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Friday, January 28, 2011

Deoband, Vastanvi and modern education & Economic Independence and Education of Muslim Girls

Deoband, Vastanvi and modern education

Arshad Madani, Mahmood Madani and Badruddin Ajmal—are said to be the key factors in deciding Vastanvi's fate

Vastanvi's decision to dig in his heels has, however, come as a surprise. He left Deoband on Wednesday morning making it clear to people there that he was off for good even if his resignation would need to be formally accepted by the Shoora before it became official. He spent the night in Delhi amid speculation that he had met Maulana Badruddin Ajmal, the All India United Democratic Forum MP from Assam and a member of the Shoora, in the evening.


 

As part of the understanding, Jamiat president Qari Usman, who is aligned with Mahmood Madani, was expected to quit his post for Arshad Madani and take over as VC of Deoband. But Qari Usman on Wednesday issued a statement saying he would not step down and rumours about his being the next mohtamim (VC) of Deoband were just that. A Jamiat insider said, "The idea was that Usman would take over Deoband and Jamiat would be led by Arshad Madani. That did not work out, instead what happened was Badruddin Ajmal met Mahmood Madani in the evening. Vastanvi's U-turn explains it all."


 

 

With Vastanvi as rector, there is optimism that Deoband's influence will grow wider. "There is so much hope that he would expand the mandate of Deoband without disturbing the core. Education is the fountainhead of Islam, and Muslim youth must not be left behind," says Ilmi. Comparisons are drawn with the influence of Egypt's Al Azhar University which also started as a madrassa. "Today, it runs 35% of Egypt's colleges and institutions," says Ilmi.


 

Muslims in UP and Bihar show they are worse off than in other states. Their leaders have failed. It's these self-appointed leaders who felt threatened by Vastanvi's focus on modern education," said Aijaz Ilmi of Urdu daily 'Siyasat Jadid'. Building on that, Abdul Khaliq, chairman of the Awadh Public Trust, adds, "Vastanvi has the credentials. He's a well-meaning man of vision. He can introduce a curriculum more relevant to Muslim youth."

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ONE ANOTHER ARTICLE I FOUND VERY INTERESTING..THOUGH THESE THINGS MATTER VERY LITTLE TO ME AS I AM ALWAYS FOR FINANCIAL INDEPENDENCE OF WOMEN


Economic Independence and Education of Muslim Girls...www.jannah.org


Islam grants woman equal rights to contract, to enterprise, to earn and possess independently. Her life, her property, her honor are as sacred as those of man. If she commits any offense, her penalty is no less or more than of man's in a similar case. If she is wronged or harmed, she gets due compensations equal to what a man in her position would get (2:178;4:45, 92-93).


Islam does not state these rights in a statistical form and then relax. It has taken all measures to safeguard them and put them into practice as integral articles of Faith. It never tolerates those who are inclined to prejudice against woman or discrimination between man and woman. Time and again, the Qur'an reproaches those who used to believe woman to be inferior to man (16:57-59, 62; 42:47-59; 43:15-19; 53:21-23).


 

She is equal to man in the pursuit of education and knowledge. When Islam enjoins the seeking of knowledge upon Muslims, it makes no distinction between man and woman. Almost fourteen centuries ago,Muhammad declared that the pursuit of knowledge is incumbent on every Muslim male and female. This declaration was very clear and was implemented by Muslims throughout history.


She is entitled to freedom of expression as much as man is. Her sound opinions are taken into consideration and cannot be disregarded just because she happen to belong to the female sex. It is reported in the Qur'an and history that woman not only expressed her opinion freely but also argued and participated in serious discussions with the Prophet himself as well as with other Muslim leaders (Qur'an, 58:1-4; 60:10-12). Besides there were occasions when Muslim women expressed their views on legislative matters of public interest, and stood in opposition to the Caliphs, who then accepted the sound arguments of these women. A specific example took place during the Califate of Umar Ibn al-Khattab.


 

Islamic sources do not prevent Muslim women from working and receiving wages. In the agricultural sec­tor of traditional Islamic society women always worked with men and they were very active in many of the arts and crafts. Islam gave women com­plete economic independence even from their husbands, and over the ages many women have also engaged in trade and been merchants, as was the Prophet's wife Khadija.


Likewise, there is no objection in principle to Muslim women participating in politics. Before modern times there were even occasionally Muslim queens who ruled indepen­dently and many others who exerted great political power behind the scenes. In fact, Zainab (the granddaughter of the Prophet) played a major political role in early Islamic history, as did a number of other women.


 

The views of Islam concerning women bring us back to the question of the Hijab and covering.The Quran commands both men and women to dress modestly and to not display their bodies, and the Prophet asserted that modesty is a central quality in Islam. The Quran also commands women to not display their "ornaments" (zinah) (see Surah 24 (al-Noor), Ayah 30-31).

 

Accordingly, various forms of dress were developed in different parts of the Islamic world.

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Your mother, again your mother, again your mother, then your father 

But its the mother who always suffers silently at our hands....

 

Abu Huraira reported that a person said: Allah's Messenger (peace be upon him) who amongst the people is most deserving of my good treatment? He said: Your mother, again your mother, again your mother, then your father, then your nearest relatives according to the order (of nearness)

(Muslim Book 32, Number 6181) 

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A man once consulted the Prophet Muhammad about taking part in a military campaign (Jihaad). The Prophet asked the man if his mother was still living. When told that she was alive, the Prophet said: "(Then) stay with her, for Paradise is at her feet." (Al-Tirmidhi) Musnad Ahmad, Sunan An-Nasâ'i, Sunan Ibn Mâjah) 

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Imam Ja'far al-Sadiq (A.S.), the great-great-grandson of the Prophet Muhammad is reported to have quoted Imam 'Ali (A.S.) that, "disobedience to parents is a major sin." He also stated that, "if a person looks at the face of his or her parents with wrathful eyes, despite the fact that injustice was done to him or her by the parents, his or her salah (prayer) will not be accepted by God." 

According to one of the Hadith-e-Qudsi, the following is reported about the status of parents: 

"God has commanded that if anybody prays equal to the invocations performed by the prophets, such prayers will do no good if that person has been cursed by his or her parents."' 

It has also been related that the very first words which have been written on the Lauh-e-Mahfuz (The Heavenly Preserved Tablet) are: 

"I am God, and there is no deity except Me. I am pleased with those with whom their parents are pleased, and I am displeased with those with whom their parents are displeased." 

Prophet Muhammad is reported to have said: "On the Day of Judgment, my person will not be seen by those who drank liquor, those who on hearing my name did not invoke the blessings of God on me, or those who were cursed and disowned by their parents." 

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References: 

- Holy Qur'an, Abdullah Yusuf 'Ali's Translation 

- Bedtime Stories, by Peermohammed Ebrahim Trust 

This article appears courtesy of the Islamic Research Foundation International, Inc. 7102 W. Shefford Lane Louisville, KY 40242 

http://www.irfiweb.orgYou may email the author at syedhasan14@hotmail.com 

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The command to be good to one's parents begins right from the Qur'an. Allah says: 

"Worship God and join not any partners with Him; and be kind to your parents..." [Noble Quran 4:36] 

The mention of servitude to parents follows immediately after servitude to God. This is repeated throughout the Qur'an. 

"Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness, lower to them the wing of humility and say, "My Lord! Bestow on them Your Mercy even as they cherished me in childhood." [Noble Quran 17:23-24]

 The great scholar, Abu al-Faraj Ibn Al-Jawzî (d. 1201CE) explained: 

To be kind to one's parents is: to obey them when they order you to do something, unless it is something which Allah has forbidden; to give priority to their orders over voluntary acts of worship; to abstain from that which they forbid you to do; to provide for them; to serve them; to approach them with gentle humility and mercy; not to raise your voice in front of them; nor to fix your glance on them; nor to call them by their names; and to be patient with them. (Ibn al-Jawzî, Birr al-Wâlidayn) 

The Qur'an emphasizes the great struggles the mother goes through for her child, to highlight the need for one to reciprocate their parents sacrifice for them: 

"And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him and his weaning was over two years. Be thankful to Me and to your parents, unto Me is the final destination."[Noble Quran 31:14] 

The renowned exegete, Shaykh Abdur-Rahman As-Sa'di (d. 1956), says about this verse: 

{And to your parents} meaning, be kind to your parents, shower on them love, affection and piety, both in words and deeds, treat them with tender humility, provide for them and never harm them verbally nor physically. [...] Then, Allah mentions the reason why we should be kind to our parents, when He says {His mother bore him in travail upon travail}, that is, the mother bore constant suffering; in pain and hardship from the first moment she felt the child moving in her womb to the worst pangs during the time of delivery. And {his weaning is for two years}, that is, during these two years the mother breast-feeds her child and looks after him/her. So after all the years of suffering, hardship, love and care, could we not, at least, compensate our mothers for what they have done for us and pay them back their rights? (Taysîr al-Karîm ar-Rahmân fî Tafsîr al-Kalâm al-Manân)

 The Qur'an repeats its mention of the struggles of the mother in yet another passage: 

"And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says, "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims." [Noble Quran 46:15] 

In connection to this passage, the late Grand Mufti of Pakistan, Shaykh Muhammad Shafy (d. 1976) wrote: 

Mother has more rights than father

Although the first part of this verse is a command to do good to both the parents, the second sentence refers only to the hardships suffered by the mother, because they are unavoidable, and no child can be born without them. Every mother has to go through the problems of pregnancy and severe pains of delivery. As against this, it is not necessary for a father that he suffers any hardship in bringing up and educating the child, if he can afford to pay somebody else for these services. This is why the Prophet (peace and blessings be upon him) has given more rights to the mother than anybody else. According to a hadîth he has said, 

"Do good to and serve your mother, then your mother, then your mother, then your father, then the near relatives and then those who come after them."[Mazhari] 

"And his carrying and his weaning is in thirty months"[Noble Quran 46:15] 

This sentence too describes the hardships suffered by the mother for her baby. It points out that even after suffering hardships during pregnancy and the severe labor pains, the mother does not get respite from toils, because the natural food of the infants is in her breasts, and she has to suckle them. (Shafy, Ma'âriful Qur'ân [Eng. trans.], vol. 7, pp. 795-796) 

The Prophet Muhammad (peace and blessings be upon him) continually used to remind his followers of the status of the mother and the obligation of being good to one's parents. The following narration is a beautiful example of the noble position of the mother: 

A man came to the Prophet and said: O Messenger of Allah! Who from amongst mankind warrants the best companionship from me? He replied: "Your mother." The man asked: Then who? So he replied: "Your mother." The man then asked: Then who? So the Prophet replied again: "Your mother." The man then asked: Then who? So he replied: "Then your father." (Sahîh Bukhârî 5971 and Sahîh Muslim 7/2) 

Commenting on this hadith, Shaykh Muhammad Ali Al-Hashimi notes: 

This hadith confirms that the Prophet (peace and blessings be upon him) gave precedence to kind treatment of one's mother over kind treatment of one's father (Al-Hashimi, The Ideal Muslimah, IIPH 2005, p. 165) 

Likewise, the late Grand Mufti of Saudi Arabia, Shaykh Abdul-Azîz Ibn Bâz (d. 1999) comments on this hadith saying: 

So this necessitates that the mother is given three times the like of kindness and good treatment than the father. (Majmoo' Fataawaa wa Maqalat Mutanawwi'ah) 

He also writes: 

The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties that she has to shoulder - responsibilities and difficulties some of which not even a man bears. This is why from the most important obligations upon a person is to show gratitude to the mother, and kindness and good companionship with her. And in this matter, she is to be given precedence over and above the father.[...] And I have no doubt that my mother - may Allah shower His mercy upon her - had a tremendous effect upon me, in encouraging me to study; and she assisted me in it. May Allah greatly increase her reward and reward her with the best of rewards for what she did for me. (Majmoo' Fatawa wa Maqalat Mutanawwi'ah) 

The Prophet Muhammad (peace and blessings be upon him) also said in a famous narration:

 'Paradise lies at the feet of your mother' [Musnad Ahmad, Sunan An-Nasâ'i, Sunan Ibn Mâjah] 

What can be greater evidence of honoring women than this? Islam has effectively placed the ultimate reward for human beings in their devotion to their mothers. 

Shaykh Ibrahîm Ibn Sâlih Al-Mahmud writes: 

Treat your mother with the best companionship, then your father; because paradise is under the mother's feet. Never disobey your parents, nor make them angry, otherwise you will live a miserable life in this world and the hereafter, and your children will treat you likewise. Ask your parents gently if you need something. Always thank them if they give it to you, and excuse them if they do not, and never insist on a matter if they refuse to give you something. (Al-Mahmoud, How to be kind to your Parents, p.40) 

It is related from Talhah ibn Mu'âwiyah as-Salamî who said: 

I came to the Prophet and said, "O Messenger of Allah, I want to perform Jihad in the way of Allah. He asked, "Is your mother alive?" I replied, "Yes." The Prophet then said: "Cling to her feet, because paradise is there." (at-Tabarânî 

Shaykh Nidhaam Sakkijihaa comments: 

Cling to her feet means to submit yourself to her, be close to her, protect her, serve her because in this is Paradise and with her satisfaction you will enjoy the good blessings of Allah. (Sakkijihaa, Honoring the Parents, p. 52) 

The Prophet Muhammad (peace and blessings be upon him) showed us the importance of serving one's parents in the following narration reported by Abdullah Ibn Mas'ud: 

I asked the Prophet, 'O Messenger of Allah, what is the best deed?' He replied 'Prayer offered on time.' I asked, 'What is next in goodness?' He replied, 'To be dutiful and kind to one's parents.' I further asked, 'What is next in goodness?' He replied, 'Jihad in the Allah's cause. [Sahîh Bukhârî, Sahîh Muslim] 

Just as the Prophet said that kindness to one's parents was of the best deeds, he also said that disobedience to them was amongst the major sins: 

"The greatest sins are to associate partners in worship with Allah, to be undutiful or unkind to one's parents, to kill a soul forbidden by Allah and to bear false witness." [Sahîh Bukhârî]

 Even after the Prophet Muhammad (peace and blessings be upon him), the Muslim scholars continued to stress the importance of being dutiful to one's mother. By examining the conduct and teachings of the early Muslim scholars, one may see how the direct recipients of the Islamic message understood the command to be dutiful to one's parents. Their behavior towards their parents shows Muslims how one is to implement the teachings of the Prophet on honoring parents. 

Abdullah Ibn Abbâs (d. 687CE), a companions of the Prophet and a great scholar of Islam, considered kind treatment of one's mother to be the best deed for strengthening or rectifying one's relation with God. He said: 

I know of no other deed that brings people closer to Allah than kind treatment and respect towards one's mother. [Al-Adab al-Mufrad Bukhârî 1/45] 

An even more powerful example is found in the statement of another one of the Prophet's companions, Abdullah Ibn 'Umar (d. 692CE), who was also a great scholar of Islam. It has been related that:Abdullah Ibn 'Umar saw a Yemeni man performing Tawâf (circumambulating the Ka'bah) while carrying his mother on his back. This man said to Abdullah Ibn 'Umar, "I am like a tame camel for her! I have carried her more than she carried me. Do you think I have paid her back, O Ibn 'Umar?" Abdullah Ibn 'Umar replied, "No, not even one contraction!!" [Al-Adab al-Mufrad Bukhârî 1/62] 

SubhânAllah (Glory be to God)! The efforts of a man who carries his mother on his back while performing tawâf cannot even repay his mother for a single contraction that she went through for him. Wise indeed was Ibn 'Umar's reply to this man to show him how massively indebted he was to his mother. This is the tremendous value and prestigious position of mothers in Islam! 

Yet another example is found in the following prophecy of Prophet Muhammad (peace and blessings be upon him):There will come to you with reinforcements from Yemen a man called Uways ibn 'Âmir of the clan of Murâd from the tribe of Qaran. He had leprosy but has been cured of it except for a spot the size of a coin. He has a mother and he has always treated her with kindness and respect. If he prays to Allah, Allah will fulfill his wish. If you can ask him to pray for forgiveness for you, then do so. [Sahîh Muslim 16/95] 

Indeed, later on 'Umar ibn al-Khattâb met Uways who was exactly as the Prophet described, and upon 'Umar's request Uways prayed for him. Commenting on this narration, Shaykh Muhammad Ali Al-Hashimî writes: 

What a high status Uways reached by virtue of his kindness and respect towards his mother, so that the Prophet recommended his Sahabah [companions] to seek him out and ask him to pray for them!All of this indicates the high status to which Islam has raised the position of motherhood, and given the mother precedence over the father. At the same time, Islam has given importance to both parents, and has enjoined kindness and respect to both. (Al-Hashimi, The Ideal Muslimah, IIPH 2005, p. 167)

 

So great was the Islamic emphasis on parents, that the Muslims considered a great opportunity to attain paradise in service to one's mother. Iyâs Ibn Mu'âwiyah was a famous Islamic scholar from the second generation of Muslims. When his mother died, Iyâs Ibn Mu'âwiyah cried. He was asked, "Why do you cry?" He said, "I used to have two gates open to Paradise, now one of them is closed."

 

Zayn al-'Abidîn (d. 713CE) was the great grandson of the Prophet Muhammad (peace and blessings be upon him) and also a renowned scholar. He used to treat his mother with so much kindness and love as seen in the following narration:Once he was asked, 'You are the most kind person to his mother, yet we have never seen you eating with her from a single dish.' He replied, 'I fear that my hand would take the what her eyes have already seen in the dish, and then I would be disobeying her'. [At-Tartushi, Birr al-Wâlidayn]In other words, he was so careful not to disobey his mother that he would even avoid eating out of the same plate as her; He thought that she would see a morsel and intend to take it, but before she did he might unknowingly take that same morsel and eat it. This is how careful he was to obey his mother in the most minute details.Another early Islamic scholar, Sa'îd Ibn Al-Musayyib (d. 709CE), was asked about the meaning of the verse "but address them in terms of honor" (17:23). Sa'îd Ibn Al-Musayyib replied: 

It means that you should address them as a servant addresses his master. 

Muhammad Ibn Sirîn (d. 729CE) used to speak to his mother in a very soft voice, out of respect for her. He was also often seen in the company of his mother and looking after her. (Ibn al-Jawzî, Birr al-Wâlidayn)All that has preceded shows how the status of mothers - and consequently that of women - is elevated to the highest position in Islam. The honor Islam has given to mothers is beyond that found in any other religion, ideology or culture. This is clear proof of the lofty status of Muslim Women.Source: http://www.islamswomen.com/articles/mothers_in_islam.php@@@


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3 comments:

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sooraj p said...

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Mohammed Tafi said...

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