Tag: Muslim

  • This Is How Islam Led The World With Women’s Rights

    This Is How Islam Led The World With Women’s Rights

    Islam gave women their basic rights centuries before the West did.

    Since International Women’s Day (March 8) is being celebrated this week, we decided to take a closer look at the “Muslim women are oppressed” narrative we hear so often. 

    But first some truths. Islamic law can be interpreted in a way that allows for child marriage, allots daughters half the inheritance of sons, considers a woman’s testimony in financial matters worth half that of a man’s…

    However, there is more to Islam than that, and there is more to Islam than the way people and governments choose to apply it.

    Here’s a look at the side of women’s rights in Islam that is often overlooked:

    1. Islam gave women their basic rights centuries before the West did

    “Women in 7th century Arabia had rights not extended to most women in the West till recent centuries over 1,000 years later,” writes Huffington Post’s Jim Garrison.

    Women in pre-Islamic Arabia were reportedly barred from basic human and civil rights. They were considered inferior to men, and therefore treated as property. Women had very little control over their marriages and could not inherit property.

    When Islam was introduced in the sixth century, women’s status improved substantially.

    Islamic law made the education of girls a sacred duty and gave women the right to own and inherit property. Islam also imposed women’s consent as a condition for legitimate marriage contracts.

    Islam was actually the first religion to give women rights of inheritance.

    Meanwhile, women in America and Europe were denied the right to own and manage property until the 18th century.

    2. Islam tackled female infanticide

    In the pre-Islam pagan society, it was the custom to bury alive unwanted female newborns. Islam put an end to the barbaric practice and forbade it. Plus, it condemns parents who are disappointed with the birth of female newborns, which is unfortunately still a common attitude in current Muslim and Arab societies.

    3. The Quran encourages women to learn and work

    Muslims believe that the first verses revealed to Prophet Muhammed were the first five verses in Surat Al-Alaq (“The Clot”), which orders people to seek knowledge.

    Seeking knowledge is thus obligatory for every Muslim, male and female.

    “It is the duty of every Muslim man and woman to seek knowledge,” the prophet is quoted as saying.

    It seems only fitting then that the University of Al Qarawiyyin in Morocco, the world’s oldest-standing universities, which has the world’s oldest library, was founded by a Muslim woman in the 850s.

    The Quran also encourages women to work and earn money by entitling them to fair pay.

    “…And their Lord responded to them, ‘Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another’.”  [Quran 3:195]

    4. “For his day, the Prophet Muhammad was a feminist”

    “For his day, the Prophet Muhammad was a feminist,” writes Lisa Beyer in an article for Time magazine. By laying down the Islamic doctrine that dictates women’s rights, the prophet was arguably the first feminist in history.

    Countering the widespread exploitation of women, he ordered men to honor and respect them.

    In one of his last commands before his death, he kept repeating, “I command you to be kind and considerate to women.” In another hadith, he said, “It is only the generous in character who is good to women, and only the evil one who insults them.”

    He also frowned upon fathers who insult their daughters and favor their sons over them, saying the birth of a girl is a “blessing”.

    Known for treating them kindly and helping with house work, the prophet led by example in his relationships with his wives, many of whom were working women.

    He even decreed that women have a right to sexual satisfaction.

    5. Men and women are equal in Islamic duties

    Source: Pinterest
    There is no denying that Islam asserts gender roles by portraying men as providers and “maintainers of women“. But, when it comes to the fundamental pillars of Islam and spiritual duties and promised rewards, men and women are seen as equals.
    Islamic law generally does not discriminate between genders in the regulations pertaining to prayer, fasting, charity, pilgrimage, doing good deeds… It also promises all Muslims, men and women, similar rewards and punishments.

    “Whose acts righteously, whether male or female and is a believer, we will surely grant him a pure life; and We will surely bestow on such their reward according to the best of their work.” [Quran 16:9]

    6. The Quran describes marriage as companionship

    Source: Pinterest

    Several excerpts from the Quran describe the relationship between a man and his wife as one between partners and companions, refuting the misconception that Muslim women are their husbands’ servants.

    Muslim men are obliged to respect their wives and treat them with kindness no matter the circumstances.

    “Live with them (your wives) in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.”  [Quran 4:19]

    “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” [Quran 30:21]

    7. Having multiple wives was first allowed for the sake of women

    Islam first allowed polygamy for the sake of widows and orphans who have no means of survival.

    The only Quranic verse that speaks about polygamy is believed to have been revealed after the Battle of Uhud, which led to the death of many Muslim men who left behind families in need of support.

    Islamic law allows men, unlike their female counterparts, to be wed to four spouses at a time. But, not so fast. People often forget that this is only permissible within a tight frame of conditions.

    The Quran clearly states that men can marry more than one woman if and only if he treats them fairly. “But if you fear that you will not be just, then [marry only] one,” Surat An-Nisaa (“The Women”) states

    But, the surah then decrees, “You will never be able to be equal between wives, even if you should strive to do so”. This makes Islam-approved polygamy near impossible to attain.

    8. Muslim women have the right to divorce

    In Islam, marriage is seen as a mutually-beneficial contract, in which a man and a woman agree to the terms of the marriage.

    While traditions do not endorse this practice, Muslim couples are free to sign a pre-nuptial agreement. In the agreement, a woman can dictate any terms and conditions she wishes for, just like in civil marriages.

    She can set the amount of money she would receive in the event of a divorce, the right to continue her education, the right to be the only wife…

    She can also stipulate the right to ask for a divorce herself because otherwise, a divorce generally cannot be completed without the husband’s approval.

    So, how did the status of women in the Muslim world spiral downhill?

    Source: Pinterest

    Well, we would need an entire book to answer that question, but here are some contributing factors:

    Fundamentalist interpretations of Quranic verses, which are sometimes taken out of context, as well as long-standing patriarchal, lie in the heart of the problem.

    The Quran can be seen distributing gender roles by depicting men as providers of the household and women as caregivers – as that was the social paradigm when the holy book was revealed.  This is mainly the reason behind the apparent discrimination between genders, when it comes to matters of inheritance, for instance.

    That distribution of gender roles has been exploited. Many men have hand-picked Islamic teachings and used them to assert their dominance over women, interpreting the Quran according to their own patriarchal interests. (Muslim scholars are mostly male – surprise, surprise.)

    Meanwhile, crucial Islamic teachings, such as “There is no compulsion in religion” and the laws pertaining to women’s rights, are often disregarded. 

    Plus, over the years, the line separating religion from customs and traditions has been blurred, as societal norms are often mistaken for religious doctrine.

    So, before bashing Islam for oppressing women, make sure to distinguish Islamic principles from norms and common practice.

     

    Source: Stepfeed

  • Islamic Prayer Practice Can Cut Lower Back Pain, Boost Elasticity In Joints

    Islamic Prayer Practice Can Cut Lower Back Pain, Boost Elasticity In Joints

    If done properly, Muslim prayer ritual can reduce lower back pain, say researchers.

    The complex physical movements of the Muslim prayer ritual can reduce lower back pain if performed regularly and properly, claims a recent research.

    The paper was published in the latest issue of the International Journal of Industrial and Systems Engineering.

    Five times a day, roughly 1.6 billion Muslims worldwide, bow, kneel, and place their foreheads to the ground in the direction of the holy city of Mecca, Saudi Arabia, as part of the Islamic prayer ritual, the Salat.

    The ritual is one of the five obligatory elements of the faith set forth by the holy book, the Qur’an.

    “One way to think about the movements is that they are similar to those of yoga or physical therapy intervention exercises used to treat low back pain,” said Professor and Systems Science and Industrial Engineering Department Chair Mohammad Khasawneh, who is one of the authors of “An ergonomic study of body motions during Muslim prayer using digital human modelling.”

    While the research focused specifically on Islamic prayer practices, similar movements are also found in Christian and Jewish prayer rituals along with yoga and physical therapy.

    Working with Khasawneh, an interfaith team of Assistant Professor Faisal Aqlan from the Department of Industrial Engineering at Penn State Behrend, Assistant Professor Abdulaziz Ahmed from the Business Department at the University of Minnesota Crookston, and Performance Improvement Consultant Wen Cao from the Department of Operational Performance Improvement at the Peninsula Regional Medical Center were all co-authors of the paper.

    All three are alumni of the Industrial and Systems Engineering doctoral program at Binghamton University.

    “Physical health is influenced by socio-economic, lifestyle and religious factors. Moreover, studies indicate that there is a strong association between prayer and vigilance about maintaining a physically healthy lifestyle,” said Khasawneh. “Prayer can eliminate physical stress and anxiety, while there is also research that indicates prayer rituals can be considered an effective clinical treatment of neuro-musculoskeletal dysfunction.”

    Researchers analysed statistics based on the movements of computer-generated digital human models of healthy Indian, Asian, and American men and women, and models with lower back pain.

    The group found that the bowing portion is the most stressful on the lower back, but for individuals with low back pain, using proper knee and back angles during the ritual can reduce pain. The angles are based on individual body shapes.

    “The maximum compression forces created during prayer postures is much lower than National Institute for Occupational Safety and Health (NIOSH) safety limits, and the movements can be safely considered a clinical treatment for low back pain, as it requires different movements of the human body on a regular basis,” Khasawneh said. “Based on the pain level, a combination of back and knee angles can be identified.”

    For those with back pain, maintaining exact prayer postures may not be possible. According to Islamic traditions and practices, if individuals cannot stand, they are allowed to pray seated or laying. If they are able to stand, they should maintain correct postures as much as they can.

    “The kneeling posture (sujud) increases the elasticity of joints. It is recommended for these individuals to spend more time in the kneeling posture,” Khasawneh said.

    According to the research team, using incorrect angles and movements can increase pain. The team also suggested that further study is needed for physically handicapped individuals, those with more extreme body types and women — especially pregnant women — to find the best movements for these groups. The group plans to further validate the findings with physical experiments using sensors and cameras to track the stresses on the individual body parts during the prayer ritual.

     

    Source: HindustanTimes

  • The Singapore Muslim Community And The Imam Issue

    The Singapore Muslim Community And The Imam Issue

    By Kamaludeen Mohamed Nasir, Associate Professor of Sociology, Nanyang Technological University

    It is well-known that Singapore is a multi-religious society. The 2014 report by Pew named our city-state as the most religiously diverse among the 232 countries studied. What is assumed in this discourse is that all religions are the same and subjected to similar state-society relations.

    ranking

    2014 ranking on Religious Diversity Index by Pew Research Center

    The fact is, Islam is the most regulated religion in our tiny island and this has been the case for decades. From the appointment of a Minister-in-Charge of Muslim Affairs, to the creation of a statutory board called the Islamic Religious Council of Singapore (MUIS) where the Mufti is located, and to the Administration of Muslim Law Act that has regulatory powers over local mosques and madrasahs (Islamic schools), there is no doubt that Islam is given a unique attention by the state.

    A stark under-appreciation of this social reality, especially among the non-Muslims, is apparent to me in the decade or so that I have been teaching in our local universities. I have always asked my students, that if all the Churches were made to say the exact same thing for their Sunday service with a text provided by an office of a statutory board, how would the Christian community react? The students could not even begin to imagine this! Will this then breed mistrust among the Christian community? This is but just one issue besieging the Muslim populace in Singapore.

    When I had coffee with a top local social scientist of NUS a couple of weeks back, we agreed that Islam is the most hierarchical and bureaucratized religion in Singapore. Failure to understand how Islam is managed leads to a failure in understanding the reaction of its local adherents.

    This distrust of the Muslim religious elites amidst the disciplining of Islam, from prescribed texts for the weekly Friday prayer sermons, to appointed instructors to “upgrade Islam” through the Asatizah Recognition Scheme that makes it mandatory for every religious teacher to be registered (even those teaching Qur’anic reading in the local neighbourhoods), impact heavily on the religious elites. Many scholars have called this age as one characterised by a crisis of religious authority. The situation can be especially dire in our local Muslim community, given the unique structures bearing upon them.

    Distrust breeds distrust. It is not that Singaporean Muslims are predisposed towards being rude or as the Minister of Law put it, “kurang ajar”, towards the state-endorsed religious authority. It is the structures that have been put in place that create such an environment.

    The recent issue regarding the police report made against an Imam for making alleged “incendiary” supplications against Christians and Jews that are outside the MUIS-endorsed text cannot be disentangled from the issue of the autonomy of the Muslim clerics. I have engaged the local religious elites numerous times over the last few years and have rarely met a group that is more in fear. The culture of fear among the religious class is often talked about and in one of the engagements that I had with a group of religious elites, one of them candidly lamented, “We are directed and scripted.”

    It has often been mentioned that attitude reflects leadership. The angry reaction of the Muslim community in light of the Imam issue should be seen against this backdrop. The absence of the voices of the religious elites in the initial stages of the debacle created a void in the community who then went online to make sense of the matter.

    Last week, Assoc Prof Khairudin Aljunied was singled out in parliament for encouraging the “vilification” of the whistle-blower, Terence Nunis.  The fact is that hundreds of Muslims had begun pitching in their views on various platforms after Nunis’ pronouncements on Facebook. This was substantiated in a belated statement by the Minister-in-Charge of Muslim Affairs, Assoc Prof Yaacob Ibrahim, who mentioned that the video uploaded by Nunis had indeed “sparked a storm” and “generated many emotions both online and offline. Many in our community felt angry, because they believe that the postings could be used to cast aspersions on Islam and the asatizah in our Mosques”.

    It is interesting to note that both Assoc Prof Khairudin and the Mufti appropriated a satirical and poetic style respectively, as means of social critique. However, it has been well-documented that the Singaporean brand of criticism is often manifested through humour, satire and poetics as seen in Talkingcock, Mr Brown, Yawning Bread, Jack Neo’s films and the like. Indirect criticism is characteristic of societies living under soft-authoritarian rule.

    There are no differences in opinion that if the allegations against the Imam are proven to be true, his incitement has no place in our multi-religious society. But if it is not – and many among the Muslim community have come to this conclusion upon the explanations provided by numerous local religious scholars who have later gone public in discussing the meaning and context of the supplication – then sadly, the Muslim community will see this as yet another example of disciplining and an attempt to emasculate the local religious fraternity despite the state’s paradoxical pleas for Singaporean Muslims to give the local religious scholars their ears.

    It remains to be seen in the aftermath of the Imam episode if the state would choose to go down the path of imposing further restrictions to ensure that the MUIS-endorsed texts be read to the letter, curtailing any creative license of preachers and punishing any dissent towards state-appointed authority. The more enlightened way must be to empower the religious scholars in the field and to give them ownership over their areas of expertise to prevent religious discourse from being co-opted, hijacked and subjected to ad hominem attacks.

    The coming forward of a good number of religious elites, including its umbrella body, Singapore Islamic Scholars & Religious Teachers Association (PERGAS), with regard to this Imam issue is a good development that needs to be applauded. The social media provides a ready platform for this. These attempts to speak truth to power should also be captured in the mainstream media. PERGAS’ need to again clarify their position after feeling that they were misrepresented in the Malay mainstream media regarding their statement towards Assoc Prof Khairudin is not a good sign. The perception that the Malay mainstream media is not balanced and selective in their reporting has also led many to turn to the cyber-sphere to air their perspectives.

    In fostering this development of active citizenship, we need to keep an eye on encouraging diversity and not just promoting those with a certain kind of thinking that the state can easily manage. This is in line with what the PM had recently mentioned in his interview on February 24th in Today newspaper under the title, “Leaders must be able to take criticism, acknowledge mistakes”. Only then can we move forward as a nation.

     

    Source: TOC

  • Taco Dendeng, A New Rising Food Star At Pasar Malams

    Taco Dendeng, A New Rising Food Star At Pasar Malams

    For the longest time, the Ramly burger has been the essential pasar malam (night market) food. But it seems like it is now facing some stiff competition.

    To fully know what is challenging the Ramly burger’s supremacy, you have to know these:

    What is Dendeng?

    Dendeng is an Indonesian delicacy of thinly sliced grilled meat marinated with sugar and spices. It is like bak kwa or jerky, except that the meat used is either chicken or beef.

     

    Dendeng. Source: <a href=
    Dendeng. Source: Wikipedia 

    What is Taco?

    Taco is a traditional Mexican dish of tortilla and various fillings.

     

    Tacos. Source: Wikipedia
    Tacos. Source: Wikipedia

     

    Taco Dendeng

    Together, dendeng and taco make a great idea of a fusion dish – Taco Dendeng. It is a taco shell filled with a piece of dendeng, some cabbage and home-made salsa.

    Created and sold by Dendeng Duo at pasar malams, Taco Dendeng combines the best of taco and dendeng.

    This is what it looks like:

    Photo from Dendeng Duo Facebook
    Photo from Dendeng Duo Facebook

    The brainchild of Nur Azhar Sulaiman, 32, and Qaliff Rahim, 28, the co-founders of Dendeng Duo, Taco Dendeng can also be customised with an eclectic range of sauces, such as nacho cheese, wasabi mayo, spicy garlic aioli, and even salted egg yolk.

    Here’s how the dish is prepared:

    People are loving it.

    It seems that this innovative new addition to pasar malam fare has really spiced up the scene and challenged the old Ramly burger order.

    Just look at these.

    Bagus lah, Dendeng Duo!

     

    Source: MothershipSG

  • Malay Woman Seeks Fund To Help Save Dog After Hit-And-Run

    Malay Woman Seeks Fund To Help Save Dog After Hit-And-Run

    A Malay woman who caught the attention of netizens for rescuing a badly injured dog in Malacca on Saturday (March 4) is now hoping the public could donate to help fund the mongrel’s surgery.

    The girl known on Facebook as Ziezie Zeyta said on her profile last night that while she has received some donation, the amount was still insufficient to cover the medical cost, which she said was RM1,500 (S$475).

    “[God bless], thank you so much to everyone who donated to help save the dog… I hope Allah will bless you all with good health and prosperity,” Ziezy wrote.

    “But according to the latest information the fund is still insufficient to cover the cost. I plead for your kindness to help donate a little for surgery and the ward.

    “Only Allah can repay your good deeds,” she added.

    Pictures of the mongrel’s X-ray scans, which accompanied the woman’s post, showed the dog’s left leg was severely broken.

    She wrote on her Facebook:

    Bismillah..
    Alhamdulillah..
    Terima kasih pd anda semua yg telah membantu menyumbang kn dana pd Anjing ini..semoga anda semua diberkati Allah dan di Murah kan rezeki.

    Maklumat Terkini Kos Rawatan Masih Lagi Tidak Mencukupi. Mohon Jasa Baik Anda Semua Untuk Memberi Sedikit Sumbangan Kepada Kos Rawatan Anjing ini melakukan Operation dan ward. Hanya Allah sahaja yang mampu membalas jasa baik anda semua.

    Sumbangan boleh di buat di Akaun Tersebut: Kos operation RM1500 termasuk warded 2 minggu dan ubat.
    Acc no. bank cimb-
    ‭8007776310‬ Maju animal clinic. Sila Hantar Pic Resit Untuk Kami Beri Kepada pihak veterinar. Atau anda Boleh Terus Menghubungi Norashikin Ahmad

     

    Source: Ziezie Zeyta

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