Posted at www.WorldMuslimCongress.org and
AA
A good guideline for discussion would be resisting the temptation to reject a presentation by others as propaganda.
A good guideline for discussion would be resisting the temptation to reject a presentation by others as propaganda.
As far as your statement, “A statement of a Ph D thesis cannot change the ruling of the scholars of all times”, kindly note, that only God’s word remains unchangeable, and Prophet’s words remain unchangeable, provided, they are his words. Everyone else’s word should be questionable. Muslims are to read (Iqra), question and believe.
A few Muslims have been threatened, frightened and reduced to meek people with no guts to question the veracity of the scholars. With the unprecedented availability of knowledge, two generations down the road, you will see that new breed of Muslims will have stronger faith in God to question everything. They will be Allah fearing and not Mullah fearing, and they will question the authenticity of Imam Bukhari, Hanbali, Shafii, Jaffari and others without batting an eye. That is when Islam will be re-realized to its fullest extent. Right now our fear to question has put layers of dust over Islam…
A few Muslims have been threatened, frightened and reduced to meek people with no guts to question the veracity of the scholars. With the unprecedented availability of knowledge, two generations down the road, you will see that new breed of Muslims will have stronger faith in God to question everything. They will be Allah fearing and not Mullah fearing, and they will question the authenticity of Imam Bukhari, Hanbali, Shafii, Jaffari and others without batting an eye. That is when Islam will be re-realized to its fullest extent. Right now our fear to question has put layers of dust over Islam…
I hope Gehan can provide further research on this, however the responsibility falls on all of us, we are responsible to find the truth on our own.
Some 15 years ago, we had a Muslim woman scholar giving a talk about the same subject; the Muslims “In charge” were scrambling to shut the woman down, because they did not have the stomach to hear that Hijab is cultural and not Islamic.
There is nothing wrong in wearing the Hijab, if one is used to, and no one should compel the woman not to wear or to wear. It should be her choice. However, to force on as religious duty is wrong, because it is not religious. Who am I to say this? An ordinary Muslim, whom Prophet told to read and understand the book , as I am responsible for my acts on the day of judgment .
There is nothing wrong in wearing the Hijab, if one is used to, and no one should compel the woman not to wear or to wear. It should be her choice. However, to force on as religious duty is wrong, because it is not religious. Who am I to say this? An ordinary Muslim, whom Prophet told to read and understand the book , as I am responsible for my acts on the day of judgment .
Mike Ghouse
www.IslamTogetherFoundation.com
www.IslamTogetherFoundation.com
RE: MuslimsTogether :: al Azhar confirms HIJAB is not a part of the religion
This is sheer propaganda. Please give us the whole Ph D thesis for checking. A statement of a Ph D thesis can not change the ruling of the scholars of all times.
Who are these people of WMC? What is their interest?
Shah Abdul Hannan
From: WorldMuslimCongress@yahoogroups.com [mailto:WorldMuslimCongress@yahoogroups.com] On Behalf Of ISLAM
Sent: Wednesday, May 23, 2012 9:44 PM
Subject: MuslimsTogether :: al Azhar confirms HIJAB is not a part of the religion
Sent: Wednesday, May 23, 2012 9:44 PM
Subject: MuslimsTogether :: al Azhar confirms HIJAB is not a part of the religion
here is my humble interpretation:
Finally al Azhar clarifies its position and announces that hijab has nothing to do with religion
al Azhar's endorsed Sheikh Mustafa Mohamed Rashid's PhD thesis on Sharia and Law for which he obtained a grade of excellent, where he stated that hijab is not an Islamic requirement (fard), and that the interpretation (tafseer) of the verses (ayat) and the circumstances during which they appeared has led to the widespread misunderstanding about the so-called 'Islamic Hijab' denoting covering the head, of which there is absolutely no mention in the Quran.
Yet some have misconstrued the intent and correct interpretation of the Sharia, refusing the logic and sequence of its appearance, abandoning the proper methods of citing and interpreting of the verses (ayat), their historical background and reason for them. They have done so either intentionally, or with good intention but with lack of the essential analytical savvy.
This hijab issue imposed itself on the Islamic and non-Islamic psyche, and thus becoming the defining factor, meaning, and nature of the Islamic faith to non-Muslims, which led some non-Islamic nations to consider it a divisive political statement. In consequence to the resulting friction, some female students have been expelled from universities and jobs, only due to their adherence to this false belief, thereby attaching to Islam a non existent requirement.
So inconsistent and misguided have the proofs of the supporters of the hijab theory been, that it would sometimes take the form of khimar or jalabeeb, which distanced them from what they meant by head cover, which is indicative of their restrictive set of mind.
'Hijab' was mentioned in verse (ayah) 53 of al AHzab, where it signifies 'wall' or 'what prevents view' and it was in regards to pure "ummuhat al mo'mineen" where a "hajib" is to be placed between them and any men.
As for verse (ayah) 31 of Al Khimar - Sourrat al Noor, that is also a redundant claim, as the intent here is the cover of the breast and neck - the background here is the covering of the breast whose exposure is un-Islamic, and not what is now understood by hijab for the head.
And in regards to the historical background of verse (ayah) 59 of Sourrat al AHzab was to distinguish between the pure and the promiscuous whores and slaves.
Finally, in the mis-use of the Hadith about Asma'a, daughter of Abu Bakr, when she walked in on the prophet (pbuh)s gathering, and he ordered her to not expose her face or palms - this Hadith is not a binding Hadith, as it is one of al AHaad and not one of the consistent, or the connected confirmed.
TRANSLATION BY GEHAN A F D SABRY
Finally al Azhar clarifies its position and announces that hijab has nothing to do with religion
al Azhar's endorsed Sheikh Mustafa Mohamed Rashid's PhD thesis on Sharia and Law for which he obtained a grade of excellent, where he stated that hijab is not an Islamic requirement (fard), and that the interpretation (tafseer) of the verses (ayat) and the circumstances during which they appeared has led to the widespread misunderstanding about the so-called 'Islamic Hijab' denoting covering the head, of which there is absolutely no mention in the Quran.
Yet some have misconstrued the intent and correct interpretation of the Sharia, refusing the logic and sequence of its appearance, abandoning the proper methods of citing and interpreting of the verses (ayat), their historical background and reason for them. They have done so either intentionally, or with good intention but with lack of the essential analytical savvy.
This hijab issue imposed itself on the Islamic and non-Islamic psyche, and thus becoming the defining factor, meaning, and nature of the Islamic faith to non-Muslims, which led some non-Islamic nations to consider it a divisive political statement. In consequence to the resulting friction, some female students have been expelled from universities and jobs, only due to their adherence to this false belief, thereby attaching to Islam a non existent requirement.
So inconsistent and misguided have the proofs of the supporters of the hijab theory been, that it would sometimes take the form of khimar or jalabeeb, which distanced them from what they meant by head cover, which is indicative of their restrictive set of mind.
'Hijab' was mentioned in verse (ayah) 53 of al AHzab, where it signifies 'wall' or 'what prevents view' and it was in regards to pure "ummuhat al mo'mineen" where a "hajib" is to be placed between them and any men.
As for verse (ayah) 31 of Al Khimar - Sourrat al Noor, that is also a redundant claim, as the intent here is the cover of the breast and neck - the background here is the covering of the breast whose exposure is un-Islamic, and not what is now understood by hijab for the head.
And in regards to the historical background of verse (ayah) 59 of Sourrat al AHzab was to distinguish between the pure and the promiscuous whores and slaves.
Finally, in the mis-use of the Hadith about Asma'a, daughter of Abu Bakr, when she walked in on the prophet (pbuh)s gathering, and he ordered her to not expose her face or palms - this Hadith is not a binding Hadith, as it is one of al AHaad and not one of the consistent, or the connected confirmed.
TRANSLATION BY GEHAN A F D SABRY
from the Arabic text at http://www.elbashayer.com/news-192556.html
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