Come in Alone (by My Bloody Valentine)

COME in alone

you’ll love to let go

and i turn you around

when you’re allready down

ooooh, around

WHY, I don’t need

to believe what you see

to look up and around

you would offer me doubt

to break down

wildflower

FEEL:  I’m alive

you will see more and why

for i cried over all

and i got through them all

walls, just fall

CAUGHT in a lull?

you’ll love to let go

and i’ll turn you around

when your hope’s feeling drowned,

down, aground

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The Pit of Grief: Home of the Scholars who Align Themselves with Political Rulers

Pit Of Grief

“Allah’s Messenger (سيدنا محمد ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ) said: ‘Seek refuge in Allah against the pit of grief.’ The Companions asked, ‘Allah’s Messenger, what is the pit of grief?’ He replied, ‘It is a river in Hell against which even Hell seeks refuge four hundred times a day.’ They again asked, ‘Allah’s Messenger, who will enter it?’ He remarked, ‘It has been prepared for reciters of the Quran desiring to show off their deeds. The most detestable of the reciters in the sight of Allah are those who frequently visit the rulers (for worldly ends).’” [Ibn Majah – Sahih]

This hadith tells us the punishment prepared for the one who sells religion to secure worldly benefit. There are two acts that reciters of the Quran (i.e. scholars of Islam) are specifically warned against, but that also apply to all other Muslims:
1. Showing off knowledge of Islam or one’s good deeds.
2. Visiting rulers.

The responsibility on the shoulders of one who visits the people in power is great. They must enjoin them to do good, i.e. implement Islam. They must also warn them to refrain from evil, i.e. un-Islamic practices and policies. The reason for being warned against visiting the rulers and political leadership is that in one’s desire to please them many will not be honest in assessing their deeds.

Muslims, especially scholars, who compromise the teachings of Islam, to make it more palatable, lose their religion. Therefore, whatever ‘benefit’ comes at the cost of making well known the true teachings of Islam, is no benefit at all. It will cause the person to burn painfully in Hell for an extremely long time. We must purify our intentions and seek Islam for a better Hereafter and not to show off with it. And we must never use it to gain power, contacts, wealth, or recognition. We must flee from such sins with the speed of one who has mad dogs chasing him/her.

At the time of the Abbasid Khalifa Al-Mansur, Imam Abu Hanifa was offered the position of “Qadhi-ul-Qudaat” (Chief Justice/Judge of the Islamic State). This was a most honoured position at the side of the Khalifa, along with a handsome salary. Imam Abu Hanifa declined to accept the post, fearing to be influenced by the ruler and used as a rubber stamp to endorse his actions whatever they may be. Imam Abu Hanifa preferred to continue selling cloth to earn his living than compromise his Islam.

Al-Mansur was so enraged that he had the Imam thrown into prison. Time and again Imam Abu Hanifa was dragged before Al-Mansur and asked to accept the post of Qadhi-ul-Qudaat. But Imam Abu Hanifa refused every time even though he was starved, flogged and paraded in the market for his defiance. The great Imam eventually died in prison in 150 A.H. (767 CE) rather than serve the ends of the ruler of the day.

Similar was the stance and persecution that our other great Imams such as Ahmed Ibn Hanbal, Malik Ibn Anas and many others faced, because true understanding of Islam does not allow a person to lie about Allah’s religion. Such was the example of our pious predecessors and is the example of a few pious people that Allah (subhana wa ta’ala) has also blessed our times with. Unfortunately, the majority of scholars today, especially those promoted in the media, have sold their services to the highest bidder, to issue fatwas (religious rulings) and recommendations that serve the purposes of their paymasters.

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The Irrationality of Western Ideology & the Blind Faith of ‘Muslim’ Modernists

taj-akoben:

The best approach for the rational mind, is to withdraw oneself from the society and time period one inhabits and look at the ideas around oneself for what they are. Many thinkers and philosophers have done this and have written great books whose content mostly remains timeless. The reason for this, is that they have successfully removed themselves from their times and cultures and used their minds to assess the ideas based purely on their evidence and merit, and come to conclusions of truth, no matter how unpopular or odd they seem to their society at the time.

However, the one thing I’ve noticed, is that most people claim to be skeptical only to ideas they don’t like, or which is not in line with the accepted culture or fashion of their times.

Originally posted on Abdullah al Andalusi:

The most important thing for a person who seeks truth is to remain objective and be skeptical of so-called ‘given truths’ – especially ideas that are in fashion in his/her day and age. In every age and time, there were always ideas that were fashionable, accepted as given, and taken for granted that they were true – but later rejected as false – even laughed at.

The best approach for the rational mind, is to withdraw oneself from the society and time period one inhabits and look at the ideas around oneself for what they are. Many thinkers and philosophers have done this and have written great books whose content mostly remains timeless. The reason for this, is that they have successfully removed themselves from their times and cultures and used their minds to assess the ideas based purely on their evidence and merit, and come to conclusions of truth…

View original 2,124 more words

For reference ONLY.  NOT intended to represent an actual historical personage

Muslim Personalities Who Were Black In Early Islamic History

A brother named Dawud Walid is fighting Muslim color prejudice by telling the stories of dark-skinned Islamic heroes.  According to the project’s Facebook page’s ‘About’ section, “This page was started for Black History Month to share blog entries about prominent black figures in the early history of Islam.”

It’s an excellent page.  Go have a look (Facebook page).  Support the book.

I commend the brothers and sisters involved, but I do have one criticism:  They missed all the big fish.  As far as early Muslims go, we don’t have to stick to the tired slave narratives of freed slaves and sons of “black” slave women.  We can start from the top:

The Rightly Guided Caliphs

For reference only. NOT intended to represent a historical personage.

Umar

Yousef ibn Al-Zaki ibn Abdel Rahman Abu Al-Hajjaj Al-Mizzi said in his book Tahdheeb Al-Kamaal:

“He (Umar ibn Al-Khattab (RAA) was black-skinned (very adam), tall, thick-bearded, bald, ambidextrous, and he dyed his hair with henna and katim…Zarr ibn Hubaish and others described him this way – they described him as very adam complexioned (black-skinned). This is the way that he was described by most scholars knowledgeable of the biographies and the stories of the people of the past and their news.”

Ibn Saad and al-Hakim have recorded a description of Umar as Abu Miriam Zir, a native of Kufa described him. Zir said:

“I went forth with the people of Madina on a festival day, and I saw Umar walking barefoot. He was advanced in years, bald, of a tawny colour-a left handed man, tall, and towering above the people.”

Uthman

For illustration purposes ONLY.  NOT intended to represent an actual historical personage.

For illustration purposes ONLY. NOT intended to represent an actual historical personage.

“He was not tall or short. He had a handsome face, a long beard, dark skin, wide shoulders, and he would dye his hair with saffron. He would cap teeth with gold.”

‘Abdullah bin Hazm said: “I saw ‘Uthman, and I never saw a man or woman more beautiful than him.”

as-Sa’ib said: “I saw him dying his beard yellow, and I never saw an old man more handsome than him.”

Ali

ali

In his book Tarikh Al-Khulafaa (The History of the Caliphs), Imam Al-Suyuti described Ali ibn Abi Talib as follows:
و كان علي شيخا سمينا أصلع كثير الشعر ربعة إلى القصر عظيم البطن عظيم اللحية جدا قد ملأت ما بين منكبيه بيضاء كأنها قطن آدم شديد الأدمة

Ali was a heavyset, bald, hairy man of average height which leaned toward shortness. He had a large stomach and a large beard which filled all that was between his shoulders. His beard was white as if it was cotton and he was a black-skinned man.

Read more: http://savethetruearabs.proboards.com/thread/4#ixzz3fcTVK69W

* َAl-Hafidh Al-Dhahabi describes Ali ibn Abi Taalib as shadid al-udma (black-skinned) here in his book Taarikh Al-Islaam:

وعن الشعبي قال: رأيت علياً أبيض اللحية، ما رأيت أعظم لحية منه، وفي رأسه زغبات. وقال أبو إسحاق: رأيته يخطب، وعليه إزار ورداء، أنزع، ضخم البطن، أبيض الرأس واللحية. وعن أبي جعفر الباقر قال: كان علي آدم، شديد الأدمة، ثقيل العينين، عظيمهما، وهو إلى القصر أقرب.

* Ibn Jawzi describes Ali ibn Abi Taalib as shadid al-udma (black-skinned) in his book Safwat Al-Safwa.

* Al-Balaadhari describes Ali ibn Abi Taalib as shadid al-udma (black-skinned) here in his book Ansaab Al-Ashraaf:

وكان علي آدم شديد الادمة، ثقيل العينين، ضخم البطن، أصلع ذا عضلات ومناكب، في أذنيه شعر قد خرج من أذنه، وكان إلى القصر أقرب

* Al-Suyuti describes Ali ibn Abi Taalib as shadid al-udma (black-skinned) here in Taarikh Al-Khulafaa:

‏‏”‏‏و‏ ‏كان‏‏ ‏علي‏ (بن‏ ‏ابي‏ ‏طالب )‏شيخا‏،‏ ‏سمينا،‏ ‏‏أ‏صلع،‏‏ ‏كثير‏ ‏الشعر،‏ ‏ربعة‏ ‏الى‏ ‏القصر،‏ ‏عظيم‏ ‏البطن،‏ ‏عظيم‏ ‏اللحية‏ ‏جدا،‏ ‏قد‏ ‏ملأت‏ ‏ما‏ ‏بين‏ ‏منكبيه،‏ ‏بيضاء‏ ‏كأنها‏ ‏قطن،‏ ‏آدم‏ ‏شديد‏ ‏الأدمة‏”‏.‏

* Ibn Abdel Barr describes Ali ibn Abi Taalib as shadid al-udma (black-skinned) here:

وسئل أبو جعفر محمد بن علي بن الحسين عن صفة علي رضي الله عنه فقال: كان رجلاً آدم شديد الأدمة، مقبل العينين عظيمهما ذا بطن
أصلع ربعة إلى القصر لا يخضب

* Ahmed ibn ‘Amru ibn Al-Dahhaak Abu Bakr Al-Shaibaani describes Ali ibn Abi Taalib (RAA) as shadid al-udma (black-skinned) here:

ومن ذكر علي بن أبي طالب
ابن عَبْد المطلب بن هاشم بن عَبْد مناف بن قصي بن مرة بن كعب بن لؤي يكنى أبا الحسن رَضِيَ الله تعالى عنه واسم أبي طالب عَبْد مناف بن عَبْد المطلب واسم عَبْد المطلب شيبة بن هاشم واسم هاشم عَمْرو بن عب مناف واسم عَبْد مناف المغيرة بن قصي واسم قصي زيد بن كلاب بن مرة بن كعب بن لؤي وكان آدم شديد الأدمة ثقيل العينين عظيمها وقد قالوا أعمش ذا بطن سمنا أصلع دون الربعة عظيم اللحية رضوان الله عليه

* Al-‘Allaama Mohamed ibn Talha Al-Shaafa’ie describes Ali ibn Abi Taalib as shadid al-udma (black-skinned) here:

كان عليه السلام آدم شديد الادمة، ظاهرة السمرة، عظيم العينين، أقرب إلى القصر من الطول لم يتجاوز حد الاعتدال في ذلك، ذا بطن كثير الشعر، عريض اللحية، أصلع أبيض الرأس واللحية

* Al-Safadi describes Ali ibn Abi Taalib as shadid al-udma (black-skinned) here:

وكان رضي الله عنه رجلاً آدم شديد الأدمة ثقيل العينين عظيمهما، ذا بطن أصلع ربعة إلى القصر لا يخضب

Ibn Asaakir says in Taarikh Dimisq:

وقال زهير بْن معاوية : كَانَ علي يكنى أبا قاسم ، وكان رجلًا آدم شديد الأدمة ، ثقيل العينين عظيمهما ، ذا بطن ، أصلع ، وهو إلى قصر أقرب ، وكان أبيض الرأس واللحية ،

Zuhair ibn Muawia said:  “Ali had the kunya Abu Qaasim and he was shadid al-udma (black-skinned) with big, heavy eyes, a big belly, bald, leaned toward shortness, and he had white hair and a white beard.”

The Companions (Sahaaba) in General

project-1587-Bilal

Only one got painted the right color

Most of the people living in Arabia were Arabs, the original Arabs (as opposed the the Arab diaspora of Arabized مُستَعرَب peoples) were related to Sub-Saharan Africans in appearance and every other way.  So, in general, it’s safe to assume that any Arab Sahaaba was “black” unless sound traditions prove otherwise.*

Conclusion:  Islam is neither colorblind nor racist.  It’s real.

muslim-children-from-around-the-world

Color does matter.  It does exist.  If not, it would not have been mentioned in the Qur-an.  If not, it would not have been mentioned in the ahadith.  It’s a perfectly valid subject, and like every subject, it must constantly be revisited, “dusted off” as it were, to prevent misconceptions from creeping in.  Think about it, if there were valid conversations about skin color all along, would there be so much racism in the Ummah now?

——————–

*Read below for descriptions of the Pre-Islamic and early Islamic Arabs:

Bertram Thomas, historian and former Prime Minister of Muscat and Oman, reported in his work ‘The Arabs’:
“The original inhabitants of Arabia…were not the familiar Arabs of our time but a very much darker people.  A proto-negroid belt of mankind stretched across the ancient world from Africa to Malaya.  This belt…(gave) rise to the Hamitic peoples of Africa, to the Dravidian peoples of India, and to an intermediate dark people inhabiting the Arabian peninsula.  In the course of time two big migrations of fair-skinned peoples came from the north…to break through and transform the dark belt of man beyond India (and) to drive a wedge between India and Africa…The more virile invaders overcame the dark-skinned peoples, absorbing most of them, driving others southwards…The cultural condition of the newcomers is unknown.  It is unlikely that they were more than wild hordes of adventurous hunters.”

Modern dark-skinned descendants of ancient Arabians like the Qarra and Mahra of Oman told colonial observers they originated in Africa.

“(Regarding) [t]he origin of the Arab race…
the first certain fact on which to base our investigations is the ancient and undoubted division of the Arab race into two branches, the ‘Arab’ or pure; and the ‘Mostareb’ or adscititions…
A second fact is, that everything in pro-Islamitic literature and record…concurs in representing the first settlement of the ‘pure’ Arabs as made on the extreme south-western point of the peninsula, near Aden, and then spreading northward and eastward…
A third is the name Himyar, or ‘dusky’…a circumstance pointing, like the former, to African origin.
A fourth is the Himyaritic language…(The preserved words) are African in character, often in identity. Indeed, the dialect commonly used along the south-eastern coast hardly differs from that used by the (Somali) Africans on the opposite shore…
Fifthly, it is remarkable that where the grammar of the Arabic, now spoken by the ‘pure’ Arabs, differs from that of the north, it approaches to or coincides with the Abyssinian…
Sixthly, the pre-Islamitic institutions of Yemen and its allied provinces-its monarchies, courts, armies, and serfs-bear a marked resemblance to the historical Africo-Egyptian type, even to modern Abyssinian.
Seventhly, the physical conformation of the pure-blooded Arab inhabitants of Yemen, Hadramaut, Oman, and the adjoining districts-the shape and size of head, the slenderness of the lower limbs, the comparative scantiness of hair, and other particulars-point in an African rather than an Asiatic direction.
Eighthly, the general habits  of the people,-given to sedentary rather than nomad occupations, fond of village life, of society, of dance and music; good cultivators of the soil, tolerable traders, moderate artisans, but averse to pastoral pursuits-have much more in common with those of the inhabitants of the African than with those of the western Asiatic continent.
Lastly, the extreme facility of marriage which exists in all classes of the southern Arabs with the African races; the fecundity of such unions; and the slightness or even absence of any caste feeling between the dusky ‘pure’ Arab and the still darker native of modern Africa…may be regarded as pointing in the direction of a community of origin.”
(The Encyclopedia Britanica [9th Edition; 1:245-46 s.v. Arabia) (http://blackarabia.blogspot.com/2011/09/were-black-arabs-who-founded-islam.html)
The dark-skinned South Arabian today is short and “extremely round-headed (brachycephalic)” but he was no doubt originally much taller and dolichocephalic (long-headed) like the so-called Hamites of East Africa.
In the 13th century CE the Muslim traveler Ibn al-Mujāwir described the Mahra as “tall, handsome folk” in his Tārīkh al-mustabsir, 271.1.17 and early pre-Christian skulls found in Hadramawt were markedly dolichocephalic.
It has been suggested that the ‘definite change’ in the racial constitution of the people of Hadramawt resulted from the invasion and inbreeding of brachycephalic whites such as Armenoids or Persians.
Henry Field suggested that Arabia’s current ethnography is the result of the mixing of two distinct basal stocks: The dolichocephalic (long-headed), dark-skinned Mediteranean/Eur-African and the brachycephalic (round-headed) fair-skinned Armenoid. See his “Ancient and Modern Inhabitants of Arabia,” The Open Court 46 (1932): 854 [art.=847-869].

Dolichocephalic (

Armenoid Kurd with Brachycephalic (

These findings are corroborated by Persian sources describing their first impression of their Arab Muslim conquerors.

“When Fredon (mythical hero) came, they (the black people) fled from the lands of Iran and settled on the coast of the sea. Now, through the invasion of the Arabs, they (the Zing-i-Siak posht (i.e. the black skinned negroes)) are again diffused through the country of Iran.”

(Bundahishn (Creation of the Origins)- A Zoroastrian text)

[Note: in these last sentences allusion is made to the Blackness of both the original inhabitants of Iran, and of the Arabs.]

iranian women

You’re saying that the real Arabs are Black?!  What do these historians know anyway?  They’re not Arab or Muslim.  They’re colonialists and Orientalists out to distort Islamic history.

True.  Who better to ask than the Arabs themselves?  How did the Arab historians, grammarians, linguists and pre-Islamic poets describe themselves?  Let’s see:

  “Red (al-hamra’) refers to non-Arabs due to their fair complexion which predominates amongthem. And the Arabs used to say about the non-Arabs with whom white skin was characteristic, such as the Romans, Persians, and their neighbors: ‘They are red-skinned (al-hamra’)…” al-hamra’ means the Persians and Romans…And the Arabs attribute white skin to the slaves.

(Ibn Manzur [Lisan al-arab IV: 209, 210]) http://blackarabia.blogspot.com/2011/09/in-islam-does-color-of-prophets-matter.html

Couldn't many

Couldn’t many “white” people be more accurately described as “red”?

Al-Mubarrad (d. 898), the leading figure in the Basran grammatical tradition, claimed: “The Arabs used to take pride in their brown and black complexion (al-sumra wa al-sawād) and they had a distaste for a white and fair complexion (al-umra wa al-shaqra), and they used to say that such was the complexion of the non-Arabs.”

Ibn Abī al-Ḥadīd, Shar nahj al-balāghah, V:56.http://www.blackarabia.blogspot.com/2013/04/his-daddy-was-black-his-momma-was-black.html

Lisan El-Arab (an old Arabic dictionary) mentions Shamar’s explanation of the hadiths that say that the prophet Mohamed (pbuh) said that he was sent to the blacks and the reds. Shamar explains the hadiths as follows:

قال شمر: يعنـي العرب والعجم والغالب علـى أَلوان العرب السُّمرة والأُدْمَة وعلـى أَلوان العجم البـياض والـحمرة،

“He means (by the blacks and the reds) the Arabs and the non-Arabs and the complexion of most Arabs is brown and jet-black and the complexion of most non-Arabs is white and red.”

Hmm...  Let's think about that.

Hmm… Let’s think about that.

Shams El-Din Mohamed ibn Ahmed ibn Othman El-Dhahabi (died1374 A.D.) explains the hadith that mentions that a man was “red-skinned as if he was one of the slaves” as follows:

يريد ألقائل أنه في لون ألموالي ألذين سبوا من نصارى ألشام وألروم و ألعجم

“The speaker means that the man was the color of the slaves who were captured from the Christians of Syria and from the Romans and the Persians.”

Thus, it was common for the Arabs of the past to describe a light-skinned person as having the color of the slaves. This is a known fact.   Ibn Mandhor (1232-1311 A.D.) says in his book Lisan El-Arab:

سبوطة الشعر هي الغالبة علـى شعور العجم من الروم والفرس. و جُعودة الشعر هي الغالبة علـى شعور العرب

“Non-kinky hair is the kind of hair that most non-Arabs like the Romans and Persians have while kinky hair is the kind of hair that most Arabs have.”

lank hair

Lank hair

true arabs 2

Kinky Hair

The Arabs of the past also used the word green to mean black. El-Fadl ibn El-Abbas ibn ‘Utba El-Lahabi said:

وأَنا الأَخْضَرُ، من يَعْرِفُنـي؟ أَخْضَرُ الـجِلْدَةِ فـي بـيتِ العَرَبْ

I am the green one. Who knows me? My skin is green. I am from the family of the Arabs.

Bronze is a copper alloy (combination of copper and tin) and when exposed to air and moisture, it will develop a greenish layer of build-up on its dark brown surface.  Hence the association of green with dark-brown skin.

Bronze is a copper alloy (combination of copper and tin) and when exposed to air and moisture, it will develop a greenish layer of build-up on its dark brown surface. Hence the association of green with dark-brown skin.

Ibn Mandhor, the author of Lisan El-Arab says this about the verse:

يقول: أَنا خالص لأَن أَلوان العرب السمرة

He says that he is a pure Arab because the color of the Arabs is brown (dark).”

In Lisan El-Arab, Ibn Mandhor also quotes the author of El-Tahdhib, Saad El-Din Masud ibn Umar El-Taftaazaani (1312-1389 A.D.) as saying the following about the verse:

فـي هذا البـيت قولان: أَحدهما أَنه أَراد أَسود الـجلدة؛ قال: قاله أَبو طالب النـحوي، وقـيل: أَراد أَنه من خالص العرب وصميمهم لأَن الغالب علـى أَلوان العرب الأُدْمَةُ،

There are two sayings about this verse. One is that he meant that he had black skin. This is what Abu Talib El-Nahwi said. It is also said that he meant that he is a pure unmixed Arab because most Arabs are black-skinned.”

Abdella ibn Berry (1106-1187 A.D.), the “King of the Grammarians” as he was called, said the following about the verse:

قال ابن بري: نسب الـجوهري هذا البـيت للهبـي، وهو الفضل بن العباس بن عُتْبَةَ بن أَبـي لَهَبٍ، وأَراد بالـخضرة سمرة لونه، وإِنما يريد بذلك خـلوص نسبه وأَنه عربـي مـحض، لأَن العرب تصف أَلوانها بالسواد وتصف أَلوان العجم بالـحمرة. وفـي الـحديث: بُعثت إِلـى الأَحمر والأَسود؛ وهذا الـمعنى بعينه هو الذي أَراده مسكين الدارمي فـي قوله أَنا مسكِينٌ لـمن يَعْرِفُنـي، لَوْنِـي السُّمْرَةُ أَلوانُ العَرَبْ

“El-Jawhari attributed this verse to El-Lahabi and he is El-Fadl ibn El-Abbas ibn ‘Utba ibn Abi Lahab and he meant by green the brownness (darkness) of his complexion and he meant by that the purity of his genealogy and that he was an unmixed Arab because the Arabs describe their color as black and they describe the color of the non-Arabs as red. Like the hadith says, ‘I was sent to the red and the black. And this is exactly what Miskeen El-Darimi meant when he said: ‘I am Miskeen, for those who know me. My color is brown (dark), the color of the Arabs’”.

Ibn Mandhor says in his book Lisan El-Arab:

والعرب إِذا قالوا: فلان أَبـيض وفلانة بـيضاء فمعناه الكرم فـي الأَخلاق لا لون الـخـلقة، وإِذا قالوا: فلان أَحمر وفلانة حمراء عنوا بـياض اللون؛

“When the Arabs said that a man or a woman was ‘white’, they meant that the person was honorable. They weren’t talking about his/her complexion. When they (the Arabs) said that a man or a woman was ‘red’, they meant that his/her complexion was white.

The famous, old Arabic dictionary Lisan El Arab also quotes the author of El-Tahdhib, Saad El-Din Masud ibn Umar El-Taftaazaani (1312-1389 A.D.) as saying:

التهذيب: إِذا قالت العرب فلان أَبْـيَضُ وفلانة بَـيْضاء فالـمعنى نَقاء العِرْض من الدنَس والعيوب… لا يريدون به بَـياضَ اللون ولكنهم يريدون الـمدح بالكرم ونَقاءِ العِرْض من العيوب، وإِذا قالوا: فلان أَبْـيَض الوجه وفلانة بَـيْضاءُ الوجه أَرادوا نقاءَ اللون من الكَلَفِ والسوادِ الشائن

“When the Arabs said that a man or a woman was white, they meant that the person had a faultless honor…they didn’t mean white skin. What they meant by this was to praise the person for his/her generosity and faultless honor. When they said that a man or woman had a white face, they meant that the person had a complexion free of blemishes and free of an unattractive blackness.”

http://savethetruearabs.blogspot.com/2009/08/cure-for-racial-prejudice-against-dark_5648.html

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Muslim Girls Design New Islamic Sports Gear

MINNEAPOLIS (AP) — Girls in stylish athletic wear walk the runway as the sounds of Taylor Swift and Katy Perry blare from speakers. The crowd claps and cheers as the young models strike poses with basketballs, lacrosse sticks and boxing gloves. Finally, the big reveal: the Lady Warriors community traveling basketball team takes the stage in their cardinal red uniforms. This is no ordinary fashion show. The models are East African, primarily Muslim girls living in Minnesota who designed their own culturally sensitive sportswear that lets them move freely without worrying about tripping on a long, flowing dress or having a head scarf come undone at a crucial point. “The girls for years have been telling us, ‘We would like clothing. We would like clothing,’” said Chelsey Thul, a lecturer in kinesiology at the University of Minnesota who helped lead the two-year project. The uniforms’ roots stretch back further, to the day in 2008 when then-college student Fatimah Hussein founded a girls-only sports program that now includes the Lady Warriors and began claiming gym time at a community center in the heart of Minneapolis’ Somali neighborhood. The girls quickly learned that traditional dress and basketball don’t mix well, said Thul, who was a volunteer research consultant to the program. The answer, Thul said, was a functional yet modest uniform “so they could do that between-the-legs dribble, make that three-pointer, and not have clothing be a barrier.” She worked with Hussein, girls from her sports league, the University of Minnesota’s College of Design, the Tucker Center for Research on Girls & Women in Sport at the university, coaches and community members on the project. Sertac Sehlikoglu, a social anthropologist working on leisure, sports and the Muslim communities at the University of Cambridge, noted that Iran has been developing culturally appropriate female sportswear for years. She agreed with the Minnesota project’s organizers that the girls’ designs could catch on in other cities with large Muslim populations. The U.S. “has been an important actor in triggering global trends, if not leading them, and thus I believe that would have a positive impact,” Sehlikoglu said in an email. Starting in 2013, the girls attended female sporting events to see how uniforms worked. University designers helped the girls get their ideas on paper. The project culminated in the fashion show this June at the university. The girls came up with two designs. One teal-and-black uniform with stripes — good for all sports including swimming — features leggings and a knee-length tunic. Both the everyday active wear and the basketball team’s bright red outfit include a tight black headpiece. Arms, legs, hair and neck are all covered. Style was important, said Amira Ali, 12, who helped with the design. “I want to look good,” she said. ___ Online: Girls Initiative in Recreation and Leisurely Sports: http://www.girlswinmn.com ___ Follow Jeff Baenen on Twitter: https://twitter.com/JeffBaenen Copyright 2015 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed. http://thegrio.com/2015/07/04/uniforms-muslim-girls-basketball/

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Why Do More Muslims Support “Gay” Marriage than Polygamy?

The debate over whether Muslims should embrace “gay” marriage exposes the widening gap between culture and revelation.

Which flag is more Islamic?

polygyny flag muslim flag

How was that even a question?

Islam vs. “Muslims”

We’ve all heard- or made- the common excuse that there’s a difference between Islam and Muslims.  Islam is the revealed way of life exemplified and legislated by Allah, His Messenger Muhammad (sA’a&s) and his companions (the Sahaaba).

Muslims are people who may or may not fall short in deed, but also, more importantly, in thought.  Everyone’s ready to denounce murder and suicide as unIslamic- “Those people are not Muslims”- but those aren’t the only things people claiming to be Muslims do- and think- wrong.

Support for same-sex marriage, and same-sex relations in general- in the (supposedly) Muslim community is another example, and there are in fact many examples.

Let’s discuss it.  Let’s also discuss the Islamic take on marriage, which obviously includes polygyny (multiple wives, polygamy actually means multiple spouses, which technically includes multiple husbands or wives).

The question, then, is “Can people oppose an Islamic practice and support a forbidden one, and still be Muslims?”

Why Do More “Muslims” Support Same-Sex Marriage than Polygyny?

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Muslim (not Islamic) discussion on polygyny:

  • “The Qur-an says you have to be just to all your wives, but you can never be just, so you can only have one wife, even though the Qur-an says you can have more than one wife.” (So Allah allowed and forbid something?)
  • “Yes, the Sahaaba married more than one wife, but you are not like them.” (Is that a requirement?)
  • “Ma sha Allah, be happy with what you have.”  (Then why go to college or work?)
  • “This is considered sinful in my culture.”  (Is your culture a source of Shari’a?)
  • “You brothers are too focused on sex.”  (Polygyny isn’t about sex.)
  • “If a man has two wives, he’s cheating on both of them.  (Rasuulu-llaah was cheating on his wives?  A’oothu bi-llaah!)

Muslim (not Islamic) discussion on same-sex marriage:

  • “We have to be tolerant.”  (What else should we tolerate?  Thieves?  Cheating spouses?)
  • “How can we ask for rights for Palestinians if we don’t give rights to LBGTQI?”  (Do LBGTQIs protest for others’ rights as a core tenet of their agenda?)
  • “Islam means peace.”  (Actually, it doesn’t.  Check your Arabic.)
  • “Islam is perfectly compatible with Western values.” (Which ones?  Genocide?  Capitalism?)
  • “You can’t help who you love.” (Even if that includes more than one woman?)
  • “The Qur-an didn’t specifically anal sex as a sin.” (The Hadiths do.)
  • “It’s not our business.”
  • “Islam teaches love.”  (It teaches men and women to love each other.)

The Myth of the Cultural Muslim

What is Islam?  Who is a Muslim?

5 pillars

Islam, according to the ‘Hadith of Jibreel’ is:

  1. The testimony that there is no deity but Allah, and Muhammad is Allah’s Messenger
  2. Prayer
  3. Charity from one’s wealth
  4. Fasting in Ramadan
  5. Hajj if one is able.

A Muslim is a person who makes said testimony, prays, gives, fasts and journeys accordingly, no more, no less.  The label ‘Muslim’ is a descriptor, of a person who meets these conditions.

It’s not a descriptor of a culture, of a background, or a language group.  It doesn’t matter who your grandparents (said they) were.  It doesn’t matter if you’re from a country where the majority of the people claim to be Muslims.  The only thing that matters is whether you meet the conditions.  That alone qualifies you for the label.

In other words, Islam makes the Muslim, the Muslim does not make Islam.

We’ve got it all in reverse.  We think that “I’m a Muslm, so whatever I say or do is Islam.  It has to be, because I’m a Muslim.”  This argument is not only backwards but circular.

Everything can be Islam.  We are the ones who say “kun, fa ya kun, Be!  and it becomes”.  I say that this is Islam, and it is.

A’uuthu bi-llaah, this is shirk (polytheism, the other deity being ourselves in this case.

“And He (Allah) shares not his legislation with anyone” (Qur-an, Sura al-Kahf (18):26)

This is the position we put ourselves in when we oppose what Allah’s legislation, forbidding what He allows, and allowing what He forbids.

If you actually believe that anal sex, transvestism/gender reassignment/sex change and same-sex relationships are acceptable, read and respond to this.

Is this Islam?

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  • In the Arabian Peninsula and South Asia, males regularly hold hands, cuddle and fondle each other openly, especially at nighttime.  The same behavior is rightly forbidden between males and females.
  • In Pakistan, transvestites/cross-dressers brazenly demand charity and crash weddings.
  • In Bahrain, men pay men, who are imported for this purpose, body-to-body oil massages legally, and obviously for sexual acts as well.
  • In the Arabian Peninsula, children regularly perform sex acts on the campuses of segregated schools, with teachers often joining in as well.
  • In Iran, 60% of rape victims are male, and an estimated 1/3 of males have sex with other males.
  • In Afghanistan, effeminate dancing boys are a feature of male-only gatherings, and have been for centuries, a practice also common in the Ottoman Caliphate Empire.
  • In general, it is easier to find a partner of the same sex than a spouse, due to high dowry prices, and caste, skin color, tribal and class considerations.
  • The homo-erotic (and, at times, alcoholic) poetry of Persian poets is celebrated and commemorated, even as vulgar hip-hop and rock music lyrics are rightly condemned.

Is this Islam?

Cultural “Islam”

polygyny

A cultural Muslim is not a Muslim.  He or she is a member of his or her culture.  In fact, Islam exists because of culture- it’s there to solve it.  Here is what “Muslim” culture really is:

  • White Supremacy– “White”- more properly pale- skin is better.  People who wear it are superior.  We bleach our skin, make movie stars out of people who look nothing like the general population, and seek pale-skinned mates.  We mock and hate dark-skinned people.  Western culture and everything about it is superior.  We pride ourselves on how well we can conform.  When “white” people said beards were backward, we said beards were never part of Islam.  When “white” hipsters made beards popular, we said beards were always part of Islam.  We’re ashamed to say we’re Muslim until “white” people re-discover our contributions to their ‘civilization’.  Let’s face it, half the reason we support gay marriage is because “white” people told us it is good.
  • Homosexual tendencies– Homosexuality, pederasty, transvestism and hermaphrodism were  mainstays of Persian, South Asian, Turkic and Southeast Asian cultures, and remained so after Islam arrived.  The reasons many Muslims can connect with and relate to homosexuality now, is because they never really stopped.  The only thing different about western culture is the invention of the “gay” identity- the lifestyle centered around one’s sexual preferences.

Strange Days

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This is all well and good, as long as we don’t pretend that since we are claiming to be Muslims, everything we do is Islam.  If you feel no shame, do whatever you wish.  Those in the right are always in the minority, those who will say to the (supposed) Muslims who sell alcohol, deal in ribaa (usury, interest), support homosexuality, forbid polygyny, and put race, caste, skin color and wealth before piety and character:

“Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.  These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?” (Qur-an, Sura al-Kahf (18):  14-15.

For those in the minority, take heart.  This deen (paradigm) came as a stranger, and it will leave as a stranger.  So take glad tidings of Allah’s pleasure if you feel like a stranger.

And peace be upon those who follow the guidance…

A Brave New World is Upon Us! History is Bunk!

taj-akoben:

Brave New World: Aldous Huxley’s predictions seem to be upon us
Reading Aldous Huxley’s masterwork about an infantilized, drug-dependent, consumer society in the summer of 2012 delivers a shiver of recognition.

Originally posted on Nothing Gilded, Nothing Gained--Writing Historical Fiction at Middlemay Farm:

"Reading Aldous Huxley’s masterwork about an infantilized, drug-dependent, consumer society in the summer of 2012 delivers a shiver of recognition." TheStar.com “Reading Aldous Huxley’s masterwork about an infantilized, drug-dependent, consumer society in the summer of 2012 delivers a shiver of recognition.” TheStar.com

Aldous Huxley’s Prophecies HERE

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