Aggregator

Puerto Rico: The Real Hunger Games

Muslim Matters - 10 October, 2017 - 19:15

By Wendy Díaz

In the popular book turned movie, The Hunger Games, set in a post-apocalyptic world, the Capitol of Panem (bread in Latin), rules over thirteen nation-states referred to as districts. After one district attempts to ignite a rebellion against the Capitol, the ruling government obliterates it completely and establishes an annual ritual of carnage as a punishment and reminder. In these “Hunger Games,” two youngsters from each remaining district, called “tributes,” are randomly chosen to compete for survival, while the Capitol places in their path sadistic obstacles and challenges. A bloodthirsty audience watch as each contestant attempts to kill the other for essentials such as food and water. Witnesses of the gory charade are able, if moved by their human emotions, to offer aid to the contestants they feel are most worthy. One outcome is certain, only the one most favored will survive.

This scenario may seem only fathomable in a Hollywood fantasy, however, the struggle for survival is real in a forgotten district of the factual Capitol, Washington D.C. This ill-fated territory is Puerto Rico, and it is currently living its very own “hunger game,” as its people fight to stay alive after being struck by a powerful natural disaster, of unprecedented magnitude. The date was September 20, 2017, Hurricane María ravaged through the entire island causing massive destruction. The arena has been prepared; collapsed bridges, homes buried in mud, continuous flooding, power lines down, food shortages, no communication, no potable water, only a handful of working ATMs and gas stations. Check. The stage is set.

The unlucky tributes in Puerto Rico are those in the remote mountain towns and cities farthest from its own capital, San Juan. In these areas, there has been no aid, and hope is waning. They have not eaten properly for days, yet are forced to pick up the debris in the streets, and hike to the nearest streams to fetch water, wearily. Deadly bacteria and disease lurk in the waters of nearby creeks and rivers. Those people whose roofs were blown away by the Category 4 winds sleep under the stars and at the mercy of mosquitoes and other insects. Rodents rummage through garbage that has not been removed by the city’s trash removal.

Some of the players are children, but they are unaware of the dismal situation; they demand supper from their parents, who only reassure them, food is coming. Gangs start to assemble, and they begin raiding homes, looking for provisions. People are killed, some die of starvation, others because they could not reach a functioning hospital, electricity has not been restored. Cell phone service is established in some urban areas and the people flock there, mobile phones in the air reaching to get a signal. If only they could speak to a loved one outside the arena, maybe they can get some help. A pitiful audience watches form the US mainland, some moved enough to donate a few cans of beans and water bottles, hoping that worthy enough individuals receive them. Containers are filled with supplies, but it is not reaching the tributes. The Capitol keeps placing hurdles in their path.

In most cases, it is the strong who receive some aid, the most powerful or privileged. In this game, it does not matter whether there are elderly, patients, or infants without water, medicine, or food. When the assistance comes, everyone feels that they need it most. The most primal instincts are at play; It is all about survival. The US military has begun air drop operations in some parts of the island to offer assistance, but there is no order. It is like throwing a bone to a pack of hungry dogs. Citizens literally run to the supplies, trampling anyone in their path, in order to take for themselves a 16oz bottle of water. In the distance, an elderly woman watches helplessly. The drink she so desperately needs will not reach her today. She was not highly favored.

Photos courtesy of  Imam José (Yusuf) Ríos and Jorymet Lebron

This is the situation in Puerto Rico, a territory of the United States of America. It is a district that many did not even know existed. A place where there have been revolts, a call for independence, public outcry because of government experimentation and exploitation, an economic struggle, and, most recently, a call to be recognized by the government as a state. These requests have fallen to deaf ears. Now, when they are most in need, it seems like they are being punished, perhaps made an example of, while the world watches for their own entertainment.

But, this is not a movie or a reality TV show. These are human lives that must be saved; all measures must be exhausted in relieving the suffering of the Puerto Rican people. Weeks have passed and the situation on the island arena is deteriorating fast. The only way out of this ordeal for the Puerto Rican people is for the games to stop. The Capitol must be pressured into allowing aid to reach islanders without obstacles or bureaucracy. The challenge of survival is arduous enough. In this scenario, the audience can gain control. The outrage and outcry must remain loud. For the tributes and for humanity.

Puerto Rico, may the odds be forever in your favor.

Please donate to ICNA Relief and to Puerto rican imams who have travelled there to help

https://www.youcaring.com/puertoricanaffectedbyhurricanemaria-956754

 

How DEC funds help fleeing Rohingya people | Letters

The Guardian World news: Islam - 10 October, 2017 - 18:45
DEC members and their partners are already providing food, water, shelter, sanitation and health support in Bangladesh, writes Monica Blagescu

Dr Joseph Mullen calls for a speedy response for displaced Rohingya people fleeing Myanmar and asks how funds raised by the Disasters Emergency Committee Appeal will be spent (Letters, 9 October). All DEC member charities have longstanding experience and are registered to respond to emergencies across Bangladesh. For example, Care International has been working in Bangladesh since 1949; Save the Children has 800 members of mostly local staff, and the British Red Cross is supporting the relief effort through the Red Cross and Red Crescent Movement, which has staff and a network of volunteers across the country, including the border areas. Relief assistance funded by the DEC is not delivered in a vacuum but on the basis of workplans approved by the government of Bangladesh and in close collaboration with the International Organisation for Migration (IOM). DEC members are key operational partners in the UN response plan recently agreed for this crisis.

Dr Mullen is correct that the situation facing those reaching Bangladesh is desperate. Recent floods and the remoteness of some areas make the aid response incredibly tough. But DEC member charities and their national partners are already providing food, water, shelter, sanitation and health support to people fleeing across the border and their host communities in Bangladesh. The government of Bangladesh has created a fast-track approval system to help humanitarian agencies reach people in need faster. With more funds, DEC member charities could significantly scale up their work in the coming days and reach many more people.
Monica Blagescu
Director of programmes and accountability, Disasters Emergency Committee

Continue reading...

Pauline Hanson, please see my film Ali's Wedding. It will be worth your while | Osamah Sami

The Guardian World news: Islam - 9 October, 2017 - 01:27

My film is Australia’s first Muslim romcom. I hope it will give the senator a more positive perspective on our lives

G’day, Senator Hanson,

Don’t be alarmed: I’m a peaceful Osamah – and pretty much an assimilated one. I say “pretty much” because while firing up a barbie is now an instinctive summer tradition, I still favour baklava over beer, and hummus over ham.

Related: Ali's Wedding review – a cream-pie sweet but cliche-laden Muslim romcom

Conversation on the way out:
Mum: "They're so Australian!"
Me: "I know, Ma."
"But they're Muslim! Yet they're so Australian!"
"I know, Ma.">

Continue reading...

Labour, anti-Zionism and the past

Indigo Jo Blogs - 8 October, 2017 - 14:06

Moshé MachoverThe controversy over supposed anti-Semitism on the left of the Labour party continues, with the Times publishing an article (paywalled) the other day proclaiming that Jeremy Corbyn had been called upon to throw out members of a group called “Labour Party Marxists” who distributed a leaflet quoting the Nazi police chief Reynhard Heydrich as saying, in 1935, that the Nazis had no interest in “attacking Jewish people”. The leaflet includes a transcript of a speech by one Moshé Machover, who during this writing has been expelled from the party; he is a Jewish socialist, mathematician and philosopher who was born in Tel Aviv but emigrated to the UK in the 1960s and took British citizenship; he is currently a professor of philosophy at the University of London and his son Daniel is a human rights lawyer. The full quote, “intended to establish that in 1935, when he made his statement, support for Zionism was indeed official Nazi policy”, can be found on Bob Pitt’s Medium blog and is sourced from Francis Nicosia of the University of Vermont.

There are a few other things we know about Reinhard Heydrich, of course: he was involved in organising Kristallnacht, the 1938 Nazi pogrom against the German Jewish population in which their synagogues and businesses were destroyed, many of them were attacked resulting in at least 91 deaths, 30,000 men were taken to concentration camps and the community was then expected to pay for the damage. He was involved in the false flag operation which served as the pretext for the invasion of Poland, organised the death squads (Einsatzgruppen) which travelled into Poland in the wake of the German invasion, and was involved at a senior level in other aspects of the Holocaust. The fact that he made a few sympathetic noises about Zionism in 1935 hardly proves that the Nazis were committed to Zionism for any other purpose than ridding Europe of its Jewish population, but their later actions make their professed intentions in 1935, if Heydrich was even speaking truthfully, irrelevant.

The promotion of the idea that the Nazis initially supported Zionism lends weight to the idea that the Nazis’ “hands were forced” to genocide from a position of supporting deportation of the Jews to Palestine, Madagascar or anywhere but Europe. This is rather reminiscent of Holocaust deniers’ claims that Jews in Nazi concentration camps died of diseases like typhus rather than by gassing or shooting (David Irving, for example, once told a daughter of a Holocaust victim that this is how her mother most likely died, as did Anne Frank) for which they blame the Allies for cutting off supplies of food and medicine rather than the Nazis for rounding up Jews and sending them to concentration camps in the first place. Why does anyone, least of all a socialist, want to deny that the Nazis hated the Jews enough to massacre between five and six million of them when the facts as known now, and indeed known since the end of the war they started, are that they did?

Much as when Zionists repeat the history of the 1967 Arab-Israeli war or the 1948 Partition war to justify the occupation of the West Bank and Gaza, my objection is that these details of the past become less and less relevant as time goes on. How the state of Israel or its occupation of Palestine came to be has long since ceased to be relevant, particularly since all the neighbouring Arab countries signed peace agreements with Israel. The issue now is the Israeli occupation of the West Bank and oppression of its people and those of Gaza, and yes, the collaboration of the Arab states (particularly Egypt) in that oppression. Why would anyone be discussing purported Nazi support for Zionism in 1935 at a Labour party conference in 2017 when, apart from anything else, there may be another general election to fight in a matter of months or even weeks and arguing these things, which belong in an academic conference if anywhere, is a distraction when Labour have a fighting chance to get a prime minister who stands for real social change rather than “more of the same with a more friendly face” elected. The previous election showed that it will not be a landslide.

What there should be a debate about is the issue of free speech around Israel, specifically the phenomenon of people being expelled from the party for condemning Israel for its oppression of Palestinians (although it has to be said: Labour Party members have never enjoyed free speech and have always been subject to summary expulsion at the whim of some party official, which is why I refuse to join — you can’t expect Leninist discipline in service of a capitalist party). It is not racist to hate an oppressor, or to express a desire to see said oppressor destroyed, or to suggest that the oppressor’s ‘security’ forces, which are already known for kidnappings and murders beyond their borders, are responsible for other happenings beyond their borders (if the claims are ridiculous, all it takes is to say so, but Labour would not expel a party member for suggesting such things about the CIA or MI6, so the same should be true for Mossad). But that is about the present; at this critical time in Labour’s history, they should not be wasting time chewing over the past.

Possibly Related Posts:


Rape and slavery was lure for UK Isis recruits with history of sexual violence

The Guardian World news: Islam - 7 October, 2017 - 21:00

Young fighters are mobilised by Islamic State’s ideology of abusing women as a form of terrorism, says report

Men with a history of sexual violence and domestic abuse joined Islamic State because of the organisation’s systemic use of rape and slavery as a form of terrorism, according to new analysis.

The promotion and sanctioning of sexual violence by the extremist group was a pivotal means of “attracting, retaining, mobilising and rewarding fighters” as well as punishing kaffir, or disbelievers, says a report to be released by the Henry Jackson Society.

Continue reading...

On Secret Marriages | Dr Shaykh Mohammad Akram Nadwi

Muslim Matters - 6 October, 2017 - 20:35

Some brothers and sisters have asked me to comment on a practice that is increasingly reported of travelling Muslim scholars and teachers of Islam in the West, and those who travel to the West as teachers and preachers. This is the practice of contracting secret marriages in the places these scholars visit or pass through.

The first thing to be said is that people generally do not make a secret of actions and relations except when they have some sense that these actions and relations, if known, would be disapproved of. Those who take the responsibility of public teaching of Islam must know that they are seen as representatives of the religion and looked up to as role models. Not only the words they preach but also their actions and lifestyle influence the decisions and actions of others; before God they are liable for that influence and for its consequences in the lives of others. Preachers, teachers, and other public figures in the community, have a responsibility to ensure that their conduct adheres to the ideal of those who fear even to displease God, let alone wilfully disobey His commands or those of His Messenger, upon him be peace.
Every Muslim knows that good deeds repel evil ones. God has said so in His Book: “Verily, the good deeds remove the evil deeds”. (Surah Hud 114) The effort of preparing for prayers and doing the prayers through the day helps to sustain God-wariness, to prevent failures and shortcomings from becoming established habits with consequences hard to undo. We strive after good thoughts, words and deeds in order to disable and annul temptation, so that we acquire, so far as God wills, something to negate/counter the harms and wrongs that we accumulate to our account over a lifetime.

But how many of us are mindful that the converse is also true: that evil deeds can negate, undo or outweigh good ones? The following is reported by `Abd al-Razzaq in his Musannaf:
Ma`mar and Sufyan al-Thawri narrated to us from Abu Ishaq, who narrated from his wife saying that she called among a company of women on `A’ishah [ra]. A woman said to her: O umm al-mu’minin, I had a slave-girl, whom I sold to Zayd ibn Arqam for 800 with deferred payment of the price. Then I bought her from him for 600 and I paid those 600 on the spot and I wrote him 800 as debt. `A’ishah said: By God!How evil is what you bought! How evil is what you bought! Tell Zayd ibn Arqam that he has invalidated his jihad with the Messenger of God, peace be upon him, except if he repents. (Abd al-Razzaq, al-Musannaf, 8/185)
Note here the strength and presence of mind of `A’ishah [ra]. In her indignation against this legal trick to do what God’s law fiercely condemns and pronounces as illegal (namely, loans on interest), she does not exaggerate or lose her balance of judgment. She does not hesitate to say of Zayd that, by taking part in this transaction, he has annulled his effort of jihad. But she also remembers to say, ‘except if he repents’. Some wrongs (like riba) are indeed so heavy in their nature and their personal and social consequences that that they may annul one’s good deeds. Yet, until death is known to be imminent, the door of repentance is not closed to any sinner, and God has said that He loves to forgive.

Secret marriage is one of several kinds of violation by men of the rights and dignity of women. I have been informed that it is increasingly common for Muslim preachers in Europe and America and for those visiting the West to marry women in secret and for a short period, after which they, presumably, end the marriage, before going on to contract another marriage of the same sort somewhere else. This is a violation of the laws and good purposes of marriage, and a vicious exploitation of women whose circumstances oblige them to enter into such contracts. The wrong is analogous to riba, which is a violation of the laws and good purposes of lending money, and severely injurious to those whose circumstances force them to borrow in this illegal way.

Marriage in Islam

Marriage in Islam is presented as a good deed, a noble thing to do, when it is done in the manner and for the purposes described as ma`ruf – i.e., according to the known, established norms of kindness and public, legal form. It is explicit in Surat al-Nisa’ that even when a Muslim contracts a marriage with a slave, he must inform her family and get their consent, and he must pay her the mahr. What is explicitly forbidden is taking lovers in secret, debauchery, and fornication, i.e., sexual relations without responsibility for the other person and for the consequences of the act. Secret, temporary marriages are (just like the legal tricks to enable riba) a legal cover for what is illegal and known to be so.

Marriage is both a personal and social fact for the contracting parties. It is not merely one and not the other. It is an integral part of what makes marriage a good deed that it should be done with the intention of building a legal, social, physical space in which children are to be welcomed and raised. It is an integral part of what makes marriage a good deed that it connects families not hitherto connected, or it extends and consolidates existing connections. In this way, marriage widens the network of family relations, so that there is multiplicity of siblings and cousins, uncles and aunts and nephews and nieces, among whom responsibility for each other’s well-being (physical, economic and spiritual) is shared, usually unevenly, as means and talents and situations are diverse. The social relationships facilitate and diversify, and thereby strengthen and support, the burdens of personal relationship of the husband and wife. It goes without saying that when a man contracts a marriage he commits himself, in principle, to provide for his wife for her lifetime – it is not lawful for a Sunni Muslim to contract a marriage knowing in advance that this commitment is temporary. Let us suppose that a Sunni Muslim owns an oil-well and he is able to pay out, all at once, as much money as any woman could expect to have in a whole lifetime: for this Sunni Muslim it is still unlawful to contract a marriage knowing that it is temporary, however much he pays out, and unlawful also, obviously, for the woman. Of this man it may be that his great wealth makes him the greater sinner, since he could use it not to indulge himself but to assist others to get married.

What distinguishes a marriage as such, what ennobles it above any form of improper association of man and woman, is that it is proclaimed to be a responsible union: marriage proclaims the couple’s right to privacy and intimacy with each other, and the purposes of that right. The neighbourhood and community must know the legal status of the couple’s being together, so that they can celebrate their relation and support it. Secret marriages, in addition to violating the rights of women, also violate the right of the community to be spared the innuendoes and slanders that are so corruptive of social order, harmony and trust. Such marriages do the same long-term damage to what is nowadays called ‘personal and social capital’, as American-style fast foods (and other ‘instant’ conveniences, not least social media ‘friendships’), do to long-term physical and mental health, and to the long-term sustainability of how food is produced and distributed.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), peace be upon him, said: ‘Proclaim the marriage’ (Sunan al-Nasa’i, 3369; Musnad Ahmad, 15697; Sunan Sa`id ibn Mansur, 635).

This a clear injunction that marriages must be proclaimed, made public, not held in secret. That is the practice of the Prophet himself, of all his Companions, and of the prominent scholars of the early generations. None of them ever indulged in secret marriages and they never, explicitly or tacitly, approved any such marriages. We read in al-Mughni, k. al-Nikah that among those who expressed explicit disapproval of secret marriages are: `Umar ibn al-Khattab, `Urwah ibn al-Zubayr, `Ubaydullah ibn `Abdillah ibn `Utbah, `Amir al-Sha`bi. Abu Bakr `Abd al-`Aziz says: ‘Such a marriage is void’. There too we find that the majority of the jurists say that the proclamation of marriage is recommended, i.e., they do not make it a legal condition for the validity of a marriage, assuming that it has been legally witnessed. Some say that proclamation is mandatory.

This is the opinion of al-Zuhri: ‘If someone marries secretly, brings two witnesses but commands them to keep it secret, it would be obligatory to separate the husband and wife’. Similarly, it is reported that Imam Malik’s opinion is that non-proclamation of marriage invalidates the marriage (al-Mughni, k. al-nikah).

Even those scholars who do not make proclamation a legal condition for the validity of a marriage do not express approval for keeping it secret. Ibn Taymiyyah, as forceful and forthright as ever, likens secret marriages to prostitution (Majmu` al-fatawa, 32/102).

In sum:

Sunni fiqh condemns secret and temporary marriages (secret or public) because they are so injurious to the rights and dignity of women, and because they diminish the good that comes from marriage, namely family life and family relations with all that they provide of testing and training for mind, heart and temperament, and for all the consolations of sharing feelings and experiences across generations. Contracting secret/temporary marriages reduces marriage to sexual relations in an ugly sort of rental arrangement, that is profoundly demeaning, especially to women. Accordingly, I strongly advise women to be careful before they consent to marry anyone. I strongly advise them to inform, consult with and find support from, family, friends and community before they make any commitments so that the matter is known, and so that their rights are observed and respected. It is better (for women and men) to endure the hardships of being single than to enter into contracts that insult the laws and norms, and seek to subvert the purposes, of marriage as commanded by God and His Messenger, upon him be peace.

As for those who present themselves in public as teachers and preachers of Islam and yet have entered into such contracts, what can I say? It is obligatory for them that they refresh their intentions in due fear of God and that they remember that the door to repentance,  to reform, and to making amends, is not closed.

God’s Messenger has affirmed in many places that God loves to forgive His creatures if they turn to Him. He makes the way to forgiveness easy for whoever repents sincerely. No believer’s sins, however great or numerous, can be greater than His mercy.

UK pharmacist jailed for showing beheading video to a child

The Guardian World news: Islam - 6 October, 2017 - 14:39

Zameer Ghumra, 38, sentenced to six years for disseminating terrorist propaganda in attempt to brainwash two young brothers

A pharmacist who showed an Islamic State beheading video to a primary school pupil has been jailed for six years for a “determined effort” to radicalise children.

Zameer Ghumra was found guilty of disseminating terrorist propaganda as he tried to brainwash two young brothers into becoming Isis fighters.

Related: UK's Prevent counter-radicalisation policy 'badly flawed'

Related: Almost 4,000 people were referred to UK deradicalisation scheme last year

Continue reading...

Dealing With Group Chats- Part 2: Inefficient Communications

Muslim Matters - 5 October, 2017 - 05:37

By Dr Mohannad Hakeem

The nonstop development in technology and social media is moving at a much faster rate than any of us can predict or even imagine. Similar to any form of communication, Islam provides guidelines in terms of the WHY (intentions), the WHAT (the content of our messages), and the HOW (to set some limits and boundaries). Part 1 of this series sets the stage for this article and the next, in order to suggest the guidelines that should “tune” the interaction between Muslim students and activists using social media and group chats. I prefer to defer the gender interactions portion of this discussion, since I believe that the first problematic element is related to the huge miscommunication associated with this “advanced and innovative” way of communication.

1. Miscommunication and Misinterpretation

While this can happen in male-only or female-only interactions, my humble experience within Muslim groups tells me that miscommunication increases exponentially when both genders are involved, probably due to the difference in nature between males and females.

In Surat Al-Hujurat, Allah subḥānahu wa ta'āla (glorified and exalted be He) says:

Some Muslims are conspiracy theorists by nature, and they would love to compare Whatsapp or Facebook to a fasiq; I wouldn’t go that far, but the word fasiq in Arabic is used when someone exits a prescribed way or methodology, and the biggest example of that is challenging the rules of Allah and disobeying him. In that sense, Whatsapp offers an environment that is conducive for misunderstanding, which may be as effective in destroying relations as a fasiq.

Apps for social media and group chats were designed to be used for fun and casual interaction, but in this context our dear activists are expected to use them in a purposeful manner; this is a main reason behind the confusion. Imagine a group trying to organize an event in a café with very loud music while everyone is having fun and enjoying their time. This will definitely not work, since the venue of that meeting does not fit the serious discussions that are being held.

We think that group messages save us time, but the reality is that the time spent to attend an actual physical meeting is an essential and irreplaceable investment. You need everyone’s attention, participation, and involvement in the discussion and decision-making. A practical suggestion is to dedicate the group chat for announcements and action items only, while being firm at deferring all discussions and comments to face-to-face meetings.

“Believers, if a fasiq (disobedient or troublemaker) brings you news, check it first, in case you wrong others unwittingly and later regret what you have done” [49:6]

2. Wasting Time

Al-Hassan Al-Basri said:

“I met a generation of people (referring to the companions of the Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)) who cared about how they spend their time, more than you care about spending your money”.

The amazing (and dangerous) thing about time management is that it is contagious. Every time I meet a scholar or a high achiever, I get motivated and my productivity increases exponentially; similarly, those who are in constant search to kill more time influence people around them and drag them their way.

Group chats enter into everybody’s classroom, office, prayer, and even bedrooms, to pull them out of the primary task at hand and increase their distraction. If we add the time spent before or after reading a message, and the time and effort spent to refocus on whatever you’re doing, we are talking about huge portions of our time and attention, all spent, supposedly, for the “sake of Allah” and to “help our masjid or our MSA” and “to save ourselves the hassle of an actual meeting”.

Imam Hassan Banna said in one of his ten principles a statement that always struck me:

“Responsibilities are much more than time allotted for them, so make wise use of your time, and help others to use their time wisely”.

The action item for this part, in regards to group chats, is to simply apply the following hadith before starting any new discussion, especially in group chats:

 “Whoever believes in Allah and the Day of Judgment, let him say something of benefit or remain silent”.  

3. Dilution of Important Announcements

Once again this article is directed towards Muslim activists who are trying to communicate effectively and increase their productivity. Allah encourages them, and all of the believers, in Surat Al-Mu’minun by saying:

“And those who turn away from laghw (idle or useless talk)” [23:3]

I feel that the biggest issue with group chats is magnifying this laghw aspect of conversations and spreading it among others. One cannot deny that all forms of social media are big examples of laghw, where a user can post anything about everything and share it with everyone who may read, like or comment on nonsense; group chats take it to the next level by imposing this nonsense on people. Group chats drag us out of our busy schedule and poke us: Hey this person from your Muslim group wants to tell you nothing!

4. Increase the Likelihood of Mistakes

Omar Bin Khattab offers this deep advice to Al-Ahnaf Bin Qays, which should be “shared” with all of your friends and activists:

When one’s speech increases, his mistakes will also increase,

And when one’s mistakes increase, his modesty will decrease,

And when one’s modesty decreases, his piety will decrease,

And when one’s piety is lessened, his heart will die… 

Our venues for communication are getting easier and easier with time; with that comes a responsibility to pay close attention to how we use them, and how they affect our mistakes, modesty, piety, and the spiritual life of our hearts. Stay tuned to learn about the controversial aspect of gender issues and social media, inshaAllah.

 

Br. Mohannad Hakeem holds a PhD in Mechanical Engineering; he is a full time research engineer at Ford Motor Company. He authored more than 10 technical papers and 25 patents. In addition, he is a youth mentor, public speaker, and an activist based in Dearborn, Michigan.

Pages

Subscribe to The Revival aggregator