Abdeslam arrest

BBC News, Paris attacks: 'Quick' Abdeslam extradition from Belgium sought, 19 Mar 2016

John Cantlie Video

Daily Mail, British ISIS hostage John Cantlie appears in new propaganda footage from inside Mosul one year after his last video appearance, 19 Mar 2016 "Cantlie, who was kidnapped in November 2012, is shown berating the US-led coalition for bombing a media building in the ISIS-held city of Iraq."

'Not all marriages are equal'

altmuslimah.com, Not all marriages are equal: Islamic marriage, Temporary Marriage, Secret marriage and Polygamous marriage

ISIS lures with video game themes

RNS, ISIS lures with video game themes "Javier Lesaca, a scholar who has spent hundreds of hours studying ISIS videos, says the terrorist organization has masterfully mimicked not only the look and feel of popular, violent games such as �Grand Theft Auto� and �Call of Duty,� but television shows � �Homeland,� �Saw,� and �Person of Interest,� to name a few � which, like the video games, feature

Life Inside 'Islamic State'

BBC, Life Inside 'Islamic State' "A Syrian man describes the horror of everyday life in the IS stronghold of Raqqa."

Babar Ahmad

BBC News, Babar Ahmad: My support for Taliban was 'naive', 13 Mar 2016 "A British man jailed over a website considered a key moment in the birth of online jihadist propaganda said he had been "naive" to support the Taliban." I presented some images from this website during my Leiden presentation last week (see earlier posts). Ahmad is interviewed for the Victoria Derbyshire programme.

Reading List: new ISIS book

David Kilcullen, Guardian, The deadly efficiency of Isis and how it grew on the global stage "In this exclusive extract from his hotly anticipated book Blood Year, counterinsurgency expert David Killcullen maps out the leaderless resistance, remote radicalisation, and guerrilla-style terrorism that characterise the �Isis Internationale�."

Jihad: Between Theory and Practice.

I gave a paper at Leiden University last Friday, as part of their conference Jihad: Between Theory and Practice.

It was an interesting event and well-organised event (convened by Dr Jelle Bruning), with other presentations by Asma Afsaruddin (Indiana University) on 'Qur'anic Jihad and Its Interpretations', and Yumna Masarwa Institute for American Universities, Aix-en-Provence) on 'Ribat, Jihad,

No dress can be called a national dress, as most of them evolved over a period of time, indeed dress is a cultural expression of a given society. Dress is cultural, and each culture tends to be different every 250 miles apart.   Pakistan is an exception in this regard, where a dress was labeled as a national dress and almost every Pakistani has at least one pair of such clothing.

When it comes to clothing, particularly Hijab, we need to be pro-choice, that is  a woman should have the freedom to wear what is comfortable to her, as a majority of women tend to be modest no matter what faith or culture they come from. No Taliban brute should force her to cover up completely or French brute to force them to wear fewer clothes. Neither of them respects woman's choices.

The full covering has been around for centuries in different formats, but only a small percent of Muslims women wore that,  the French statistics were quoted at 3% of Muslim women wearing burqa, and I believe it was less than 10% in early 20th century in the subcontinent.

I hope some one can take the time to put the dates on the critical changes, that is, when did a mass movement to wear Hijab (the fashionable head covering) began. Tentatively, I place the date to be 2000 AD, so we can discuss and arrive at a more precise date.  

I recall my late wife who had never worn any sort of Hijab, made an announcement one morning at the breakfast table,  that she will start wearing the Hijab/Burqa,  that threw me completely off for a moment, indeed, it startled me. I thank God for giving me the wisdom not to blurt out, "not with me" instead, I responded, "its your choice".  But deep down, I did not want her to wear Hijab, but did not want to sound like a brutish man either.  Of course she did not wear it and I have no idea if she was testing my "open mindedness" and pluralistic attitudes, regardless, I felt good for keeping my attitude of live and let live. 

It is from around 2000, perhaps after 9/11, Hijab wearing began as an assertion of identity, we started seeing a mass movement when girls started wearing Hijab. What was ironic was their mothers and family members did not, the girls chose it on their own and then the mothers started copying them, mind you many of these women had never worn  Hijab before. I had never seen Muslim Female Doctor wearing the Hijab before but the movement started then. The same trends are observed around the world. ( not sure about Saudi Arabia and Iran, not because they are Islamic but because of their culture of wearing Burqa may be long).

Hijab is a fashion statement along with an expression of a new identity. It is certainly not Islamic, the Islamic requirement is nothing different than calling men to be modest and not stare at women,  and women to be modest and cover their bosoms, which all religions, cultures and societies call for. No urban society in general is comfortable wearing clothes that sexually incites others.


Mike Ghouse
www.MuslimSpeaker.com
www.Interfaithspeaker.com 

# # #

http://blogs.tribune.com.pk/story/31903/our-national-dress-is-the-shalwar-kameez-not-the-niqab/

Our national dress is the shalwar kameez, not the niqab

By Noman Ansari Published: January 27, 2016

218 Comments Print Email

Recently, I came across a meme that compared the full niqab with local cultural dresses, and it reminded me of our unfortunate transformation.

Through fear of the sword or through promise of eternal torment they spread their regressive ways. Over time we found another reason to abhor each other, to feel divided, to openly judge our own. The foreign culture we adopted didn�t play well with our own, for it insisted in its dark perfection while clashing with our own light.

Whenever I travel from Pakistan I feel a melancholy that slowly hums in my heart overseas until it reaches full tempo when I return home. Other countries hold dear their customs and honour the old roots from which they rose with tolerance and diversity. Pakistan, on the other hand, has turned into a claustrophobic cultural mute.

If culture is food for the soul then we are going mad with starvation. Tragically, we are unable to realise this in our fractured state of mind. For so long we have boiled our meat without salt, pepper, or spice, that we now believe this is the way it is meant to be.

Imagine a Pakistan where you regularly socialise with Christian, Hindu, and Sikh Pakistanis, absorbing the aspects of their traditions that make them unique from you.

Imagine a Pakistan where you are able to attend an event of a culture different from your own, but completely Pakistani nonetheless.

Imagine a Pakistan where heritage sites are preserved with reverence rather than treated as offensive by the intolerant. Imagine a Pakistan where our language, clothing, and music remain unmolested by the Wahhabi sense of conformity.

As a child when I visited Karachi I recall the streets and taxis were full of melody; the latest Pakistani pop songs would blare at every corner. Today, the only tones that feature on the same roads are the sounds of vehicles and angry pedestrians. Full niqabs have replaced beautiful Pakistani dresses, long beards have taken the place of fashionably diverse faces, naats (praise of the Prophet (pbuh)) have taken over from musical numbers. Tellingly, a musician who once enriched our lives has transformed into a hard-line preacher in perhaps the biggest indication of our metamorphosis.

Recently, I came across a meme that compared the full niqab with local cultural dresses, and it reminded me of our unfortunate transformation. Inspired by this meme, I�d like to take you through a pictorial guide across the world.

1. This is a traditional Pakistani dress:

Photo: Pinterest

Not this:

Photo: Reuters

2. These are Bangladeshi dresses:

Photo: Pinterest

Not these:

Photo: Pinterest

3. These are Afghani dresses:

Photo: Pinterest

Not these:

Photo: Pinterest

5. This is an Indian dress:

Photo: Pinterest

Not this:

Photo: Pinterest

6. These are Iranian dresses:

Photo: Pinterest

Not these:

Photo: Pinterest

7. This is a Malaysian dress:

Photo: Pinterest

Not this:

Photo: Reuters

8. This is an Indonesian dress:

Photo: Pinterest

Not this:

Photo: Pinterest

9. This is an Iraqi dress:

Photo: Pinterest

Not this:

Photo: Pinterest

10. This is a Syrian dress:

Photo: Pinterest

Not this:

Photo: Pinterest

11. This is a Moroccan dress:

Photo: Pinterest

Not this:

Photo: Reuters

12. This is a Tunisian dress:

Photo: Pinterest

Not this:

 
Photo: AP

On one end we have colourful examples of cultural diversity, and on the other we have a misogynistic garb that seeks to paint women of the entire planet in a single colour. What does the world need more?

Noman Ansari

A freelance writer and regular contributor to The Express Tribune magazine and newspaper, Noman tweets as @Pugnate (twitter.com/Pugnate)

Q&A: Can Private Property become Public Property?

Question:

Assalaamu Alaikum our honourable Sheikh, I would like to ask you a question regarding public ownership.  Can a private ownership transfer to a public ownership in accordance to the Shariah rules, like transferring water springs from a private ownership into public property if that is needed for the public good? And if the public no longer needs it, does it revert as private property? Similar to oil wells when they are depleted, can they become a private property?

Thank you, and May Allah help you and make your foothold strong, Wa Assalaamu Alaikum Wa Rahmatullah Wa Barakatuhu

From Nadir Az-Za�tari

---

Answer:

Wa Alaikum us Salaam Wa Rahmatullah Wa Barakaatuhu,

If any type of public ownership was as a result of a divine reason (�illah), then the rule will follow this divine reason, whether it exists or in its absence. If the �illah is present then that public ownership will remain, but if it was absent, then it will be permitted to privately own that type of property, however on the condition that the �illah is Shar�i found in a Shar�i text.

For example, public utilities are considered as public property, which have been explained by the Prophet ? in the Hadeeth in terms of its description, and not its quantity: On the authority of Ibn Abbas that the Prophet ? said:

�???????? ????? ?? ???? ?? ????? ?????? ??????�

�People are partners in three: Water, Pasture, and fire.� Narrated by Abu Dawoud and narrated by Anas from the Hadeeth of Ibn Abbas and he added: �????? ????� �And its price is Haram�.

Ibn Majah narrated from Abu Huraira that the Prophet ? said:

�???? ?? ?????: ????? ?????? ??????�

�Three that must not be prevented: Water, Pasture, and Fire.�

This is the evidence that people are partners in water, pasture, and fire; and that they are not permitted for ownership by individuals.

However, the Prophet ? permitted individuals to own water in Ta�if and Khaibar, and they did so to irrigate their plants and fields.

Similarly, some Muslims privately owned wells in Medina; Bukhari narrated on the authority of Abdullah (ra) from the Prophet ? that he said:

�???? ?????? ????? ??????? ?????????? ????? ????? ??????? ????????? ???? ????????? ???????? ?????? ??????? ?????? ???????? ?????????�

�Whosoever gives oaths falsely to take the wealth of a Muslim illegitimately, he is a fajir (wicked), and will meet Allah while He ?????? ?????? is angry with him.�

And Allah ?????? ?????? revealed:

????? ????????? ??????????? ???????? ??????? ??????????????? ??????? ????????

�Indeed those who exchange the covenant of Allah and their [own] oaths for a small price.�

(Al-i-Imran: 77)

Al-Ash�ath came and said: An Ayah was revealed about what Abu Abdul Rahman spoke to you about me, I had a well in the land of my cousin, he asked:�?????????�  �Your witnesses�, I said I do not have witnesses, he said: �???????????� �his oath (is required)�, I said: O Messenger of Allah, then he must give an oath, then the Prophet ? mentioned this Hadeeth, and Allah ?????? ?????? revealed the Ayah to support His truth.� End quote

If partnership in water, in and of itself, and not because of the need for it, it would have not been permitted for individuals to own it. From the saying of the Prophet ?:

�???????? ????? ?? ???? ?? ?????�..

�People are partners in three: water��

And the permission given by the Prophet ? to individuals to own water, this extracts the �illah in the partnership in water, pasture and fire, and it is from the public utilities that people can not live without.

Hence the Hadeeth has mentioned three but they are based on �illah because they are public utilities. Therefore  this �illah follows what is reasoned in its existance and absence; so anything that is considered as public utility is considerd as public property, but if it is not considered as public utility even if it was mentioned in the Hadeeth like water, then it is not public property, but it is considered as property that can be privately owned. Public utilities are decided when all resources are not available for a group of people, whether it is a group living in house made of tents, or living in a village or city or a state, and have disputed to get it, is considered public utility, like water source, pastures or woods, grazing areas for cattle, and the like.

-e.g. Minerals are considered as public property if found in abundance, like in mines and the like, these minerals are public property, and it is not permitted to be owned by individuals, due to what Tirmithi narrated from Abyadh Bin Jamal:

�??? ??? ??? ???? ???? r? ???????? ????? ???? ??? ???? ?? ????? ??? ??? ?? ??????: ????? ?? ???? ??? ???? ???? ?? ????? ??????? ???: ??????? ???�

�He came to the Prophet ? and asked to assign him a salt (mine),  so He ? did, when he left, a man from his ? council said: Are you aware of what you assigned him? You assigned him a perennial (�id) spring of water, he  said: so he took it back from him.�

��Id� water is the continuous source of water, he drew the similarity between salt and water for its unlimited source. This Hadeeth is an evidence that the Prophet ? has given a portion of mountain salt for Abyadh Bin Jamal, but when he ? found out that the mineral is unlimited, he took it back from him and prevented its private ownership, i.e. it is public property.  Salt here is an example of a mineral, what is intended is the mineral not the salt. From this Hadeeth it is cear that the�illah of prevention of giving the portion of the mineral of salt is that it is �Id i.e. unlimited.

This ruling, that the unlimited mineral is a public property, which includes all minerals whether they are on the surface and easily accessed that people frequent and use, like salt, coal, emerald and the like, or it was found underground, that needs to be extracted with equipment, like gold, silver, iron, bronze, lead, and the like. And whether it is solid like crystals or liquid like oil, they are are minerals that come under the Hadeeth. Since unlimited minerals are public property for all citizens, the state is not permitted to give its ownership to individuals, companies, or allow individual or companies to extract them for their own use; instead the state must extract them itself on behalf of the Muslims, in looking after their affairs, and all that it extracts from them is public property for all the citizens.

Therefore, the property mentioned in the question will be considered as public ownership if they are public utilities, e.g. the water well in a village which is the only source of water, it is a public property and not allowed for individual ownership� But if the people in the village have another sufficient source of water, it will be permitted for an individual to dig a well in his land and own it, because it is not from the public utilities in this case, i.e. that the �illah of its public property is absent. But the well which was a public property does not become a private property but remains as a public property and it will be allowed to sell to individuals if there is sufficient water for the people and then it will be priced for the private ownership.

Hence, the water well is a public property if the people have no other source, but if there was an depletes or the people do not need it any more, i.e. the �illah is absent of it being a public utility, by the presence of a sufficient source of water, then it will be permitted to sell that well to individuals and it�s priced for private ownership. Oil wells for example are public utilities as long as it is unlimited, but if there were depletes, i.e. the �illah for being a public property is absent, then it is allowed to sell this well for people and its price is put for private ownership.

Your brother,

Ata Bin Khalil Abu Al-Rashtah

15 Jumada I 1437 AH

24/2/2016 CE

Link to the answer in the Ameer�s Facebook page:

https://www.facebook.com/AmeerhtAtabinKhalil/photos/a.122855544578192.1073741828.122848424578904/448428962020847/?type=3&theater

Link to the answer in the Ameer�s Google Plus page:

https://plus.google.com/u/0/b/100431756357007517653/100431756357007517653/posts/9hXK21tQmUQ?pid=6256765651665911218&oid=100431756357007517653

Link to the answer in the Ameer�s Twitter page:

https://twitter.com/ataabualrashtah/status/704358397030887424?lang=ar