ANIMALS IN ISLAMIslam teaches to treat environment and animalswith respect and mercy. Animals are part of Allah’s creation, so they must be treated with dignity and due care. Causing pain and su�ering, either physically or mentally, to defenceless creatures is completely unacceptable, and doer is answerable to Allah for such actions.

DOGS & PIGSContrary to popular belief, Muslims are actually required to treat dogs & pigs just like how we are taught to treat any other living being. Only the meat of pigs is forbidden for Muslims to eat, but ill-treatment towards pigs is still considered unlawful and a sin. Muslims are discouraged from keeping a dog in the house as long as there is no real necessity (e.g. guarding, hunting, and walking). According to Islam, the saliva of the dog is considered unclean, but this does not permit us to ill-treating dogs and considering them lesser animals.

DO YOU KNOW?HUNTING for the sake of sport is forbidden in Islam. One is not allowed to take hunting as a joy or entertainment in leisure time

A companion of Prophet Muhammad (May peace be upon him) once

reported:

“We were with the Messenger of Allah in a journey when he drew apart. In his

absence, we saw a red bird which had two young ones with it. We caught

them and the red mother bird came, beating the earth with its wings. In the

meantime the Prophet returned and said, "Who has put this bird to distress

on account of its young? Return them to her." He also noticed a mound of ants

which we had burnt up. He asked, "Who has set �re to this?" We replied: "We

have done so." He said, "None can chastise with �re except Allah." [Abu

Dawud, 1610]

A companion of Prophet Muhammad (May

peace be upon him) once reported:

Allah's Messenger said, "While a man was

walking on a road, he became very thirsty. Then

he came across a well, got down into it, drank

and then came out. Meanwhile he saw a dog

panting and licking mud because of excessive

thirst. The man said to himself, "This dog is

su�ering from the same state of thirst as I did."

So he went down the well (again) and �lled his

shoe (with water) and held it in his mouth and

watered the dog. Allah thanked him for that

deed and forgave him." The people asked, "O

Allah's Messenger! Is there a reward for us in

serving the animals?" He said, "(Yes) There is a

reward for serving any animate (living being)."

[Bukhari, 6009]

Photo: sacredtouches.com

Photo: Studio MARMILADE

SLAUGHTERING ANIMALS

Protecting the animals from su�ering and pain is of utmost importance. It is important for the knife to be sharp to ensure minimal pain in�icted

upon slaughtering and that the animals die instantly.

Steps to slaughter:

1. Invoking the name of Allah. 2. Cutting the throat or arteries with a sharp knife = administering the animal a quick death, sparing it unnecessary torture and su�ering 3. Ensure blood is drained (for blood is considered dirty, breeds bacteria and is unlawful for consumption).

DO YOU KNOW?Slaughtering is not allowed to be done in front of other animals. They might fear, panic, and feel for their fellow slaughtered ones.

Prophet Muhammad (May peace be upon him) said, "Verily Allah has prescribed Ihsan (kindness) for everything. So when you kill, you must make the killing in the best manner; when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife

and give ease to his animal (in order to reduce his pain)." [Muslim, 640]

Photo: Alex Segre

Photo: Mark Sykes

Photo: MUIS

HALAL AND HARAMf o r b i d d e n

Halal meat for consumption: animals that were properly slaughtered in the name of Allah, except for those He has explicitly forbidden.

Everything is halal unless it is prohibited by Allah Himself, either in the Qur’an or through the Prophet.

HARAM (Forbidden):1. Animal parts that were obtained when the

animal was still alive2. Decaying �esh of dead animals3. Blood4. Flesh of swine5. Most carnivorous animals, birds of prey,

reptiles6. Meat of animals killed by strangling, or by a

blow to the head or a fall7. Meat of animals not slaughtered in the

name of Allah8. Intoxicants (alcohol, drugs etc.)

When Prophet Muhammad and his Companions migrated to Madinah, they noticed that people used to cut o� camels' humps and the fat tails of sheep for food. The Prophet forbade them from doing this and said, "Whatever is cut o� an animal while it is still alive, is carrion (i.e., unlawful to eat)."

[At-Tarmidhi, 1480]

p e r m i t t e d

“Say, ‘Who has forbidden the adornment of God, which He has brought forth for his servants and good things, clean and pure, which God has provided for His servants?’ Say, ‘They are (lawful) for the believers in the present life but they shall be exclusively for them on the Day of Resurrec-

tion.’ Thus We explain Our signs for a people who understand.”

(Qur’an 7:32)

“You are forbidden carrion, blood and pork; and any �esh over which the name other than God is in-voked; and any creature which has been strangled, or killed by a blow or in a fall, saving that which you make lawful (by slaughtering properly while it was still alive) and what has been slaughtered at an al-tar…….But if anyone is forced to eat something which is forbidden, not intending to commit a sin, he

will �nd God forgiving and merciful.” (Qur’an 5:3)

They ask you (Prophet) about intoxicants and gambling. Say, ‘There is great sin in both, although they have some bene�ts for people: but their harm is greater than their bene�t.’…”

(Qur’an 2:219)

ISLAM

IMAN

IHSAN

SUBMISSION- OBEDIENCE - PATIENCEInculcating the act of Submission to the will of Allah essentially through establishing its pillars involving aspects of deeds

Witnessing of Faith (Shahadah)Prayer (Solat)Fasting (Siyam)Wealth Giving (Zakat)Pilgrimage (Hajj)

THE BEST, RIGHTEOUS CONDUCTThat you worship Allah as though you see Him; but if you do not see Him, He sees you.

E X C E L L E N C E

Faith without obedience is meaningless; and obedience without faith is mere rituals and may even lead to hypocrisy. Together, Faith and obedience must lead to Righteousness with Ihsan which essentially focus in our intention to sincerely serve Allah. Thus, in these

three aspects can one be said to be true in his submission to the will of Allah (as a Muslim).

BELIEF-FAITH-CONVICTION Instilling faith or conviction upon aspects of reality that gives meaning and purpose to our life; involves a�rming truth with knowledge and conviction; replacing doubts with certainty and making it as our ‘driver and motivation’ in life – in this world

leading to the Hereafter

F A I T H

Belief in:

AllahHis AngelsHis Books

His MessengersJudgement Day

His Decree - the good and bad, all comes from the

eternal knowledge of Allah

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123456

ALLAHWHO IS THE GOD MUSLIMS WORSHIP?

Muslims believe in the One and Only God, termed ‘Allah’ in Arabic. God in Islam is the God of the Universe, its sole Creator and Sustainer. Departing from the Aristotelian idea of the Prime Mover, or the detached God of Physical Laws, Muslims acknowledge that while God is the Architect of the Universe and its Laws, He is also actively involved in human life in a personal and intimate way. God transcends all categories of gender. He is not con�ned in space, nor bound by time. There is no likeness to Him: God is completely di�erent from anything that can be perceived by

the senses or imagined by the mind.

Our knowledge is limited and our minds can only go so far. Allah has to tell us about Himself and this is through

Revelation. Nature can also give some idea of the names and attributes of Allah. Thus, the Holy Qur’an, constantly calls upon human beings to re�ect on nature as a means to contemplate

the names and attributes of Allah.

HOW DO WE FIND OUT WHO ALLAH IS?

NAMES & ATTRIBUTES OF ALLAHThe Creator (Al-Khaliq)

The Evolver (Al-Bari)The All-Loving (Al-Wadud)

The Most Merciful (Ar-Rahim) The All-Knowing (Al-Alim) The All-Seeing (Al-Basir)

The All-Hearing (As-Sami’e) The Most Just (Al-‘Adl)

The Lord of all that exist Photo: standup4islam.files.wordpress.com

If it rains during the night, no one sees the rainfor then every soul and breath is asleep;

but the freshness of every beautiful rose-gardenis clear evidence of the rain that was not seen.

- Rumi

STREAMS OF

KNOWLEDGE

ACQ

UIR

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REV

EALE

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HIS BOOKS

The Qur’an speaks of the Oneness of Allah, and invites to worship only Allah. It also distinguishes truth from falsehood; disclaiming anything worshipped in creation, instead pointing out that

creation is only a re�ection of the Creator. It attaches the divine imperative to its moral injunctions. Out of these injunctions, only a number of verses clarify legal issues. Much of the morality it

expounds is left in the form of general principles.

MORE FACTS ABOUT THE AL-QURAN:It was revealed to Prophet Muhammad (peace be upon him)The Qur’an is in ArabicIt was �rst received by the ArabsThe Arabs were very eloquent and fond of poetryWhen the Qur’an was revealed, the Arabs were very impressed by itThe beauty of the language was meant to impress them and move their heartsThey had never seen, heard or read anything like it before

IS THERE A SCRIPTURE FOR MUSLIMS?Part of a Muslim’s central beliefs is the belief that Allah has sent Prophets and Messengers to every community of people at di�erent times and places. Some of the Messengers were given books and revelation through the Archangel, Gabriel. Some of these Books are the Psalms (Zabur), the Torah (Tawrat), the Gospel (Injeel), and the �nal revelation from Allah, the Qur’an.

means “Recitation”Verbal root: “qa-ra-aa

(Definition: to read or recite)

Photo: http://quran-karim.tumblr.com

Photo: prophetpbuh.com

THE AL-QURAN

WITNESSING OF FAITHS H A H A D A H

WHO IS A MUSLIM? (Literally: One who surrenders, submits and obeys Allah with sincerity and peace)

An adult person who says that “There is no one worthy of worship but Allah and Muhammad is the Prophet of Allah” consciously and willingly under no compulsion.

WHO CAN BE A MUSLIM?It is a personal choice to believe. There are no boundaries between ethnicity, language, nationality, a�uence or social standing. One does not have to be born a Muslim; nor does one have to have any Muslim parent, guardian, family, or people. Initiation into Islam needs no sacramental ceremony, no participation by any clergy, and no con�rmation by any organized body. Therefore, all people are absolutely equal in the house of Islam.Once a person does his shahadah, no more is legally required as proof of faith. Not a matter of ceremonies and rituals, but rather sincerity and deep appreciation of what it means.

PRAYERSOLAT: INTIMATE CONVERSATION BETWEEN ONE AND ONE’S LORD

- 5 times a day at given intervals: facilitates the remembrance of God throughout the day.- Clothes and body must be clean to approach Allah- Place must be clean (hence the ubiquitous “prayer rug” throughout the world of Islam)- Performed anywhere; for wherever the Muslim stands, God is present- Can be performed alone or together; no sacrament and no priesthood in Islam, all are equal

Solat is futile unless it leads to moral action and self-exertion in the greater cause, the cause of Allah. It is more than just a reminder of Allah; it is transformative. For its duration, �ve times a day, it brings people face to face with their Lord, Master, and Creator – Allah.

Azerbaijani Muslims praying at a mosque. Photo: demotix.com Prostration during prayer. Photo: worldbulletin.net

Muslims in China. Photo: eng.islam-today.ru

FASTINGSIYAM: SELF-DISCIPLINE & COMMISERATION WITH THE

HUNGRY OF THE EARTH Fasting is practised by the lay person and clergy in religions across the world. Buddhist, Taoist, Hindus, Christians and Jews have practices of fasting. Though its purpose di�ers from religion to religion, there is a general agreement that fasting is a self-preparation for communion with divinity. Islam denounces self-morti�cation and extreme forms of asceticism.

HOW DO MUSLIMS FAST?

Muslims refrain from food, drink and sex from dawn to sunset every day for the whole month of Ramadan, the ninth month of the Islamic calendar. Those who are sick or unable to fast due to circumstances would postpone and fast when they are able to, before the recurrence of the following Ramadan. Moral and religious actions during Ramadan are especially meritorious, urging Muslims to increase their service to Allah during this month.

PURPOSE OF FASTINGPatience, forbearance, perseverance, steadfastness in su�ering and privation, gratefulness for blessings bestowed upon them, no matter how ‘insigni�cant’ they may be, such as readily available food and the ability to eat - these are the qualities Islam seeks to cultivate through fasting. Fasting is also prescribed for a full month, more than enough time for one to develop and retain a habit in having self-discipline throughout one’s life – hence, transformative.

The second purpose of fasting is commiseration with the hungry and poor. Poverty is without a doubt humanity’s constant and greatest a�iction. There is no teacher more eloquent or e�ective than experience. For one to undertake the fast of Ramadan is to be reminded of and to empathise

with the poor and su�ering everywhere.

Photo: http://www.sinarharian.com.my

Photo: http://www.islam44.net

WEALTH SHARINGZAKAT: LITERALLY MEANS “SWEETENING, CONNOTES ”PURIFYING”Zakat refers to compulsory charity to the poor that makes wealth just, legitimate, innocent, good and worthy. It is not utilitarian, but a moral way of wealth sharing.

ISLAM REGARDS ALL WEALTH AS BELONGING TO GODOne can acquire and consume wealth as much as one pleases, by all means which economic life makes possible, as long as such means do not violate moral law (implies no theft, cheating, coercion, etc) Islam’s tenet is that wealth, once acquired, ought to be shared with others in some proportion.

- 2.5% of wealth, including income and property, is left aside for Zakat- No maximum cap- The greater the portion one shares, the greater the merit- The purer the motivation with which the giver gives his wealth, the greater the moral worth of the deed- Observation and Proportion of Charity obligatory in the sense of institutionalizing it

Islam sought to preserve the moral value of charity; and to add to it the equally moral value of zakat.

PILGRIMAGEHAJJ: TO MAKKAH, ONCE IN A LIFETIME, FOR THOSE ABLE

The pilgrims shed their clothes and ornaments and instead, puts on two pieces of unsewn white linen or cotton called ‘ihram’. They take a purifying ablution, and declare to Allah their intention to perform the pilgrimage. After which, there are restrictions incumbent upon their adornment of the ihram such as no trimming of �ngernail and shaving of their hair etc. This clothing requirement is charged with meaning. The pilgrim, who comes to Makkah to meet the Creator, is a creature on par with all other human creatures of God. Wealth, social class, political power, knowledge, wisdom, even previous piety - none of these are allowed to show itself. The distinctions of history are wiped out. Humanity are equal before God, and the wearing of the ihram signi�es this equality.

Since the pilgrims a�rm their recognition of God’s creationship, they also a�rm all humankind’s creatureliness and hence equality before God. The pilgrimage is therefore the greatest and most eloquent embodiment of Islam’s egalitarianism and universalism. Every year for the nearly fourteen hundred years since Prophet Muhammad’s farewell pilgrimage, Muslims have gathered for all races, classes, cultures, and ways of life gather to rea�rm and renew their obedient and a�rmative response to what they regard as God’s call. Hajj is perhaps the most spectacular and moving religious event anywhere in the world. Certainly none has attracted so many people consistently and regularly over so many centuries.

Photo: samslifeinjeddah.wordpress.com

Photo: Voronin76

Photo: afby71/istockphoto.com

CULTUREcul|ture /ˈkʌltʃə/

1 The arts and other manifestations of human intellectual achievement regarded collectively

2 The ideas, customs, and social behaviour of a particular people or society

Source: Oxford Dictionaries

“Islam has a distinct culture. The culture in Islam is not Arabic or eastern or Middle Eastern. It is also not monolithic. It has varieties and a rich diversity. There are elements in Islamic culture that are constant and that are universally accepted by all Muslims; but there are also elements in Islamic culture that are diverse and di�erent from country to country and people to people. The universals are based on the Qur’an and Sunnah while the variables are based on local customs (a‘raf and ‘adat) of various people.”

Dr. Muzammil H. Siddiqi, 5 Features of Islamic Culture

“In history, Islam showed itself to be culturally friendly and, in that regard, has been likened to a crystal clear river. Its waters (Islam) are pure, sweet, and life-giving but - having no color of their own - re�ect the bedrock (indigenous culture) over which they �ow. In China, Islam looked Chinese; in Mali, it looked African.”

Dr. Umar Faruq Abd-Allah, Islam and the Cultural Imperative

Dome of the Rock, Old JerusalemPhoto by: M. Kahtib

Tokyo Camii (Mosque of Tokyo) Originally found on: simplysweet07.tumblr.com

Kazakhstan Friday Prayers in the snow at Central Mosque in Almaty.

Originally found on: ilsul6ana.com

Islam is a religion that is accepting of di�erences in the local customs of Muslims all over the world, as long as these traditions do not go against the Islamic laws and guidelines stated clearly in the Quran & Sunnah. Islam and its practices are not meant to wholly replace the ex-isting ethnic culture of a Muslim, rather Islam enhances his way of life. The cultural-friendly nature of the religion therefore has resulted in a medley of Muslims. Despite the di�erences Muslims may have however, we remain united as one Ummah (community) through the be-liefs that we collectively hold fast to based on the teachings of the Quran & Sunnah.

Curious to see how Muslims in other parts of the globe live their lives?

Flip through our scrapbook and take a look!

“From among Allah’s signs are the creation of heaven and the earth and the di�erence of your tongues and the variation of your colours.”

The Holy Quran 30:22

“If thy Lord had so willed, He could have made mankind One People: but they will not cease to be diverse.”

The Holy Quran 11:118

A Chinese Muslim walks down the stairs of ShuChen Mosque, KunMing, China. Photo By: TeoButturini

The Great Mud Mosque of DjenneMali, Africa. Originally found on: travelingcolors.tumblr.com

Photo: Berita HarianPhoto: http://mylittledomain.blogspot.sg

Photo: http://tren.yukbisnis.com

MUSLIMS IN SINGAPOREAs the pie chart has shown, Malays make up a majority of the Muslim population in Singapore. For decades this has been the case and it has become such a common sight that in Singapore, ‘Malay’ and ‘Muslim’ are so closely interlaced, if not synonymous. Locals of other ethnicities - and perhaps even Malays themselves - often see blurred lines between Islamic practice and Malay customs as a result. There are many instances in which these two are intertwined and may be di�cult to di�erentiate. Take Hari Raya festivities for example: which practices carried out in celebrations are Islamic? Which are of Malay culture?

2%

2%13%

83%

Indian

Malay

Others

Chinese

Census of Population 2010, Singapore Department of Statistics

Do you know the difference?Read this narrative and see if you can distinguish cultural traditions from religious practices during Hari Raya celebrations:

On the morning of Eid ul Fitr (Hari Raya Aidil�tri or Hari Raya Puasa), my family and I get ready and wear our most presentable clothes before heading to the mosque for Eid Prayers. My sisters and I can't contain our excitement. Last night, my younger sister whispered in my ear as we were about to fall asleep, “I wonder how many green packets we’ll collect this year!” As I recalled her words that morning, I also grinned at the thought of getting to eat lontong, rendang and an array of other dishes when my family and I go visiting at our relatives’ later in the day. A month of fasting has past and we have triumphed; now it's time for a month of celebrations!

We bump into some of our neighbours and friends at the mosque, giving salaam (greeting) and embracing each other. The ladies are in their �nest baju kurung with their matching headdress, donned in beautiful colours from head to toe. The melodious takbir (saying Allahu Akbar) echoes throughout the mosque as Muslims from all walks of life pour in. After some time the call to Eid prayer is made and the jemaah (congregation) get on their feet, arranging themselves in rows facing the kiblah (direction for prayer). I thought to myself how special this prayer was and felt so contented to see the unity of Muslims, regardless of race or social status, in this act of worship.

ISLAMIC SHARI’AH: HUDUDShari'ah literally means a 'clear, trodden path to a source of water'. Since water is the source of life, it means a clear path to life. In religious terms, it is the path to eternal life that a person toils through to reach his Creator. The Shari’ah is Islam’s legal system.

The shari’ah has always held a central place in Muslim life and Islamic thought. As God’s revealed law to guide humanity on the proper path, it is meant to govern both individual and communal life, from matters of worship to commerce to warfare to family relationships.

“Then we put you [O Muhammad] on a straight way (Shariah) concerning the matter [of religion]; so follow it and do not follow the inclinations of those

who do not know” The Holy Quran (The Crouching), Verse 18

1. To protect human rights for all members of the community irrespective of race, religion and culture. This protection is important to preserve a harmonious living in the community. Scholars have classi�ed these rights as faith (iman), life (hayah), progeny (nasab), property (maal) and intellect (aql). The protection of these �ve rights will ensure the freedom of faith and uphold the sanctity of life.

2. To establish justice between Muslims and the rest of humanity. Justice is the true essence of Islamic teachings which the Qur’an repeatedly rea�rms. The Shariah teaches that all humans are equal and that nobody is superior above the other because of religion, race, wealth and family.

3. To provide bene�ts for and remove hardships from human beings. Protection of the basic rights (mentioned in 1) brings bene�t and violating them will cause hardships in the society. For example, adultery is prohibited as it violates the sanctity of the family while alcohol consumption has the potential to damage a person’s intellectual capacity that could lead to the abuse of other people’s right.

AIMS OF SHARI’AH

SOURCES OF SHARI’AH

The penal laws of Islam are called Hudud. This is the plural of Hadd, which means prevention, hindrance, restraint, prohibition, and hence a restrictive ordinance of God, respecting things lawful and unlawful. In Islamic legal systems, hudud is implemented only when certain proofs and conditions are met.

The Prophet (s.a.w.) said, “Ward o� the hudood punishments from the Muslims as much as you can. If there is any possible way for the accused, let him

go. For a judge to err in pardon is better than his erring in punishment.”

[Narrated by Al-Tirmidhi]

Shari’ah laws such as the hudud are not meant to be punitive.

Imagine a society of peace and security. The severity of hudud is aimed at discouraging criminal behavior, to ensure peace and security. They aim to keep law and order in a Muslim society through clear deterrence. If the criminal knows the anguish and pains he will bring to himself, he or she may abstain from committing the crime. The convicted criminal who has passed through the judicial process once may not willingly dabble into any criminality after the painful experience. Herein lies the philosophy of deterrence in Islamic penal system.

“These are the limits [set by] Allah , so do not approach them.”

The Holy Quran (The Cow), Verse 187

HUDUD

QuranGod is the lawgiver. So the Quran, that is the �nal word of God revealed to Prophet Muhammad, is our �rst source.

HadeethThis is the collection of sayings, narrations of actions as well as every aspect of the �nal Prophet Muhammad’s life.

Photo: dreams-reverie.tumblr.com

Photo: http://fahm-e-deen.com

Photo: http://thrivalroom.com

OFFENCESADULTERY

“The [unmarried] woman or [unmarried] man found guilty of sexual intercourse - lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day. And let a group of the believers witness their

punishment.” The Holy Quran (The Light), Verse 2

Such an extreme penalty is limited to extreme cases: confession (the person who has committed fornication admits it) and witnesses (at least 4 male witnesses). Furthermore, the necessary conditions for the punishment to be given to a person are: 1. To be sane, 2. To have reached the age of puberty, 3. To be able to choose, 4. To know that it is unlawful.

Adultery and fornication from the Islamic perspective are not personal and private prerogative; it is a serious violation of the normative principles of society. It is a dishonor and violent aggression against the family of the woman. Adultery demoralizes the social order and may lead to pregnancy, abortion and the spread of venereal diseases. Adultery is the source of illegitimate children and mixing of the lineage when paternity is attributed, or claimed by a person who is not the real father. Adultery can cause a child to be deprived the honor of claiming genuine paternity, which can lead to injustice in inheritance, such that the wrong person can become the heir while the real children may get nothing.

DEFAMATION“And those who accuse chaste women and then do not produce four witnesses - lash them with eighty lashes and do not accept from them testimony ever after. And those are the de�antly disobedient, Except for those who repent thereafter and reform, for indeed, Allah is

Forgiving and Merciful.” The Holy Quran (The Light), Verse 4-5

Accordingly, false accusation of adultery carries a heavy penalty as well. It is punishable for the o�ense of defamation (qazaf) as it threatens the legitimacy of a woman’s child.

CONSUMING ALCOHOLNarrated Anas: The Prophet lashed a drunk with date leaf stalks and shoes. And Abu Bakr gave a drunk forty lashes.

(Sahih al-Bukhari 6776)

In pre-Islamic Arabia, alcohol use was widespread. To eradicate this, God revealed the prohibition in stages. First, He made it clear to them that the harm of drinking alcohol is greater than its bene�t, next He told the Muslims not to come to prayer while intoxicated and �nally, He revealed a verse totally prohibiting alcohol.

Alcohol a�ects the mind and makes sinful behaviour and evil actions fair seeming. It creates enmity and hatred between people, prevents them from remembering God and distracts them from praying, and calls them to participate in unlawful sexual relationships. Alcohol generates shame, regret, and disgrace, and renders the drinker witless.

“Satan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of God and from

the prayer. So, will you not then abstain?” The Holy Quran (The Table Spread), Verse 91

THEFT“[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah . And Allah is

Exalted in Might and Wise.” The Holy Quran (The Table Spread), Verse 38

Because cutting o� the hand is a serious matter, it should not be done for just any case of theft. A combination of conditions must be ful�lled before the hand of a thief is cut o�. These conditions are as follows: 1. The thing should have been taken by stealth; if it was not taken by stealth, then the hand should not be cut o�, such as when property has been seized by force in front of other people, because in this case the owner of the property could have asked for help to stop the thief. 2.The stolen property should be something of worth, because that which is of no worth has no sanctity, such as musical instruments, wine and pigs. The value of the stolen property should be above a certain limit, which is three Islamic Dirhams or a quarter of an Islamic Dinar, or their equivalent in other currencies. 3. The stolen property should have been taken from a place where it had been put away, i.e., a place where people usually put their property, such as a cupboard, for example. 4. The theft itself has to be proven, either by the testimony of two quali�ed witnesses or by the confession of the thief twice. 5. The person from whom the property was stolen has to ask for it back; if he does not, then (the thief’s) hand does not have to be cut o�.

Who implements the punishments?Only the political authority can implement hudud laws. It cannot be implemented by individuals or Islamic organizations. A father cannot implement the hudud law and thus lash his child who consumed liquor and Islamic organizations cannot attack someone who

transgressed the hudud laws or attack nightclubs on the streets.

The ultimate objective of the Shari’ah and hudud is to secure the well-being of mankind and establishing a righteous society. As an important social and legal system, the Shari’ah is designed to bring about bene�t and justice to all mankind. Hudud laws are mentioned in the Qur’an and Hadeeth. As such, all Muslims everywhere must believe in its authenticity. To doubt these laws and to dispute on its authenticity may nullify our Creed and its feared that we fall under

the category of those mentioned in the verse :

“If any do fail to judge by (the light of) what God Hath revealed, they are (No better than) Unbelievers.”

The Holy Quran (The Table Spread), Verse 44

WHAT IS JIHAD?effort, striving and fatigue

Photo by: Khaled Al-Hariri

The Prophet Muhammad (PBUH) counselled doing good even to those who harm you and said:

“Do not be people without minds of your own, saying that if others treat you well you will treat them well, and that if they do wrong you will do wrong to them. Instead, accustom yourselves to do good if people do good and not to do wrong (even) if they

do evil.”Al-Tirmidhi (113)

Islam advocates peace and mercy. Violence or the act of war is the last considerable decision. It is only put to action when there is a dire need for it; to protect Islam and the freedom of Muslims. When any of the �ve basic rights of Muslims (Religion, Life, Mind, Honour, Property – as stated in the Islamic Law) are in jeopardy and peaceful measures have been exhausted, combat is permissible. However, acts of terror done by “Islamist

Extremists” are derived from a misconstrued interpretation of Quranic verses regarding jihad, a hijacked attempt to use the teachings of Islam to justify their own aims.

Is it ever acceptable to act with violence?

An endeavour for self-betterment and the protection of beliefs. It involves working hard to do good and repel evil, to provide bene�t and prevent harm. As Muslims, to perform jihad is to struggle in God’s cause.

Contrary to what is portrayed in the media, the concept of jihad in Islam is not simply about acting with force or vi-olence to uphold the religion. According to many scholars, combative jihad (war) is only 1 of 14 di�erent categories in jihad and is the least championed.

Palestinian children gather books from the rubble of the Imam Sha�'i Mosque in Gaza City, Aug. 2, 2014Photo by: Sergey Ponomarev

‘Muslims �ght because they have been wronged; because they have been perse-cuted, which is seen as worse than killing; because they have been made to re-nounce their religion; and because they have been driven out of their homes.

Muslims must �ght their enemies not because of who they are, but because of what they (the enemies) have done to them and continue to do to them.’

Jihad and the Islamic Law of War by The Royal Aal Al-Bayt Institute for Islamic Thought

“Fight in the way of Allah those who �ght you but do not transgress. Indeed. Allah does not like transgressors.”

The Holy Quran 2:190

As Muslims, we believe that this world is temporary and that life is a test given by Allah that will determine our standing in the Hereafter. We will be held accountable for all our deeds and misdeeds, and therefore strive to make the most meaning out of our lives in order to please our Creator. Jihad is a means of striving for success in this test, of work-

ing hard throughout life towards Judgement Day. This is the Day that Allah will deal with each individual in the Most Just of ways and where our standing depends on the

amount of e�ort we have put in for Him in the life He gave us.

JIHAD OF

The Greater Jihad

Mujahadah – struggle within and against self

Battle of the individual against desires, whims, wrong ideas & false understandings

Applications: getting rid of bad habits e.g gossiping, self-discipline in studies, abstaining

from unhealthy food, avoiding sins

Ijtihad – Striving with intelligence, education & counsel

E�ort to commend good conduct & forbid wrong

Speak about one’s cause & one’s religion

Applications: reading, increasing religious knowledge, pursuing further academic quali�cations, inviting others to engage in good practices, speaking to others with re-spect

Striving for the betterment of others

Putting in your best in everything you do

Applications: charity, community work, development of society, material progress, technological improvement

Jihadun bis-sayf – struggle by the sword

Fighting an aggressor who at-tacks you in combative war

To defend beliefs & a community when there is a dire need to do so

Applications: combat when the lives of Muslims or the sanctity of Islam is severely

threatened

THE HEART THE TONGUE

THE HAND PHYSICAL MEANS

The most common form of jihad actually involves matters of the heart. It is a struggle against unseen enemies that exist internally (such as desires), which is a much more complex task than �ghting external physical enemies. Mujahadah occurs throughout life and is therefore the Greater Jihad. An individual who has won this struggle controls his anger, promotes justice and shows mercy.

THE GREATER JIHAD

Photo: http://www.new-muslims.info

Jihad in the History of Prophet Muhammad (PBUH)

T H E G R E A T E R J I H A DOn the 7th year of Prophethood, Banu Hashim (the clan of Prophet Muhammad) had been sub-jected to an economic and social boycott by the other clans living in Makkah. The other clans pledged not to buy anything from, nor sell anything to, the members of the Banu Hashim, and they placed intermarriage with them under proscription. On the 9th year, also known as ‘the year of sorrows’, Khadija (Prophet Muhammad’s �rst wife) and Abu Talib (Prophet Muhammad’s uncle and protector), passed away. Within this period of 3 years, the Muslims in Makkah were tried and tested greatly both physically and emotionally. These trying times were considered one of Allah’s biggest tests in order to purify the hearts of the Muslims. For the �rst 13 years of Prophethood, never once did the Muslims take up arms to retaliate against the non-Muslims (despite the intense persecution). Prophet Muhammad instead spent these years training and teaching the Muslims of the Greater Jihad, to strive to be the best Muslims and struggle against their weaknesses.

T H E L E S S E R J I H A DIt was only in the 2nd year after Muslims migrated from Makkah to Madinah, and 15th year of Prophethood did Prophet Muhammad receive the Revelation and Com-mand from Allah to take up arms, to �ght in defence of the religion against those who initiate the attacks against them, and only after the Muslims were spiritually and physically strong.

Prophet Muhammad led an army of 313 Muslims to ambush (with no plan of going to battle) the caravans of the Musyrikins from Makkah as retaliation when the Musyrikins destroyed all their property and homes in Makkah. They were met with an army consisting of 1000 men, which led to the battle. Despite being outnumbered, the Muslims had won. This victory proved to be of a great morale boost for the Muslims, and seen to be a sign from Allah as stated in the Al-Qur’an (3:123-125)

T H E F I R S T B A T T L E : T H E B A T T L E O F B A D R

“And already had Allah given you victory at (the battle of) Badr while you were

few in number. Then fear Allah; perhaps you will be grateful.”

The Holy Quran 3:123

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A COMMON DENOMINATORRelationships with Non-Muslims:

“A nd We have cer tainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of wha t We have c rea ted, with [de�nite] preference.”Quran The Night Journey 17:70

Is lam teaches respect and utmost of goodness to al l of humanity - regardless of one’s faith. No child of Adam (the �rst man al ive & prophet) i .e. anyone of us is higher than another except in r ighteousness. Without a doubt, this goodness extends to non-Muslims and is demonstrated by relationships between renowned Muslims and his fel low men. The fol lowing examples underscore three universal social values: merc y, harmony and peace.

MERC Y“And verily, you (O Muhammad SAW) are on an exalted

standard of character.” Quran The Pen 68:4

The �nal prophet, Muhammad, treated every fellow human being (and plants, animals etc) with fairness, gentleness and mercy. No human was preferred over the other due to nationality, rank or skin colour. Such manners embodied the teachings of the Quran.

The Prophet & the Non-Muslims

As a funeral of a Jew passed before Prophet Muhammad, he stood up. "Why did you stand up for a Jewish funeral?" he was asked. The Prophet replied: "Is it not a human soul?" (Sahih Bukhari,1311)

Upon learning of the sickness of his Jewish neighbor, one who used to serve him, Prophet Muhammad paid him a visit. (Sahih Bukhari, 1356)

Mujahid said, "I was with 'Abdullah ibn 'Amr while his slave was skinning a sheep. He said, 'Boy! When you �nish, start with the Jewish neighbour.' A man there exclaimed, 'Jewish? May Allah correct you!' He replied, 'I heard the Messenger of Allah, may Allah bless him and grant him peace, recommend that we treat our neighbours well until we feared (or we thought) that he would order us to make them our heirs.’” (Al-Adab Al-Mufrad 128)

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The Prophet and his enemies

“And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. But none is granted it except those who are patient, and none is granted it except one having a great portion [of good].” Quran Expounded 41:34-35

Imagine achieving something you’ve wanted for the very, longest time.An achievement that rights the wrongs done to you.Something you’ve worked so hard for.Something you had every right to show o�.

After 10 years of exile, the Muslims conquered Makkah. The Prophet was �nally able to enter his homeland again. As he did so, he walked in with tears streaming down his lowered face, in gratitude.

The polytheist Meccans who used to torture and ridicule him waited with anxiety.

“O, Community of Quraysh! What do you expect that I will do to you?”

The Meccans said, “We expect that you will forgive us. You are a brother �lled with kindness and mercy. You are also the son of a brother who had kindness and mercy...”

Thereupon, the Prophet (peace be upon him) said, “I say to you what Prophet Joseph (peace be upon him) said to his brothers: This day, no reproach be cast on you. May Allah forgive you. You may go. You are free.” (Nasâî,al-Sunan al-Kubrâ, VI, 382)

HARMONYIslam spread to the world at a time of wars and conquering states. As

such, empires existed whereby Muslim leaders ruled.

Non-Muslim Rights in the Ottoman Empire

The Ottoman Empire, last Muslim empire, ruled for 600 years from 1299 to 1924 AD.The millet system was a unique and innovative contribution to the ruling of a multi-ethnic and multi-religious empire. It was a solution to dealing with the newly substantial Christian minority within the Ottoman empire, upon Sultan Mehmed II’s victory over Constantinople in 1453. Working within Islamic rules on treatment of religious minorities and their rights, Sultan Mehmed ultimately created the millet system.Each millet could elect its own religious leader. For example, the Orthodox Church elected the Orthodox Patriarch (the Archbishop of Constantinople) as their millet leader. The leaders of the millets were allowed to administer their own religion’s laws on their people. Islamic law (Shari’ah) had no control over non-Muslims in the Ottoman Empire. The only time Islamic law would come into place was if the criminal was a Muslim, or when there was a case involving people from di�erent millets. In that case, a Muslim judge was to preside over the case and judge fairly.Millets were also given freedom to use their own language, develop their own institutions (churches, schools, etc), and collect taxes. The Ottoman Sultan only exercised control over the millets through their leaders, with reports or problems being dealt between the leaders and the sultan himself. While Europe struggled to deal with religious persecution into the 20th century, it was the Ottomans who successfully created a harmonious and stable religious pluralistic system that promised religious freedom for decades.From Lost Islamic History (http://lostislamichistory.com/non-muslim-rights-in-the-ottoman-empire/,http://lostislamichistory.com/the-decline-of-the-ottoman-empire-part-3-nationalism/)

PEACE

“I shall con�ne myself to the strict wordings of the strict wordings of the Quran and this submit to you the contribution of the Quran towards peace. The name given to this religion is ‘ISLAM’ which literally means peace because the whole message of the Quran is nothing but a message of peace. It teached us how to establish peace with the Almighty by submitting ourselves to His Commands to achieve peace with the World.” -- Excerpt of Abdul Aleem’s speech at the �rst IRO public meeting

Founder of the world’s oldest interfaith organisation:by Mohamed Abdul Aleem Siddiqui (1892 - 1954) in 1949.

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15th Jan 1949

4th Feb 1949

12th Feb 1949

15th Feb1949

40 guests gathered in Syed Ibrahim bin Omar Alsago�’s home to meet Abdul Aleem Siddiqui. Words of welcome, greetings and invitation were exchanged.At the second meeting, Abdul Aleem Siddiqui formally proposed uniting into a body of various inter-religious representatives, that believe in one Supreme being, worked to improve moral status and oppose evil.The Inter-Religious Organisation of Singapore and Johore Bahru was formed.Purpose: To work together for the achievement of peace and goodwill among mankind.The �rst public meeting was held at Victoria Memorial Hall, Singapore.

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Fun fact: Do you know where the Singapore mosque named after him is?Abdul Aleem Siddiqui is a descendant of Abu Bakar As-Siddique, the �rst caliph of Islam.

Born in India, he memorised the Quran at 4, gave a public speech at 9, graduated with a Degree with distinctions in Islamic Theology at 16 and travelled the world for 40 years. In 1930, he came to Singapore to spread the message of Islam. He pioneered the All Malaya Muslim Missionary Society,now known as Jamiyah, in 1932. He was a great writer, poet, orator and scholar of Islam and modern sciences. He personi�ed the causes he cherished - Islam and all of humanity, beyond the limitations of territory or race.

Before the Prophet Muhammad’s (pbuh) time and before the arrival of Islam, the Arabs were not welcoming towards the birth of a girl into their families.

This was because girls and women were considered of the lowest status in society; they had no full rights and were subject to the desires of men. This inhumane treatment of women was a close re�ection of the way other societies in that era treated their women as well.

The Prophet revolutionised the status of women in society as he was supportive of women in many occasions and set the example to treat them as equals. This was exhibited particularly through the good treatment of his wives and out-ward display of a�ection for his daughters.

Virtues of being

a Muslim Woman

Daughters are a great blessing because Allah has promised a place in Paradise (Jannah) for those who bring them up. The Prophet Muhammad (pbuh) has stated that when a boy is born, then he brings one Noor (light) and when a girl is born, then she brings two Noors. The Prophet also stated that if one faces hardship due to his daughters and remains patient, then his daughters will be a Purdah (curtain) between him and Hell.

Being a daughter

Islam accords mothers a status of honour and respect. Women are indis-pensable for the nurturing of the subsequent generation as Allah has given women special psychological dispositions and virtues to devote great care to her o�springs. A mother in Islam is given more preference compared to the father due to her exhausting e�orts for the sake of her child, her compassion, the great di�culty of pregnancy, delivery, nursing and rearing of the child.

Islam considers marriage as a blessed contract between a male and female. It is the strongest of bonds in which Allah unites a man and a woman, who come together, on the basis of love, understanding, co-operation and mutual advice. The Quran has honoured women by giving her the right to choose her husband whose protection and mainte-nance (qiwaamah) over her, she will feel proud of. Islam protects the woman's pride and humanity by making it unac-ceptable for any party to coerce her into marriage with someone she does not consent.

A righteous woman is the greatest blessing that Allah can give to a man. Having a wife completes half of a Muslim man’s Deen and with his wife, he can �nd incomparable tranquility and pleasure. As a wife a Muslim woman has responsibilities towards her husband as well, some of which would be not to neglect her husband’s needs nor ignore his demands, remain faithful, take care of herself to appear beautiful before him and safeguard her husband’s property.

Being a mother

Being a wife

“And of His signs is that He created for you from yourselves mates that you may �nd tranquillity in them; and He placed

between you a�ection and mercy. Indeed in that are signs for a people who give thought.” - The Holy Quran 30:21

“Narrated Mu'awiyyah Ibn Jahmah that Jahmah went to the Prophet s.a.w. and said: O Messenger of Allah s.w.t. I want to �ght and I have come to ask your advice. He said: Do you have a mother? Jahmah said: Yes. He said: Then, stay with her because Paradise is under

her foot." An-Nasai, Ibn Majah, Al-Hakim and At-Tabarani

“He who is involved (in the responsibility) of (nurturing) daughters and is generous to

them, will have them as a forti�cation for himself

against the Hell�re.” Al-Bukhaari & Muslim

Photo: Zurijeta

Wisdom behind the Veil“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks

(veils) all over their bodies. That will be better, that they should be known as (free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.”

The Holy Quran 33:59

Hijab is an Arabic word which literally means a cover or a partition. Hijab when applied to women actually not only refers to their physical garment, but their manner-isms as well. Allah has prescribed appropriate rules to be ob-served when men and women interact with one another in a social milieu. These rules of interaction include a prescription for modesty in dress and behaviour. It is an obligation upon the Muslim woman to dress in a modest and digni�ed manner.

In the requisites of proper Islamic attire for women:

Her dress must cover her entire body with the exception of the face and hand.

Her dress must not be too tight so as to de�ne the con-tours of the body even though it may not be transparent.

It must not be transparent, revealing what is underneath it.

She must not wear clothes which are speci�cally for men.

In the requisites of appropriate behaviour around men:A Muslim woman should not interact with men in such a way that their bodies come in contact.

She should walk and talk in a digni�ed and honourable manner.

She should avoid �irtatiousness in her facial expressions and gestures.

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire of adultery) should be moved with desire, but speak in an honourable manner.”

- The Holy Quran 33:3

Allah has set upon women these obligations so that they may be thankful for the guidelines He has given in order to safeguard themselves. One of the greatest bene�ts of Hijab is the natural protection it gives to a woman in preservation of her honour and chastity. It en-sures that women do not become objects of desire to men and are given due respect. The

Hijab therefore elevates a Muslim woman in worth rather than oppresses her.

Allah Almighty revealed in the Quran: “Allah wishes to lighten the burden for you; and man was created weak.” Allah is Most Wise and behind His Commands surely there is a multitude of

great Wisdom.

“..Never will I allow to be lost the work of any of you, be he male or female...”

The Holy Quran 3:195

“And tell the believing women... not to show o� their

adornment except only that which is apparent (the face

and hands)...”The Holy Quran 24:31

WONDER WOMEN«

Photo: Émile Rouergue

Khadijah was the Prophet's �rst wife and she was his only wife as long as she lived. She was the richest women in Mecca and a successful businesswomen. She used to hire men to carry merchandise outside the country. She had hired Prophet Muhammad (pbuh) to take her trading caravans to Syria and was impressed by his character. He was honest in dealing with her business. She then proposed to Muhammad through an intermediary.

In the 15th year of their marriage, the Prophet Muhammad received his �rst revelation of the Qur’an from Gabriel. He ran from the Cave of Hira and went straight to Khadijah and asked her to cover him. Khadijah consoled him and told him that he was in fact a prophet. She became the �rst person to become Muslim.

Reminiscing some years after her passing away, Prophet Muhammad spoke from the heart: “She believed in me when no one else did, she embraced Islam when people disbelieved me and she helped and comforted me when there was none to lend a helping hand.”

Aishah was the favourite daughter of the Prophet's closest companion and wife of the Prophet (may peace and blessings be upon them). She had a brilliant mind and a remarkable memory; Aishah had the distinction of being the source of the most Hadith because of her long association with the Prophet.

After the Prophet’s death, she related 2210 sayings of the Prophet Muhammad among which are 170 which have been approved. Men and women came from far and wide to bene�t from her knowledge. Her house thus became a school and an academy. The life of Aishah is proof that a woman can be far more learned than men. She proved that a woman can be the teacher of scholars

KHADIJAH BTE KHALID

AISHAH BINT ABU BAKR

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WONDER WOMEN«MARYAM, MOTHER OF THE PROPHET JESUS (VIRGIN MARY)Maryam (Mary) was a pious Muslim woman, daughter of Imran from the family lineage of Dawud (David), the o�spring children of Israel. ‘Maryam’ means ‘maidservant of Allah’. She grew up as a righteous, pure, and pious Muslim woman worshipping Allah and endeavouring greatly in performing obedience to Him. Maryam had unquestionable belief in Allah s.w.t. and His provisions, and Allah s.w.t. preferred Maryam over all other women.

“And [mention] when the angels said, “O Maryam, indeed Allah has chosen you and puri�ed you and chosen you

above the women of the worlds. O Maryam, be devoutly obedient to your Lord and prostrate and bow with those

who bow [in prayer].” The Holy Quran (Family of Imran), Verse 42-43

Maryam (AS) was also known and mentioned in the Qur’an as one who took great pride in guarding her chastity. Muslims place high levels of esteem on someone who protects their chastity and more importantly, Allah s.w.t. will regard them highly, as evidenced by His preference of Maryam for this reason.

Maryam gave birth to a son by a special miracle, without the intervention of the customary physical means – a matter preordained by Allah's power and will. During childbirth, Allah s.w.t. did not leave her without help. As Muslims, this miraculous event teaches us to trust in Allah and be at peace knowing that He is always there to Help us.

It was a great trial for Maryam to face the accusations despite being a chaste woman from the lineage of Haroon a.s who held Allah s.w.t in the greatest respect and awe. She turned to Allah s.w.t, and trusted in Him, knowing that He would defend her in the Best possible way.

“Then she brought him to her people, carrying him. They said, “O Maryam, you have certainly done a thing unprecedented. O sister of Haroon, your father was not a man of evil, nor was your mother unchaste." [Surah Maryam (Mary), Verses 27-28]

By granting ‘Isa a.s (Jesus) the miracle of speech while a baby, Allah s.w.t proved the innocence of Maryam a.s against the slander of her people: “So she [Maryam] pointed to him [‘Isa]. They said, “How can we speak to one who is in the cradle a child?”

[‘Isa] said, “Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive And [made me] dutiful to my mother, and He has not made me a wretched tyrant. And peace is on me the day I was born and the day I will die and the day I am raised alive.” That is ‘Isa, the son of Maryam – the word of truth about which they are in dispute.” [Surah Maryam (Mary), Verses 29-34]

“And [the example of] Maryam, the daughter of ‘Imran, who guarded her chastity, so We blew into

[her garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of

the devoutly obedient.” The Holy Quran (The Prohibition),

Verse 12

"Do not grieve; your Lord has provided beneath you a stream. And shake toward you

the trunk of the palm tree; it will drop upon you ripe, fresh dates. So eat and drink and be

contented..." The Holy Quran (Mary), Verse 24-26

EXEMPLIFYING CHASTITY

BIRTH OF ISA A.S. (JESUS)

ACCUSATIONS FROM HER SOCIETY

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In 857, Fatima bint Muhammad al Fihri, a pious lady of Qairawani origin dedicated her wealth to founding a new mosque named al Qarawiyyin. Soon, al Qarawiyyin turned into the main congregational mosque and eventually a renowned university that ranks �rst among oldest universities in continuous operation.

Fatima Al-Fihri was a lady of foresightedness for the location of the university. Fes, being the most in�uential cities in the Muslim world has been renowned for centuries as the centre for religion and culture. The university attracted scholars from far and wide and produced great thinkers such as Abu Al-Abbas al-Zwawi, Abu Madhab Al-Fasi, a leading theorist of the Maliki school of Islamic jurisprudence and Leo Africanus, a renowed traveler and writer. The unviersity played a leading role in cultural and academic relations between the Islamic world and Europe. Ibn al-Arabi Ibn Khaldun and Al-Bitruji (Alpetragius) were there either as academicians or as students.

Today, Fatima Al-Fihri is highly respected and looked upon for her wisdom, perserverances and kind heartedness. It was her personal sacri�ce that has made her to be an inspiration to all women.

This unique story of Fatima Al- Fihri has shed some light on the role and contribution of Muslim women to Islamic civilisation. It is this role which will hopefully denounce the narrow-mindedness of the western mind of Muslim women. Fatima has shown to us that even in the early centuries that women who are shrouded with the veil are just as willfull and intelligent as those of us today.

FATIMA AL-FIHRI

The University of al-Karaouine or al-Qarawiyyin in Fez, Morocco was founded by Fatima al-Fihri in 859

Photo: moroccoonthemove.com

Qarawiyyin mosquePhoto: http://citrastyle.com