Hijab Success Story: News Anchor

Fully-veiled presenters hit Saudi screens

Amani Fikri
BBC Arabic Service

Until recently you would never have seen women presenting television programmes dressed from head to toe in the niqab or burqa. But on the Saudi religious channel Awtan TV it has now become the norm.

"We don't introduce ourselves as beautiful women who put on layers of make-up. Our audience is focusing on...our ideas and our discourse."

Female broadcasters at the station are draped in the all-enveloping dresses, which are usually black and also cover their faces.

The work environment too is very different. Male technical assistants do not enter the studio while the women are presenting.

There are more than 60 religious channels across the Middle East. Some allow women to present programmes without being fully covered or dressed in black.

Others have no women presenters at all.

Relationship

Awtan TV decided to take a unique approach. The station was launched in 2008, and last month it set a precedent by allowing women to present, but only on the condition that they wear the niqab.

 

“ We report from the field in the niqab and it does not stop us from doing anything ”
Ola al-Barqi Awtan TV presenter

Ola al-Barqi anchors a breakfast show, as well as a quiz show for girls called Mosabqat Banat.

A key element of the programme is the relationship built between presenter, contestants and the audience – something that might be more difficult if the presenter is totally covered up.

“The face is not the only way to build a relationship,” explains Ms Barqi, speaking to BBC Arabic.

“We’re always receiving calls from viewers in various countries encouraging us to keep doing what we do.”

And, as Ms Barqi points out, women are not just confined to the studio at Awtan TV.

“We report from the field in the niqab and it does not stop us from doing anything.”

‘Restrictive’

Wahhabism, the strain of Sunni Islam that is officially practised in Saudi Arabia, is considered one of the religion’s most conservative forms.

Some critics say that Awtan TV is restricting women’s freedom by making it compulsory to wear the niqab if they want to be presenters.

The issue recently returned to prominence when a leading Egyptian cleric, Sheikh Mohammed Tantawi, said he would issue an edict stating that the niqab was a “custom that has nothing to do with Islam”.

Many Muslim scholars take the position that the niqab is not obligatory.

But Ms Barqi says nobody “forced the niqab” on her and she does not intend to force it on her three daughters, who watch their mother on television and feel proud of her.

However, the presenter thinks that when the time comes, her girls will want to wear the niqab because that is how they were brought up and it is, she argues, part of Shariah – Islamic law.

Advantages

Ms Barqi says there are other good reasons why she wears the niqab.

It helps her to concentrate more on her work rather than anything else, and what she looks like is irrelevant.

“We don’t introduce ourselves as beautiful women who put on layers of make-up. Our audience is focusing on what we present to them, our ideas and our discourse.”

Ms Barqi believes some people work in the media to become famous. But that is not why she became a presenter.

“We don’t need fame,” she explains.

Story from BBC NEWS:
http://news.bbc.co.uk/go/pr/fr/-/2/hi/middle_east/8368242.stm

Published: 2009/12/09 10:29:55 GMT

© BBC 2011

Sociology of Gender: the Hijab

The following is a final exam paper I wrote on the practice of hijab (Islamic veil).  I was in a Sociology class called “Sociology of Gender” taught by Dr. Elizabeth Bernstein at Barnard College.  It presents the results of a survey I conducted at Columbia University that shows that non-Muslims and Westerners fail to understand this and other practices because they focus on forcing their assumptions on the situation rather than considering what Islam really means.  I got a B+…

_______

Daniel Nehemiah Oliver

Sociology of Gender Final Question 2

There is no god but ALLAH.  Muhammad (May the Peace and Blessings of ALLAH be upon him) is the Messenger of ALLAH.  Sincere belief in these statements makes one a Muslim.  They are the fundamental, guiding principles of Muslim life.  They, for instance, establish the Qur’an unquestionably as the word of ALLAH, brought to humanity by his Messenger.  Belief in ALLAH and His Messenger and the authority of the Qur’an figure importantly in the Muslim/Western

Dr. Homa Hoodfar

debate over veiling moreso than Hoodfar, in The Veil in their Minds and on their Heads*, realizes.  She rightly identifies the Qur’an as an influencing factor in Middle Eastern veiling practices, but her essay does not explore its implications.  Her argument is based mainly on historical and sociological sketches that illuminate truths about Middle Eastern society and Muslim culture, but by ignoring Islam as a faith, and failing to acknowledge Muslims as a distinct, diverse group, held together by and operating upon the dynamics of this faith, the discussion of veiling loses credibility and explanatory value.  This paper presents the findings of a study aimed at exploring and explaining this crucial and little understood aspect of veiling.

Palestinian Christians in headscarves

To this end, I selected a survey sample that could represent these unheard and ignored voices.  I picked 3 types of respondents, whom I coded as “Muslims”, “Muslimahs” and “Hijabis”.  The Muslims were two male Muslims, one born Muslim (Muslim B) and one revert to islam (Muslim R).  (Those who accept Islam from another faith are called reverts rather than converts, due to a belief that all things are born in, and some later corrupted from, fitrah, a natural state of submission to ALLAH.)  The Muslimahs were two Muslim women who do not veil;  one born Muslim (Muslimah B) and one revert (Muslimah R).  The Hijabis were two Muslim women who do veil, also known as wearing hijab;  one born Muslim (Hijabi B) and one revert (Hijabi R).  All six of these were affiliated with Columbia University or Barnard College either as undergraduates, graduate students, or staff.  Their ages ranged from 18-29, and their backgrounds and living experiences represent the diversity of the world’s Muslims to as great a degree as possible given the sample size.

Islam is the basis of a worldwide community united by belief in the Lordship of ALLAH and the messengership of Muhammad.  This community is diverse in every way that a community can be:  linguistically, culturally, economically, geographically, economically, theologically, and so on.  Veiling and most other practices are not uniform.  These differences, however, are usually not based on belief, but on interpretation of belief.  Take the Qur’an, for example.  There are no versions.  The only variation lies in the rendering of Arabic terms different translators may choose.  So, in the original Árabic, every Muslim reads the same thing, but inevitably many individualized readings result.  Consider the following:

(With the Name of Allah, the Universally Merciful, the Discriminately Merciful)

And say to the believing women to lower their gaze, and protect their private parts, and not to show their ornaments except what is apparent, and two draw their veils over their bosoms and not to show their adornments except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women or what their right hands possess, or to their male servants who have no vigor, or children who are not yet aware of women’s private parts…

– Qur’an, Chapter 24 an-Nuur/“The Light”: 31

And

O Prophet, say to your wives, and your daughters and the women of the believers to draw their outer garments over themselves.  As such it is likelier that they will be recognized and not molested.  ALLAH Is Most Forgiving, Most Merciful.

– Qur’an, Chapter 33 al-Ahzab/“The Confederates”: 59

It must first be said that this paper is not gaging the accuracy of this translation from the original text.  In addition, the purpose of this paper is not to explain or interpret these verses.  These verses have been presented simply as evidence that the Qur’an contains mandates concerning the practicing of veiling or hijab.  (The word hijab means “screen or veil”, rather than, for example, for example, “headscarf” or “cloak”.  There are many words for Muslim womens’ outer garments, not all of which are found in Islamic literature.)  To Muslims, again, the words of the Qur’an are no less than the words of the One, True God.

All but one respondent, Muslimah B, agreed that hijab is legislated by the Qur’an.  In the words of Muslimah R, “It was prescribed in the Qur’an for women to cover themselves”.  Hijabi B simply answers “ALLAH Commanded it”.  These statements begin to answer one of the questions central to this study and the lager debate over veiling:  why do Muslim women veil themselves?

Hoodfar unduly emphasizes Arabian and Mediterranean traditions dating back to antiquity, but only presents the fact of veil-wearing:  its first recorded references, its changing role in societies over time, etc.  However, the reason for veiling is largely untouched in her essay.  Westerners and feminists have for some time defined their reasons for other women’s veiling customs:  patriarchy, notions of the harem, and extreme repression and domination by men.  This colonial method of assumption is prone to great misunderstandings because these “studies” of Muslims have mostly been unaccompanied by what makes them Muslim:  Islam.  This ignorance seemed apparent to Hoodfar at times, though she did fully address it or elude it.  It was not lost on Hijabi B, quoted here at length, who summarizes wonderfully how Muslims feel about the views of Westerners and academics whose conclusions about Muslims are formed without consideration of Islam.

Did you ever think to ask me?

“Responses to common misconceptions (even by [Columbia] professors teaching about Islam”  Hijab was not a left-over practice from pre-Islamic culture, it doesn’t mean our parents force us to marry our cousins, it’s not just a political statement, it doesn’t limit intellectual development…  it’s not a symbol of male domination, it doesn’t have to be black, it doesn’t make our heads that much warmer in the summer”

She finishes with a telling reflection:  “It can be some of those things, but often is not.”

Other respondents described hijab as:

– “the ultimate necessity for any woman (Muslim R)

– “unfair” (Hijabi R)

– “a chore” (Hijabi R)

– “a wonderful way to protect the modesty of a woman” (Muslimah R)

These are all things that wearing hijab or veiling can be, according to the respondents.  But in the end, they are largely the effects of hijab, not its causes.  For example it is doubtful that that Hijabi R, who feels that hijab is unfair, wears it because it’s unfair.

Regarding cause, interestingly, none of the stereotypical, Western/academic-assigned causes for veiling were quoted by the respondents.  Some were actually refuted, as in Hijabi B’s above quote.  Family pressure was mentioned once, but only as a discouragement against veiling.  All respondents were geographically and socially distant from the Middle East, negating it by default as a cultural explanation of the veiling practice.

To the Muslims of this survey, veiling has a meaning, and a power, that is lost on the minds of Western academia.  Just is in Hoodfar’s essay’s explanation of the veil carrying a sense of power, Hijabi R said that hijab was a way to “fight in the way of ALLAH’s Cause”.  To Muslimah R it was a statement of faith.  Muslimah B felt it “shows one’s inner strength”.  To these women, whether or not they chose to wear it, the hijab was a force, and a statement, as well as a shield and display of modesty.

Why has Western academia, with it sustained contact with Muslim population groups, failed to recognize the value of the practice of veiling?  It is not just because of the colonial/propagandist motivations that do too much to frame western discourse on Muslims.  The seemingly blind misunderstanding is one symptom of a larger problem:  willful ignorance of Islam and refusal to acknowledge faith.  One does not have to be a Muslim to study the practice of veiling, but how can studies of veiling ignore Islam when the practitioners list ALLAH, Islam and the Qur’an as the cause?  Western/non-Muslim perceptions, and to an extent Hoodfar’s essay, fail- refuse, in fact- to capture the reality of veiling as an extension of their refusal to acknowledge Islam.  Sympathizing Western feminists thus perpetuate the paternalism and repression that they suffer by re-inflicting it on Muslim women.  If Western men have historically treated women like objects, then that is all the less reason for them to do the same thing to Muslim women.  The feminist protest is against being treated like a docile, disenfranchised second class, yet feminism, out of ironic sympathy, approaches hundreds of millions across the globe as exactly that.  How can feminists insist on their voices being heard, when they drown the voices of Muslim women?  How can they, perhaps even more ironically, oppose being treated like sexual objects, while fighting for their right to look like one and belittling the women who refuse to?

Veiled Hindu women at a temple

This guise of objectivity is itself a veil, masking an academic and cultural arrogance that causes the scientific standards of Western academia to falter and the societies which it informs to suffer.  Some studies show American Muslims to live at a higher standard-of-living and education level than American non-Muslims.  The statistics of homicide and sexual violence in Western societies soar high above those of Muslim populations.  The tendency to criticize and patronize should be replaced with one to recognize.

The West, especially and perhaps because of its academics and feminists, succumbs to the subjectivity it is so wary of internally because it refuses to subjectively evaluate the meaning, or even acknowledge the statement that there is not deity besides ALLAH and Muhammad is His messenger.

* 1997. “The Veil in Their Minds and on Our Heads: The Persistence of Colonial Images of Muslim Women”, Politics of Culture in the Shadow of Capital, David Lloyd and Lisa Lowe (eds). Duke University Press, (reprint).

Is Muslim violence a proof against Islam?

This is a comment to an article about the role of Zionism in the Norway massacre.

 

Name any nation that is not at war…  you can’t.  Nearly every country in this world is in some sort of conflict.  No matter what religion the majority of their citizens claim.  Read the news:  Buddhist Thailand vs. Buddhist Cambodia, over a temple.  Civil wars and rebels all over the Christian nations of Africa.  The secular and Christian nations of the West occupying, attacking or aiding conflict all over the world.  Zionist Jews in Palestine.  Hindus committing atrocities in Kashmir and against Muslims and Christians in India.  It’s everywhere.  EVERY religion has members that are fighting, that kill innocent people, that commit murder and rape, that embezzle, scandal, scam, scheme and plot, rob, plunder and steal, commit adultery, abandon children, can’t read or write, molest children, bribe their way out of justice, etc., etc., etc….  And secularists, atheists, agnostics, and humanists get in on it too, so don’t blame religion

 

As you can see, a religion’s texts are a proof for or against its members.  They are not a proof for or against it.  You measure a religion by its book, and you measure its members by its book, too.  They either live up to it or fall short of it.

 

Let us look at an example.  It is true that many Christians were at the forefront of abolishing slavery worldwide (many were also the leaders of enslavement).  Should we judge Christianity by that?  According to some places in the Old Testament and Romans 13.1, opposing the laws that allowed slavery were AGAINST what they consider to be the word of God.  In other words, they had to step OUTSIDE Christianity to free slaves.

 

Islam’s Qur-an and Hadeeth (Prophetic narration) literature support abolition and forbid enslavement outside of the context of war-captives when there is no exchange for prisoners.  So while many Muslims were involved in the slave trade, they were stepping OUTSIDE of Islam to keep slaves.

 

Judge them by the book.

 

The United States Constitution and Declaration of Independence, celebrated symbols of freedom, enslave Africans, dispossess Native Americans, deny the rights of non-landowning white males, and deny the rights of all women.  So freedom, justice and equality can only be achieved by stepping OUTSIDE of America’s founding principles.

 

This is why we Muslims argue from our book.  That, not the action of the next Muslim you walk past, is Islam for us.  We only know the Qur-an as Islam.  We don’t know what every Muslim in the world is doing and why, but we will argue as strongly against a (seemingly) good deed as we will against a bad one if it is inconsistent with our law and doctrine.

Oh my God!! They're eating ice cream...

The truth is that Muslims also do a lot of good things, for the sake of Allah, in the name of Islam, to get a reward in heaven, etc.  Find them and what they do.  See, do they outnumber the wrongdoers?  I leave that as an open question to any sincere seeker of accurate information, I won’t answer it for you.

 

Personally- and this is admittedly subjective- I’ve been around the world and read and heard viewpoints from many walks of life.  I was in NYC on 11 September 2001 and accepted Islam there 3 years later.  Islam is my free choice because after research and experimentation, I found it to be the best and most complete way of life.  I won’t lecture you that I’m right, but I assure you that I’m aware and sincere.  See for yourself:  https://qahiri.wordpress.com/2011/01/05/11/

 

So please, do justice to yourself and stop ignoring all the wrongdoing and conflicts involving non-Muslims, and all the good done by Muslims, to prop up an argument that is an offense to intelligence, reason, history and logic.   Islam is singular in its establishment of justice and right.  Why do some Muslims act to the contrary?

 

Ask them.

 

For more on the accusations of rape, sexism/masochism and slavery in Islam:  https://qahiri.wordpress.com/category/stockholm-syndrome/

To see the deceptive and erroneous nature of Islamophobia and WikiIslam exposed:  https://qahiri.wordpress.com/2011/01/06/dealing-with-doubt/

To see whether Islam is incompatible with democracy:  https://qahiri.wordpress.com/2011/01/10/is-democracy-islamist/

To see if there is any difference between Arab culture and Islam:   https://qahiri.wordpress.com/2011/01/05/is-islam-arabian-part-i/

To read what Islam actually is:   https://qahiri.wordpress.com/2010/01/07/what-islam-is/

 

is Islam Arabian? (part I)

“Arabs have a special place in Islam, you know.”

“Islam is Bedouin culture masquerading as a worldview.”

The first quote came from an Arab, unfortunately in the company of non-Muslims.  With some- definitely NOT all- Arab Muslims are going around with this attitude, the second quote doesn’t surprise me.

So, is Islam an Arabic religion?  Was it by the Arabs and for the Arabs, a tool of spreading their political domination and superiority over the globe?

The answer, in English and Spanish, is no.

 

Here is what Allah, His Messenger Muhammad (May Allah’s Blessings and Peace be upon him), and the Messenger’s companions (May Allah Be Pleased with them) had to say about Arab culture and Islam.  It is hoped that this email will clear the misconceptions held and propagated by some Muslims, non-Muslims, critics of Islam, and slanderers of Islam.

*******

 

Refutation of Racial and/or Tribal pride

“O mankind!  We* Have Created you from a male and a female, and Made you into nations in tribes, that you may know one another.  Verily, the most honorable of you with Allah is the most righteous of you.”

– Qur-an 49.13

* i.e. the “royal” we of esteem, not plurality

“And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colors.  Verily, in that are indeed signs for people of sound knowledge.”

– Qur-an 30.22

“So when you have accomplished your (Hajj) rituals, remember Allah as you remember your forefathers or with a greater rememberance…”

– Qur-an 2.200

Note:  This refutes a custom the Arabs had introduced into the Hajj (a pilgrimage which precedes Allah’s revelation to Muhammad).  In it, they would spend hours praising their forefathers in poetry and song, an exercise in tribal pride.

“The wandering Arabs are the severest in disbelief and hypocrisy, and most likely to be ignorant of the limits which Allah hath revealed unto His messenger. And Allah is Knower, Wise.

Some of the desert Arabs look upon their payments as a fine, and watch for disasters for you: on them be the disaster of evil: for Allah is He That heareth and knoweth (all things).

But some of the desert Arabs believe in Allah and the Last Day, and look on their payments as pious gifts bringing them nearer to Allah and obtaining the prayers of the Messenger. Aye, indeed they bring them nearer (to Him): soon will Allah admit them to His Mercy: for Allah is Oft-forgiving, Most Merciful.”

– Qur-an 9.97-99

Note:  There’s no special place for Arabs here.

“An Arab has no superiority over a Non-Arab, and a Non-Arab has no superiority over an Arab, and a red man has no superiority over a black man, except in terms of piety”

– Muhammad (May Allah’s Blessings and Peace be upon him)

(Narrated by Imam Ahmad, Volume 5, Page 411)

“Allah Has Taken awah from you the pride of the Period of Ignorance and its pride in forefathers.  (A person is either) a pious believer or a miserable evildoer.  You are the sons of Adam* and Adam came from dust.  Let men give up their pride in their people, for they** are just coals from Hell, or they will become more insignificant before Allah than the dung beetle that rolls up filth with its nose.”

– Muhammad

(Narrated by Abu Dawood in al-Adab, Page 111)

* Peace be upon him

**i.e. the disbelievers and evildoers among them

Narrated Anas bin Malik: Allah’s Apostle said, “You should listen to and obey, your ruler even if he was an Ethiopian (black) slave whose head looks like a raisin.”

– Sahih Bukhari 9:89:256

Narrated Anas: The Prophet said, “Listen and obey (your chief) even if an Ethiopian whose head is like a raisin were made your chief.”

– Sahih Bukhari 1:11:662

Narrated Anas bin Malik: The Prophet said to Abu-Dhar, “Listen and obey (your chief) even if he is an Ethiopian with a head like a raisin.”

– Sahih Bukhari 1:11:664

When ‘Umar, the future second khalifah (caliph) of the Muslims, heard the Abu Bakr, the future first khalifah, had purchased the freedom of Bilal, an Ethiopian slave, he said “Abu Bakr, our master, has freed our master.”

– Narrated by Muslim

Note: The right to Khilafah (Caliphate) of Abu Bakr and ‘Umar is disputed by Shi’a Muslims.  The Shi’a belief on this matter, in summary, is that ‘Ali was the rightful Khalifah after his death.  Muhammad’s cousin (through his uncle Abu Talib), son-in-law (through his daughter Fatimah), father of his only surviving male bloodline (his grandsons Hasan and Husain), and eventual fourth Khalifah,

However, Abu Bakr was Muhammad’s father-in-law (through ‘Aa-isha).  ‘Umar was also his father-in-law (through Hafsa) and Ali’s son-in-law (through Umm Kulthum, granddaughter of Muhammad through Fatimah).  As such, some Shi’a contend that they are virtuous.  (http://revivingalislaam.blogspot.com/2010/12/umars-marriage-to-umm-kulthum.html).  In addition, and with all due respect to Shi’a points-of-view, their contributions to Islam, humanity, and civilization are matters of nearly universally accepted historical fact.

***

Did You Know?  An Arab Muslim invented Social Security on behalf of a Jewish Man

‘Umar in Al Khattaab, second khalifah of the Muslims, saw an old Jewish man begging from people, so he asked him,

“From which of the People of the Book are you?”

The man replied, “I am a Jew.”

Then ‘Umar took him to the storekeeper of the Treasury (Bayt al-Maal) and told him to give a regular stipend to this man and others like him, enough for them to live off and handle their affairs, saying,

“We are not treating him fairly if we take the tax (jizyah) from him when he is young, then neglect him when he gets old.”

– Abu Yusuf, al-Kharaaj, Page 144

***

Another story of the Sharee’a ruling in Favor of Non-Arabs over Arabs

His (Amr in al-‘Aas, governor of Egypt) son became very upset with the Copt because he had beaten him in a race, so he struck him with his whip, saying, “Take that!  I am the son of the most noble!”  The Copt went straight to Madeenah and complained to the Khalifah, ‘Umar in al Khattaab.  ‘Umar summoned ‘Amr ibn al-‘Aas and his son, and gave the whip to the Copt and told him, “Beat the ‘son of the most noble.’”  When he had finished, ‘Umar said to him, “Now beat ‘Amr on his bald head, for his son beat you because of his father’s position.”  The Copt said, “It is enough that I have beaten the one who beat me.”  Then ‘Umar turned to ‘Amr ibn al-‘Aas and said,

“O ‘Amr, how could you enslave people whose mothers bore them free?”

***

Refutation of Arab Marriage Customs

“And give to the women (whom you marry) their dowry with a good heart…”

– Qur-an 4.4

Note:  This bans the practice of giving dowries to the fathers of the bride, effectively ending the custom of selling daughters and buying wives against their will.

O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good.

– Qur-an 4.19

Note:  The Arab custom of widows being inherited by their brother-in-law or other in-laws is banned.

And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed.

– Qur-an 4.22

Note:  Another Arab custom is banned.

If any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. And in fact they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again).

But those who divorce their wives by Zihar, then wish to go back on the words they uttered,- (It is ordained that such a one) should free a slave before they touch each other: Thus are ye admonished to perform: and Allah is well-acquainted with (all) that ye do.

And he who findeth not (the wherewithal), let him fast for two successive months before they touch one another; and for him who is unable to do so (the penance is) the feeding of sixty needy ones. This, that ye may put trust in Allah and His messenger. Such are the limits (imposed by Allah); and for disbelievers is a painful doom.

– Qur-an 58.2-4

Note:  The Arab custom of divorcing his wife by saying she was like the back of his mother is condemned, punished and banned.

***

Refutation of Blood Feuds

“O you who believe!  The Law of Equality in Punishment is prescribed for you in the case of murder:

the free for the free,

the slave for the slave,

and the female for the female.

But if the killer is forgiven by the brother (or relatives, etc.) of the killed for blood money, then adhering to it with fairness and payment of the blood-money to the heir should be done in fairness.  This is an alleviation and a mercy from your Lord.  So after this, whoever transgresses the limits (i.e. kills the killer after taking the blood-money), he shall have a painful torment.

And there is a saving of life for you in the Law of Equality in Punishment, O people of understanding, that you may become righteous.”

– Qur-an 2.178-9

Note:  Previously, tribes would retaliate for a murder by murdering any other member of the offending tribe, which would in turn retaliate, starting a vicious cycle of vengeance.  At the time of Allah’s revelation to Muhammad, a blood feud had been running for centuries between two tribes that began with a member of one drinking from the other’s well.

***

Condemning the Arab custom of Female Infanticide and Attitudes towards Females

“And when the female infant is asked:  for what sin was she killed?…

…every soul will know what it has brought (of good and evil).”

– Qur-an 81.8-9, 14

When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief!

He hides himself from the people because of the evil of that which is announced to him. Shall he keep it with disgrace or bury it (alive) in the dust? Now surely evil is what they judge.

– Qur-an 16.58-9

Note:  The Arabs used to dig a hole for the mother to deliver over.  If it was a girl, they would simply bury it in the hole.  This is the amount of shame and inferiority that was attached to females.  There is a narration in which a man once informed Prophet Muhammad that he buried his daughter alive after she was several years old.  It is also reported that a man once told the Prophet that he had buried eight of his daughters alive before Islam.

***

Other Miscellaneous Refutations of Arab Culture and Customs

“And as such do the idols beautify for the idolaters the killing of their children, in order to lead them into their own destruction and confuse them in their religion.  And if Allah Had Willed, they would not have done so.  So leave them alone in their fabrications.

…

And they say:  “What is in the bellies of these cattle is for our males alone, and forbidden to our females, but if it is born dead, the all have shares therein.”  He Will Punish them for their attribution (of such evils to Himself).  Verily, He Is Wise, Knowing.

– Qur-an 6.137, 139

*******

It’s clear then, that Islam (which is considered by Muslims to be the final revelation of an eternal religion) is NOT Arabian.  It shatters the concept of anybody being a “chosen people” or superior.  Arabs and all others are held clearly to the same standard:  right belief and righteous action.  The best in these are the best in the sight of the Allah, Who Is All-Wise and All-Knowing.

So, why do some Arab Muslims feel that Islam is theirs or that they have some special place in it?

Or, why do some non-Arab Muslims feel that some Arab (particularly “Saudi” Arabians) scholars are the premier (or only) sources of Islamic knowledge and authority?

Ask them.

Really, forward this email and tell me what they say:  danyal.abdullah@gmail.com

I guarantee you that they can not provide one unequivocal statement that comes from an authentic source.  More on those sources later.

P.S.  As a Muslim, I believe in Jesus too, so here’s a Christmas present for you and your friends and colleagues:
The Truth Behind Christmas:  http://www.youtube.com/watch?v=Gmdb88_6sjM
The Truth Behind Christmas and New Year’s I:  http://www.youtube.com/watch?v=KbB3lgue3oY

The Truth Behind Christmas and New Year’s II:  http://www.youtube.com/watch?v=PG2U-PfwmM4