Editors: Haja Mohideen and Azra HM Yusuf
Ramadan is Approaching
By: Zaid Shakir, NewIslamicDirections.com
As Muslims, we have been blessed with the fruits of Ramadan, some of which we have mentioned above. We should not hesitate to work to share those fruits with others. The inner-peace, serenity, clarity of vision, and focus a conscious Muslim experiences in his or her life .
The Month of Ramadan is upon us. During this special time, we should all reflect on the many blessings God has bestowed upon us. Those of us who live here in the West have been blessed with many material bounties that are unimaginable to many of our co-coreligionists in the East. The amount of food we enjoy and unfortunately the amount that many of us waste, the expansiveness of most of our homes, our ready ability to own cars, trucks, and vans, our easy access to higher education, our ability to marry at a young age, all of these blessings and many others are incomprehensible to many Muslims in faraway lands struggling to live from day to day.
Perhaps the greatest blessing we enjoy is the blessing of security. This is a great blessing that many people take for granted. The ability to be safe in ones home, to walk the streets without fear of assault, to travel freely down the highways and byways without fear of brigandage or harm to our person or loved ones, the ability to rest comfortably at night without fearing a sudden deadly intrusion, or a violent explosion as a projectile tears through the roof or walls of our dwelling visiting us with hell on earth. This is a great, expansive blessing.
God mentions that security is one of the great blessings He bestowed upon the Quraysh, the people of our Prophet Muhammad, peace and blessings of God upon him. He mentions in the Qur'an, Therefore, let them worship the Lord of this [Sacred] House; he who has fed them, warding off from them hunger; the one who has made them secure from fear. (106:3-4)
This latter blessing, the great blessing of security, the blessing that allows us to enjoy all other blessings, should never be taken for granted, for it can be taken away at any moment, and we could be cast into the throes of terrible tribulation with sudden swiftness. One of the ways to perpetuate the blessing of security and the many other blessings we enjoy is to express our deep thanks for them. That expression of thanks lies in our being good productive citizens, it lies in our faithful devotion to our Lord, and it lies in our demonstrating to people the good of our religion through our actions before we endeavor to do so with our words. It lies in our endeavoring to share our blessings with those who are less fortunate than ourselves.
The details relating to how we do these things are known to all of us and are as numerous as each and every one of our individual lives. Those details are revealed to us by God when we endeavor to be sincere in our service, true in our devotion, honest in our conviction to assist our fellow human beings. Ramadan is an excellent time to start for those of us who have been limping down the road of life oblivious to the blessings we enjoy; lacking any consciousness of the obligations those blessings impose on us. Ramadan focuses our appreciation of the food and other material blessing we enjoy by allowing us to experience at a personal level the reality of deprivation. Ramadan focuses our devotion to God by facilitating heightened levels of devotional acts by couching them in a communal manifestation.
Ramadan focuses our sincerity to God, for it is centered around fasting, the one act of worship it is impossible to "show off" with before other human beings, for at the end of the day, God alone knows if we are truly fasting. Ramadan, if we allow it to do so, focuses our spiritual energies by reintroducing the great blessing of the Qur'an into our lives. Finally, Ramadan focuses our attention on the centrality of charity in our lives, by encouraging us to greater levels and acts of charity during this time, a time when our beloved Prophet, peace and blessings of God upon him, the most generous of all people ordinarily, was excessively generous.
Our Prophet, Muhammad, peace upon him, after being blessed with so much by God, was instructed to share those blessings by proclaiming them to others. We read in the Qur'an, As for the blessings of your Lord; proclaim them! (93:11) This year Ramadan will occur during the height of one of the most critical election campaigns in American history. One feature of the campaign, owing the candidacy of Senator Barack Hussein Obama, has been a lot of negative attention focused on Islam and Muslims. In light of this sad reality, many Muslims are inclined to take measures that remove themselves or their religion from the spotlight. This is a mistake.
Although the negative attention is a reality, it does not hide the fact that many people are crying out for Islam. As Muslims, we have been blessed with the fruits of Ramadan, some of which we have mentioned above. We should not hesitate to work to share those fruits with others. The inner-peace, serenity, clarity of vision, and focus a conscious Muslim experiences in his or her life, all of which are highlighted during Ramadan, is a great blessing we should be hastening to share with others. Now is the time for us to proclaim the blessings God has bestowed upon us.
Let us translate the heightened focus on God, and our appreciation for His blessings into heightened levels of servitude to Him and to our fellow human beings. If we can do that as an entire community, with ample conviction, God will continue to shower His blessings down upon us and He will bless us to be secure in our lives and property, just as He has blessed us to be secure from material want. Such blessings are commensurate with the best community raised up for humanity (3:110). However, for the manifestation of those blessings to be real, our service to God and to our fellow humans has to be real. So let us proceed through this blessed month with consciousness, willing devotion, and sincerity. Let us also proclaim to all and sundry the blessings God has bestowed upon us. By doing so we will express our appreciation to our Lord, and work to perpetuate the many blessings He has bestowed upon us.
Ramadan Mubarak!
Hijab in Kerala: India
The transformation from ignorance to knowledge
Najiya O., TwoCircles.net
A few decades ago, if a Muslim woman from Malabar clad in a burqa had gone to Ernakulam, people would have looked at her astonished. Because, burqa or any such dress was unfamiliar in southern Kerala. But now, anyone can see women in burqa or girls wearing head-scarves walking through the busy streets of Ernakulam. Hijab is no more new in the work places, educational institutions and public functions in Kerala.
Salma of Kaloor, Ernakulam, tells us how it was to wear hijab at a time when no one wore it here. “I began wearing the hijab about 15 years ago, when I joined an Arabic College and learned Islam, its principles and the Holy Qur’an. That was in the late 1980s. No one in my place used to cover heads or wear full-sleeved blouses. When I adopted hijab, people began to mock at me. Every time I went out wearing the burqa, people would swarm around and call me names like ‘bear’.”
Salma recalls the first time when she returned home from hostel wearing a hijab. Her brother who was at the bus stop could not recognize her. She had to hold him by hand to make him understand.
That was in the past. Now burqa or head-scarf or any sort of hijab is not new to Ernakulam. Earlier only women coming from other places used to wear hijab. And the people of Ernakulam looked down upon them as traditional and anti-modern. Now the situation has changed altogether. Saliha and Assia are witness to this change.
Saliha and Assia are sisters. They hail from Coimbatore in Tamil Nadu. They came to Ernakulam around 30 years ago when their husbands came in search of jobs. They used to wear hijab in their native place. They wore purdah and head-scarf. But when they wore it in Ernakulam, people laughed at their dressing.
Saliha says, “People would come out of their houses and stand at the gates to see us walking wearing purdah. Children would run after us, pulling the end of scarf or shawl we wore. People would shout, ‘Look, crows are going!’ Then the street children would call out, ‘Crows! Crows!’ Then we stopped wearing purdah, and so we went out only very rarely.”
And now? Let’s go back to Saliha. “We began using the purdah permanently only about 15 years ago. By then,a sea-change had occurred in people’s attitude. Now you can see many people in the streets wearing burqa or any other sort of hijab. Earlier, only people who came from other districts wore hijab. Kochiites were always fashion-loving people. Kochi has really changed now. And now, burqa is fashionable.”
Indeed hijab is fashionable now. There are different types of burqas and head-scarfs. Now, women want to wear burqas of the most modern fashion. Many textile companies like the Hoorulyn are famous for their brand of burqas and head-scarves. They have different varieties and fashions of hijab. In these circumstances, won’t it be wise to look back to know how it was about fifty years ago?
Back to Malabar of the 1950s, and we can see only some women of Thangal (supposed to be of the lineage of Prophet p.b.u.h.) and moulvi families wearing the burqa which covered the whole body. Very few wore naqaab. They went out only at nights, that is, if they had to meet some of their relatives. Pitch dark night, black burqa, and above this they used black umbrellas too. They wore burqa mainly out of tradition. Their mothers and grandmothers had worn it, so they too. In other families, women wore dhoti (‘kachithuni’), full-sleeved loose blouse (‘penkuppayam’) and a shawl (‘thattam’). That was the sort of hijab they used. There was a minority which wore fashionable dresses. The educated few wore saris and matching blouses. They adopted the dressing style of the majority community, which was comparatively more educated.
In the 1960s, the women who wore burqa began to take it off. That was the age of communism in Kerala. Religion began to be considered anti-modern. The first communist government came to power in the state. Communism and atheism were rated high then.
In the 1970s, people began to go abroad in search of jobs. Many Muslims of Malabar went to the Gulf countries and saw the life style there. They saw women wearing hijab and going out in broad day light. Women wearing burqa were respected and admired there. When the men came back to Kerala, they brought dress materials from there for their wives and sisters. At first they brought a sort of turban that Arab women used to cover their heads. Then they brought head-scarf, and then gradually burqa. The burqa of the Arab countries was called as abaya by the people of Malabar. The abaya was very loose and big. Then came the purdah, which was of medium size and more comfortable. Purdah became very popular among the Gulf families. Others too began to adopt it as it grew to be a symbol of status and fashion. When the men working in Arab countries took their families abroad, the women had to wear the burqa. They brought it back when they came to Kerala.
Earlier there were not many organisations among the Muslims in Kerala. The ones that functioned had no women’s wings or youth wings. When organisations began to sprout and women’s and youth wings became active, women found the hijab system of burqa, purdah and head-scarves comfortable. When these organisations opened educational institutions, they made purdah and scarves the uniform for girls. Thus purdah and scarves became very popular among people. The organisations also imparted religious education among people. They taught people the Holy Qur’an and the teachings of the Prophet. Translations of the Qur’an got published in Malayalam. This increased awareness of Islam also played its role in popularising hijab.Mumtaz began to wear the purdah after she took to learning the Holy Qur’an. She recalls how her mother used to ask her to wear the dupatta/shawl covering the head when going out. But back then, when she was a young woman, she would not listen. However, she was interested in learning the Qur’an. Mumtaz says, “When I came to know that a teacher taught Qur’an in a nearby place, I joined the group of ladies there. I began to understand what is said in the Qur’an. Then I made a lot of changes in my life, including my dressing style. I began to wear the hijab. I have not taken it off since.”
Hafsa also began to dress the Islamic way after she attended religious classes. Those classes changed me, she said, I began to cover my head. Still, it was a revolution when she chose to wear full-sleeved blouses. Her husband who was a tailor said that he won’t stitch a full-sleeved blouse. So Hafsa had to go to another tailor. Hafsa and her co-sister wore full-sleeved blouses with sari for the wedding and that made a big talk then. Now Hafsa wears hijab always.
Hijab is now accepted by the people of Kerala. Earlier it was seen as a sign of oppression and people spoke against it due to superstitious beliefs. But now, the story of oppression has failed as more and more educated women are turning to the hijab. Still, there is opposition. But that comes out of fear. A fear of what would happen if women get to know and practice Islam well. The fear that traditional leaders have of the loss of their authority. However, women who wear the hijab feel safe, secure and confident. And that helps them to succeed.
Islamic history is a vital part of Ethiopia's richness
By: HA Hellyer, IslamiCity
Harar, an eastern city in Ethiopia, has been included in the World Heritage List in 2006 by UNESCO in recognition of its Islamic cultural heritage. Harar has 82 mosques, three of which date from the 10th century
Harar, an eastern city in Ethiopia, has been included in the World Heritage List in 2006 by UNESCO in recognition of its Islamic cultural heritage. Harar has 82 mosques, three of which date from the 10th century. "We are sorry if you get woken up by the Muslim call to prayer in the morning." Those were some of the first words I heard at my hotel when I arrived in Addis Ababa, on my first trip to Ethiopia. I confess - I was a bit confused. Call to prayer? In the capital of a "Christian country in a sea of Muslims", as Ethiopia is sometimes called? Perhaps I was in a Muslim quarter of Addis Ababa that had been recently established?
No, the situation was far more complicated than that, and one about which I had a surprisingly limited awareness. Most non-Ethiopians, including the immediate neighbours of Ethiopia, also believe that Ethiopia is predominantly Christian. The more sophisticated might believe that there is a Muslim minority - and it was to learn about that population that drew me to Ethiopia in the first place. But it is not a minority. About 55 per cent of Ethiopia's parliament is Muslim and representatives from the country's Islamic community insist they are at least 50 per cent of the population. While the US State Department estimates that this number is a bit lower, Islam might actually be the religion with the most adherents in Ethiopia.
If there is any "Muslim quarter" in Addis, it must be an old one. Christianity was the first religion to arrive in Ethiopia - but only in the north of the country. Where the capital, Addis Ababa, is located, the area of Shawa, was the domain of a Muslim sultanate in the early 8th century. Most historical narratives portray Ethiopia's as a Christian story. If Islam is even mentioned, it is associated with disconnected tribesman in the lowlands who battled Christian kingdoms in the highlands. But history is written by the powerful and now academics are rediscovering the Muslim history of this country of such noble heritage.
As I met people from Ethiopia's Muslim community, I was struck by their diversity. Most Ethiopian Muslims are influenced by Sufism, and follow the same Sunni rites as their neighbours in Yemen, Somalia and Djibouti (the Shafi'i rite) - but there are also adherents of other Sunni rites, and a significant Salafi movement within Ethiopia. There are dozens of ethnic and linguistic groups among Muslim Ethiopians, from all areas of the country.
But what they share is a long history of discrimination against them. Early Christian-Muslims relations in Ethiopia were very good - the Prophet of Islam sent several Muslim refugees to live among Christians in Ethiopia, who had a very high opinion of the king at that time, who later became Muslim. In the medieval era, Christian Ethiopians under the Zagwes refused to be drawn into the European crusades against the Muslim world, which led to Saladin giving the Ethiopian Orthodox Church a monastery in Jerusalem. In the same era, Muslims and Christians lived in separate kingdoms and sultanates in Ethiopia, but in peaceful coexistence - and their example proves that deeply religious and pious people of different religions need not be at war with one another.
But with the rise of the Solomonic dynasty in 1270 that came to an end. That dynasty, like many others of its age, was expansionist and aggressive, leading to a great number of conflicts with Muslim sultanates over a period of hundreds of years in Ethiopia. The length of the Solomonic dynasty is staggering - Haile Selassie was its last Emperor, and his reign ended in 1974. He saw the establishment of a modern Ethiopia, but not a modern educational system - at least, not for Muslim Ethiopians. The historians and educators I interviewed in Ethiopia bemoaned the standard of education among Muslim Ethiopians, explaining to me that during Haile Selassie's tenure, Muslim regions did not receive the same attention as Christian regions and few modern educational institutions were established. Haile Selassie had a formula for Ethiopia: one country, one people, one religion. Muslims were not part of that equation. The revolutionary regime that overthrew Haile Selassie, the Derg, introduced education for all, but as a communist movement, Muslim communities still suffered discrimination.
Many of those whom I met were from that generation - a generation that had access to education, and began to learn about their religion in a modern sense. With the establishment of a more democratic constitution in 1994, Muslim Ethiopians began to try to build more institutions for themselves.
Much of the contemporary analysis surrounding Ethiopia's relationship with the Muslim world revolves around Somalia, and Ethiopia's invasion of that country in 2006. I saw quite a different face, however, to the nation. I saw a huge number of Muslims speaking excellent Arabic (perhaps more than any non-Arabic speaking country I had ever been to), proud of the history of this ancient land that had never been conquered. On the other hand, I also saw the sadness of many Muslim Ethiopians, who were frustrated that while rich Muslim countries might provide funds to build mosques, or provide food during Ramadan, they would not contribute to provide for the institutions needed to improve the capacity of this thriving community. And it's not hard to see why - many simply do not believe there is a community there to support in the first place.'
But there is an Ethiopian Muslim community there: a community that has learnt to thrive against the odds, and one that teaches lessons about identity in a diverse society and the role of religion in the modern world. It is a community that deserves to be known.
H A Hellyer is a Fellow of the Centre for Research in Ethnic Relations at the University of Warwick, UK, and director of the Visionary Consultants Group.
Muslim Woman Leads World Science Journalists
Mohammad Yahia, IOL Staff
Awady founded IslamOnline.net's Health & Science Section and served as the website deputy editor-in-chief. CAIRO – Dr. Nadia El-Awady, former managing editor of IslamOnline.net's Health & Science Section, has become the first Muslim woman to lead the World Federation of Science Journalists (WFSJ). "I want to hear from you as to how we can serve you better," Awady told the assembly meeting of the board of the federation.
Egyptian Awady was acclaimed WFSJ president during the biannual World Conference of Science Journalists (WCSJ), held last week in London. It is customary that the prestigious position goes to a science journalist representing the host country of the next WCSJ.
Cairo was declared the venue of the next WCSJ after a successful co-bid by the Arab Science Journalists Association (ASJA) and the American National Association of Science Writers (NASW).
They defeated three other strong bids from Kenya, Uganda, and Finland. Awady is co-directing the team responsible for putting together the upcoming WCSJ in Cairo in 2011.
The WFSJ is a non-profit organization acting as an umbrella network of national, regional, and international associations of science journalists and science communicators.
It was founded in 2002 with the aim of promoting science journalism and communication throughout the world, with a special focus on the developing world.
Currently, there are 40 networks registered under it. Pioneer Awady said that during her presidency, she wants to focus on areas of the world that so far have not had strong support from the WFSJ, such as Russia.
She promised to continue and expand on a successful twinning training program launched a few years ago, which twinned a professional science journalist from the West with one from Africa or Southern Asia. "It is very exciting to think that one of us has become president of the federation," said Dalia Abd El-Salam, the environmental editor of Egypt's French-speaking weekly Al-Ahram Hebdo. "This will give Arab science journalism a great and much-needed boost," she believes.
"I’m so proud of her and all of the Egyptians here in the conference are." Awady has been serving as of the WFSJ's board treasurer since 2007, becoming the first Muslim elected as a member of the board. Awady is past president and founding member of the Arab Science Journalists Association.
She was a staff writer in IslamOnline.net from April 2000 until July 2008, writing many articles in English and Arabic on a variety of issues. She founded IslamOnline.net's Health & Science Section in 2002 and ran the section until June 2006.
Awady served as IOL deputy editor in chief from September 2005 until June 2006.
She became Director of Outreach and Cooperation for Media International, which operates IslamOnline.net, in July 2006 and served in the post for two years.
Scope of Multi-Sectoral Development Plans for Indian Muslims
By Syed Zahid Ahmad
Important facts at a glance:
*By 23rd July 2009, the Ministry of Minority Affairs has received proposals from 73 Minority Concentration Districts (MCD) under the Multi Sectoral Development Programme (MsDP).
*The plans of 59 districts have been approved. *Rs. 388.66 crore has been released for 44 of them *Indian Muslims are 69% of national minority population, but their share in selected 90 MCD for MsDP is just 30%.
*15 states and UTs are completely excluded from the MsDP for minorities.
The list of selected 90 districts for MsDP covers just 37.90% Indian Muslims population.
*As much as 62.10% of Indian Muslims are completely deprived of MsDP because they don’t live in these districts.
*Only 29.25% Muslims living in rural areas of these districts are actually expected to get benefits of this MsDP because the plan aims to focus on rural and semi urban areas only.
*
* Credible NGOs, with necessary expertise, from the Muslim community are few and far between. These institutions, being closer to the community can indeed play an important role as intermediaries between policy programmes announced by the government and their beneficiaries within the Muslim community. Besides, there is need to encourage the setting up of civil society organizations from amongst the Muslim community as well. But once again, the reach of such organizations is going to be very limited and the responsibility of the State in providing basic health and other infrastructure facilities remains the main hope of all poor, including Muslims.
* Partnerships between the government, the community and the private sector may be quite useful to deal with problems faced by the Muslims.
Arab Invasion at American Publishing Event-
ISLAMIC VOICE
For the first time in its history, America’s biggest publishing event has dedicated its efforts to promoting Arab literature. Book Expo America (BEA) 2009, recently held in New York, featured more than 600 representatives from the Muslim world, and also introduced more than 300 Arab-language children’s books to the North American market.
Amr Moussa, General Secretary of the Arab League, was in attendance to launch the event, which featured publishers from 8 Arab countries, including Algeria, Egypt, Lebanon, Saudi Arabia, Tunisia, and the UAE showcasing their portfolio of novels and children’s books. The show programme included a series of debates and discussions about Arabian book culture and publishing challenges. The event also featured the global educational initiative “1001 Inventions”, which celebrates the exceptional advances in science, technology and culture made by Muslim civilisation during the European “dark ages”.
Professor Salim Al-Hassani is Chief Editor of the 1001 Inventions book and chairman of the Foundation for Science, Technology and Civilisation, UK. He explained: “We are a non-political and non-religious initiative dedicated to increasing awareness of the scientific advancements made during the 1000 year period inaccurately labelled ‘the Dark Ages of Europe.’ We’re here to share with the American people the cultural roots of modern science as a vital tool for resolving problems of social cohesion and world diplomacy. Recognising and appreciating the early contributions and inventions by pioneers from all over the world including from Arabia, North Africa, Turkey, China and India will increase understanding and cross-cultural appreciation between societies’ ‘New York’, he says, ‘is the perfect place to create a new space for dialogue using the diverse cultural roots of science as one of the instruments for social cohesion and world peace”.
Leadership training program for Muslim Women-
ISLAMIC VOICE
Australian Muslims Condemn Terror Plot
IslamOnline.net & Newspapers
Muslims cautioned against knee-jerk reactions to the plot in ways that could victimize many innocent Muslims.
Police have charged four Australians of Somali and Lebanese backgrounds of plotting a shooting attack against Sydney's Holsworthy Barracks, home to thousands of troops including a major anti-extremism unit.
They said the terror operation was in its final stages and the men were ready to storm the barracks with automatic weapons. In Meadow Heights, a northern suburb in Melbourne where one of the defendants lived, Muslims were abhorred by the idea of any attack on their homeland.
"A Muslim cannot be a terrorist; a terrorist cannot be a Muslim," stressed Tahir Solak, a spokesman at a nearby mosque.
Antione Ghanem, a spokesman for the World Lebanese Cultural Union Queensland, agrees. "The Lebanese community is concerned about the security of this country just like everybody else." Muslims, who have been in Australia for more than 200 years, make up 1.5 percent of its 20-million population. "It's not really surprising that this kind of situation has occurred," Clive Williams, a security expert with the Australian National University, told Agence France-Presse (AFP). "The people who engage in these sorts of activities are usually opposed almost invariably to our foreign policies."
Australia, which had deployed troops to Iraq and Afghanistan, has not been hit by terror attacks since a 1978 bombing outside a Sydney hotel killed three people. But it has lost lives in attacks abroad, including 92 on Indonesia's resort island of Bali in 2002 and 2005 and three in last month's Jakarta hotel blasts. Marginalizing Muslims cautioned against knee-jerk reactions to the plot in ways that could victimize many innocent Muslims.
"I'm appealing to mainstream Australians to be tolerant and understanding that this is just a small group who are not representative in any way, shape or form of the Somali community," said Ahmed, who has lived in Australia for 18 years. He noted that between 2500 and 3000 Somalis had settled in Queensland, and none has been accused before of harboring extreme views. The activist asserted that the Somali community is already seen tarred with the broad brush of terrorism. Muhubo Ayten, who fled Somalia in 2002, shares the same concerns.
"As a mother I am very much concerned for my teenagers and the rest of my family that we will be insulted, abused or attacked simply because of the wrong ideology of individuals." Ahmed, the Somali community leader, warns that this could help marginalize the predominantly law-abiding community and push them towards extremism. "We need to guard against allowing young people to be marginalized," he asserted.
"These people will say to them this has happened to you because of your social status, because you're Muslim, because you are black, because you are unwanted." In post 9/11 Australia, Muslims have been haunted with suspicion and have had their patriotism questioned. A recent governmental report revealed that Muslims are facing deep-seated Islamophobia and race-based treatment like never before.
'Aren't you hot in that?' is not just a question
PAWEL DWULIT / TORONTO STAR
Aug 04, 2009
"Is that seat taken?" a woman asked, eyeing the empty spot on the bench where I was sitting with my daughter. "Be my guest," I said, smiling. We were at Marineland, and Amina, my 3-year-old daughter, and I were sheltering in the shade while my husband and older children went to play. The woman and I sat in silence, her daughter in a stroller, mine beside me on the bench. Was it a strained silence? I don't think so.
I wear the hijab. It's all black, but it does show the circle of my face. Sometimes, Muslim women wonder how people perceive them, what the hijab tells others – but I've been wearing it long enough to feel comfortable. They will see me how they want to see me.
My bench companion's toddler woke up and complained, "I'm hungry." Her mother had much to offer. "Do you want crackers and cheese, Susie? Cookies? I have the rest of your sandwich." "Blueberries," Susie said and her mother brought out a pint of washed blueberries. The woman turned to us. "Would you like some?" she asked. She couldn't have known how uncomfortable that offer made me. I had come to Marineland unprepared for such a long afternoon – without snacks, without even enough cash to buy snacks.
Now Amina was left to the mercy of strangers. I think women in general, and mothers in particular, feel they have to be ready for anything, that they must know all the answers. And maybe because of negative ideas about Muslim women, we're even more inclined to play "defence." So I was about to politely decline but, before I could, Amina's hands had reached inside the pint and she was happily munching on berries. "I'm sorry," I said. "It seems like she's determined to finish the whole thing. She's usually not so forward." "We all do it," my bench companion said, and laughed. She had learned to pack well for Marineland, she explained. It was close to home for her and she had grown tired of going back and forth all day long to retrieve things she had forgotten.
We got to talking; she mentioned the pros and cons of living in a small town in wine country – "Hey, we just got our first pizza delivery shop!" – but, on the down side, there wasn't a large selection of school choices and the one available to Susie had a religious affiliation. "I don't believe anyone should impose their religion on others," she said.
I nodded. Muslims, too, believe there should be "no compulsion in religion." (Qur'an 2:256) Then, as if suddenly realizing that maybe this was a taboo subject with an obviously Muslim woman, she retreated. It was back to blueberries – which, I quickly observed, my daughter seemed determined to finish. I apologized again. "Oh let her," my bench companion said. "Blueberries are very refreshing on hot days like today."
And then it came. Muslim women reading this – particularly hijabis, the ones whose appearance announces to the world what their religion is – will know exactly what I'm talking about. "Aren't you hot in that?" Whether we wear a veil, a hijab, a niqab or even a burqa, the question is inevitable. Our feelings in response can range from exasperation to anger to resentment. What to say?
"I answer by telling them how convenient my life is," a proud hijabi told me. "I am protected from sun damage, I am well ventilated and I don't have to spend hundreds of dollars on summer outfits and sun block!" The "aren't you hot" question makes one of my friends feel singled out, as if an otherwise pleasant moment has been rudely interrupted. She feels her reasons for wearing the hijab are not understood – but that reflects ignorance on the part of the questioner. Another friend finds it annoying. "We wouldn't think of asking someone wearing a mini skirt in winter, `Don't you feel cold?'"
Oftentimes, Muslim women analyze the components of the situation in order to decipher the intent behind the question. How was it asked? Was it in a derogatory manner? Is it a sincere desire to seek knowledge? Or am I being used for a laugh? But on this afternoon at Marineland, I realized my bench companion meant no harm. "It's surprisingly cool material," I replied with a smile. "That's good." she said, smiling back, and offered me the pint of blueberries. "You better get some before they're all gone."
Heba Alshareef is the author of Release Your Inner Queen of Sheba! The Muslim Woman's Guide to Leading her Best Life. She lives in the GTA and blogs at iamsheba.com
Muslim women reclaiming their rights
By: John L. Esposito, IslamiCity
Like the status of women in all the World's religions, in Islam and Muslim societies patriarchy played and in many cases continues to influence the status and roles of women. The place of women in the formative period of Islam reflected Qur'anic concerns for the status and rights of women as well as the patriarchal structure of the societies in which Islamic law was developed and elaborated. The status of women and the family in Islamic law was the product of Arab culture, Qur'anic reforms, and foreign ideas and values assimilated from conquered peoples. While the Qur'an introduced substantial reforms, providing new regulations and modifying local custom and practice, at the same time, much of the traditional pre-Islamic social structure with its extended family, the paramount position of males, the roles and responsibilities of its members, and family values was incorporated.
A new source of women's empowerment today has become active participation in the mosque and use of Islam's tradition to reclaim their rights in Islam. Reformers today emphasize that just as women during the time of the Prophet prayed in the mosque, so too today they actively exercise that right. In the centuries after the death of Muhammad, women played a small but significant role as transmitters of hadith (prophetic traditions) and in the development of Sufism (Islamic mysticism). Gradually, however, women's religious role and practice, particularly their access to education and the mosque, were severely restricted. Male religious scholars cited a variety of reasons, from moral degeneration in society to women's bringing temptation and social discord, to restrict both their presence in public life and their access to education and the mosque.
Today, in many Muslim countries and communities, particularly those that have been regarded as among the more modernized, such as Egypt, Jordan, Malaysia, and in America, women lead and participate in Quran study and recitation groups as well as mosque-based educational and social services. In countries like Iran, women serve as prayer leaders (Imams) for congregational prayers; however, they are only permitted to lead groups of women. Female reformers look to early Islam for examples of women noted for their learning, leadership, and piety to strengthen the rationales for women's contemporary role in public activities. Strong public female figures during the Prophet's time include Khadija, Muhammad's first wife of twenty-five years, who owned her own business in which Muhammad had been employed and played a formative and significant role in the birth of the Muslim community. After Khadija's death, Muhammad's wife Aisha was very prominent as a major source of religious knowledge, an authority in history, medicine and rhetoric.
Though patriarchy, legitimated in the past by religion, remains very much alive as an ideology and value system, in many Muslim countries it is progressively challenged by women, also in the name of religion as well as economic realities. Rather than breaking with tradition, female reformers argue that their religious activism today reclaims an ideal "forgotten" by later generations. As a result of this new discourse, increasing numbers of women have an alternative paradigm that enables them to broaden their expectations both inside and outside the home.
Today, the status and roles of women vary considerably, influenced as much by literacy, education, and economic development as by religion. Some women wear stylish Islamic dress, some are veiled and some wear Western fashions. While in some sex-segregated countries educated Muslim women are not visible in the work place, in other countries women work as engineers, doctors, scientists, teachers, and lawyers alongside their male colleagues. The veil has become a particularly charged symbol; yet even the wearing of the veil has diverse meaning for wearers and observers. A modern Muslim woman isn't necessarily wearing Western clothes and a veiled woman isn't necessarily oppressed. The complexity of women's status is illustrated by many country-specific contradictions.
While women cannot vote in Saudi Arabia and Afghanistan, in almost every other Muslim country, they do vote and run for political office, serve in parliaments and as head of state or vice president in Iran, Pakistan, Turkey, Indonesia and Bangladesh.
Saudi women own 70% of the savings in Saudi banks and own 61% of private firms in the Kingdom; they own much of the real estate in Riyadh and Jeddah, and can own and manage their own businesses, but they are sexually segregated, restricted to "appropriate" professions and cannot drive a car.
In nearby Kuwait, women freely function in society, hold responsible positions in many areas, but, despite getting the right to vote in 2005, only this year won seats (4) in parliamentary elections. In modern-day Egypt women could not until recently serve as judges, but in Morocco more than 20% of judges are women. In Afghanistan and in some areas of Pakistan, the Taliban in the name of Islam, have forced professional women to give up their jobs and prohibited girls from attending school. In Iran, where women must cover their hair and wear long-sleeved, ankle-length outfits in public, they constitute the majority of university students, hold professional positions, and serve in parliament. A woman is Vice President in this Islamic Republic.
In some parts of the world, women's basic literacy and education reflects serious inequality: in Yemen women's literacy is only 28% vs. 70% for men; in Pakistan, it is 28% vs. 53% for men. Percentages of women pursuing post-secondary educations dip as low as 8% and 13% in Morocco and Pakistan respectively (comparable to 3.7% in Brazil, or 11% in the Czech Republic).
But these figures do not represent the entire Muslim world; women's literacy rates in Iran and Saudi Arabia are 70% and as high as 85% in Jordan and Malaysia. In education, significant percentages of women in Iran (52%), Egypt (34%), Saudi Arabia (32%), and Lebanon (37%) have post-secondary educations. In the UAE, as in Iran, the majority of university students are women.
What about Muslim attitudes today regarding women's rights. Majorities in some of the most conservative Muslim societies do support equal rights. Majorities in virtually every country surveyed say women should have the same legal rights as men: to vote without influence from family members, to work at any job for which they qualify, and to serve in the highest levels of government. In fact, majorities of both men and women in dozens of Muslim countries around the world believe women should have the:
-same legal rights as men : 61% of Saudis, 85% of Iranians and 90% range in Indonesia, Turkey, Bangladesh and Lebanon say that men and women should have the same legal rights.
-right to work outside the home in any job for which a woman qualifies (90% in Malaysia, 86% in Turkey, 85% in Egypt and 69% in Saudi Arabia)
-right to vote without interference from family members (80% in Indonesia, 89% in Iran, 67% in Pakistan, 90% in Bangladesh, 76% in Jordan, 93% in Turkey and 56% in Saudi Arabia)
None of these examples should make anyone complacent about the condition of many women in Muslim (or Western) societies. Patriarchy and its legacy, legitimated in the name of religion, remains alive in many countries although it is also progressively challenged in the name of religion.
By: Jennifer Kabir, IslamiCity
photo courtesy :The Roxana Wrap Hijabby Artizara
As a Muslim woman who wears hijab are you happy with how you look? Does your clothing match your personality and lifestyle? Perhaps you would like to improve your look but don't know where to begin. Maybe you're not sure what changes you need to make in order to feel better about your image.
Like many women who have reverted to Islam, I found myself faced with the task of changing my wardrobe. For me, it was a welcomed change, as my new modest clothing and way of presenting myself to the world honored my Creator and increased my self love and value that I put on my spirit and physical being. This modest essence of the Muslim woman is our eternal style and one I have been proud to adopt.
The Roxana Wrap Hijabby Artizara Determined to emulate the height of modesty, I parted with anything whatsoever that might denote frivolity or unwanted attention. I proudly limited my few pieces to full abayas, jilbabs, and square white hijabs. This decision had its value in keeping with my transition in dressing Islamicaly.
However, as the years progressed I began to feel stifled by my clothing and the discomfort caused by this inner conflict. I was not feeling comfortable in my skin and could not define what the issue was. What was it that was making me so miserable?
In order to solve this puzzle I had to retrace my steps. Growing up among artists and creative energies it had always been in my nature to express myself through patterns, textures and designs. Yet, when I looked in my closet, I had limited myself to solid white hijabs and black gowns.
I grew up with beach sand beneath my toes and running barefoot along the hot sidewalks of Southern California, yet every hijab I owned was heavy opaque polyester that I found to be too hot for my liking. I was going against my own grain and could not see it.
Color had always been a vital part of my life. My Mother and Grand Mother were both water color artists and I grew up posing for paintings and learning to frame artwork. Prior to my reversion I had worked as a Makeup Artist and Hair Stylist. Yet, when I discovered Islam I had not allowed myself any artistic expression.
Rediscovering my love of art and color have restored my sense of personal satisfaction. Incorporating these elements into my dress have allowed me the unique expression I was missing and have brought me a personal style that is genuine and natural for me. I am once again happy with my appearance- now I am thrilled.
I may have traded in my modesty for today's version of fashion with the faulty belief that somehow my hijab was restricting my personal expression. Realizing that many women fall into this thinking and some even mistakenly remove their hijab fueled me to write this piece. Below are some elements of creative style that you can work with to ask yourself the important questions about who you are and what that expression looks like for you.
Simplicity, functionality, great fabrics, and a touch of personal style are the defining points of a successful wardrobe when it comes to dressing modestly and fashionably. When we think of fashion we tend to envision airbrushed models on the cover of Vogue wearing the latest trends and making it look effortless.
Feeling great about your appearance and pulling your own unique look together really can be that easy. Think of the following as classic fashion advice with an Islamic twist!
The ten essentials
Your hijab: Your headscarf is a big part of your wardrobe yet contrary to what we have been taught it does not necessarily have to be the defining element of your style. Think of hijab as an accessory to your overall look rather than the vocal point of your dress and see what possibilities might emerge. It should compliment you and be functional for daily living. Feeling overpowered by hijab is a factor that has lead many women to remove their veil. Finding balance is key.
The art of wearing hijab: Do not-under any circumstances pin your hijab at your chin and merely leave the ends of the scarf hanging over your bosom. This style of hijab does not work for anyone and can ruin even the most elegant of ensembles. Instead tuck the ends into your clothing or wrap them around to the back of your scarf. If extra coverage is the issue simply fan the ends of the scarf around your chest and pin at the shoulder with a stylish broach. Often more voluptuous women may try to wear an extra large scarf the same way some women would throw on an oversized sweater thinking it will camouflage problem areas. Instead of flattering this tends to look frumpy and in some cases can give the impression that you don't care about your appearance.
Hijab colors, patterns, and textures: Some women look radiant in loud floral patterns while others of us end up looking outdated and dowdy. Another hard style to wear are hijabs with eyelet stitching at the hemline and corners. In some cases, these may only be appropriate for young ladies who are practicing hijab. I know hijabees who look elegant and fabulous in dark or all black hijabs that would appear depressing and heavy on others. Pass on unbreathable materials-even in the winter, and opt for hijabs with a touch of flair instead of overdone beading and sparkle.
Hijab fabrics: If you are still clinging to your polyester hijabs because you believe only those heavy, solid fabrics can give you full coverage then consider the following. Polyester, a completely man made fabric is widely sold in most Islamic clothing stores. For this reason, many women purchase them, not realizing what a draw back they may be. When it comes to your hijab you want to be on the lookout for materials that breathe such as rayon, linen, cotton, and even silk. While polyester hijabs may be more affordable-other fabrics such as rayon and linen shaylas are available at outlets such as TJ Maxx and Marshals. The scarf should be just heavy enough to give it some body and shape but not so heavy that it weighs you down.
The size of your hijab: The length and width of your scarf make a huge impact on how you look. A petite woman might swim in the same scarf that would flatter a statuesque woman. So where should your hijab hit you when wearing it? As a general rule the sides of your hijab should gracefully sit at the base of your shoulders while leaving some extra material to maneuver around your bosom. Petite women often have this dilemma. It's easy to end up with a scarf that covers you down to your waist. This is overpowering and should only be worn this way if you want your hijab to be the vocal point of your look. There's an exception to every rule and I have seen women who can successfully don a waist length hijab but not too many Muslimahs are going to feel their level best in that style unless they can pull if off.
Your clothing: A defining feature of a Muslim women's style is that the clothing tends to be looser and avoids anything revealing in nature. However, this does not mean our clothes should be so baggy that there is no fit and shape to them. You want pieces that you can feel confident wearing and that will flatter you. Think outside of the box and take a look at classic pieces that can be tailored to fit your lifestyle. For example, a long dark pencil skirt looks beautiful and is a highly versatile piece. Pair one with a low wedge sandal for the summer or a boot for the winter. Long and flowing prairie skirts are great year round. Don't limit yourself to one style.
Rediscovering your style: Sometimes we reach an impasse and we don't know what we like. For some women, we are so busy taking care of everything outside ourselves that as time passes we forget what it feels like to take time for ourselves. Or it may feel like too much work to invest so much time into our appearance. I always advise women to visit a mall and check out the accessory section to break the ice. Many times we tend to dismiss something that appeals to us because we assume it's too risquŽ, won't fit, or too expensive. Yet, a piece of costume jewelry seems more accessible. You might find yourself attracted to designs, colors, shapes, and elements of style that surprise you.
Accessories are a must: A flower pin, a rhinestone broach, a stack of bangles, a big chunky ring, a stylish bag, and a long necklaceÉnot to be worn all at once but still essential elements of style that can be reached for to celebrate any mood or occasion. Having a few different pieces to work with keeps your options open and let's you explore your own fashion sense without making a long term commitment. Want to feel more demure? Reach for innocent pearls. Maybe you're in a daring moodÉthe perfect time to sparkle!
Shoes, shoes, shoes: Every girl loves a good pair of shoes. Even Dorothy in the Wizard of Oz had the fabled red ruby slippers that drove the Wicked Witch mad with envy. The right shoe can compliment and set the tone of your appearance. A shoe should be practical to fit your lifestyle and I advise women to keep at least four different pairs in her wardrobe. These include a simple pair of flats, a summer sandal, dress shoes with a heel no higher than 3 inches, and casual loafers or Mary Jane's. For cold climates a pair of ankle of knee length boots in a classic style are timeless. Avoid heavy or chunky shoes as they are hard on the feet and less feminine. The style will depend on your personal taste and your specific needs. A woman who works outside her home where she meets with clients on a regular basis might opt for a dressier shoe while a full time Mother may want something more casual and on the go.
If going regularly for Jummah she should have at least one full length abaya she can pull on over her clothing and just go. There are times when an outer garment such as an abaya is absolutely necessary and going to the masjid is one of those occasions. Jean, linen, and cotton jackets may be worn as outer garments but nothing compares to the abaya when frequenting the House of Allah.
Insha'Allah, these ten essentials will spur some inspiration for you and encourage you to retrace your own steps towards a more authentic you.
Feel free to contribute your valuable ideas, opinions and comments to: hmygreat@gmail.com
1 comment:
Only an airhead would wear clothes from head to feet in the middle of a desert..........enough said.......
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