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In The name of Allah,The Most Merciful,The Most gracious

French Muslims anxious after attack leads to miscarriage

muslim_women_france

Two years after France passed its so-called “anti-burqa law”, the nation’s Muslim community is rallying around a woman who was beaten by fascists so severely that she suffered a miscarriage. Her attackers tried to pull off her head covering, but it was only a commonplace hejab, and not a banned burqa or niquab. It follows another incident, in the same Parisian suburb, where French police resorted to using tear gas after a group of sympathizers tried to stop a burqa-wearing woman from getting arrested.

Some Muslims at her press conference sharply criticized the French media for using unsubstantiated anonymous sources which cast doubt on the victim’s story. They also asked why the victim herself had not interviewed by any French press. Press TV, however, interviewed the victim shortly after the attack. They also asked why the French coverage was skewed towards the sensational aspects of the crime, instead of relating them to the larger issues of repeated attacks and why they continue to take place.

French politicians have condemned the incident, but many say it’s just empty talk. One Muslim activist covered a baby doll with blood to illustrate the real-life consequences of the state’s repeated failure to protect Muslim women from ethnic violence.

There’s little doubt that fascist groups are rising in popularity. The far-right National Front recently topped the Socialists in a first-round by-election to replace a disgraced Socialist cabinet member. Besides widespread perceptions of corruption, voters said that at least the extreme right is providing an alternative to the poverty-inducing economic austerity of the two mainstream parties.

Many demonstrators say that it’s difficult to imagine that French politicians couldn’t foresee that the anti-burqa law could empower some right-wingers to become violent vigilantes. Many French Muslims insist that, in order to prevent more violence against women, the government should take the radical step of repealing the anti-burqa law.

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In The name of Allah,The Most Merciful,The Most gracious

Topless Tunisian protester at the center of controversy

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Conflicting reports on the whereabouts of a young Tunisian woman have circulated following her participation in the “sextremist” collective, Femen. On March 11, Amina Tyler, a 19 year-old Tunisian posed for Femen. Marking the organisation’s presence in the North African country, Tyler posed semi-nude with the words “My body belongs to me, it is not the source of anyone’s honour” written across her torso.

Adel Almi, leader of the conservative religious organisation Moderate Associate for Awareness and Reform, told Assabah News that her actions deserved 80-100 lashes, but may also warrant death by stoning. Following his comments, Femen representatives told Tunisian and international media that they had lost contact with Tyler and feared her missing.

The Girl Who started all this..

The Girl Who started all this..

Femen France: After we received this information, Femen activists tried to contact the young Tunisian to no avail. Her phone has been off. We fear for her life.


Femen representatives added that they were told Tyler had been taken to a psychiatric ward, a detail picked up by several media outlets including France 24 and PolicyMic.

In an interview with Tunisia Live, Tyler’s lawyer, Bouchra Bel Haj Hmida, denied those claims:

She is not missing and “has never been in a psychiatric facility,” Bel Haj Hmida told Tunisia Live, contradicting reports that surfaced last week and have been widely circulated on the internet.

Femen France: We still do not know where to find Amina. We hope that she is alive and well. We are committed, we show our support through our topless photos and we deliver a clear message to the Islamists: we will seek her out and we will continue to protest! We will not let them oppress women’s bodies by hiding and locking them!
nude 2
Still, some take issue with Tyler’s form of protest, and Femen’s message altogether. @YaminZakaria responded to the spectacle:
On Facebook, Ahmed Medien wondered why so much media attention has been given to Tyler and not the accomplishments of other Tunisian women:
It takes one topless Tunisian young lady to make the buzz now in Huffington Posts, now, worldwide. Another Tunisian lady just won the chemistry worldwide Olympiad and was awarded the title of best innovator of the year 2013.
What u think about Tyler’s participation in the Femen campaign? Tell us in the comments below.
[do let us know,if slide show is not working in this post]

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In The name of Allah,The Most Merciful,The Most gracious

Muslim women send message to Femen [News]

silence_01

Muslim women have launched a campaign to send a message to “sextremist” collective Femen. “Muslimah Pride Daywas organized in response to Femen’s self-declared “Topless Jihad Day”, a day of topless protests around the world to support Tunisian Femen activist Amina Tyler.

Muslimah_Pride_1

The organisers of the counter-protest urged Muslim women to speak out for themselves and assert their diverse identities:

This event is open to ALL muslim women, Hijaabi’s Nikaabis and women who choose not to wear it. Muslimah pride is about connecting with your Muslim identity and reclaiming our collective voice. Most importantly it is about diversity and showing that muslim women are not just one homogenous group. We come in all shapes and sizes, all races and cultural backgrounds. Whether we choose to wear hijaabs or not is nobodies business but ours. So please get clicking, get creative, get loud and proud. #Muslimapride

netizens criticized Femen’s campaign and said it reinforced stereotypes about Muslim women:

wear muslimah

Mimicking Femen’s tactic of posting topless photos to social networks, “Muslimah Pride Day” participants shared photos of themselves expressing their opposition to “Topless Jihad Day”:

Femen’s April 4 protests proceeded as planned. “Topless Jihad Day” events occurred around the world and were widely shared online. Femen groups posted the pictures below on their Facebook pages:

nude 2

Nude Women infront of Mosque

Nude Women in-front of Mosque

This is not something new…from last 5 years ,im taking views of muslim women,What they feel being musim women.you can read real cmnts from real muslim women here.

What do you think of the “Muslimah Pride” campaign? Tell us in the comments below.

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In The name of Allah,The Most Merciful,The Most gracious

Playboy Model Accepted Islam

Assalam Alaykum Brother and Sisters,

yes,You are reading Right Title … this sisters have done some modeling for PlayBoy ,You can see her pic in video…She Itself Shares her Story..

Praise and Glory be to Allah,Lord of the Worlds…

I Must say those Muslim sisters who r misguide and have attraction toward the Western Culture and like Media Industry and feel that Hijab will oppress them blah blah blah…THEY MUST TAKE INSPIRATION FROM REVERT SISTER IN ISLAM.

YOU BORN IN MUSLIM FAMILY,MUSLIM CULTURE YET YOU LIKE WESTERN STYLE,AND SHE WAS IN THAT CULTURE ,SHE LEFT THAT AND ACCEPT ISLAM STARTED WEARING HIJAB…

think What Makes her to do this ??????

Part I

Part II

Forgive Me,If I;m wrong at any Place,

May Allah guide us and forgive our sins,

Ameen
King
slave of Allah

Recommended Articles

Mariam Francois (Ex-British Actress)

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In The name of Allah,The Most Merciful,The Most gracious

The Iron Woman reply on HIJAB

She is known among Yemenis as “the iron woman” and the “mother of the revolution.” A conservative woman fighting for change in a conservative Muslim and tribal society, Nobel Peace Prize winner Tawakkul Karman has been the face of the mass uprising against the authoritarian regime of President Ali Abdullah Saleh.

She is also  First Arab Woman and Youngest Nobel Peace Laureate – in Hijab!

The 32-year-old Karman has been an activist for human rights in Yemen for years, but when she was arrested in January, it helped detonate protests by hundreds of thousands demanding the ouster of Saleh and the creation of a democratic government.

When the Nobel announcement was made Friday, Karman was where she has been nearly every day for the past eight months: in a protest tent in Change Square, the roundabout in central Sanaa that has been the symbolic epicenter of the revolt.

“This prize is not for Tawakkul, it is for the whole Yemeni people, for the martyrs, for the cause of standing up to (Saleh) and his gangs. Every tyrant and dictator is upset by this prize because it confronts injustice,”

she told The Associated Press from her tent as she received congratulations from other activists.

“Don’t worry about Yemen. Yemen started in peace and it will end its revolution in peace, and it will start its new civil state with peace,” she said.

Her husband, Mohammed al-Nahmi, sitting with her in the tent as he received congratulations, told AP,

“This is a prize she deserves. Before she is my wife, she is a colleague, and a companion in the struggle.”

Karman, a mother of three, originally hails from the southern city of Taiz, a city known for its prominent middle class and university intellectuals that has long been a hotbed of opposition to Saleh. Her father, Abdul-Salam Karman, was once the legal affairs minister under Saleh, but resigned to protest government corruption.

Karman headed the Women Journalists without Chains, a human rights group for journalist. A senior member of Yemen’s opposition Islamic fundamentalist Islah Party who wears the Muslim headscarf, she has campaigned for years for greater rights for women in the conservative nation and has been organising smaller-scale protests demanding an end to harassment of journalists and greater freedom of expression.

After anti-regime protests erupted in Tunisia in late 2010, and protests against Saleh began to grow in Sanaa and Taiz in January.

But they escalated dramatically after Karman was briefly arrested from her home in Sanaa on January 23. It is rare for women to be taken into custody in Yemen, and the arrest outraged many. She was held for a few hours, released in the early hours the next day — but the momentum had built for the protests to expand.

i think this much is enough as for her introduction.let me come to main point.

When she asked about her Hijab by Journalists and how it is not proportionate with her level of intellect and education, she replied:


“Man in early times was almost naked, and as his intellect evolved he started wearing clothes. What I am today and what I’m wearing represents the highest level of thought and civilization that man has achieved, and is not regressive. It’s the removal of clothes again that is regressive back to the ancient times”

“Wow”

She really makes me fill with Pride by looking at her  undying passion for justice and her strong conviction in hijab.

May Allah swt continue to increase her passion and strengthen her resolve in all she does.

Ameen

King

slave of Allah

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In The name of Allah,The Most Merciful,The Most gracious

“Why Should I Wear Hijab?”

The Arabic word islam simply means “surrender (to Allah)”. The essence of our religion is this surrender or submission. It requires trust on our part. Trust that Allah SWT will be there for us, trust that He knows what is best for us.

Submission to Allah SWT requires that we put Him before ourselves. That we put our desires second to His desire for us.

That we acknowledge that He knows better than we do what is right for us.

Very often, such submission is difficult. Sometimes it seems that everything that happens is bad, and we wonder how Allah SWT could desire this for us. And sometimes the things He asks of us are difficult to do, either because it seems too much to ask, or because it seems pointless or out of date. In times like this, submission becomes a struggle. We really have to work to find our trust in Allah SWT. We really have to do battle with our souls to admit that what we want or what we think doesn’t seem to be what’s right or best. Should we bother?

For me, the answer is yes, we should bother. Allah SWT tests us. He sends difficulties our way to see how we cope. He wants to see if we will keep trying even when it’s a challenge. He wants to see if we will maintain our faith in Him, and trust in Him. If we do continue to have faith and to trust in Him, then He may reward us with Jannah for our sabr, inshallah. And Jannah is the everlasting reward. Any difficulty we face in the world will seem as fleeting as a nightmare when we look back from the Hereafter, and any ease we face in the world will also seem as fleeting as a dream. We shouldn’t set these fleeting states as our goal; we should set the ultimate happiness as our goal. And the ultimate happiness is Jannah.

So if we have hope of Jannah, we should persevere even when it’s a struggle for us, and we should keep on trying to perfect our submission to Allah SWT. This is what the religion is about: sabr, jihad, and islam.

Quran and Sunna: The way that Allah SWT has commanded  

I mentioned above that part of Islam is trusting that Allah SWT knows what is best for us, and it is submitting to His judgment even if we don’t think we agree. If Allah SWT has commanded something that we don’t understand or don’t like, we shouldn’t reject that thing. Instead, we should try to seek its wisdom for ourselves and to change our own minds.

Now, the testimony of faith that we make to become Muslims, or when we assume adult status in the deen, has two parts: laa ilaha ill’Allah and Muhammadan rasul Allah. The first of these, none has the right to be worshiped except Allah, is a statement of our belief that Allah SWT is ruler of all, judge of all, all-knowing, all-powerful. It is He who must be obeyed, and obedience to anybody else is merely conditional and must not be done if they ask us to disobey Allah SWT.

And Allah SWT has given us everything we have, our existence, our life, our capabilities, our goodness. If He took any of it away, there is no power that could help us get it back. And we could never repay Him to match what He has given us, or even begin to. However, in his infinite mercy, Allah SWT asks of us only that we obey Him. Isn’t it the least that we can do for Him after all that He has done for us?

There is also the second testimony, Muhammad is the messenger of Allah. The Prophet (sAas) would not be a messenger if he did not come with a message. And his message is the Quran. We are really also testifying that the Quran is a message from Allah SWT, and therefore, obedience to Allah SWT entails obedience to the Quran, because it is His word.

The Quran also tells us to obey the Prophet (sAas) as well as Allah SWT (see for example Surah an-Nisa ayah 59). It tells us that if we have faith we will take the Prophet (sAas) as the judge of any dispute (Surah an-Nisa ayah 65). It tells us that when both Allah SWT and the Prophet (sAas) have decided a matter it is not for a Muslim or Muslimah to have any further say in that matter (Surah al-Ahzab ayah 36). It tells us that what the Prophet (sAas) has given us, we should take and what he has prohibited to us, we should refrain from (Surah al-Hashr ayah 7). And it tells us that the Prophet (sAas) has been sent not just to deliver the Quran but also to explain it (Surah an-Nahl ayah 44)

How do we determine what the Prophet (sAas) has ordered, in order to obey it?

How do we find out what he judged in disputes so that we can abide by it?

How do we know what he has decided on matters, so that we can submit to it?

How do we discover what he has given, so that we can take it, or what he has prohibited, so we can abstain from it?

How do we learn how he has explained the Quran, so that we can follow that explanation and not other explanations?

The answer to all these questions is that we look at the Sunna. The Sunna is the Quran put into action by the Prophet (sAas). It shows what he ordered, judged, and decided. It shows what he has given us and what he has prohibited to us. It shows how he explained the Quran.

If we do not obey what the Prophet (sAas) has ordered, or abide by what he has judged, or submit to what he has decided, or take what he has given, or refrain from what he has prohibited, or follow his explanation of the Quran – then we have disobeyed Allah SWT.

That is why, if we are sincere about obeying Allah SWT and following His commandments, we should follow both the Quran and the Sunna.

 Hijab: A commandment of the Quran and Sunna  

In the first part of this article, I have argued that part of our commitment to Allah SWT is to trust that He knows what is best for us and that what He has commanded is what is right. I said that if we find ourselves disliking the way that He has set for us, our challenge is not to ignore or to try to change His command, but rather it is to seek for ourselves the wisdom in the command and to surrender to His will. If we don’t like what He has commanded, we should try to change ourselves not Him. We should try to find reasons why His command is right and will be beneficial for us, and we should try to motivate ourselves through this to obey the command.

In the second part of the article, I have established why the Quran and Sunna are where we look to find what Allah SWT has commanded. Neither one can be taken alone but they both go together.

So, what do the Quran and Sunna say about hijab? There are two ayat of the Quran that deal with hijab. These are Surah an-Nur ayah 31 and Surah al-Ahzab ayah 59. Let’s look at what these ayat say, and how the Prophet (sAas) has explained them.

Surah an-Nur ayah 31 says:

Wa qul li al-mu’minat yaghdudna min absarihinna wa yahfazna furujahunna wa laa yubdina zenatahunna illa maa zahara min haa wal-yadribna bi khumurihinna ala juyubihinna; wa laa yubdina zenatahunna illa li bu’ulatihinna aw aba’ihinna aw aba’i bu’ulatihinna aw abna’ihinna aw abna’i bu’ulatihinna aw ikhwanihinna aw bani ikhwanihinna aw bani akhawatihinna aw nisa’ihinna aw maa malakat aymanu hunna aw at-tabi’ina ghayri ulu’l-irbat min ar-rijal aw at-tifl alladhina lam yazharu ala awrat an-nisa wa laa yadribna bi arjulihinna li yu’lama maa yukhfina min zenatahinna. Wa tubu ilaAllahi jami’an, ayyuha al-mu’minun la’allakum tuflihun

And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their beauty except what is apparent of it, and to extend their headcoverings (khimars) to cover their bosoms (jaybs), and not to display their beauty except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to Allah together, O you the faithful, in order that you are successful

Surah al-Ahzab ayah 59 says:

Ya ayyuha an-Nabiyy qul li azwajika wa banatika wa nisa al-mu’minin yudnina alayhinna min jalabib hinna; dhalika adna an yu’rafna fa laa yu’dhayn. Wa kana Allahu Ghafur Rahim

O Prophet! Say to your wives and your daughters and the women of the faithful to draw their outergarments (jilbabs) close around themselves; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.

Together, these two ayat lay out seven commandments for Muslim sisters:

  • “to lower their gazes”
  • “to guard their private parts”
  • “not to display their beauty except what is apparent of it”
  • “to extend their headcoverings to cover their bosoms”
  • “not to display their beauty except to their husbands or their fathers…”
  • “not to strike their feet (on the ground) so as to make known what they hide”
  • “to draw their outergarments close around themselves”

It can be seen that three of these commandments relate to behavior. These are:

  • lowering the gaze
  • guarding the private parts
  • not striking the feet on the ground so as to give knowledge of what is hidden

Lowering the gaze means not looking at what is forbidden to be seen of others. Guarding the private parts means that only the husband is allowed to see or touch them. Not giving knowledge of what is hidden means not posturing or strutting around so as to jangle hidden jewelry or make men think about hidden body parts. All of these are part of what Allah SWT has commanded in regard to hijab.

The other four commandments relate to dress, and can really be expressed as three rules:

  • not displaying the beauty beyond “what is apparent of it” except to the people listed in 24:31
  • extending the headcovering to cover the bosom
  • drawing the outergarment close around

What exactly is the meaning of each of these rules? For this, we need to look to the Sunna, because the Sunna shows us how the Prophet (sAas) explained the Quran.

The Prophet (sAas) explained to Asma bint Abu Bakr (rAa) that the phrase “what is apparent of it” refers to the face and hands. This is narrated by Aisha Umm al-Muminin (rAa), Qatada (rAa), and Asma bint Umais (rAa). This has been confirmed as the explanation of the phrase by the following scholars:

Sahaba: Aisha Umm al-Muminin (rAa), ibn Abbas (rAa), Anas ibn Malik (rAa), and Miswar ibn Makhrama (rAa)

Tabi’un: Ata (rAa), Qatada (rAa), Sa’id ibn Jubayr (rAa), Mujahid (rAa), al-Hasan (rAa), and al-Dahhak (rAa)

Commentators on the Quran: Imam Tabari, Imam Zamakhshari, Imam Razi, and Imam Qurtubi

In fact, the majority of scholars have agreed that the phrase “what is apparent of it” refers to the face and hands. For further information, please see Opinions of Scholars in Favor of Displaying the Face and Hands.

Therefore, the first rule can really be phrased as “do not display the beauty except for the face and hands around non-mahram men”. This is the basic rule of hijab. You must recognize it. This is where it comes from. It is nothing other than the Prophet’s (sAas) explanation of the Quran.

The second rule is to extend the headcovering (khimar) to cover the bosom. The commentators on the Quran have explained exactly what this command entails:

Imam Abu Abdullah Qurtubi: “Women in those days used to cover their heads with the khimar, throwing its ends upon their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar.”

Imam Abu’l-Fida ibn Kathir: “‘Extend their khimars to cover their bosoms’ means that they should wear the khimar in such a way that they cover their chests so that they will be different from the women of the jahiliyyah who did not do that but would pass in front of men with their chests uncovered and with their necks, forelocks, and earrings uncovered.”

From this we can see that the jahili women wore their khimars kaffiyah-style, with the ends tossed over their backs. This covered most of the hair, but left the forelock (front of the hair), the ears, the neck, and the upper chest uncovered. Then when the commandment, “Extend their khimars to cover their bosoms,” was revealed, the women secured their khimars around the circles of their faces, fastened them at the chin, and let the ends drape down toward their bosoms.

This would cover the forelock, the ears, the neck, and the upper chest, just as Imam Qurtubi and Imam ibn Kathir have indicated. And the end result is clearly a headscarf.

So what we have is that all of the body except the face and hands is commanded to be covered around non-mahram men (by the clause “not to display their beauty except what is apparent of it”), and the covering of the hair, ears, neck, and upper chest is specifically to be accomplished by the khimar (headscarf).

These are the two rules indicated by Surah an-Nur ayah 31, and once we understand how the Prophet (sAas) explained the meaning of the ayah, we can see that it clearly and explicitly sets out the dress of the Muslim sister around non-mahram men: a headscarf and conservative clothing that together cover everything but the face and the hands.

There is also the commandment in Surah al-Ahzab ayah 59 to wear a jilbab (outergarment). According to the majority of the scholars, this commandment applies when a sister is outdoors or in open public places (like the market or the masjid). The jilbab is thus the modest Islamic coat that goes over our modest Islamic clothes whenever we would wear a coat.

The jilbab is any garment that meets the following conditions:

  • it is an outergarment, an extra layer, something worn over the clothes
  • it is thick and opaque and loosely cut so that it conceals what is underneath it
  • if it is worn with a khimar and with socks and shoes, it should cover from the shoulders to the ankles; if it is worn without these, it must cover everything but the face and hands, like a cloak

Again, the jilbab is to be worn outdoors and in open public places. The purpose of wearing the jilbab is to assert our Islamic identity and to provide protection from harassment for us. It is part of our hijab for these locations.

Summary

According to the Quran and Sunna, hijab consists of modest behavior in lowering the gaze, guarding the private parts, and avoiding showing off, and of modest dress. The modest dress includes a headscarf and must cover all of the body except the face and the hands. Outdoors and in open public places, a long coat (jilbab) should be worn in addition to the modest dress commanded by Surah an-Nur ayah 31. Each of these obligations is clearly set out in the Quran and has been explained by the Prophet (sAas), Read more Articles related to Hijab

 

Hijab for men 

Muslim Woman Dress

Woman’s Hijab Conditions and Obligations

Why Hijab – Virtues and Condition

Words to My Muslim Sister

Conditions for Woman Dress

Hijab is Not a piece of cloth on ur head

My Jihad :: My Hijab

When should a Muslim Girl wear Hijab

O Muslimah Your are Beautiful 

You know ure Hijabi…when

Tips for Wearing Hijab

Display of Beauty

Hijab covers MEN eyes, Not woman

Most beautiful Woman

Diamonds and Pearls :: Muslim woman

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Beauty of True Muslima

Hijab is Real Beauty of woman

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