tag:blogger.com,1999:blog-48063581665018029442024-03-08T12:32:13.151+13:00My InsanityAthenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.comBlogger47125tag:blogger.com,1999:blog-4806358166501802944.post-69576689074002490302008-11-15T09:44:00.002+13:002008-11-15T09:51:08.293+13:00Expectations?I thought I had taken a vow of silence of all things political. After the Maldivian presidential election came the American one (a very important and history making one as everyone would agree). For me next came the NZ elections. As this is my adopted country this has a huge impact on me as well. Following the trend, we in NZ also had a change in government. After 9 years of Labour rule under Helen Clark, we have (ahem) the National Party in the house. Wonder how that is going to play out in the next three years. Anyway not going to say much...<br /><br />BUT have you seen Haveeru recently? 14 NEW STATE MINISTERS! what the hell? <br /><br /> The only thing that comes to my mind right now is from Lord of the rings<br /><br /><div align="center"><strong><span style="font-size:130%;color:#33ff33;">"Don't be so quick to take what you can't give."</span></strong></div>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com7tag:blogger.com,1999:blog-4806358166501802944.post-69707535797155856742008-10-08T08:24:00.002+13:002008-10-08T08:29:43.338+13:00the BIG dayI never thought I'd be this nervous or anxious about the outcome of the vote. Will it be the same old Gayoom or some one new? If it is someone new, then who could it be? I don't know, this is kinda crazy - call it insane<br /><br />I don't have the luxury to fly to male' to exercise my right to vote. Those who do have the right, and a way to exercise that right, do SO! this election could make history in a bigger way. <br /><br />Vote people - vote <br /><br />anyway, my cup of tea is empty and have to go to work, gonna stay up tonight and watch the election. Thankfully TVM seems to be broadcasting today.Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com7tag:blogger.com,1999:blog-4806358166501802944.post-51925125796902277662008-09-20T10:13:00.000+12:002008-09-20T10:14:12.603+12:00Maldives and its 100% muslim statusWhen I was growing up, my mom would say, that we were 100% muslims. I always assumed that people had the 100% tick. So one day I asked my mom, are there any 90% or 50% muslims, and she told me to shut it and not to ask any stupid questions. So I asked her why it was a stupid question (in my child's mind it made perfect sense!), she told me to go read the Quran and drive Satan away from my mind. Her answer didn't make sense to be, but I did as i was told, but the question didn't go away! <br /><br />After a couple of years I realised or rather understood, that the label was for Maldives and not necessarily Maldivians - to simply denote that, there was no other religion (allowed) to practice in the Maldives. I learned at this young age that , to be a Maldivian you first have to be a Muslim. <br /><br />So I guess my question is, In this day and age, do we still need to hold on to the 100% title? I know plenty of people in the Maldives, who practice other religions. Both in open and in hiding. In hinding because these people fear Maumoon's wreath. In a recent visit to Maldives, I saw statued of the virgin mary and yeah plenty of crosses on sale in the jewellery shops and gift shops. This woudn't be the case as recent as a few years ago! I remember that anything to do with the church or the pope were censored out of Public TV. And talking of television, can you believe the amount of Ganesh, temples, and all the hindu ceremonies shown on tv? A few of the taxi's I travelled in had hindi devotional music blasting off. and yep, a lot of buddhist values and chants are making the rounds as well. If I didn't know any better I'd say, Maldivians were becoming more accepting, while in actual, Maldivians don't regard Hinduism or Buddhism as relgions or rather religions that poses a threat to their faith or the 100% status. But yeah, Christianity does. But then again it doesn't explain the sale of "christian stuff" in the shops. <br /><br />Again, do we need to keep the status of 100% muslim status, when as a country we are obviously not? Do we really want to be hypocrites to the very religion we represent? what do we have to gain by keeping the status (other than the implicated Saudi dollars). What effect is it having on famlies that do have converts within them? what about these converts themselves? what happened to their rights? And what about all those people who define themselves as "non-practising" muslims (which there are plenty to be found in the Maldives). <br /><br />Its all very nice and good for the people who are self righteous to say, I should go to hell for even bringing up this topic (again), but hell they are talking about is not in this world, what about the people who feel like they are living in hell already? I say this with the utmost respect, we as Maldivians have to learn to respect other religions and other cultures. That is, if we want to respect ourselves as human beings , and most of all as Muslims. <br /><br />ANYWAY ANOTHER RANT ....Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com30tag:blogger.com,1999:blog-4806358166501802944.post-31243627584659254942008-09-16T19:50:00.002+12:002008-09-16T19:55:35.751+12:00DO's new shadeFor someone who is a self professed idiot on politics, I do notice a few things. And yeah I do do read DO occasionally. Of recent I have noticed that, DO has become extremely RED instead of the typical YELLOW it has been using. Wonder whether sappe has gotten tired of colours, or whether, one colur is superior to the other, OR whether RED is just representative of a stronger notion, or simply put a representation of power. <br /><br />I wonder, what the long term consequences of this change in colour would be, or WHETHER it even has any long term or short term consequence, who knows, maybe he just likes that Red over yellow? <br /><br />Hmmmmm, I think I am dehydrated, probably ranting again. <br /><br />Hope everyone who observes Ramadan is having a great time. Those who aren't oh well, have a great time too. <br /><br />Oh yeah, if anyone is around my neighbourhood, do drop by :)Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com5tag:blogger.com,1999:blog-4806358166501802944.post-83923355729813648942008-08-23T02:15:00.002+12:002008-08-23T02:22:27.824+12:00New Dawn?I have been really busy lately. Mainly becuase I have been really really sick the past couple of months, so going back to 'normal' life means, catchin up on it!<br /><br />Anyway, I'm feeling good! for some reason it made me think of Maya Angelou and her famous poem that goes like "A rock, a river a tree" she recited it at a presidential inaugration. Here's part of it (more like the ending)<br /><br />Lift up your faces, you have a piercing needFor this bright morning dawning for you.<br />History, despite its wrenching pain,Cannot be unlived, and if facedWith courage, need not be lived again.<br />Lift up your eyes uponThe day breaking for you.<br />Give birth againTo the dream.<br />Women, children, men,Take it into the palms of your hands.<br />Mold it into the shape of your mostPrivate need. Sculpt it intoThe image of your most public self.Lift up your heartsEach new hour holds new chancesFor new beginnings.<br /><br />Do not be wedded foreverTo fear, yoked eternallyTo brutishness.<br />The horizon leans forward,Offering you space to place new steps of change.Here, on the pulse of this fine dayYou may have the courageTo look up and out upon me, theRock, the River, the Tree, your country.<br />No less to Midas than the mendicant.<br />No less to you now than the mastodon then.<br />Here on the pulse of this new dayYou may have the grace to look up and outAnd into your sister's eyes, intoYour brother's face, your countryAnd say simplyVery simplyWith hopeGood morning.Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com2tag:blogger.com,1999:blog-4806358166501802944.post-78012990290051523442008-08-21T20:30:00.002+12:002008-08-21T20:36:36.558+12:00So what else is new?"Qur’an Teacher Accused Of Child Abuse in the Maldives", my first thought was, well, what else is new?<br /><br />People in power abusing the Maldivian children has almost become a norm now. Yeah, there are the few people who make a few noise when the case is initially known. I just wonder how many people follow through a case? Is it that Maldivian memory is so short lived that people forget that easily? or are we in denial or better yet, people are forgiving (not likely!).<br /><br />This is a serious issue, the legal system needs to be more consistent and take these crimes more seriously (I don't mean to say, get your pitchforks and go on a witch hunt). I simply mean to say, do justice by the victims, don't victimise them anymore.<br /><br />I should stop right there and not go into the whole, mudhinbe's and edhurubey's are saintly bid. Also not go into, how you shouldn't cross your Quran teacher no matter what. For that matter, also not question your tuition teacher. ( I wonder how many children Naseem sir is tutoring these days! - oh yeah I hear he is back teaching)<br /><br />For the love of GOD! what is wrong with us? why do we keep putting up these child molesters and abusers? bloody hell, why the heck am I spending time writing this blog, without getting out there and doing something about it...<br /><br />ok my rants done ........ for nowAthenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com22tag:blogger.com,1999:blog-4806358166501802944.post-6865259709035032032008-07-27T09:33:00.001+12:002008-07-27T09:36:19.310+12:00Independence Day or just the 26th of July???<div align="justify">All of yesterday, I waited for something special. That special feeling of independence and freedom. Boy was I disappointed! Pretty stupid of me to have any expectations isn’t it? As a kid, this was one of the holidays that I most looked forward to, all that preparation, going to galolhu dhandu and having fun. When I was old enough I always participated in one of the ‘acts’ of entertainment. Somehow it made me proud to be a Maldivian. I had pride in my Nation. Which is far from what most people feel today.<br /><br />Nowadays the celebration it self has become a private show for Gayoom, the public no longer able to participate and celebrate. Strictly in my opinion this happened way back when he refused to have it in Galolhu Stadium. And from the sounds of things, yesterday’s celebration was solely meant for him. What a pity!<br /><br />So why are we still celebrating Independence Day? Is it still relevant? Do we still feel independent? Sure it was some sort of mark in History when Nasir signed the agreement or release or whatever from the British. But these days all I hear from the opposition is the call for the BRITISH to get involved in Maldivian affairs. We are lucky if its only the British who are involved! And then on the other hand we have Gayoom playing his cards to impress these countries. Is this what we call independence? The older child trying to appease the parent, and the younger sibling crying for milk. What a state our independence is in!<br /><br />I say we get rid of the Independence Day and start looking forward to celebrating a Freedom Day instead. I am not saying its gonna happen any time soon, but I can keep hoping can’t I? </div>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com11tag:blogger.com,1999:blog-4806358166501802944.post-45058895319147813482008-07-11T20:31:00.002+12:002008-07-11T20:37:14.371+12:00My ignorant political ramblings<strong>"My dear and old country, here we are once again together faced with a heavy trial" I saw that quote somewhere and thought, how true!</strong><br /><br />This time, the public is the jury. we supposedly get to choose our own future (wow, even the thought of that kind of freedom gives me goosebumps) but lets assume, we get a free and fair election. Do we really have a choice? is it a case of the lesser evils out of the evils? or is there something better out there for us this time.<br /><br />what happens if ;<br /><br /><strong>DRP gets into power?</strong> well, nothing exactly right? everything will be the same as now. No big changes. Are the people any better off? nope not really, but we do know whats in store for us. Since we know, we can be ready and more prepared. (but would that really get us anywhere?) And yeah, we would still be under the same brutal dictator ship. Time for change? Hell yeah!<br /><br /><strong>What about MDP? </strong>hehehhehehe, I don't know, even the thought of MDP getting into power tickles my funny bone. They are not organised, too many people from the Party wants to be in power - wants to be the president. Anni doesn't look or come through as a strong personality. If he was, he should have been able to keep people together instead, or atleast his own party in order. I personally don't see any charisma or political maturity in MDP. Yes, it was good fun when they stood ground and tried to give people a voice. very well done, people got the opportunity to vent out the anger. now people are over that, they want to move on, but MDP still seems to be stuck slinging mud at others. This is time for good policy, not name calling. this is the time to show your strenght and your belief in people, which I am not seeing. the lack of transparency, lack of planning and lack of leadership has turned me off MDP. then again I was never turned on by MDP<br /><br /><strong>HMMM Adhalath.</strong> good thing they are not running a polical party, otherwise we would be done for! They are strong, united, and has got plenty of charisma. (otherwise we woudn't see the rapid changes we have seen in the last few years). They are transparent in what they want to achieve, but is that good for the country? hehehe I don't think so! Plus politics and religion make an explosive mix. But, just becuase they are not in the running this time, don't forget about them, they are a force to be reckoned with. If I were you I'd keep an eye...<br /><br /><strong>IDP hmmm yeah</strong> - they do have some good policies. But some really bad ones too. And the leader plain sux! Nothing more to say<br /><br /><strong>Gaumee Itthihaad</strong> - HEHHEHEHEHHEHEHHHEHHEHE HAHAHAHAHHAHAHHA HOOOO HO HHO HO HO. was that too much? ok, one more thing, having PhD's and MBBS doesn't qualify people to run countries!<br /><br />There are other parties, but I can't be botheres anymore. I think I have rambled on enough...Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com7tag:blogger.com,1999:blog-4806358166501802944.post-16027225706711548872008-06-30T19:57:00.002+12:002008-06-30T20:04:42.060+12:00Clueless about constitution(s)!!!!I am the first to admit that I am totally clueless and out of touch with current affairs. But I did start reading up on the usual goss sites, and kept coming across 'new constitution'. It got a bit confusing for me ... and here is why<br /><br />wasn't it sometime back that there was this big hoo haa about this 'new one' about being the same ol' old one? Wasn't it becuase our dear old president wanted to run for election again?? and I remember MDP making a huge fuss about it. You can understand my confusion when I saw 'new constitution' in three or more headlines in DO itself!<br /><br />Some one clue me in, what the heck is happening now? Do we have a new constitution or do we still have the old one which has been ammeded.<br /><br />man, remind me never to drop off the face of blogsphere again!<br /><br />oh yeah , my e-mail add is <a href="mailto:myinsanitee@gmail.com">myinsanitee@gmail.com</a>, I changed it ages ago, but still get some to my old old old inbox, which i never check!Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com8tag:blogger.com,1999:blog-4806358166501802944.post-36273840953545118522008-02-28T16:46:00.003+13:002008-02-28T16:51:47.805+13:00Why did the Chicken Cross the Road?I recently got this chain mail “why did the chicken cross the road” it was humourous, because of the responses attributed to the people. When I forwarded it to some Maldivian friends… they came up with their own, lets see....<br /><br /><strong><span style="color:#ffff66;">REEKO MOOSA:</span></strong> Alhugandu midhannavanee varah kerihure. Thiya kukulhu thihen magu huraskuran thelhi thelhi huttaa maruvegen dhaanee. Iraadha kurevviyyaa thiya kukulhakah dheneh ehen bulhaa thakakaa nukulheveyne. Thiya kukulhuge dhuvas thah gunemun<br />edhanee...<br /><br /><span style="color:#ffff33;"><strong>Majilis ge Izzaitheri Raees:</strong></span> MAGU HURASKURI IZZATHERI KUKULHU GE VAGUTHUKOLHU HAMAVEE, DHEN IZZAITHERI MUSALHAH FURUSATHU ARUVAANAN....<br /><br /><strong><span style="color:#ffff00;">MDP</span></strong> - It was to protest the violent actions of a demented dictator.<br /><br /><strong><span style="color:#ffff00;">Maumoom:</span></strong> It's because of violence, violence, violence. And he did not cross the ROAD he went to Javvah, Fazaayah, havaayah!<br /><br /><br /><strong><span style="color:#ffff00;">ADHAALATH:</span></strong> If it is a female chicken it should not have gone out of her home anyway. If it is a male chicken, who cares.<br /><br /><strong><span style="color:#ffff00;">Everyone esle:</span></strong> because chicken had a vision and was prepared to face the challenge<br /><br /><br />If you have not see the original mail, here you go;<br /><br /><br />DR. PHIL:The problem we have here is that this chicken won't realize that he must first deal with the problem on 'THIS' side of the road before it goes after the problem on the 'OTHER SIDE' of the road. What we need to do is help him realize how stupid he's acting by not taking on his 'CURRENT' problems before adding 'NEW' problems.<br /><br />OPRAH:Well, I understand that the chicken is having problems, which is why he wants to cross this road so bad. So instead of having the chicken learn from his mistakes and take falls, which is a part of life, I'm going to give this chicken a car so that he can just drive across the road and not live his life like the rest of the chickens<br /><br />GEORGE W. BUSH:We don't really care why the chicken crossed the road. We just want to know if the chicken is on our side of the road, or not. The chicken is either against us, or for us. There is no middle ground here.<br /><br />COLIN POWELL:Now to the left of the screen, you can clearly see the satellite image of the chicken crossing the road...<br /><br />DR SEUSS:Did the chicken cross the road? Did he cross it with a toad? Yes, the chicken crossed the road, but why it crossed I've not been told.<br /><br />ERNEST HEMINGWAY:To die in the rain. Alone.<br /><br />GRANDPA:In my day we didn't ask why the chicken crossed the road. Somebody told us the chicken crossed the road, and that was good enough.<br /><br />JOHN LENNON:Imagine all the chickens in the world crossing roads together, in peace.<br /><br />ARISTOTLE: It is the nature of chickens to cross the road.<br /><br />BILL GATES:I have just released eChicken2007, which will not only cross roads, but will lay eggs, file your important documents, and balance your check book. Internet Explorer is an integral part of eChicken. This new platform is much more stable and will never cra...#@&&^(C% ........<br />reboot.<br /><br />ALBERT EINSTEIN:Did the chicken really cross the road, or did the road move beneath the chicken?<br /><br />BILL CLINTON:I did not cross the road with THAT chicken. What is your definition of chicken?<br /><br />ALSHARPTON:Why are all the chickens white? We need some black chickens<br /><br />COLONEL SANDERS:Did I miss one?Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com10tag:blogger.com,1999:blog-4806358166501802944.post-80288500133075739782008-01-14T17:27:00.000+13:002008-01-14T20:22:49.145+13:00Dear Mr President<span style="color:#ffff66;"><strong>I thought I would try my hand in another form of expression since I can't write what I feel. Let me know what you think...</strong></span><br />(yes I did the vid to pass time since I was home sick today)<br /><br /><br /><object width="425" height="355"><param name="movie" value="http://www.youtube.com/v/FSTvWd0nAGA&rel=1"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/FSTvWd0nAGA&rel=1" type="application/x-shockwave-flash" wmode="transparent" width="425" height="355"></embed></object><br /><br /><br /><p align="center"></p><br />Song - DearMrPresident by Pink<br />Photos - Googled, so I can't individually credit them. But thanksAthenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com21tag:blogger.com,1999:blog-4806358166501802944.post-37251609069994850142008-01-10T20:31:00.000+13:002008-01-10T20:37:26.437+13:00Dude, where's my Bodyguard!heheh what were they doing? Maybe their MI2 glasses were just too dark for them to see anything.<br />Seriously, how come they didn't spot anything before the Scout intervened? Anyway, its all over... (I think)<br /><br />Anyway, Happy New Year folks. I have been following the political and the other stuff that has been going on. What to do, some of it too hilarious to comment, some just too sad, too frustrating and some just plain stupid or dumb. I just didn't know how to write on my blog anymore. Hopefully, the new year will be better for me.<br /><br />Thanks for all those who dropped by. :) its always nice to see you all. Hope to catch up with you sometime soon.<br /><br />peace outAthenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com15tag:blogger.com,1999:blog-4806358166501802944.post-9401832780108311552007-10-13T08:28:00.000+13:002007-10-13T08:29:59.573+13:00Eid Mubarik<span style="color:#ffcc00;">Best wishes and Eid Greetings...</span>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com6tag:blogger.com,1999:blog-4806358166501802944.post-79893742884710960262007-10-03T23:23:00.000+13:002007-10-03T23:24:21.895+13:00"NO TO TERRORISM! DON'T TOUCH OUR MALDIVES!""We don't want terrorists and terrorism in our Maldives!<br />Join the cyber-protest by Maldivian bloggers."Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com0tag:blogger.com,1999:blog-4806358166501802944.post-76315473401273219872007-09-30T14:18:00.000+13:002007-09-30T14:20:42.071+13:00Has it all come down to bombs...?<div align="justify"><br /><span style="color:#ff0000;">I may be already jumping to conclusions in this entry, becuase as such nobody knows that who was behind the attack. But since this is my blog, I just want to went out my thoughts at this stage.<br /></span></div><div align="justify"><span style="color:#ff0000;"></span> </div><div align="justify"><span style="color:#ff0000;">I have to say that I was not particularly shocked or suprised when I heard of a bomb going off in Sultan Park. And most of all, the terror attack was targeted at tourists! (at that it occured on the anniversay of the battle of Badr)<br /></span></div><div align="justify"><span style="color:#ff0000;">Terrorist factions have been growing quitely but steadily since maybe even before the political unsteability. I wouldn't insult muslims by calling them islamists or islamic fundamentalists or even islamic terorrists. these people don't deserve to be associated with Islam.<br /></span></div><div align="justify"><span style="color:#ff0000;">As I pointed in my last post, people are using religion or all sorts of things and reasons. We have a political leader who doesn't hesitate to use religion as a tool in his games, and then there is MDP, who plays the same at the same tactics. And lets not even mention Adhalath.<br /></span></div><div align="justify"><span style="color:#ff0000;">When are we going to wake up out of this slumber? Break out of this taboo? Damn in people, its time to start talking about religion and discussing issues now. Its time to educate ourselves. </span></div><span style="color:#ff0000;"></span><br /><div align="justify"><span style="color:#ff0000;">Time to stop listening to Fake Sheikhs and make believe laws. Its time to listen to Allahs command. The first verse according to my limited knowledge is 'Iqrau', "kiyavaashey" wasn't it. So why don't we start!! </span></div>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com23tag:blogger.com,1999:blog-4806358166501802944.post-32176928919715470582007-09-22T11:43:00.000+12:002007-09-22T11:45:59.488+12:00In the name of Allah....As muslims when we do something we always say<br /><br /><br /><div align="center">"In the name of Allah, Most Gracious, Most Merciful".</div><br />I am just wondering and curious as to, what exactly should we do in Allah(SWT).<br /><br />Is it right to kill innocent human beings in the name of Allah (SWT) or is it an injustice and a crime done? How can you justify these killings or jihads, where innocent lives are taken away??<br /><br />The Allah(swt) I am familiar with is the most gracious and the most merciful of all. So where do these 'terrorsits' get off saying that they are doing this for Allah(swt) and for Islam???<br /><br />And more disturbingly, how did the Taliban or what did the Taliban get off on, when they committed those atrocities against women and children in Afghanistan??<br />To keep it close to home, where do some of these self proclaimed "sheiks" get off on telling women what to do, what to not to do, how to speak, how not to speak, where to walk, where to sleep, and bla bla bla in the Name of Islam and Allah(swt?). How do they justify it??<br />And least but not last, WHAT ABOUT YOU??? How do you justify to yourself, that;<br /><br />1) it is alright for an adult male to marry a girl child? (would you stand back if that was your little girl?)<br /><br />2) that is is alright for women to sleep on the floor while the husband gets the bed - because a wife should never be in the same category as their husband?<br /><br />3)it is alright to lock your wife and children in the house, in case they dared to show their face? who is responsible, in case of a fire and they suffocate to death?<br /><br />I could go on and on. I just don't understand how people justify these by using or rather abusing Islam. And most of all, why are people turnig a blind eye to this??<br /><br /><div align="center">WHY ARE WE NOT DOING ANYTHING ABOUT IT?</div>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com16tag:blogger.com,1999:blog-4806358166501802944.post-55347301935361252622007-09-22T11:41:00.000+12:002007-09-22T11:43:10.763+12:00Why I haven't updated my blogFew people asked me why I wasn't updating my blog.<br /><br />Well, I have been busy and my time is rather limited these days. But the main reason, it, there is too much to write about, and I have no idea how to put my thoughts into words these days!<br /><br />I'll start trying again, and thanks for the support<br /><br />AthenaAthenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com0tag:blogger.com,1999:blog-4806358166501802944.post-3670989734624998312007-07-20T21:27:00.000+12:002007-07-20T21:41:02.642+12:00Women Judges - Whats the big deal?<div align="justify">What the heck is the big fuss on women being judges??? I am sorry, but I just don't get it. If any of the enlightened ones out there have a valid reason as to why not , please feel free to enlighten me. </div><div align="justify"><br />If you have a few minutes, here is an article, that gives a fresh look and really tells us what the Mullahs are don't want to tell us. I don't know who the author is, but I got this article from google. But it gives the context and how the mullahs have twisted everything up. a nice read!</div><div align="justify"><br /><br /><strong>Juristic Views</strong></div><strong><div align="justify"><br /></strong>The majority view (jumhur) among the founding jurists (mujtahid mutlaq) of Imam Shafii, Malik and Ibn Hanbal regarded women as being disqualified as judges based on an interpretation of Surah an-Nisa’ 4:34, that men are qawwamuna (protectors) over women. The minority view of Imam Abu Hanifah, however, opined that the authority of a judge is not valid unless he possesses the qualifications necessary for a witness. Thus this opinion allows women to be judges in all cases except hudud and qisas cases. This flows from Imam Abu Hanifah’s interpretation of Surah al-Baqarah 2:282, on women’s eligibility to be witnesses in commercial transactions. There were also the individual views of other jurists such as al-Tabari and Ibn Hazm which stated that a woman can be a judge in all cases without exception as long as she fulfils the requirements for the position. This would also appear to flow from a reading of Surah al-Taubah 9:71, that believing men and women are each other’s awliyya (protecting friends and guardians).<br /><br />As Muslims, we believe in the revealed nature of the textual sources of the Qur’an, and the authentic Sunnah of the Prophet (saw). The latter source is divinely inspired. There is no clear nass in the textual sources allowing or disallowing women to be leaders or to be appointed as judges. The current views on these two issues are juristic interpretations of several textual sources.<br /><br /> <strong><br />Qur’anic Verses</strong></div><strong><div align="justify"><br /></strong>Surah an-Nisa’ 4:34 states to the effect that:<br /><br />Men are qawwamuna over women, (on the basis) that Allah has (faddala) preferred some of them over others and (on the basis) of what they spend of their property (for the support of women) ….<br /><br />This is the parent source from which all juristic opinion of the status and position of women is derived.<br /><br />This verse has been misinterpreted to mean:<br /><br />i) Men have authority over women<br />ii) All men are superior to women.<br /><br />The Qur’an establishes that men are qawwamuna (have responsibility) over women. It does not mean that women are incapable of handling their own affairs as though they lack the capacity. It does not mean that women are incapable of assuming leadership roles, whether among women, men and women, or even of nations, as has been assumed.<br /> Rather, it intends to establish the responsibility of men for the protection and maintenance of women in a restricted setting or social context. Biologically, only women can bear the future generations of Muslims. The Qur’an creates a harmonious balance in society by establishing a functional responsibility for males to facilitate this biological function of females. The material responsibility of men in the Qur'an is that they are invested with the responsibility to facilitate this biological function of females. This verse does not give men inherent superiority, but rather establishes mutual responsibility in society.<br /> The word qawwama also means ‘to provide with the means of subsistence’. The notion of qawwam is related to the reason that men spend their property for the support of women. It follows that a man who does not maintain his wife should not be qawwam.2 Responsibility is not, and cannot be interpreted as, superiority. The material responsibility of men mentioned in the Qur’an, that they are invested with the responsibility of spending for women’s support, has corresponding advantages. It is on the grounds of this responsibility that men are given a double share of inheritance under the faraid. However, it should be remembered that the deceased estate’s distribution under the faraid should only take place after the payment of any debts, and of any bequests or legacies under a will (wasiyya).<br /> The Qur’an does not say that “all men are superior to or better than all women”. Nor even that all men are preferred by Allah (swt) over all women. Advantages are explicitly specified in the Qur’an. Men have a certain advantage materially, resulting in certain responsibilities (or vice versa). When the Qur’an says that “some (unspecified gender) are preferred by Allah (swt) over others”, it uses general language which corresponds exactly with the observable reality in creation: some creatures have some advantages over others—even some humans over others. All men do not always have an advantage over all women, nor all women over all men.<br /> The view that a man is superior to a woman because he is physically “stronger” lacks the support of the Qur’an and authentic Sunnah. The divine sources mention “care” and “responsibility” within the family, but not superiority. Muslim men and women are equal in their individual and social responsibilities, being in charge (protectors) of one another and of the whole society (awliyya), as stated in Surah al-Taubah 9:71.<a title="" style="mso-footnote-id: ftn2" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn2" name="_ftnref2">[2]</a><br /> Besides Surah an-Nisa’ 4:34, another verse that is often cited to imply women’s lack of capacity is Surah al-Baqarah 2:282, which states to the effect that:<br /><br />Whenever you take credit for a stated term, set it down in writing. And let a scribe write it down equitably between you .… And call upon two of your men to act as witnesses; and if the two men are not available to you as witnesses, then a man and two women from among you, so that if one of them should make a mistake, the other could remind her .…<br /><br />This verse has been misinterpreted to mean:<br /><br />i) evidence of two women equals the evidence of one male<br />ii) the moral and intellectual incapacity of women.<br /><br />The context of this verse relates to a written loan agreement. The stipulation that two women may be substituted for one male witness does not imply any reflection on woman’s moral or intellectual capabilities. It is obviously due to the fact that (at the time of revelation) women were less familiar with business procedures than men and, therefore, more liable to commit mistakes in this respect.<a title="" style="mso-footnote-id: ftn3" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn3" name="_ftnref3">[3]</a><br /> The unfamiliarity of women at the time of revelation in personally conducting business transactions is demonstrated by the fact that even Khadijah (ra), the wife of the Prophet (saw), left the charge of her business affairs to him. This was the socio-historical context at that time when the verse was revealed. To ensure justice therefore, two women were required for the following purpose: If the female witness errs or forgets, the other is needed, not to give evidence, but to remind her. This is quite acceptable, even today, when women still find the court process intimidating and require another to reassure them and provide moral support. This again corresponds to the observable reality.<br /> It should, in fact, be considered quite remarkable that despite the social constraints at the time of the revelation—inexperience and coercion of women—a woman was nevertheless considered a potential witness. In this modern era, such revolutionary consideration of women’s potential should lead to greater promotion of her contributions to a just and moral social system, and end exploitation of her and others in society.<a title="" style="mso-footnote-id: ftn4" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn4" name="_ftnref4">[4]</a><br /><strong> </strong></div><div align="justify"><strong><br />Hadith</strong></div><strong><div align="justify"><br /></strong>The hadith that is often cited to deprive women of leadership positions is a hadith related by Abu Bakra to the effect that:<br /><br />When the news reached the Prophet (saw) that the Persians had made the daughter of Chosroe their ruler he observed: That a nation can never prosper which has assigned its reign to a woman.<br /><br />For hundreds of years, this hadith has been taken to mean by a majority juristic opinion that a woman cannot be a nation’s leader (khalifah), and as such she should not be allowed to be a judge (which is part of the function of a khalifah). This juristic opinion resulted in the regression of the status and position of women in society, to the extent that Muslim women were unable to equally enjoy the rights that were enjoyed by men. These rights included political rights and political participation, holding higher public offices, becoming witnesses, judges and leaders. Nevertheless, the other opinion which stems from this hadith allows women to be judges, but not leaders or heads of government.<br /> Whatever the traditional interpretation, it must be noted that this hadith is classified as an ahad (isolated) hadith. This means that the narrators of this hadith do not exceed two persons in each generation. A mutawatir hadith, on the other hand, is one that is reported by an indefinite number of people in such a way that precludes the possibility of its being false.<br /> The above hadith was narrated for the first time during the Battle of the Camel in which Aishah (ra) led her forces into Basrah. Her forces (which reportedly included Abu Bakra) were defeated. Many believers died in that battle.<br /><br /> Many modern-day commentators view this hadith as a fabricated hadith. If it had been a genuine hadith of the Prophet (saw), Abu Bakra would have obeyed the injunction by not going out to battle under Aishah’s banner. The other explanation may be that the report was in the nature of a khabar (information).<a title="" style="mso-footnote-id: ftn5" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn5" name="_ftnref5">[5]</a><br /> In the context of the Battle of the Camel, Aishah was in command of the army which included many illustrious companions of the Prophet. None of them objected to her being in command, nor did they desert her for that reason. Even Abu Bakra, the narrator of the above hadith, did not desert her. Had he been convinced that the Prophet had prohibited women from being imam (leader or head) he should have deserted Aishah as soon as he recalled this tradition. How then could it be said that a woman cannot become leader of a government when her leadership was accepted by such eminent companions of the Prophet?<a title="" style="mso-footnote-id: ftn6" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn6" name="_ftnref6">[6]</a><br /> Those who have utilised the above-mentioned hadith for the proposition that a woman should not hold leadership positions have also cited a statement attributed to Aishah as saying:<br /><br />It would be more to my liking had I remained in my house and not gone on the expedition to Basrah.<br /><br />If she made this statement, it could be because she regretted the loss of so many lives, including some of her nearest and dearest, and to the loss of her own prestige, and not necessarily that she was not supposed to lead.<a title="" style="mso-footnote-id: ftn7" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn7" name="_ftnref7">[7]</a><br /> It is a well-known principle in Islamic jurisprudence that an ahad hadith is not a basis for formulating binding rules and it is not necessary to act upon it. Hence, it is strange and illogical that this isolated tradition should have been made the basis for the ruling that a woman cannot become a head of state or be appointed as a judge, a ruling that has such serious implications on society in general as well as on women in particular.<br /> The second hadith relied upon as an impediment to the appointment of women to responsible positions is the tradition which declares women as “naqis al-‘aql wa al-din” (defective or imperfect in reasoning and religion). As stated by those who are well versed in discriminating between authentic and forged traditions, the forgery can in most cases be detected from the subject matter of the tradition. Thus, a hadith cannot be accepted as authentic if:<br /><br />i) it describes what is impossible of occurrence and which is not acceptable to human reason,<br />ii) it is contrary to the Qur’an,<br />iii) it is contrary to historical facts.<br /><br />The former Chief Justice of the Federal Shariat Court of Pakistan, Justice Aftab Hussein, referred to the view of Dr Abdul Hamid Mutawalli, who said that it is very apparent that this tradition is one of the thousands of traditions which were forged and ascribed to the Prophet (saw) falsely, as it contains all the three defects.<a title="" style="mso-footnote-id: ftn8" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn8" name="_ftnref8">[8]</a><br /><br /><br /><br /><strong>Textual Sources on Equality of Men and Women<br /></strong><br /><br /><strong>Qur’anic Verses<br /></strong>Surah an-Nisa’ 4:34 and Surah al-Baqarah 2:282 are frequently cited to allege men’s superiority over women. However, other verses which very clearly state the equality of men and women are seldom highlighted. The verses that demonstrate and emphasise the equality of Muslim men and Muslim women include Surah Ahzab 33:35 and Surah al-Taubah 9:71.<br /> Surah Ahzab 33:35 explicitly addresses men and women without discrimination when it states to the effect that:<br /><br />Verily, for men and women who have surrendered themselves unto God, and believing men and believing women, and truly devout men and truly devout women, and men and women who are true to their word, and men and women who are patient in adversity, and men and women who humble themselves (before God), and men and women who give in charity, and self-denying men and self-denying women, and men and women who are mindful of their chastity, and men and women who remember God unceasingly: for them has God readied forgiveness of sins and a mighty reward.<br /><br />Surah al-Taubah 9:71 states to the effect that:<br /><br />The Believers, men and women, are protectors of one another, they enjoin what is just and forbid what is evil … On them will God pour His mercy.<br /><br />Surah al-Taubah 9:71 is the final verse to be revealed on the male/female relationship. In it, men and women are said to be each other’s awliyya—protectors or protecting friends and guardians. And it also talks about the obligations of both men and women in Islam, including enjoining what is just and forbidding what is evil. It might also be significant that while Surah an-Nisa’ 4:32 mentions “men (rijal)” as being qawwamuna over “women (nisa’)”, Surah al-Taubah 9:71 mentions “believing men (mu’minun)” and “believing women (mu’minat)” as being awliyya over each other. Revealed in 8 Hijrah towards the end of the Prophet’s life, Surah al-Taubah 9:71 sums up the spirit of equality and mutuality that the Qur’an preaches in the relationship between men and women.<br /> To enjoin the right and forbid the wrong is primarily the duty of the State, which is in a position to discharge it effectively. The verse makes women as much protecting friends of men as men are of women. It further orders women to discharge the duty of enjoining good and forbidding wrong which can be discharged effectively by the ‘ulil amr (person in authority) who symbolises the State. The verse paves the way for women to become the repository of State authority, including the authority of the Head of the State.<a title="" style="mso-footnote-id: ftn9" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn9" name="_ftnref9">10</a><br /><br /><strong>Hadith</strong><br />There is a hadith narrated by Sayyidinna Ali (ra) and reported by Ibn ‘Asakir which states to the effect that:<br /><br />One who honours women is himself honorable, and one who insults women is himself lowly.<br /><br />Conflict between Textual Sources and Differing Interpretations<br />The traditions cited against the appointment of women as head of State or in the judiciary are in conflict with the Qur’anic teachings. As stated earlier, it is observed that a hadith is not acceptable if it describes what is impossible to believe, the hadith is in conflict with the Qur’an, and it contradicts the facts of history.<br /><br />The tradition that “women are imperfect in reasoning, in religion” is neither acceptable to reason nor is it in conformity with the Qur’an as well as with present-day society. This tradition has all the three elements of forgery.<a title="" style="mso-footnote-id: ftn10" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn10" name="_ftnref10">11</a> If this tradition is assumed to be true, it would conflict with various injunctions which are there in the Qur’an itself and also with some other traditions. It would also conflict with some of the historical facts in the Prophet’s time and that of the rightly guided Caliphs. If women are defective in reason and religion it would be necessary to restrict their power to dispose of their properties and at least make it subject to the approval and permission of their husbands or guardians. But Islam has acknowledged the absolute competence of women in this respect and has allowed her full rights of disposition over her properties. During the time of the rightful guided Caliphs, the Caliphs sought counsel from women and gave importance to their opinions. How can the human intelligence accept this tradition as authentic when the first person to believe in the Prophet (saw) was a woman, Khadijah (ra) (the Prophet’s first and only wife until her death 25 years after their marriage). How can women be defective in religion when the first martyr (syahidah) to die in the cause of Islam was also a woman, Ummu Amir, the wife of Yasir.<br /> The isolated tradition that a nation cannot prosper with a woman ruler contradicts the teachings of the Qur’an, as illustrated in the verses about Balqis, Queen of Sheba, as well as in the verses which demonstrate equality, particularly Surah al-Taubah 9:71. The determination of what is right and what is wrong is one of the basic duties of the leaders of a state, and here women as well as men, who are protectors of each other, have been enjoined to perform this task. How then can women be excluded from being leaders of the State, especially in a democratic government? It would also appear to conflict with another tradition of the Prophet (saw) narrated by Sayyidinna Ali (ra) which says that one who honours women is himself honoured and one who insults women is himself lowly.<br /><br /><strong>Hadith Criticism</strong></div><div align="justify"><strong></strong><br />Since the hadith reported by Abu Bakra is included in Sahih Bukhari, it is a priori considered unassailable without proof to the contrary, since we are here in scientific terrain.<a title="" style="mso-footnote-id: ftn11" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn11" name="_ftnref11">12</a> In the 17 volumes of the Fath al-bari, al-‘Asqalani does a line-by-line commentary on al-Bukhari. For each hadith of the Sahih, al-‘Asqalani gives us the historical clarification, i.e. the political events that served as a background, a description of the battles, the identity of the conflicting parties, the identity of the transmitters and their opinions, and finally the debates concerning their reliability—everything needed to satisfy the curiosity of the researcher.<a title="" style="mso-footnote-id: ftn12" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn12" name="_ftnref12">[9]</a> Imam Malik never ceased saying, “This religion is a science, so pay attention to those from whom you learn it. I had the good fortune to be born [in Medina] at a time when 70 persons [Companions] who could recite hadith were still alive. They used to go to the mosque and start speaking: The Prophet said so and so. I did not collect any of the hadith that they recounted, not because these people were not trustworthy, but because I saw that they were dealing in matters for which they were not qualified.” He also said that “And finally one should not receive knowledge from a shaykh, even a respected and very pious one, if he has not mastered the learning that he is supposed to transmit” and that “There are some people whom I rejected as narrators of hadith, not because they lied in their role as men of science by recounting false hadith that the Prophet did not say, but just simply because I saw them lying in their relations with people, in their daily relationships that had nothing to do with religion”.<a title="" style="mso-footnote-id: ftn13" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn13" name="_ftnref13">[10]</a><br /> Who was Abu Bakra? He recalled the hadith a quarter of a century after the death of the Prophet (saw), at the time that the Caliph Ali retook Basrah after having defeated Aishah at the Battle of the Camel. At that time Aishah’s position was scarcely enviable, as many of her supporters had fallen in the field of battle. It would seem providential to remember having heard a hadith that intimated an order not to participate in a war if a woman was at the head of the army. Abu Bakra also remembered other hadith just as providential at critical moments. After the assassination of Ali, Mu’awiya could only legitimately claim the caliphate if Hasan, the son of Ali, declared in writing that he renounced his rights. And this he did, under pressure and bargaining that were more or less acknowledged. It was at this moment that Abu Bakra is supposed to have recalled having heard the Prophet say that “Hasan will be the man of reconciliation”. Hasan would have been a baby when the Prophet would have said that! Abu Bakra had a truly astonishing memory for politically opportune hadith which curiously and effectively fitted into the stream of history.<a title="" style="mso-footnote-id: ftn14" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn14" name="_ftnref14">[11]</a> If one follows the principles of Imam Malik for fiqh, Abu Bakra must be rejected as a source of hadith, since one of the biographies of him tells us that he was convicted of, and flogged for, the offence of qadhf (slander for giving false testimony by making an unproven accusation of zina) by the Caliph Umar al-Khattab.<a title="" style="mso-footnote-id: ftn15" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn15" name="_ftnref15">[12]</a><br /><br /><strong>Alternative Interpretation</strong><br />Alternatively, even if the isolated tradition reported by Abu Bakra is to be taken seriously, there is no need to infer from it a blanket rule that prohibits women from holding leadership positions in any form of government. From this point of view, it would be interesting to quote a fatwa (religious opinion) expressed by an eminent theologian from India, Maulana Ashraf Ali Thanavi. When he was asked a question regarding Abu Bakra's hadith, Maulana Thanavi gave the following reply:<br /><br />Governments are of three types. The first type is one which is both personalised (tam) and based on popular sanction ('am). The tam type of government is one in which the ruler rules personally and is not dependent on any other superior's sanction. The second type is one which is absolute and has no popular sanction. The third type of government is one which has popular sanction but is not absolutist. As an example, the first type of government may have a woman as head of state who has personal authority. A woman who heads a small group and wields absolute authority without sharing it with anyone else can exemplify the second category. An example of the third category is one in which the head of state has no authority by herself but is part of a consultative body, the real authority being wielded by the consultative body. If we contemplate on the hadith it becomes obvious that what is implied by it is the first category (i.e., personalised rule of a woman). The reason for pronouncement of this tradition is that the people of Iran had made the daughter of Chosroe their ruler.<br /><br />Maulana Thanavi refers to the story of the Queen of Sheba in the Qur’an and about whose rule it raised no objections. From the words of the Qur’an, "I never decide an affair until you are in my presence" (in Surah al-Naml 27:32), the Maulana concludes that her rule belonged to the third category of government (democratic) and what the Prophet objected to was the rule of the first category.<a title="" style="mso-footnote-id: ftn16" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn16" name="_ftnref16">[13]</a> Even during medival times, it was considered by al- Tabari, that since a judge does not have to lead the army in war, a woman is equally qualified for appointment to judicial office.<a title="" style="mso-footnote-id: ftn17" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn17" name="_ftnref17">[14]</a><br /><br /><br /><strong>Citation of Women in Muslim History<br /></strong><br /><br />There are many historical instances where the Prophet (saw) and the Companions consulted women. This certainly does not support the view that women, just being women, have defects of intelligence. From the accounts of women Companions of the Prophet (saw), they were never confined to their homes. They took part in activities ranging from politics to religion. During the Prophet’s time, women participated in all professions. It was only much later that women came to be confined to the home and people generally began to believe that their main role in life was to bear children and to do housework. We have read about several women who were accomplished in other fields of activity and were most sought after. Many of them led totally independent lives and even married and obtained a divorce whenever they willed. These are some examples of the participation of women throughout history that do not support the view that women are incapable of becoming leaders. These examples are taken from the era of the Prophet (saw) and the Companions, as well as during the Abbasid and Fatimid periods, and during the period of Muslim rule in India.<br /><br />During the time of the Prophet (saw) and the rightly-guided Caliphs:<br /><br />1. It is a well-established historical fact that the Prophet consulted Salma (ra) on the occasion of the treaty of Hudaybiya. One of the terms of the treaty was that the Muslims would not proceed to Mecca for the performance of Umrah in that year. However, the Companions were reluctant to set aside their ihram which they were wearing for the purpose of Umrah. Salma (ra) advised the Prophet to set the example in making the sacrifice and setting aside the ihram. The Companions followed suit.<br /><br />2. Women participated freely in the affairs of war. For instance, Muslim women, including the Prophet’s wives themselves, were actively helping the wounded in the battle of Uhud. Some of the women even participated in the actual combat.<br /><br />3. In Sunan Abu Dawud, it is reported that the Prophet (saw) appointed Umm Waraqah to be the imam to lead the prayers of her household, while the muezzin was an elderly man. This hadith is said to have a stronger isnad (chain of transmission) than another contradictory hadith, reported in Sunan ibn Majah, that a woman cannot be imam when there are men in the congregation.<a title="" style="mso-footnote-id: ftn18" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn18" name="_ftnref18">19</a><br /><br />4. Umar, one of the rightly-guided Caliphs, was corrected by a woman on the value of the mahr (mas kahwin) when he wanted to fix the mahr lower. Umar had to acknowledge her opinion as correct.<br /><br />5. Aishah (ra) has been known to have corrected Abu Hurairah in respect of traditions which were in conflict with the Qur'an. She was consulted on her knowledge of the Sunnah by the believers. Imam Zarkashi (born in 745 Hijrah), one of the greatest scholars of the Shafi’i school in his time, devoted a book dedicated to Aishah’s particular contribution in this field, entitled “Collection of Aishah’s Corrections to the Statements of the Companions” (Al-‘irada fi ma istadrakathu ‘A’isha ‘ala al-sahaba).<a title="" style="mso-footnote-id: ftn19" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn19" name="_ftnref19">[15]</a><br /><br />6. When the Qur'an was first compiled, it was entrusted to the custody of Hafsa (ra), daughter of Umar al-Khattab and wife of the Prophet. She remained the trustee from the time of Abu Bakar’s caliphate until the reign of Uthman. The compilation was taken from her and copies made and distributed to various cities for the correction of compilations there.<br /><br />7. Umar appointed Shifa binti Abdullah as an inspectress of markets.<br /><br />8. During the election of Uthman as the third Caliph, Abdul Rahman ibn Auf, who was put in charge of the election, ensured that women as well as men participated in the election.<a title="" style="mso-footnote-id: ftn20" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn20" name="_ftnref20">[16]</a><br /><br />9. Khansa’, Safiyah, ‘Atikah, Hind bint Harith, Kabshah bint Rafi and several others were known for their excellence in the sphere of poetry. Khansa’ published a collection of poetry.<br /><br />10.Many of the Prophet's women Companions were engaged in industry, commerce, agriculture, calligraphy and other fields.<br /><br />11.Apart from Aishah, Umm Salma, Umm 'Atiyyah, Asma' bint Abu Bakr, Umm Hani and Fatima bint Qays also narrated a number of hadith.<br /><br />12. Rafidah Asiamiyah, Umm Muta, 'Umm Kabsha and several others were experts in medicine and surgery and Rafidah had her nursing home next to the mosque of the Prophet (saw).<br /><br />During the Abbasid period, the Fatimid period and the period of Muslim rule in India:<br /><br />1. During the Abbasid period many women wielded great influence in state affairs. Zubaydah, wife of Caliph Harun al-Rashid, a very intelligent woman, used to advise her husband on political and administrative matters.<br /><br />2. Women in the high circles of that early period achieved distinction and exercised influence in state affairs. These women included al-Khayzuran, al-Mahdi's wife and al-Rashid's mother, 'Ulayyah, daughter of al-Mahdi, Zubaydah, al-Rashid's wife and al-Amin's mother; and Buran, al-Ma'mun's wife.<br /><br />3. There were instances of Arab maidens going to war and commanding troops, composing poetry and competing with men in literary pursuits or enlivening society with their wit, musical talent and vocal accomplishments.<br /><br />4. Hurrah Malikah Arwa' bint Ahmad headed the administration of the province of Yemen on behalf of the Fatimid Caliphs of Egypt. Three of the Fatimid Caliphs, Mustansir, Must' ali and Amir, reposed faith in her and gave her a free hand to govern the Yemen. She was held in high esteem by all three. The last of the three Caliphs, Amir, even appointed her Hujjah (the highest religious office under the Fatimid hierarchy). It speaks volumes for the ability of Hurrah Malikah (malikah literally means ruler or empress) that she won the distinction of being a governor of a province as well as rising to the office of Hujjah. After the assassination of Amir it was she who successfully took charge of the Fatimid Da’wah (mission) and became ruler of the Yemen.<br /><br />5. In India, stories of such outstanding Muslim women as Raziyah Sultana, Chand Bibi and Nurjahan are well known. The ability of these outstanding women to govern and administer has been recognised by all historians and the courage of these women, who came to the fore despite severe restrictions and strong prejudices in society, and their extraordinary talents has won them many plaudits.<a title="" style="mso-footnote-id: ftn21" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn21" name="_ftnref21">[17]</a><br /><br />Citation of Women in the Qur’an<br />The Qur’an itself has a special category of women who performed unique functions from the perspective of the Qur’an and the perspective of humanity. They are:<br /><br />1. Hawa, wife of Adam (as) (in Surah al-Baqarah 2:35, Surah an-Nisa’ 4:1, Surah al-A’raf 7:19–23).<br /><br />2. Maryam, mother of Isa (as) (in Surah al-Imran 3:36 & 37, Surah Maryam 19:16–34, Surah al-Tahrim 66:12).<br /><br />3. Hannah, woman of Imaran and mother of Maryam (in Surah al-Imran 3:35).<br /><br />4. Asiyah, adoptive mother of Musa (as) and wife of Pharoah (in Surah al-Qasas 28:9, Surah al-Tahrim 66:11).<br /><br />5. Umm Musa, the birth mother of Musa (as) (in Surah Ta Ha 20:38–40, Surah al-Qasas 28:7 & 10–13).<br /><br />6. Balqis, Queen of Sheba (in Surah al-Naml 27:23–44).<br /><br />The Qur’an classifies Maryam as “one of the qanitin” (Surah 66:12) using the masculine plural form of the word that indicates one devout to Allah. There is no reason not to use the feminine plural form (qanitat)—except to emphasise that the significance of Maryam’s example is for all who believe, whether male or female. Her virtue was not confined by gender.<a title="" style="mso-footnote-id: ftn22" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn22" name="_ftnref22">[18]</a><br /> Umm Musa received wahy, that is divine communication from Allah (Surah 28:7). Thus it demonstrates explicitly that women too have been recipients of wahy.<a title="" style="mso-footnote-id: ftn23" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn23" name="_ftnref23">[19]</a><br /> Balqis, Queen of Sheba, ruled over a nation. The Qur’an never uses any term, subtle or direct, that implies that this position was inappropriate for her, or any other woman. On the contrary, the Qur’anic story of Balqis celebrates both her political and religious practices.<a title="" style="mso-footnote-id: ftn24" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn24" name="_ftnref24">[20]</a><br /> Balqis’s qualities as a good leader were not measured by gender but by:<br /><br />i) her capacity to fulfil the requirements of the office;<br />ii) her political skills;<br />iii) the purity of her faith;<br />iv) her independent judgment.<br /><br /><br /><strong>Socio-historical Circumstances and Female Participation</strong><br /><br /><br /><strong>Comparisons with Western Civilisation</strong><br /><br />There is a popular misconception that the idea of women’s rights is based on Western laws and civilisation, and Muslim advocates of women’s rights are often accused of being Westernised or influenced by the West. Yet it is the original Islamic teachings which upgraded the status of women and rescued them from the oppression and injustice suffered by women in pre-Islamic Arabia and various other historical civilisations.<br /> Unlike the position under Islamic law which has always acknowledged women’s property rights, the property rights of women were limited in most Western legal systems, and reforms in favour of women only began to take place in the latter half of the 19th century. For instance, under the common law of England, “the very being or legal existence of the woman was suspended during the marriage, or at least incorporated and consolidated into that of the husband, under whose wing, protection or cover, she performed everything”.<a title="" style="mso-footnote-id: ftn25" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn25" name="_ftnref25">2</a>6 A wife had no capacity to hold property in her own name; under common law everything she possessed became her husband’s after her marriage. It was observed in 1869 that:<br /><br />By the old law of England, the husband was called the lord of the wife, he was literally regarded as her sovereign … the wife was the actual bondservant of her husband …. She can acquire no property but by him; the instant it becomes hers, even if by inheritance, it becomes ipso facto his.<a title="" style="mso-footnote-id: ftn26" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn26" name="_ftnref26">27</a><br /><br />The Act of Parliament which began to alter the common law position in order to allow married woman to own property was enacted in 1882 (the Married Women’s Property Act 1882). A married woman was also denied direct access to the law courts as she was incapable of suing or being sued in her own name. She was classed together with lunatics and infants: just as a lunatic can only sue or be sued through his guardian and an infant can only sue or be sued through his father or guardian as next friend, a married woman could only sue or be sued through her husband. Law reform through Parliament in the 20th century altered the common law position, and the reforming statutes, such as the Married Women and Tortfeasers Act 1935, declared her to be capable of suing or being sued in tort or in contract or otherwise.<br /><br /><strong>Female Participation in Early Muslim Civilisation<br /></strong>Among the first generation of Muslims, women were involved in the transmission of Prophetic reports as well as the development of legal doctrine. The most prominent of these women was Aishah (ra). The fact that Aishah (ra) was a wife of the Prophet (saw) gave her privileged status as a transmitter of religious doctrine. It was her own qualities as an individual, however, that afforded her the authority to interpret law. Female participation in the production and reproduction of the religious sciences did not cease with the demise of the first generation of Muslims. Evidence of female participation in the public transmission of the hadith can be found in many diplomas (ijazas) containing women’s names and in the manuscripts that mention women as teachers and as students. There is some evidence that women also participated in the more speculative branches of the religious sciences, such as positive law and speculative legal philosophy. Al-Hattab, a North African jurist of the 16th century CE, mentions the names of his teachers, his teachers’ teachers, and the chain of authorities (isnad) that linked him to the authors of the various books that he had studied in his legal career. Two women appear in this chain of authorities, Zaynab bint al-Kamal al-Maqdisiyya al-Musnida and Umm al-Hasan Fatima bint Khalil al-Katani (or al-Kinani).<a title="" style="mso-footnote-id: ftn27" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn27" name="_ftnref27">28</a><br /> This fact of women’s recognised participation as intellectuals created awareness of the contradiction between the epistemological equality women enjoyed in the production and transmission of knowledge and their marginalised position in political contexts, whether as a witness or as a judge in a court of law. It also lessened the plausibility of any argument that sought to ground discrimination in the nature of the female. There are arguments in medieval Islamic legal discourse that defend the gender-based distinction against women in the political contexts by ultimately locating the source of this discrimination not within the woman, but rather in specific social circumstances and the role that women played within those social circumstances.<a title="" style="mso-footnote-id: ftn28" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn28" name="_ftnref28">29</a><br /> A witness’s testimony and a judge’s verdict are both political because the consequences of each are immediate, tangible and binding.<a title="" style="mso-footnote-id: ftn29" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn29" name="_ftnref29">30</a> Al-Qarafi’s argument noted the difficulty courts have in enforcing the law. This institutional argument is compounded by the fact that men (including himself) in his 13th century CE Egyptian society viewed women as being generally inferior to men. Subsequently, there is a greater likelihood that the losing party will not respect the court’s decision. Al-Qarafi’s second argument, that women are inherently deficient in reason and religion, is described as weak by Ibn al-Shatt (d.1323 CE), because if one accepts this argument, this deficiency must also be present when a woman acts as a narrator of hadith.<a title="" style="mso-footnote-id: ftn30" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn30" name="_ftnref30">[21]</a> However, women are recognised as narrators of hadith, and also as mufti.<br /> It is therefore possible to extend this argument by saying that if there is a society in which men would respect the decisions of the court and comply with court verdicts regardless of the gender of the witnesses or the judges, there is then no reason to exclude qualified women from being appointed as judges.<br /><br /><strong>Women as Mufti and Qadhi<br /></strong>Interpretation of revelation was free of gender restrictions. A woman’s legal opinion (fatwa) was just as valid and morally binding as the legal opinion of a man. Thus a woman could legitimately be a mufti, a legal expert whose task it was to communicate legal rules to non-specialists including, at times, judges and other holders of political power. There was complete agreement among Sunni jurists that women could be mufti. It was as a result of the law’s acceptance of women as mufti, moreover, that al-Tabari was led to argue that a woman could be a judge in all areas of the law.<a title="" style="mso-footnote-id: ftn31" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn31" name="_ftnref31">[22]</a><br /> There are also a number of historical instances about the exercise of jurisdiction of qadhi by women without any objection by the ulama’ of that age. The oldest example is of the mother of Muqtadar Billah who presided at the High Court of Appeal.<a title="" style="mso-footnote-id: ftn32" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn32" name="_ftnref32">[23]</a><br /><br /><br /><strong>Appointment of Women Judges in Modern Times</strong><br /><br /><strong><br />The Pakistan Case</strong><br />In Ansar Burney v. Federation of Pakistan,<a title="" style="mso-footnote-id: ftn33" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn33" name="_ftnref33">[24]</a> a case decided by the Federal Shariat Court of Pakistan, a petition was filed to challenge the appointment of women as magistrates. The grounds opposing their appointment were:<br /><br />1. They discharge their functions as judges without observing purdah, which is a clear violation of the injunctions of Islam.<br /><br />2. During the period of the Holy Prophet and his rightful companions, the duties of judgeship were never entrusted to females since it appears to be a violation of the injunctions in Islam.<br /><br />3. According to Muslim law, the evidence of a woman is half that of a man and her share in inheritance is equal to half that of her brother. The judgment of two women can only be equivalent to that of a male.<br /><br />4. Women do not fulfil the qualifications of a judge according to established principles of Muslim jurisprudence.<br /><br /><strong>The Court dismissed the petition on the following grounds:</strong><br /><br />1. There is no law or custom or usage having the force of law for or against the seclusion of women. The court is not called upon to go into the question of whether Islam allows complete seclusion or partial seclusion or whether a woman shall appear in public, veiled or unveiled.<br /><br />2. The argument of counsel for the petitioner that since the evidence of a woman is half that of a man and her share in inheritance is half that of her brother, there should be at least two female judges to decide a case is impossible to accept. If such a concept is given effect to, it will follow that no male judge sitting alone can decide a civil or criminal case. According to fiqh, in cases other than that of zina in which four eye-witnesses are required to prove the offence, at least two male witnesses must prove disputes of property or criminal cases in hudud and qisas. If the argument of counsel is taken to its logical conclusion, it should follow that the number of judges to decide a particular case should correspond to the number of witnesses required to prove it.<br /><br />3. The share of inheritance to a male is in proportion to his responsibilities and not due to any superiority over the female.<br /><br />4. Similarly, it is not a ground for excluding women from appointment as judges that the Holy Prophet or his four successive Caliphs did not appoint any woman as such since the rule is that what is not prohibited in the Qur’an and Sunnah is permitted, and the burden of proof about anything prohibited is on the person who claims it to be so.<br /><br />5. It is not denied that there is no specific and direct injunction in the Qur’an and Sunnah of the Holy Prophet concerning the matter. There are only the conflicting opinions of the jurists. (The court then dealt extensively with these opinions and historic examples of women in Muslim history.)<br /><br />6. There are certain injunctions in the Qur’an which, like other injunctions on good conduct, discharge of duties, reward and punishment, are common to both men and women. These are injunctions regarding the duty of all Muslims to be just and do justice (Surah an-Nisa’ 4;58, Surah al-Ma’idah 5:42, Surah al-Hadid 57:25).<br /><br />7. The words “adl’ or “qist” in these sura are used in a much wider sense and each Muslim, whether male or female, is bound to be just and equitable in his dealings with his spouse, parents, children, neighbours, relatives, friends, fellow Muslims and all others. The concept of justice in deciding disputes between the parties or in dealing with criminal cases is only a part of adl or qist. The verses Surah 4:58 and 5:42 clearly envisage determination of disputes or litigation. There is no distinction in this connection between man and woman.<br /><br />8. In view of this and in the absence of any prohibition in the Qur’an or hadith about the judgeship of woman or any restriction limiting the function of deciding disputes to men only, the generality of these verses cannot be cut down.<br /><br />9. From whatever angle, there appears to be no merit in the objection raised by the petitioner against the appointment of women to judicial offices.<br /><br /><strong> Indonesian Experience</strong> <br />1. The hadith related by Abu Bakra is stated in the negative—“that a nation can never prosper …” is not a direct prohibition. This hadith is interpreted as not prohibiting the appointment of women as leaders or as judges.<br /><br />2. That the appointments are on matters other than hudud and qisas (that is, accepting the Hanafi approach).<br /><br />3. That both men and women are enjoined to do good and prevent evil in Surah al-Imran 3:104:<br /><br />and that there might grow out of you a community (of people) who invite unto all that is good, and enjoin the doing of what is right and forbid the doing of what is wrong …<br /><br />4. That it is inconceivable that all women are incapacitated morally and intellectually. The Prophet (saw) himself acknowledged the intelligence of Aishah (ra), his wife. The Prophet (saw) stated that half of knowledge is in her hands. Surah al-Imran 3:190 & 191 states that “those who reflect” are those who “remember Allah when they (men and women) stand, and when they (men and women) sit, and when they (men an women) lie down to sleep”. Thus the Qur’an has not discriminated men and women in “those who reflect (or think)”.<br /><br />5. That the interaction of women and men in public does not necessarily bring about a corruption of morality (fitnah). One of the necessary qualifications of a judge is integrity. If the appearance of a woman litigant does not bring about a corruption of morals of the male judge, it would follow that the appearance of male litigants will not bring about the corruption of the female judge. Surah an-Nahl 16:97 states:<br /><br />As for anyone—be it man or woman—who does righteous deeds, and is a believer withal … We shall grant unto these their reward in accordance with the best that they ever did.<br /><br />6. The fact that the rightly guided Caliphs did not have women appointees as judges does not mean that there exists a prohibition. There is no clear nass in the Qur’an and Sunnah to prohibit such appointments. The duty of arbitration and settling disputes is a matter enjoined by the Qur’an and Sunnah. The Qur’an has left the decision on appointing the arbiters or judges to humans who can fulfil the requirement of the task of judging.<a title="" style="mso-footnote-id: ftn34" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn34" name="_ftnref34">[25]</a><br /><br /><strong>A Comparison between Pakistan and Indonesia</strong><br />It might appear that while the Pakistan decision allows women judges to hear all cases under the Syariah, the Indonesian argument suggests a limitation to family cases. It should, however, be observed that the Indonesian appointees (male and female) in the Syariah Court in Indonesia are only for family cases under the Marriage Law of 1974. The argument that the appointments are on matters other than hudud and qisas is thus a reflection of the actual situation arising in Indonesia.<br /> It is interesting to note that both the Pakistan decision and the Indonesian argument cite Surah al-Taubah 9:71:<br /><br />The Believers, men and women, are protectors of one another.<br /><br />Revealed in 8 Hijrah towards the end of the Prophet’s life, this verse sums up the Islamic way of life within a relationship of women and men as each other’s protectors and friends. It sums up the spirit of equality and mutuality of men and women.<br /><br /><strong><br />Conclusion</strong><br /><br /><br />There is no prohibition in the Qur’an against the appointment of women to the office of judgeship. The well-known principle that lawfulness is inherent in everything unless there be reason for its prohibition should therefore determine the question. Juristic opinion is not the whole of Islam. Juristic opinion is an interpretation of the textual sources of the Qur’an and Sunnah as understood in a particular historical context.<br /><br />Once it can be understood that (juristic opinion or historical Syariah is a construction by founding jurists), it should become possible to think about reconstructing certain aspects of (historical) Syariah, provided that such reconstruction is based on the same fundamental (revealed) sources of Islam and is fully consistent with its essential moral and religious precepts.<a title="" style="mso-footnote-id: ftn35" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftn35" name="_ftnref35">[26]</a><br /><br />With regard to the appointment of women judges, the following approaches may be taken against the jumhur opinion that women cannot be appointed to a judicial office:<br /><br />1. By adopting the Hanafi opinion that women can be appointed as judges in family law cases. In any case, in Malaysia, as in Indonesia, the Syariah Courts deal mainly with family law cases.<br /><br />2. By adopting the opinion of al-Tabari and Ibn Hazm that women can be appointed as judges in all cases as long as the woman appointed fulfils the requirements for the position. This was a very radical view in those medieval times, but should be acceptable and logical in these modern times.<br /><br />3. By rethinking the paradigm, involving a transformation or reconstruction of the position of men and women in society generally, their participation in public life as well as the qualifications for appointment to judicial office in the Syariah Courts.<br /><br />The sad situation of women in many contemporary Muslim societies, which contradicts the teachings of Islam, is a concrete fact that cannot be denied. Surah ar-Rad 13:11 reminds us:<br /><br />Allah does not change the situation of a people until they change it themselves.<br /><br />This is a recurring theme in the Qur’an, as can be seen also from Surah al-Anfal 8:53.<br /> Muslims should be reminded that the subordination of women based on the view that women are inferior to men was not an Islamic viewpoint, but a reflection of the prevailing opinions in various medieval societies and cultures, originating in various pre-Islamic civilisations, including the highly feudalised societies of the Byzantine and Persian empires as well as the Greek and Roman civilisations. The Jewish and Christian influences have also led many Muslims to believe in the Biblical version that God created woman from man’s rib, and woman is therefore, in her origin, derivative and secondary. From the teachings of the Qur’an, it is the Muslims who should have led the rest of the world in an enlightened reconstruction of the status of men and women in their relations towards each other and their participation in society within the ethical and Islamic way of life.<br /><br /><br /><br />Bibliography<br /><br /> Abbott, Nabia (1942), Aishah: The Beloved of Muhammad. Chicago: University of Chicago Press, reprinted Al Saqi 1985.<br />An-Naim, Abdullahi (1990), Toward an Islamic Reformation: Civil Liberties, Human Rights and International Law, New York: Syracuse University Press.<br />Asad, Muhammad (1980), The Message of the Qur’an, Gibraltar: Dar Al-Andalus.<br />Blackstone (1965), Blackstone's Commentaries on the Laws of England, Oxford: Clarendon Press.<br />Engineer, Asghar Ali (1992), The Rights of Women in Islam, Kuala Lumpur: IBS Buku Sdn Bhd.<br />Fadel, Mohammad (1997), “Two Women, One Man: Knowledge, Power, and Gender in Medieval Sunni Legal Thought”, Int. J. Middle East Studies 29: 191.<br />Fathi Osman (1996), Muslim Women in the Family and the Society, Reprint, Kuala Lumpur: SIS Forum (Malaysia) Berhad.<br />Hamidullah, Muhammad (1988), The Prophet Establishing a State and His Sucession, Islamabad: Pakistan Hijra Council.<br />Hussein, Aftab (1991), Status of Women in Islam, Lahore: Law Publishing Company.<br />Manshur, Faizah (1987), “Kedudukan Hakim Wanita dan Peranannya di Linkungan Peradilan Agama”, paper prepared for discussion at a special meeting of Surakarta Women Judges in Yogyakarta.<br />Mernissi, Fatima (1991), Women and Islam: an Historical & Theological Enquiry, Oxford: Basil Blackwell.<br />Mill, John Stuart (1869), “The Subjection of Women”, in Essays on Equality, Law and Education (Collected Works), Reprinted. Toronto: University of Toronto Press, 1984<br />Muhammad, KH Hussein (2001), Fiqh Perempuan: Refleksi Kiai atas Wacana Agama dan Gender, Yogyakarta: LKiS.<br />Salbiah Ahmad (1991), “The Judiciary and the Appointment of Women Judges in the Syariah Courts of Malaysia”, presented for Unit Pengajian Wanita dan Sumber Manusia, Pusat Pengajian Sains Kemasyarakatan, Universiti Sains Malaysia, Penang, 1 October 1991.<br />Wadud, Amina (1999), Qur’an and Woman, Kuala Lumpur: Oxford University Press.<br /><br /><br /><a title="" style="mso-footnote-id: ftn1" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref1" name="_ftn1">[1]</a> This paper is partly based on Salbiah Ahmad (1991), “The Judiciary and the Appointment of Women Judges in the Syariah Courts of Malaysia”, presented for Unit Pengajian Wanita dan Sumber Manusia, Pusat Pengajian Sains Kemasyarakatan, Universiti Sains Malaysia, Penang, 1 October 1991.<br /><a title="" style="mso-footnote-id: ftn2" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref2" name="_ftn2">[2]</a> Fathi Osman (1996), p. 48.<br /> <a title="" style="mso-footnote-id: ftn3" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref3" name="_ftn3">[3]</a> Muhammad Asad (1980), commentary on Surah 2:282<br /><a title="" style="mso-footnote-id: ftn4" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref4" name="_ftn4">[4]</a> Amina Wadud (1999), p. 86.<br /><a title="" style="mso-footnote-id: ftn5" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref5" name="_ftn5">[5]</a> Aftab Hussein (1991), p. 220.<br /><a title="" style="mso-footnote-id: ftn6" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref6" name="_ftn6">[6]</a> Asghar Ali Engineer (1992), p. 77.<br /><a title="" style="mso-footnote-id: ftn7" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref7" name="_ftn7">[7]</a> Nabia Abbott (1942), p. 173.<br /><a title="" style="mso-footnote-id: ftn8" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref8" name="_ftn8">[8]</a> Aftab Hussein (1991), p. 221.<br /><a title="" style="mso-footnote-id: ftn9" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref9" name="_ftn9">10</a> Op. cit., p. 228.<br /><a title="" style="mso-footnote-id: ftn10" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref10" name="_ftn10">11</a> Op. cit., p. 221, 222.<br /><a title="" style="mso-footnote-id: ftn11" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref11" name="_ftn11">12</a> Fatima Mernissi, p. 49.<br /><a title="" style="mso-footnote-id: ftn12" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref12" name="_ftn12">[9]</a> Op. cit., p. 50<br /><a title="" style="mso-footnote-id: ftn13" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref13" name="_ftn13">[10]</a> Op. cit., p. 59, 60.<br /><a title="" style="mso-footnote-id: ftn14" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref14" name="_ftn14">[11]</a> Op. cit., pp. 53, 58.<br /><a title="" style="mso-footnote-id: ftn15" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref15" name="_ftn15">[12]</a> Op. cit., pp. 60, 61.<br /><a title="" style="mso-footnote-id: ftn16" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref16" name="_ftn16">[13]</a> Referred to in Asghar Ali (1992), pp. 77–79.<br /><a title="" style="mso-footnote-id: ftn17" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref17" name="_ftn17">[14]</a> Referred to in Mohammad Hashim Kamali, Freedom, Equality and Justice in Islam (1999), p.146.<br /><a title="" style="mso-footnote-id: ftn18" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref18" name="_ftn18">19</a> Discussed in Hussein Muhammad, pp. 29–38.<br /><a title="" style="mso-footnote-id: ftn19" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref19" name="_ftn19">[15]</a> Referred to in Fatima Mernissi, p. 77.<br /><a title="" style="mso-footnote-id: ftn20" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref20" name="_ftn20">[16]</a> Ibn Kathir, al Bidaya wa an Nihaya, referred to in Muhammad Hamidullah (1988), p. 124.<br /><a title="" style="mso-footnote-id: ftn21" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref21" name="_ftn21">[17]</a> Asghar Ali (1992), pp. 81, 82.<br /><a title="" style="mso-footnote-id: ftn22" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref22" name="_ftn22">[18]</a> Amina Wadud (1999), p. 40.<br /><a title="" style="mso-footnote-id: ftn23" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref23" name="_ftn23">[19]</a> Ibid.<br /><a title="" style="mso-footnote-id: ftn24" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref24" name="_ftn24">[20]</a> Ibid.<br /><a title="" style="mso-footnote-id: ftn25" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref25" name="_ftn25">26</a> Blackstone’s Commentaries on the Laws of England.<br /><a title="" style="mso-footnote-id: ftn26" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref26" name="_ftn26">27</a> Mill, John Stuart (1869).<br /><a title="" style="mso-footnote-id: ftn27" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref27" name="_ftn27">28</a> Mohammad Fadel (1997), p. 191.<br /><a title="" style="mso-footnote-id: ftn28" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref28" name="_ftn28">29</a> Ibid.<br /><a title="" style="mso-footnote-id: ftn29" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref29" name="_ftn29">30</a> Op. cit., p. 188.<br /><a title="" style="mso-footnote-id: ftn30" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref30" name="_ftn30">[21]</a> Op. cit., p. 192.<br /><a title="" style="mso-footnote-id: ftn31" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref31" name="_ftn31">[22]</a> Op. cit., pp. 189, 190, 200.<br /><a title="" style="mso-footnote-id: ftn32" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref32" name="_ftn32">[23]</a> Tarikh al Khulafa by Sayuti, cited in Aftab Hussein (1991), p. 229.<br /><a title="" style="mso-footnote-id: ftn33" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref33" name="_ftn33">[24]</a> PLD (1983) FSC 73.<br /><br /><a title="" style="mso-footnote-id: ftn34" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref34" name="_ftn34">[25]</a> Faizah Manshur (1987).<br /><a title="" style="mso-footnote-id: ftn35" href="http://www.blogger.com/post-create.g?blogID=4806358166501802944#_ftnref35" name="_ftn35">[26]</a> Abdullahi An-Naim (1990), p. xiv.</div>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com12tag:blogger.com,1999:blog-4806358166501802944.post-71588678601075347212007-06-14T11:33:00.000+12:002007-06-14T11:57:55.419+12:00The Secret - Laws of Attraction<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfXfH3lFynUl5qBzmASnk_-8c9l5ugThYmFOD8aSg4OeL6ukmIghSVacXyeG84qj9_cg3pRhOpH7oa2mt6-n4kraR79fyVfVCQyFMgqvkn_2Ph1NDur9F30Vx93kzzDFDXSM3c9rm_2QM/s1600-h/secret_blog_title.jpg"><img id="BLOGGER_PHOTO_ID_5075697139638451074" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; CURSOR: hand" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfXfH3lFynUl5qBzmASnk_-8c9l5ugThYmFOD8aSg4OeL6ukmIghSVacXyeG84qj9_cg3pRhOpH7oa2mt6-n4kraR79fyVfVCQyFMgqvkn_2Ph1NDur9F30Vx93kzzDFDXSM3c9rm_2QM/s320/secret_blog_title.jpg" border="0" /></a><br /><br /><p align="left"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjFqoCEpDTIiAVsUlGmoTfjwoYdv6GY3FHrMO2ES3r996z4zEJinXDWbm1tbTMmXV3zHOY53P9rz6MaxtZ27A2Mlu-p-n2Q5kmLa0gK6VwH82FS5gMP_hcLolLAl44-Tz0v08b-3VvzdjA/s1600-h/secret_blog_title.jpg"></a></p>I came by <a href="http://www.what-is-the-secret.com/">THE SECRET </a>during one of my online class forum discussion, on ethics. Since then I have seen the whole movie and the take of different people on it. I still don't exactly know where my stand is! I would like to hear from people who have seen the movie and anybody else who has something to say!<br /><br />For those who have not seen anything about the secret, here is their trailer<br /><br /><object height="350" width="425"><param name="movie" value="http://www.youtube.com/v/o2MqciSMOmk"><param name="wmode" value="transparent"><embed src="http://www.youtube.com/v/o2MqciSMOmk" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /><br /><a href="http://www.youtube.com/watch?v=zn4EXAETBhA">Here</a> is a nice debate<br /><br />Below is a comedic take on it. :)<br /><br /><object height="350" width="425"><param name="movie" value="http://www.youtube.com/v/Et_jG58qg1k"><param name="wmode" value="transparent"><embed src="http://www.youtube.com/v/Et_jG58qg1k" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /><br />Hope you make up your own mind and take time to share it with ME!<br /><br />IF you have time, here is their visualisation tool! (This woudn't make much sense if you haven't see the movie I guess)<br /><br /><object height="350" width="425"><param name="movie" value="http://www.youtube.com/v/phL0RLKL8bc"><param name="wmode" value="transparent"><embed src="http://www.youtube.com/v/phL0RLKL8bc" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com8tag:blogger.com,1999:blog-4806358166501802944.post-19376412801435843242007-06-12T10:45:00.000+12:002007-06-12T11:30:44.131+12:00Top 10 Reasons why Maldives want Drug Addicts in Prison<div align="center"><br /></div><p align="justify"><span style="color:#33cc00;"><strong>10. Partisan Politics</strong> - We are against anything that any other political party(or not) is for</span></p><div align="justify"><br /></div><p align="justify"><span style="color:#33cc00;">09. ..We have a law on drugs, we have a center, so everything is going smooth why change?</span></p><div align="justify"><br /></div><p align="justify"><span style="color:#33cc00;"><strong>08. Gym Coach Mentality</strong> - The only solution is 'getting tough', treatment isn't tough enough</span></p><div align="justify"><br /></div><p align="justify"><span style="color:#33cc00;">07. Think of how many MDP/opposition members woudn't be in Prison</span></p><div align="justify"><br /></div><p align="justify"><span style="color:#33cc00;">06. <strong>Rehabilitation costs too much</strong> - and think of all the Rich elite who need MORE money!</span></p><div align="justify"><br /></div><p align="justify"><span style="color:#33cc00;">05. <strong>More partison politics</strong> - We the government cannot afford to be seen as soft on drugs</span></p><div align="justify"><br /></div><p align="justify"><span style="color:#33cc00;">04. <strong>Competitive Zeal</strong> - we are number one at arresting people for drug offences in the region</span></p><div align="justify"><br /></div><p align="justify"><span style="color:#33cc00;">03. <strong>Tolerance is bad</strong> - We should be serious about punishment because we are becoming too tolerant folks</span></p><div align="justify"><br /></div><p align="justify"><span style="color:#33cc00;">02. <strong>War Mentality</strong> - If we stop sending them to prison now, then the addicts would have won.<br /></p></span><div align="justify"><br /></div><p align="justify"><span style="color:#ffff00;"><strong>And the number one reason<br /></p></strong></span><div align="justify"><br /></div><p align="justify"><strong><span style="font-size:130%;color:#ff0000;">01. The compassionate Maldivian Public - Let them rot in Jail! they are filth, we should kill them<br /></p></span></strong><div align="center"><br /></div><p align="center"><strong></strong></p><img id="BLOGGER_PHOTO_ID_5074950034372279138" style="DISPLAY: block; MARGIN: 0px auto 10px; CURSOR: hand; TEXT-ALIGN: center" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjmAcfryMK53ZiQUCTs-kuUeO4UVN4sE1oxnAEnpnMqBIS__MzSAHaIqp9OQv4vutzL-zq8ZQziLtbX8j39JXwFwqN-zkoJXXzbLXKSGYVUITyFoiURnBFheyytNFagUoIFOMam22C7SN0/s320/latuff_drugs.gif" border="0" /> <p align="center"><strong>Ah, to be a Maldivian</strong></p>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com15tag:blogger.com,1999:blog-4806358166501802944.post-1560176171864257222007-06-11T21:12:00.000+12:002007-06-12T08:59:18.201+12:00Drug Rehabilitation: Prohibition VS Harm Reduction?With the adherence to the UN conventions, the Maldives adopted the prohibitionist stance promoted by countries such as the United States. The prohibitionist stance fitted with the Islamic Shari’a, and as a result, no effort was done to look for other alternatives. At the time of the UN conventions. Although substance abuse was reported (UNDCP, 2000) it was not classified as a problem by the Maldivian government at that time. When the ‘drug problem’ did start emerging in the late 1980’s the law was amended in 1995 to incorporate a drug rehabilitation service. This move showed that the Maldives no longer strictly adhered to the prohibitionist stance. Rather we started moving away to provide treatment to users. This amendment did still however, retain the prohibitionist language of users being labelled as criminals and had harsher sentences for ‘traders/dealers’. The law at that stage did allow a one time chance for rehabilitation, and if there was a relapse on the part of the client, no more opportunities were given. A later amendment to the law provided the substance abuser with two more opportunities for rehabilitation for convicted substance abusers and also the unique opportunity to enter rehabilitation without having a police record (the opportunity to volunteer). The alarming increase in the substance abusing population (FASHAN et al., 2003) has raised a need for research on culturally acceptable options that would not conflict with the Islamic Shari’a. It is understandable why local researchers would hesitate to suggest harm reduction strategies or methods as a solution to the substance abuse problem. It is perceived that harm reduction methods would be in direct conflict with Shari’a. That is implementing harm reduction strategies would probably mean accepting substance abuse as not a legal problem and there is the belief that this would enhance the belief that substance abuse is not prohibited in Shari’a.<br />Substance abuse is a problem in other Islamic countries as well. The major categories of the substances abused in these countries include opium, and its derivative, cannabis, khat, alcohol and certain manufactured psychoactive derivatives (Baasher, 1981). With the exception of alcohol there is no reference to any of the drugs mentioned above in the early Islamic era, and there is no direct mention of either of them in the Qur’an or the hadith/sunna (sayings and practices of the Prophet). In later periods in history, the lack of this reference in the Qur’an and hadiths have created a state of dilemma with regard to the use of dependence-producing drugs. Baasher (1981) states that, it is not unusual to come across a person from Sudan or Egypt who abuses some sort of substance with the firm conviction that it was not wrong to indulge in the use of these drugs because they have not been prohibited by Allah, since they were not mentioned in the Qur’an. This attitude seems to have filtered into the Maldivian culture as well. Alcohol is haram (prohibited) while substance abuse is not a good thing to do (but not haram). This belief is upheld because the legal system currently prescribes 40 hadd for people who consume alcohol and is not included in the Law on Narcotics and Psychotropic substances. It is worth noting that Islamic shari’a has clearly stipulated that whatever constitutes a dependence-producing drug and which, therefore should be regarded as harmful, should not be consumed by any Muslim. There is no data available to determine the cause of this split in the legislature between substances of abuse and Alcohol. However, since Maldives is trying to endeavour with the Islamic principles to comply with the Islamic doctrine, it would be useful to look at the model that was first implemented in Islam. The model gave due consideration to the prevailing ecological factors and a step-by-step system of gradual desensitization, persuasion and effective community involvement (Baasher, 1981).<br /><br />The above text is a direct replication from a thesis done on Maldives Rehabiliation...(with permision from the author)Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com3tag:blogger.com,1999:blog-4806358166501802944.post-42287172736744984202007-06-11T20:32:00.001+12:002007-06-11T20:33:56.814+12:00Content<div align="center"><em><span style="color:#33cc00;"><strong>I should be content<br />to look at a mountain<br />for what it is<br />and not as a comment<br />on my life<br /></strong>(David Ignatow)</span></em><br /></div><br />Just how many people can say honestly that they don't take stuff personally?Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com2tag:blogger.com,1999:blog-4806358166501802944.post-70006738580109577822007-06-06T12:56:00.000+12:002007-06-06T12:59:49.901+12:00Top Ten Reasons To Run From Alcoholics Anonymous<strong>A must listen :)</strong><br /><br /><br /><object height="350" width="425"><param name="movie" value="http://www.youtube.com/v/I-pRv6sdsMI"><param name="wmode" value="transparent"><embed src="http://www.youtube.com/v/I-pRv6sdsMI" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com4tag:blogger.com,1999:blog-4806358166501802944.post-25209593332894472212007-06-05T18:29:00.000+12:002007-06-05T18:43:10.056+12:00Alcoholics AnonymousLast night I was watching a re-run of Penn&Teller (great show). They were going on about Alcoholics Anonymous (AA). I really liked the spin they put on the 12 steps. Couple of things stood out for me.<br /><ul><li><span style="color:#66ff99;">AA claimed that Alcoholism was a disease - Alcoholism has never fit the criteria of a disease (not the current definition and neither any past definitions)</span></li><li><span style="color:#66ff99;">12 steps advocates - NOT taking responsibility for your actions</span>. <span style="color:#ffff33;">Real shame isn't it? </span></li><li><span style="color:#66ff99;">AA has never adjusted, evaluated or re-evaluated their steps or service in the past however many years it has been</span></li><li><span style="color:#66ff99;">AA itself has never done any research or has statistics to provide their success rates</span></li><li><span style="color:#66ff99;">ONE research done in 1983 showed that people who go through AA - sucess rate 5%, people who don't go through it 5%</span> - <span style="color:#ffff33;">AA makes no difference!</span></li></ul><p>Penn& Teller - They did have a point. </p><p>Here are the 12 steps and some commentary by a fellow blogger</p><p>#1) We admitted we were powerless over alcohol -- that our lives had become unmanageable.<br /><em><span style="color:#ff6666;">We admitted that we had no self-control. We drank because we wanted to drink, and we wanted to drink more than we wanted to do anything else. Maybe diving into a bottle was better than actually dealing with stuff. Who cares? It was funner.</span></em><br />#2) Came to believe that a Power greater than ourselves could restore us to sanity.<br /><em><span style="color:#ff6666;">Gave up our own will, in order to rely on an abstract. We looked to the heavens and decided that they were better than our own minds, because we were always juiced up, and our minds were a little imbalanced.</span></em><br />#3) Made a decision to turn our will and our lives over to the care of God as we understood Him.<br /><em><span style="color:#ff6666;">Completely threw our hands in the air, and stated that we are incapable of taking care of ourselves, so we should just let someone else take care of it. I don't trust anybody actually around me to help, so I believe that I'll let "God" do all the work. Let's all head over to the nearest church basement and let "God's chosen representative (tm)" tell us how to live our lives. "Just think of the stories we can get these people to tell, that is if they can remember any of them."</span></em><br />#4) Made a searching and fearless moral inventory of ourselves.<br /><em><span style="color:#ff6666;">Whose "morals"? Ours or someone elses?<br /></span></em>#5) Admitted to God, to ourselves and to another human being the exact nature of our wrongs.<br /><em><span style="color:#ff6666;">I fucked up, and I told somebody else about it. They didn't beat me or call me bad names, so I guess it was a good thing. Who cares if it was a bus driver and a voice in my head that I told it to?<br /></span></em>#6) Were entirely ready to have God remove all these defects of character.<br /><em><span style="color:#ff6666;">I am not perfect and that is unnacceptible! I must be perfect in the eyes of someone! Wait, I'll make someone up who thinks I'm okay!<br /></span></em>#7) Humbly asked Him to remove our shortcomings.<br /><em><span style="color:#ff6666;">Oh crap! Now I actually have to ask the person I just made up to do, what I made him up for. What kind of crap is this?<br /></span></em>#8) Made a list of all persons we had harmed, and became willing to make amends to them all.<br /><em><span style="color:#ff6666;">First I'd like to recognize Mom. She went through labor to bring me into this world, so I am willing to watch Fahrenheit 9/11, 911 times to atone for the grievous pain I caused her.<br /></span></em>#9) Made direct amends to such people wherever possible, except when to do so would injure them or others.<br /><em><span style="color:#ff6666;">Obviously the F 9/11 thing won't work, as watching that "film" 911 times will only encourage him to make more. I could never do that to society.<br /></span></em>#10) Continued to take personal inventory and when we were wrong promptly admitted it.<br /><em><span style="color:#ff6666;">"Socks, check. Shirt, Check. Clean underwear, Weeeeeeelllllllll...I'm wrong for not having clean underwear!" Someone hug me.<br /></span></em>#11) Sought through prayer and meditation to improve our conscious contact with God, as we understood Him, praying only for knowledge of His will for us and the power to carry that out.<br /><em><span style="color:#ff6666;">"Hey there dude. I know I just created you out of thin air 'n stuff, but can you tell me what you want me to do? Oh yeah, and make me do it too?"<br /></span></em>#12) Having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.<br /><em><span style="color:#ff6666;">"So stranger. I notice that you are imbibing a substance that I no longer partake of. Let me introduce you to the fellow that I "just made up". He's really groovy, and will fix all your problems. All you gotta do is ask him."</span></em><br /></p><p><span style="color:#ff0000;">I say "Do it your Damn-Self". If you can't find any "real people" out there to help you out and give you the support that you need, you need to find some new friends and/or family.<br />If you don't want to quit, then you won't. If you do (no I mean really do) want to give it up, you will. It's just that simple. Make up your mind and do what you want to do.</span><br /><span style="color:#33ff33;">One step. Much simpler.</span> </p><p></p>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com10tag:blogger.com,1999:blog-4806358166501802944.post-5253195477189084372007-05-21T16:16:00.000+12:002007-05-21T16:22:02.617+12:00VILARES<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2Mbq32IYxYAUp2ftKi4yrtD1oa21e9GvHVLZPGVBegMSE5CU_gjmOM0evWyxneVwvRVyM8nnaXbnbRCMv70FAzIaHHH0_c90NEPZfw89W6rydtkGVnP-Qgw4VT6nYggGpQpiDyyhbJy4/s1600-h/gse_multipart65573.jpg"><img id="BLOGGER_PHOTO_ID_5066863287140399314" style="FLOAT: left; MARGIN: 0px 10px 10px 0px; CURSOR: hand" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2Mbq32IYxYAUp2ftKi4yrtD1oa21e9GvHVLZPGVBegMSE5CU_gjmOM0evWyxneVwvRVyM8nnaXbnbRCMv70FAzIaHHH0_c90NEPZfw89W6rydtkGVnP-Qgw4VT6nYggGpQpiDyyhbJy4/s320/gse_multipart65573.jpg" border="0" /></a><br /><div>I just finished watching the vid magazine. A very kewl idea. And it was great that I could view it online. For a first try it was Ok, but could be better. </div><div> </div><div>There were only a couple of ideas floating around. Too much repetition, and can't say much for the "ghostly" (or was is supposed to be 'heavenly') voice. </div><div> </div><div>Cut back on the sarcasm and stick to facts , reporting and true journalism it would catch a far wider audience. And maybe interview someone with a some character for once! </div>Athenahttp://www.blogger.com/profile/14430138105155852748noreply@blogger.com0