be so," Asqoul said, according to a front-page report by Qays Safadi in the left-leaning Lebanese newspaper Al-Akhbar (Arabic link). Asqoul went on to describe the media furor surrounding the decision as a "tempest in a teapot."
But, as Safadi points out, Asqoul's comments directly contradict the signs posted outside schools informing girls that this year they are required to wear dark blue robes, a white headscarf and black or white shoes.
The paper went on to quote Mahmoud Abu Hadira, director of education for western Gaza, saying the uniforms are part of a new effort to "feminize" schools, which also would require the removal of male teachers from classrooms.
Abu Ahmed, a 55-year-old teacher, told Safadi the decision was "unjust" and "arbitrary." Some parents have threatened to send their daughters to private schools.
Education officials initially said they would not require uniforms, which would be an additional financial burden on Gaza families. Since the war between Hamas and Israel in December, economic conditions have worsened in Gaza, and many families struggle to supply their children with the requisite pen and paper, let alone new clothes.
The contradiction between Hamas officials' statements and reports coming out of Gaza may indicate the party's desire to revive Islamic mores without drawing international criticism and thus bolstering its rival, Fatah.
-- Meris Lutz in Beirut Photo: Girls wearing Islamic dress outside a school in Gaza. Credit: Mahmoud Homs / AFP
The fabulous Citadel of Cairo, built by Salah Ad-Din (Saladin) in 1176 has seen its fair share of history. It was held by Crusaders, was the home of the Mamluke and Ottoman rulers, and was the site of Muhammad Ali's famous massacre of the Mamlukes. The fortress even housed British and Egyptian soldiers. It is now a fabulous museum that offers spectacular views of the city. To get to the Citadel it is best to take a taxi. Just get in and say "Al-Qalaa." It should be no more than 6 LE from downtown. The main enterance is on Sharia' Salah Salem, and it will cost you 20 LE, or 10 LE for students, to get in. Beware, the Citadel closes at 5:00 and if you want to see everything, expect to spend 2.5-3 h...Read More
The fabulous Citadel of Cairo, built by Salah Ad-Din (Saladin) in 1176 has seen its fair share of history. It was held by Crusaders, was the home of the Mamluke and Ottoman rulers, and was the site of Muhammad Ali's famous massacre of the Mamlukes. The fortress even housed British and Egyptian soldiers. It is now a fabulous museum that offers spectacular views of the city.
To get to the Citadel it is best to take a taxi. Just get in and say "Al-Qalaa." It should be no more than 6 LE from downtown. The main enterance is on Sharia' Salah Salem, and it will cost you 20 LE, or 10 LE for students, to get in. Beware, the Citadel closes at 5:00 and if you want to see everything, expect to spend 2.5-3 hours.
When you enter you will be in the Southern Enclosure and will pass a few, mostly pointless shops. Immediately follow the signs to the Muhammad Ali mosque. Love it or hate it, most hate it.
The Muhammad Ali mosque towers on top of the Citadel and is impressive in size. It was modeled after the Ottoman mosques, however the inside looks like a cheap attempt to build a "modern" mosque resembling the Dolmabahçe Palace in Istanbul. Nonetheless, it is quite the site, and worth seeing. Even more impressive are the views from the top of the Citadel. You can see all of Cairo, even the Pyramids, depending on how hazy it is.
Also worth seeing in the Southern Enclosure are the Mosque of An-Nasir Muhammad, and the Gawhara Palace. The An-Nasir mosque is a nice Mamluke mosque and the Gawhara is the palace of Muhammad Ali. There is also a nice Police Museum. There is also a nice Sufi dancing show in the Southern Enclosure on Sat, Mon, and Wed nights (see my journal on Sufi dancing).
After the Southern Enclosure, head up to the Northern Enclosure and the Military museum. The military museum offers a nice collection of artifacts from Egypt's Pharonic, Mamluke, and Ottoman pasts, as well as the present. If you do not know too much about Egyptian history you might be lost in some parts, but it is a nice museum worth seeing. Note though, that you have to pay to use cameras, so don't bother taking pictures.
Also in the Northern Enclosure is an interesting Carriage Museum, an Antiquities museum (although it's all in Arabic) and the very nice Mosque of Suleyman Pasha.
That about does it for the Citadel, but if it is still early and you aren't tired yet, I suggest walking back around to the bottom of the Citadel and checking out the Mosque and Madrassa of Hassan Pasha. A massive construction built in the 14th century. There is also the impressive Mosque of Ar-Rifai, which houses the remains of such notables as the Shah of Iran and King Farouk, and if you give a little "baksheesh" (tip) you can see the tombs.
Sufism is the ascetic and mystical movement in Islam that places emphasis on achieving oneness with God through things such as music, dance, and poetry. It is said to have originated around the 8-9 Centuries around Iraq, Anatolia, and Iran. Sects however appeared all over the Muslim world, and many were located in Cario. The Sufi tradition is not as strong in Cairo today, but you can still have the opportunity to see the famous music and dancing of the Sufis. The two hour show is usually located at the Mausoleum of Al-Ghouri near Khan El-Khalili, but it is under restoration and so the Sufi show is now located at the Citadel. At the time of writing (October, 2002) shows were at 7:00 on Sat, Sun, and...Read More
Sufism is the ascetic and mystical movement in Islam that places emphasis on achieving oneness with God through things such as music, dance, and poetry. It is said to have originated around the 8-9 Centuries around Iraq, Anatolia, and Iran. Sects however appeared all over the Muslim world, and many were located in Cario. The Sufi tradition is not as strong in Cairo today, but you can still have the opportunity to see the famous music and dancing of the Sufis.
The two hour show is usually located at the Mausoleum of Al-Ghouri near Khan El-Khalili, but it is under restoration and so the Sufi show is now located at the Citadel. At the time of writing (October, 2002) shows were at 7:00 on Sat, Sun, and Wed, and are free. Although it would be best to check when you arrive, as the times and days often change.
The show features members of a local Sufi sect playing traditional instruments such as various drums, cymbals, and flutes. The show also showcases dancing by whirling dervishes. The whirling dervish is said to have originated in Turkey, but is a common practice among Sufis. The dervishes twirl in circles wearing brightly colored and patterned skirts, that when spun produce hypnotic patterns. The dervishes will spin for 45 minutes continuously, varying their pace to match the music, then stop and be completely fine. The dervishes are the highlight of the show, but the enchanting music and beautiful singing do not disappoint.
While there may be better Sufi shows around the Muslim world, this one provides a night of good entertainment, and it's hard to be disappointed when it's free. Also, if you stick around after the show, the Sufis will be more than happy to talk, and you might get invited to a moulid (celebration of the birth of a saint) like I did, and that is a sight to behold
Massoud Khodabandeh, April 28, 2007 www.khodabandeh.org
The BBC's Tehran correspondent Frances Harrisonhas been reporting on the recent "Crackdown over dress codes" in which thousands of Iranian women have been cautioned over their poor Islamic dress this week. Several hundred women have been arrested in the capital Tehran during the harshest crackdown on 'bad hijab' for more than a decade.
(Pictures published by Iranian News Agencies)
The report continues:
"…Fifteen-year-old Tofiq who'd also gelled his hair to stand on end said he too was afraid but he wasn't going to change.
"I want the whole world to know that they oppress us and all we can do is put up with it," he said.
Some parents have complained that harassing the young over their clothing will only push them to leave the country.
But one MP has said those Iranians who cannot cope with Islamic laws should leave.
Some commentators have suggested that the government is conducting this crackdown to distract attention from the rising cost of living in and increasing tension with the international community over the nuclear issue…" http://news.bbc.co.uk/1/hi/world/middle_east/6596933.stm
(Pictures published by Iranian News Agencies)
.
Iranian news agencies covering the story report that many officials have become engaged in the debate about this recent crackdown on individual freedoms. Hardliner President, Ahmadinejad, is reported to support the move and has blamed the criticism on 'external enemies of the Islamic Republic of Iran'. Addressing his supporters, Ahmadinejad said: "… our enemies… attempt to send some people with unacceptable dress into society, and when they are being dealt with, they start up their propaganda saying that they are dealing harshly with the youth. They want to create hopelessness and depression among our youth…"
(Pictures published by Iranian News Agencies)
Some reports from Iran say that on their arrest young people are told if they don't like it, they can side with the Monafeghin instead. Monafeghin (hypocrites) refers to the Mojahedin Khalq Organisation or Rajavi cult which is listed as a terrorist entity world wide, and is regarded by Iranian society as treacherous due to siding with Saddam Hussein during the 8 year war.
Iranian Television recently broadcast a secretly filmed meeting between Mojahedin Khalq leaders and Saddam Hussein's secret services in which Massoud Rajavi himself receives direct orders for the assassination of Iranians in return for money. Iranians in general believe that the western countries have been grooming and supporting the Mojahedin terrorist cult politically and financially in the same way that they openly supported Rajavi's benefactor Saddam Hussein during his aggression against Iranian Territories - to the point of vetoing UN condemnation of his open use of chemical weapons.
(Massoud Rajavi in meeting with Saddam's secret services)
Analysts believe that one of the major factors affecting Iranian civil society's inability to resist social and political suppression is the interference of some anti Iranian forces from outside the country which plays directly into the hands of the hardliners. This analysis in particular identifies the neoconservatives and Israeli hardliners who push for 'regime change' by supporting terrorist organisations. Iranian society is silenced by the threat that their actions will be hijacked and misused by the likes of Maryam Rajavi, co-leader of the Mojahedin Khalq cult which, although globally listed as terrorist, has been reportedly used by the Jewish lobby and neocons in London and Washington to incite any kind of unrest in Iran .
(Dress code in Mojahedin Khalq cult)
For the past two decades Iranian hardliners have gleefully exploited the pseudo-threat of this terrorist cult which is tolerated by the west in pursuit of its own agenda. The losers are Iranian society and the real Iranian opposition, who are paying a heavy price in this game.
In the past few days, Sarvenaz Chitsaz, cult member, has been dressed up to embark on the women issue.
(Sarvenaz Chitzas dressed up for the western audiance)
(Sarvenaz Chitsaz in a her approved dress)
When ordinary Iranian women are told during their arrest that they can choose between the current situation and Maryam Rajavi's cult, we must ask who has promoted and maintained this false dichotomy and who benefits from it. The Iranian people expect western governments to support their struggle for freedom and change, not give a big stick to the hardliners to bang them on their heads.
Shah Abdul Latif Bhitai (sometimes written Bhittai or Bhittaii) was a devout Muslim Sufi, but his spirituality was broad and welcoming, making room for Muslim and Hindu alike. He is one of the most revered poets and saints of the Sindh region of what is today Pakistan.
Although born into a well-respected family, he turned away from the comforts of life, revealing a natural ascetic tendency. He adopted the saffron-colored robes and simple lifestyle of the wandering Sufis and sanyasins of the region.
In his quest for inner truth, still a young man, Shah Bhitai left his home and began to travel extensively, favoring small villages and the countryside, interacting with the common people and other Muslim and Hindu ascetics. He quickly developed a reputation for holiness and absorption in meditation. At this time disciples began to gather about him.
Shah Bhitai returned to his family home for a while, where he married Bibi Saidha Begum, a young woman who was respected in her own right for her great piety. Sadly, she died at a young age, and Shah Bhitai never remarried.
Bhitai and his growing circle eventually moved to a place of retreat, a sand hill (“bhit”) next to scenic Kiran Lake.
A fascinating story is told of his poetry. When Shah Bhitai was nearing death, he didn’t want his poetry to simply waste away, so he had his writings thrown into the nearby lake. But, at the request of a disciple, Bhitai allowed his poetry to be re-written down by another disciple who had memorized them.
Every morning before walking out the door, Business junior Aisha Jukaku looks in the mirror, skillfully pinning her scarf to make sure her hair, ears and neck are carefully tucked away. Like millions of Muslim women across the world, Jukaku’s colorful scarf is part of her daily wardrobe.
Chelsea Trull
Aisha Jukaku carefully pins up her headscarf to make sure her hair, ears and neck are tucked away as part of her hijab, the Islamic dress code for women. (Alexander Dziadosz /Daily)
Jukaku’s scarves, along with her long-sleeved shirts and long pants, are part of her hijab, — the Islamic dress code for women — which she wears in observance of the Islamic law of modesty. Her faith requires that she cover every part of her body except her feet, face and hands. There is also a separate law of modesty for men, although this law is not as noticeable because it only requires them to be covered from the navel to the knee, she said.
Nadine Naber, a professor of women’s studies and anthropology, said there has been a lot of discussion about hijab in western society, and images of women in hijab have been used to demonstrate the so-called backwardness of Muslim culture.
“ … We are constantly bombarded with images of the veil in the U.S. media as a sign of Muslim women’s oppression, covered from head to toe in long black garbs as if they were faceless and nameless.” she said.
Jukaku, who is the vice president of Muslim Students’ Association, voiced similar concerns, worrying that non-Muslims may “see a Muslim woman with a hijab on the street (and) think that some man in their life — be it their husband or their father — is controlling them and that they don’t have a mind of their own.”
In reality, many Muslim women in the United States make the very important decision for themselves. For LSA junior Lubna Grewal, the decision to wear hijab came in high school, after she decided to give Islam a more prominent role in her life. Grewal’s sister, who is 8 years older than she, does not wear hijab, and thus Grewal was the first woman in her family to observe the modesty laws. Despite this, she said, her family has always fully supported her.
“It was completely my decision,” she said. “My family didn’t know, but they supported me. I’ve never regretted it.”
For both Grewal and Jukaku, the decision to wear hijab is deeply rooted in their faith.
“I think that it’s my religious duty to wear it,” said Grewal, adding that the vast majority of interpretations of the Quran, the Islamic holy book, dictate that women wear hijab.
Jukaku agreed. “I want to follow what God has told me to do,” she said, adding that wearing hijab also has practical benefits, as her modesty allows her to be appreciated for her intelligence rather than her physical appearance.
Grewal said she feels wearing hijab is actually an empowerment.
“A lot of times women are judged first on how they look and then how they think,” she said, adding that hijab “makes me a person before it makes me an object.”
Like any religious practice, Grewal said wearing hijab is easy at times and hard at others. “Around Sept. 11 it was extremely difficult (to wear hijab) because there was so much negative association with Muslims and especially with women who wear hijab,” she said, adding that it is easier for people to discriminate against Muslim women than anyone else, because “the second they see me they know I’m Muslim.”
Scholars have voiced this opinion too, saying that anti-Muslim sentiments are a reality in the United States. The veil has become “a visible marker for Muslim identity,” said Naber. She went on to describe various ways hijab has been falsely linked to stereotypes of Muslim women. “People assume that women who wear the veil are foreign,” she said. “Women in my research have said that people are surprised they speak English without an accent.”
Another, perhaps more dangerous stereotype placed upon “women in the veil,” is that by wearing the veil and being Muslim, they are associated with terrorism. Since Sept. 11 and the war in Iraq, Naber said women wearing hijab were “impacted by hate crimes and harassment on the street more than any other group of people,” adding that young Muslim girls reported being called “Sister of Saddam,” or “Daughter of Osama” in their classrooms.
This discrimination exists against women in the adult world as well. Grewal said she knew of a friend who was not hired for a teaching job in metro-Detroit because of her hijab. “Someone on the board (of education) didn’t want a Muslim teaching their children,” she said.
Every morning before walking out the door, Business junior Aisha Jukaku looks in the mirror, skillfully pinning her scarf to make sure her hair, ears and neck are carefully tucked away. Like millions of Muslim women across the world, Jukaku’s colorful scarf is part of her daily wardrobe.
Chelsea Trull
Aisha Jukaku carefully pins up her headscarf to make sure her hair, ears and neck are tucked away as part of her hijab, the Islamic dress code for women. (Alexander Dziadosz /Daily)
Jukaku’s scarves, along with her long-sleeved shirts and long pants, are part of her hijab, — the Islamic dress code for women — which she wears in observance of the Islamic law of modesty. Her faith requires that she cover every part of her body except her feet, face and hands. There is also a separate law of modesty for men, although this law is not as noticeable because it only requires them to be covered from the navel to the knee, she said.
Nadine Naber, a professor of women’s studies and anthropology, said there has been a lot of discussion about hijab in western society, and images of women in hijab have been used to demonstrate the so-called backwardness of Muslim culture.
“ … We are constantly bombarded with images of the veil in the U.S. media as a sign of Muslim women’s oppression, covered from head to toe in long black garbs as if they were faceless and nameless.” she said.
Jukaku, who is the vice president of Muslim Students’ Association, voiced similar concerns, worrying that non-Muslims may “see a Muslim woman with a hijab on the street (and) think that some man in their life — be it their husband or their father — is controlling them and that they don’t have a mind of their own.”
In reality, many Muslim women in the United States make the very important decision for themselves. For LSA junior Lubna Grewal, the decision to wear hijab came in high school, after she decided to give Islam a more prominent role in her life. Grewal’s sister, who is 8 years older than she, does not wear hijab, and thus Grewal was the first woman in her family to observe the modesty laws. Despite this, she said, her family has always fully supported her.
“It was completely my decision,” she said. “My family didn’t know, but they supported me. I’ve never regretted it.”
For both Grewal and Jukaku, the decision to wear hijab is deeply rooted in their faith.
“I think that it’s my religious duty to wear it,” said Grewal, adding that the vast majority of interpretations of the Quran, the Islamic holy book, dictate that women wear hijab.
Jukaku agreed. “I want to follow what God has told me to do,” she said, adding that wearing hijab also has practical benefits, as her modesty allows her to be appreciated for her intelligence rather than her physical appearance.
Grewal said she feels wearing hijab is actually an empowerment.
“A lot of times women are judged first on how they look and then how they think,” she said, adding that hijab “makes me a person before it makes me an object.”
Like any religious practice, Grewal said wearing hijab is easy at times and hard at others. “Around Sept. 11 it was extremely difficult (to wear hijab) because there was so much negative association with Muslims and especially with women who wear hijab,” she said, adding that it is easier for people to discriminate against Muslim women than anyone else, because “the second they see me they know I’m Muslim.”
Scholars have voiced this opinion too, saying that anti-Muslim sentiments are a reality in the United States. The veil has become “a visible marker for Muslim identity,” said Naber. She went on to describe various ways hijab has been falsely linked to stereotypes of Muslim women. “People assume that women who wear the veil are foreign,” she said. “Women in my research have said that people are surprised they speak English without an accent.”
Another, perhaps more dangerous stereotype placed upon “women in the veil,” is that by wearing the veil and being Muslim, they are associated with terrorism. Since Sept. 11 and the war in Iraq, Naber said women wearing hijab were “impacted by hate crimes and harassment on the street more than any other group of people,” adding that young Muslim girls reported being called “Sister of Saddam,” or “Daughter of Osama” in their classrooms.
This discrimination exists against women in the adult world as well. Grewal said she knew of a friend who was not hired for a teaching job in metro-Detroit because of her hijab. “Someone on the board (of education) didn’t want a Muslim teaching their children,” she said.
As we are not scholars of Hadith and Tafseer, we cannot claim to understand the orders of theQur’an and Hadith by ourselves. For this reason, Allah (Subhanahu Wata’ala) selects from theUmmah of His Prophet (Sallallahu ‘Alaihi Wasallam) people who are Masters of Islamicknowledge and Islamic Law. Hence, when we need guidance with matters pertaining to Islam,we need to refer to the writings of these pious Ulema (scholars). Let us now examine what the scholars have said about the Meelad Shareef.
Allamah Isma’il Haqqi writes in ‘Tafseer Roohul Bayaan’:
“To commemorate Meelad Shareef is showing respect for the Prophet (Sallallahu ‘AlaihiWasallam) so long as the Meelad is free from bad things. Imam Suyuti says that to proclaimhappiness at the birth of the Prophet (Sallallahu ‘Alaihi Wasallam) is Mustahab(recommended).
Hafiz ibn Hajar and Imam Suyuti
Allamah Isma’il Haqqi writes in ‘Tafseer Roohul Bayaan’ that Hafiz ibn Hajar and ImamSuyuti have proven the validity of the Meelad Shareef from the Sunnah and have answeredthose people who call it a bad practice.
Muhammad bin Isma’il Bukhari narrates in Sahih Bukhari:
When Abu Lahab died, someone from his household saw him in a dream and asked him howhe was. Abu Lahab replied, “After parting from you, I am not given any good or relief.However, because I released Thuwayba (Abu Lahab’s slave), I get water every Monday fromthe finger with which I pointed for her to go free and I feel some comfort”. Abu Lahab released Thuwayba after hearing that his brother’s wife, Aaminah (RadiyallahuTa’ala Anha) had given birth to our beloved Prophet (Sallallahu ‘Alaihi Wasallam).
Shaikh Abdul Haq Muhaddith-e-Dehlwi writes in ‘Madarij-un-Nubuwah’:
“Abu Lahab was a kaafir and he receives a reward for showing happiness at the birth of theProphet (Sallallahu ‘Alaihi Wasallam). It is evident from this that the celebrators of theMeelad Shareef are indeed performing a useful act. Abu Lahab was a kaafir and is rewardedsimply because he released a slave, then what a great reward it will be for that Muslim whospends his wealth for the Meelad Shareef”.
Muhaddith ibn Juzri writes in ‘Zarqani Shareef’:
“When Abu Lahab, the kaafir, was rewarded for showing gratitude at the birth of the Prophet(Sallallahu ‘Alaihi Wasallam) then what will be the merit of that believing Muslim who showsimmense love for the Meelad Shareef and also spends his wealth towards its enactment? Iswear by my life, his reward, by the eternal Mercy of Allah, will be that he will be enteredinto heaven”.
Allamah Qastalani (commentator of Bukhari) writes in ‘Mawahibul Ladunya’:
“And the gatherings of Meelad have been occurring always within the Ahl-e-Islam. Alongwith happiness and joy, they cook food and invite others. In the nights of Rabi-ul-Awwal,they perform all kinds of virtuous acts and show their gratitude. Therefore, upon such peopleis Allah’s special favour and grace. The year in which Meelad is commemorated, that yearbecomes full of peace and safety. The celebrators’ inner demands become fulfilled. Allahendows great mercy upon that person who made the nights of Rabi-ul-Awwal into an Eid”.
Both Allamah Qastalani (in Mawahibul Ladunya) and Shaikh Abdul Haq Muhaddith-e-Dehlwi (in Masabatu Bissunnah) write: “The night of the birth of the Holy Prophet (Sallallahu ‘Alaihi Wasallam) is better than the ‘Lailatul Qadr’ which is better than a thousand months”.
(For those that say the current traditions Mawlid was invented centuries after the passing away from this world of the Holy Prophet (Sall’Allahu Ta’ala Alayhi Wa’alihi Wa’sallam), should look at this piece, especially the dates)
The beginning of the celebration of the Meelad Shareef in its present form lies with the ruler of Irbil, Sultan Muzaffar whose full name is Abu Said Kukabri Ibn Zain al-Din Ali Ibn Baktagin, who is counted among the great Sultans and generous leaders. He was responsible for many other noble works as well. Among the many monuments set up by him was the Jami Muzaffari, which he had constructed near Mount Tasiyun.
Ibn Kathir (radi Allahu anhu) writes about Sultan Muzaffar as follows: “Sultan Muzaffar used to arrange the celebration of the Meelad Shareef with due honour, glory, dignity and grandeur. In this connection, he used to organise a magnificent festival. He was a pure-hearted, brave and wise Alim and a just ruler. May Allah shower His Mercy on him and grant him an exalted status. Sheikh Abu al-Khattab Ibn Dhiyah also wrote a book for him on the Meelad Shareef entitled ‘al-Tanwir fi Mawlid al-Bashir al-Nadhir’ (Enlightenment on the Birthday of the Bearer of Good News, the Warner). For this book Sultan Muzaffar awarded him a gift of one thousand dinars. Sultan Muzaffar remained the ruler until his death, which occurred in 630 A.H. in the city of ‘Akka when he had the Europeans under siege. In short he was a man of piety and noble disposition”.
Sibt Ibn al-Jauzi (radi Allahu anhu) wrote in “Mir’at al-Zaman” that one participant in the Meelad Shareef organised by Sultan Muzaffar states that on the royal table-spread were laid out five hundred prepared goats, ten thousand chickens, one hundred thousand earthen tumblers and thirty thousand baskets of sweet fruits. He further writes that eminent pious Ulama and illustrious Sufis used to attend the Meelad Shareef ceremony held by the Sultan, who used to honour them with robes of distinction and royal favour. For the Sufis there used to be a Mahfil-e-Sama from Zuhr until Fajr, in which the Sultan himself used to participate and derive ecstasy there-from together with the Sufis. Every year his expenditure on the Meelad Shareef amounted to three hundred thousand dinars. For those coming from outside (the city) he had a special guest house commissioned, where people from all walks of life used to come from different places and without any discrimination of status. The expenditure of that guest house used to be one hundred thousand dinars annually.
Similarly, he used to spend two hundred thousand dinars annually to ransom Muslim prisoners-of-war from the Europeans. Also for the maintenance of the two Harams and for providing water along the routes in Hijaz (for pilgrims), he used to spend three thousand dinars annually. These are in addition to the Sadaqat and charity that used to be given secretly. His wife, Rabi’ah Khatoon Bint Ayyub, the sister of Sultan Nasir Salahuddin narrates that her husband used to wear a garment (Qamis) of coarse cotton costing no more than five dirhams. She says that she once rebuked him for this, upon which he replied that his wearing a five-dirham garment and spending the rest of the money in charity is far better than wearing a costly garment and giving a poor or indigent person mere good wishes.
The first book on Milad Sharif was written by Ibn Khallikan. He wrote in the biographical sketch of Hafiz Abu al-Khattab Ibn Dihyah: “He was one of the pious Ulema and famous scholars. He travelled from Morocco to Syria and Iraq. In the year 654 A.H. he passed through the area of Irbil, where he saw that its ruler, the eminent Sultan Muzaffar al-Din Ibn Zainal-Din arranged for celebrating the Birthday of the Prophet. So he wrote the book ‘Kitab al-Tanwir fi Mawlid al-Bashir al-Nadhir’ for the Sultan and himself read it out to him. I myself heard the book read out in six sittings at the Sultan’s place in 625 A.H.”
Teachings of Sayyudina Shaykh Abd Al-Qadir Jilani (radiAllahu anhu)
December 7, 2007 · Filed under Ahlul Baiyat, Aqeedah, Awliya Allah, Islam, Miracles, Muslim, peace, Poetry, Sufi, Sunni, Tasawwuf
The great Shaykh ‘Abd al-Qadir al-Jilani, may Allah be well pleased with him, said in his Futuh al-Ghayb:
There are ten virtues to be practiced by those engaged in spiritual struggle and self-examination. If they keep them up and master them by Allah’s leave (Exalted is He), they will attain to noble stations.
The servant should not swear by Allah (Almighty and Glorious is He), whether truthfully or falsely, deliberately or absentmindedly. If he exercises this kind of self-control and trains his tongue accordingly, it will bring him to the point where he can give up swearing altogether, with or without premeditation. Once he has become accustomed to this, Allah will open a door to His lights, letting him experience the benefit thereof in his heart, and raising him in rank and strength, in his resolve and his patience, in the approbation of his brethren and the esteem of his neighbors, so that all who know him will regard him as a good example, and everyone who sees him will hold him in awe.
He should avoid lying, whether in jest or in earnest. If he practices this self-control and his tongue gets used to being restrained, Allah (Exalted is He) will thereupon expand his feelings and purify his mind. It will be as if he had no knowledge of lying, and when he hears it from another he will reproach and rebuke him for it within himself. If he prays for the person to be rid of it, there will be a reward for him.
He should beware of promising something to someone and then failing to keep his promise. He would do better to stop making promises altogether, so as to gain strength for his task and to keep his sense of purpose, since breach of promise is tantamount to lying. If he acts on this advice, the Lord will open to him the door of liberality and the degree of modesty, and he will be granted love among the truthful and higher esteem in the sight of Allah (Almighty and Glorious is He).
He should avoid cursing anything in the realm of creation, or hurting anything from a mere atom upward. This is one of the moral standards of the pious and the champions of truth. It yields a good result for one who observes it, in that he enjoys Allah’s protection in this world, along with the spiritual degrees He has in store for him, and He delivers him from the pitfalls of perdition, keeps him safe from people, blesses him with human compassion, and brings him near to Himself (Almighty and Glorious is He).
He should avoid invoking evil on any fellow creature, even one who has wronged him. He should not cut him with his tongue, nor retaliate against him by word or deed. This virtue raises one who practices it to the highest ranks. If he cultivates it, he will achieve noble status in this world and the hereafter, love and affection in the hearts of all creatures near and far, answers to his prayers, popular acclaim, and respect in this world in the hearts of all believers.
He should not assert that he has evidence of polytheism, unbelief or hypocrisy on the part of any member of the Muslim community [people of the Qibla]. This is closer to mercy and higher in degree, since it is perfectly in keeping with the Sunna, very far from intruding on Allah’s knowledge and from incurring Allah’s wrath, and nearer to the good pleasure and mercy of Allah (Exalted is He). This is an honorable and noble doorway to Allah (Exalted is He), through which the servant is endowed with mercy for all creatures.
He should refrain from contemplating sinful offences, and restrain all his limbs and organs from participating in them. Such efforts bring the quickest reward to heart and body in the present life of this world, as well as the good things Allah holds in store in the hereafter. We beg Allah to bless us all, to educate us in these virtues, and to remove our base desires from our hearts.
He should avoid laying a burden of his, big or small, on any fellow creature. Rather should he relieve all creatures of his burden, regardless of what he needs or does not need, for this is the height of honor for servants and of nobility for the righteous. From this he gains strength to fulfill his duty to enjoin what is good and fair and forbid what is evil and unfair. All creatures should be of equal status as far as he is concerned. When this stage is reached, Allah moves him on toward annihilation [fana’], certitude, and confidence in Him (Almighty and Glorious is He). No other is raised to the same height, yet he sees all creatures as having equal rights. This is quite certainly the cause of honor for the believers and of nobility for the righteous, and it is very close to the gate of sincerity.
He must stop expecting human beings to satisfy his greed, and not let himself covet what they have at their disposal. Thus he will achieve the greatest honor, peculiar enrichment, vast dominion, splendid glory, pure certitude, and frank, unequivocal trust in the Lord. This is one of the doors to confidence in Allah (Almighty and Glorious is He), one of the doors to renunciation, leading to the attainment of piety and the perfect practice of religion. It is one of the marks of those who are wholly dedicated to Allah (Almighty and Glorious is He).
The tenth is humility, for it is with this virtue that the servant’s residence is erected, that his station is raised high, that his honor and eminence are made perfect in the sight of Allah (Glory be to Him) and in the sight of His creatures, and that he is empowered to achieve all his worldly and otherworldly goals. This virtue is the root, branch and consummation of all virtues, whereby the servant attains to the stations of the righteous, those who are content with Allah (Exalted is He) in joy and sorrow alike. This is the perfection of piety.Humility means that the servant never meets anyone without assuming him to be more worthy than himself. He will always say: “Perhaps he is better than I in Allah’s sight, and higher in degree.” If it is someone young, he will say: “This person has not offended Allah (Exalted is He) as I have done, so he is undoubtedly better than I.” If it is someone older, he will say: “This person served Allah long before I did.” If it is someone learned, he will say: “This person has received something I have not experienced, and has acquired something I have not acquired. He knows things of which I am ignorant, and he puts his knowledge into practice.” If it is someone who is ignorant, he will say: “This person has offended Allah in ignorance, while I have offended Him knowingly. I do not know what end He has in store for me, nor what end He has in store for him.” If it should be an unbeliever, he will say: “I don’t know; perhaps he will embrace Islam and come to a good end, and maybe I shall become an unbeliever and come to a bad end.”
This is the topic of sympathy [for others] and apprehension [about oneself], the first to become familiar and the last to remain with servants of the Lord. When the servant is like this, Allah (Exalted is He) keeps him safe from disasters, and brings him as a reward to the stations of loyalty to Allah (Almighty and Glorious is He). He then belongs among the chosen ones and friends of the All-Merciful, and among the enemies of Iblis, Allah’s accursed foe.
This is the gate of mercy, with the attainment of which gate of pride is demolished and the cords of vanity are severed, and the stage of self-aggrandizement in religious and worldly matters is left behind. This is the very marrow of worshipful service, the ultimate distinction of the self-denying, and the mark of the devout. There is nothing more admirable than this.
The servant should now prevent his tongue from discussing human beings and matters of no importance, otherwise he will accomplish nothing. Malice, pride and spite must leave his heart wherever he finds himself, his tongue should be the same in private as in public, his private and public wishes should be identical, and so should his words. All people should be as one to him in respect of sincere advice. He should not be one of those counselors who speak ill of one of Allah’s creatures, or condemn him for some action, nor should it please him to be told of someone’s faults. This vice is the bane of Allah’s servants, the ruin of the devout and the destruction of the pious, except for those whom Allah (Exalted is He) helps by keeping them safe in tongue and heart through His mercy, His grace and His beneficence.
Jelaluddin Rumi was born in Balkh, in what is now Afghanistan, on September 30, 1207. When he was still a young man, though, his family fled under the threat of a Mongol invasion, and after much traveling, finally settled in Konya, Turkey. The name Rumi means “the Roman,” that is, “from Roman Anatolia.”
Rumi followed the line of his father and his ancestors — scholars, theologians, and jurists. Until the age of thirty-seven he seems to have been a conventional teacher under the royal patronage. In 1244 he met the wandering dervish, Shams of Tabriz. This recognition strengthened and galvanized his belief. His poetry filled with a longing to be the Friend, and close presence he first saw in Shams, later in Saladin Zarkub, the goldsmith, still later in his scribe, Husam. Rumi died December 17, 1273. During the last thirty years of his life he became a brilliant unfolding of that recognition, and a cause of its incandescence in others.
Ramadhan calls for humility and grace in all aspects of one’s life
This season often takes place on the 9th month of the Islamic calendar. All Muslims around the world spend the daylight hours completely fasting. It is a time when people purify the soul, refocus their attention on God and practice self sacrifice.
At this time of month, the most observed acts are giving of alms, purity dress code and dedication to healthy living.
During this season, women and men dress modestly as a sign of purity. Women cover themselves and wear long clothing while the men are required to dress modestly too.
You too can go through Ramadan in style and not trade your purity by wearing the finest of materials in fashion. You owe it to yourself to look your best yet remain in the mood of holiness.
Giving of alms is another act that one should consider if they are able to. Many Muslims show an act of compassion towards fellow Muslims who can not afford the basics to break the fast or take them through the nights. Mosques are open for communal dining and many follows go to break the fast in unity. It is a blessing to give than to receive.
Many brothers and sisters are dedicated to healthy living this season as going without food for long hours can be harmful to the body. When you break the fast, do not forget to take water and more water so that you can maintain the healthy glow towards Eid.
And after Ramadan is over, the holy pilgrimage of the Hijja awaits. We are looking forward to sharing our travel tips with you.
I think I like the sleeker fairy tale style best because in particular the Anne Valerie Hash dress, the look simple and effortless and would stand the test of time. It is slightly easier for a Muslimah to pull off than the traditional full skirt style because you don’t have the cinched in waist, though we will explore ways around this. I was always a bit of a tom boy and didn’t really get bitten by the ‘disney style wedding’ bug. Having said that I am absolutely in love with the Reem Acra gown just above, it manages to combine simplicity and big impact in one beautifully constructed dress.
Islamic Fashion Registry outfit: a long dress with a bolero jacket is a really good choice and gives you a variety of options. The photo of me and my sister always makes me smile!
I think I like the sleeker fairy tale style best because in particular the Anne Valerie Hash dress, the look simple and effortless and would stand the test of time. It is slightly easier for a Muslimah to pull off than the traditional full skirt style because you don’t have the cinched in waist, though we will explore ways around this. I was always a bit of a tom boy and didn’t really get bitten by the ‘disney style wedding’ bug. Having said that I am absolutely in love with the Reem Acra gown just above, it manages to combine simplicity and big impact in one beautifully constructed dress.
Islamic Fashion Registry outfit: a long dress with a bolero jacket is a really good choice and gives you a variety of options. The photo of me and my sister always makes me smile!
The Sufi Muslim Council (SMC) was launched on 19 July 2006.[1] The SMC is a non-profit, non-governmental religious organization dedicated to working for the cause of Islam.
The group claims to represent British Sufi Muslims.[2] Sufism is a form of Islamic mysticism.[3] Sufi orders (Tariqas) can be found in Sunni, Shia and other Islamic groups. [1] The 14th Century Arab historian Ibn Khaldun described Sufism as: "dedication to worship, total dedication to Allah most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone".[4]
The group claims that up to 80% of Britain's 2 million Muslims come from the Sufi tradition, which is a mystical and personal interpretation of Islam and largely apolitical.[2]. However, the figure has been challenged by the group's critics.[who?]
Contents
1Sufi Muslim Council: Mission Statement
2The Sufi Muslim Council and Islamic Extremism
3Rivalry between the Sufi Muslim Council and the Muslim Council of Britain
4The Sufi Muslim Council and Craig Murray
5References
6External links
[edit]Sufi Muslim Council: Mission Statement
The SMC was launched with the backing of the government and other faith groups. Politicians from the Labour party welcomed the establishment of the group. The SMC states that it differs from the plethora of other British Islamic groups in that its approach to Islam is less political and hence less confrontational. It tends to view British Muslims as part of mainstream British society rather than separate from it.[5] The group is widely perceived[by whom?] to act as a counter to the Muslim Council of Britain. However its use of the term "Sufi" (ie Islamic mystic) has raised important questions about its authenticity in the Muslim community. Traditional Sufi Orders in Islam (called "tariqahs") are defined by their hagiographic genealogy ("silsile") which they trace back to the Prophet Muhammad and this is considered the criterion of their authenticity in the eyes of the community. The absence of any silsile (or even reference to it) anywhere in the SMC's literature has led to serious doubts over its true mystical pedigree and has increased suspicions over its political agenda. Furthermore, in the science and tradition of Tasawwuf, or Sufism, any self-reference as an individual or group as a 'Sufi' is considered derogatory and arrogant. Isolating Sufism as a sect of Muslims rather than a tradition of self growth and spiritual refinement is also alien to Tasawwuf.
[edit]The Sufi Muslim Council and Islamic Extremism
The SMC has taken a strong stand against radical Islamic extremism prevalent amongst some Muslim youth in the UK, as illustrated by the 7/7 terrorist attacks carried out by predominanly by young Muslims of British Pakistani descent. In its website the group states: "While every religion rejects acts of tyranny, injustice and oppression, extremism is found in every religion. As Muslims we are supporters of love, peace, justice, respect and tolerance. Thus, we see it as our duty to continue to shed light on current events while doing our best to see that the wave of militant radicalism sweeping Muslim nations does not strike again in UK, where we live."[citation needed]
[edit]Rivalry between the Sufi Muslim Council and the Muslim Council of Britain
Given their different approaches to expressing the religion of Islam, both the SMC and the MCB have criticised each other regarding the extent to which unelected community organisations can fight Islamic extremism and alienation from the mainstream. The MCB has dismissed the SMC as 'unrepresentative and divisive'. Meanwhile the SMC has accused existing organisations for not doing enough to engage with and tackle radicalism within British Muslim communities. [3]
[edit]The Sufi Muslim Council and Craig Murray
Craig Murray, the former British Ambassador to Uzbekistan, has written an article claiming that the group is a Labour government project designed to replace the Muslim Council of Britain.[6] Murray has also argued that the Sufi Muslim Council is linked to neo-conservative groups in Washington which propagandise for the Uzbek President, Islam Karimov, and receive funding from business interests of his daughter, Gulnara Karimova.
Murray says that the SMC website and published media contain articles such as 'The Muslim Brotherhood's Conquest of Europe', written by Lorenzo Vidino and 'Islamic Radicalism - Its Wahhabi Roots and current representation', written by the Islamic Supreme Council of America[7] who he sees as neoconservatives.
[edit]References
^"From another shore - New Sufis for New Labour". 25 August 2006. http://www.muslimnews.co.uk/paper/index.php?article=2563. Retrieved 2006-10-03.
^"About Sufi Muslim Council - SMC". Sufi Muslim Council. 2006. http://www.sufimuslimcouncil.org/aboutus.html. Retrieved 2006-10-03.
^Lings, Martin (1999) [1975]. What is Sufism?. Bartlow, Cambridge, UK: The Islamic Texts Society. p. 15. ISBN 0-946621-41-1.
^BBC Team (2004-04-13). "BBC - Religion & Ethics - Sufism" (in English). BBC Religion & Ethics. BBC. http://www.bbc.co.uk/religion/religions/islam/subdivisions/sufism_1.shtml. Retrieved 2006-10-03.
^Casciani, Dominic (2006-07-19). "Minister backs new Muslim group". BBC. http://news.bbc.co.uk/1/hi/uk/5193402.stm. Retrieved 2006-10-03.
^Murray, Craig (August 24, 2006). "The 'Neoconservative' Sufi Muslim Council". http://www.craigmurray.co.uk/archives/2006/08/the_neoconserva.html. Retrieved 2006-10-03.
