Back and Forth Between Hijabs and Skirts

By Nashrah Tanvir, New Age Islam 2 January 2025 My Hijab And Sometimes Abaya Is Not Only Personal But Performative. It Is My Feminist Strategy Of Conspicuous Visibility And A Means Of Pushing Back Against Sexism, Racism, And Islamophobia ----- I always dressed in a way anyone would deem ‘modest’, but my love affair with Hijab began when a well meaning person advised me to never wear one as it is not proper for dark skinned women to further make themselves ugly, implying that dark skin is ugly in itself, which is rooted in regionalism, colourism, and casteism. (File Photo) ----- Unfortunately, I was not a determined, powerful woman who thought I would show them that I have ability to look beautiful in a headscarf but a vengeful one who decided I will show the world what it is afraid of- a dark-skinned woman wrapped in a hijab. From hijab caps and to pins, there was a lot of learning involved and sometime later I shifted to Abaya as well. Hijab felt like freedom in two ways, it was a conscious choice without external factors and it embodied my autonomy, agency, and voice in a world often marked by marginalisation and stereotypes about my community. I remember when my classmates would ask why my parents has yet not forced hijab on me to they want to wear hijab despite being non-Muslims, both of which were problematic in different contexts. Won’t it be simple for a Savarna Hindu woman to wear hijab for fun and disregard it without facing any of the turbulent oppression that comes along with being Muslim women? It would be a form of religious appropriation. Back to why clothes empower me, someday you’ll find me in hijab and Abaya and other days you can witness me wearing summer dresses and shorts. I change clothes as if it’s nothing more than a fickle mind but it is deliberate strategy to survive in a political climate that is not accepting of feminine bodies. While hijab is a signal that that here I am despite all your efforts to erase me; dresses, shorts, and skirts were an attempt at change. My damaged skin and scars due to dermatillomania and self-harm made me hide behind veil of modesty for quite a while. I perfected the excuse to be a pious person – not the sort who prays five times a day- but the one who makes sure her legs are always covered, not providing an opportunity for anyone to gasp at legs that seem to have been through hell and back. I needed a change because I was tired of lying that I wear clothes that cover my arms and legs for Allah. My body is covered with scars. So many that it would take a while to count them all. Most of the scars reside on my thighs and knees. I’ve lived most of my life shame-ridden. For a man, a scarred skin may be looked upon as masculine. For a woman, however, she may be considered less feminine if her skin is scarred; hers should be soft, smooth, and blemish-free. What a difference a scar makes, just like scarf! Furthermore, the marked female body is often more pathologised than a man’s marked body. Women with tattoos are described as having personality disorders, specifically, borderline personality disorder, and substance addiction, and a history of sexual abuse. However, having these experiences as well as tattoos isn’t something that needs to be looked down upon either. When the skin is cut, the body bleeds. When the body bleeds, the body heals. But when the body heals, what about the scars? Learning that scars are not the wound itself, they are the healing of the wound was a difficult process. Someday, I’m still afraid that someone will look at my skin and be grossed out. I don’t mean to normalise self-harm but not to stigmatize self -harm. When one becomes socially stigmatized, this also often leads to self-stigma, which means that a stigmatized group accepts the negative attitudes and comes to hold feelings of self-blame. Shame kept me from seeking help for more than a decade. Even when I sought psychological help, it was hard to disclose my scars and talk about self-injury. Since self-injury not only appears ugly, but is is deemed a pathology and a deviant practice that is not socially sanctioned and culturally accepted. As a result, getting the relevant help in environment of Indian psychiatric institution is difficult. One of the most bizarre thing I’ve faced from a psychiatrist is fatphobia and his conventional advice on which kind of clothing would suit me better, not to forget that my weight gained as a result of medicines he prescribed without informing me about side effects. Now, every day is an inner-battle to not fat-shame myself. Managing visible scars often means managing the stigma of scars, and one’s bodies can easily become the focal point of attention for both the self and others. I have carved or burnt my body in different situations and from different moods in the past, but they are all with me at the present and will be with me in the future. Without the scars, I am not the person that others see me as or I see myself as. I’m trying to choose compassion over disgust but there are hard days when compassion doesn’t win. Clothing is the bridge between our private internal world and everything else, and an opportunity and tool for connection, belonging, expression, and awakening. And, with every choice, there are impacts, personal impacts as well as social impacts, and I’ve never been safe from patriarchal notions. Therein lies the reason I started wearing headscarf now and then. My Hijab and sometimes Abaya is not only personal but performative. It is my feminist strategy of conspicuous visibility and a means of pushing back against sexism, racism, and Islamophobia. The concept of modest fashion embraces many different styles, and as its name suggests, it refers to clothing that conceals rather than delineates the contours of the human body. However, performance is a wide-ranging and difficult practice to define and holds many, at times conflicting, meanings and possibilities. My fashion is not limited to mimetic repetition because Muslim women and Indian women wear similar clothing. Another movement that’s somewhat controversial but necessary in clothes politics of feminism is Free the Nipples. The feminine body is still seen as inappropriate and worthy of censorship. We are all born with nipples, yet half the population live in a censored world where their nipples are unacceptable while the other half has the right to expose them as they please. The oppression lies in the sexist belief that women simply want to flaunt their bodies in public. However, it’s about pushing back on a society that views women’s bodies as inappropriate and the shame this creates. One day, I want to be brave enough to discard bra. If I were asked to be the stereotype to burn it over flame, I would be there as someone who finds bras incredibly uncomfortable. But I am learning one step a time that how to reclaim my body back. Clothes do matter, especially now that visible minorities are openly challenged by political developments. Fashion is more than a way of getting ready to a way of living, it is my resistance against unacceptance. For now, I’ll enjoy what little representation of Hijabi women is available in We are Lady Parts, which is about a Muslim women punk rock band and depicts hijabi women who don’t live to tick boxes of stereotyping instead of shows where Muslim women remove hijabs for their white or Hindu saviours. Meanwhile every garment I don is an attempt to reclaim my body from patriarchal culture. The purpose of prevalent islamophobia is to evoke the hijab as a symbol of oppression, however, the very majority, who makes up the most of Islamophobes are Ironically the oppressors of veiled Muslim women. The oppressors are used to not understanding the true reason why Muslim women veil or do not veil, often perceive women like me in need of saving. However, true reason why I sometimes wear hijab and sometimes don’t lies in choice. However, neither my opinion nor any woman’s opinion of veiling has the same view, which is important to note since generalization of Muslim women is a vast problem. Indian Muslim women are raised in diverse cultural and regional settings and backgrounds. While many Muslim women observe the practice of veiling. Unfortunately, many people don’t regard hijab as my free choice, I remember being advised by a shopkeeper not to wear it during the hot months as well as my mother isn’t thrilled by idea of Abaya and believes it would make me uncomfortable. Irony is no one ever asks me about it. I also do recognize my privilege that every Muslim woman is not free to make her choice about headscarf. Some women can be coerced into wearing one but India being a majoritian nation designed against the marginalized population means that more and more women veil because they have the right and desire to do so despite the dangers it presents. There is no one image of Muslim women because they personally decide what does and does not correspond with their bodies and beliefs. Reasons for my hijab lies in fashion, political expression, resistance to Hindutva forces, stereotypes, and opposition to women’s objectification. However, various other Muslim women’s reasoning may include closeness to religious practice as well. In wake of Ahoo Daryae’s daring protest of stripping down against misogynist forces in Iran, many artists depicted Muslim women as a crowd mentality, dark skinned people in long black dresses who cowered before Ahoo Daryae, which formed a perfect imagine of colonization. Therefore, white feminist and Savarna feminists always end up throwing other women under the bus in the process of speaking up for the ones that suit their narratives. I remember how often I’ve to unveil for metro checks and even security in movie halls. I remember proudly wearing a pink hijab to celebrate theme of Barbie movie, only having to end up removing it. I’m not someone who can argue given my delibitating social anxiety disorder and autism. Because of the build-up of islamophobia throughout history, many Muslim women feared being attacked for having an Islamic identity and/or sought to diminish the suspicious looks of others and, therefore, faced the predicament of de-veiling. Sometimes, the decision was irrelevant as public places like schools and colleges in Karnataka banned the veil. Similarly, Muslim women are way less likely to get jobs based on their names and condition is worse if someone wear a Hijab as well. To diminish the discrimination and the tension of the controversy of the veil, it is possible that learning about the veil from a first-hand perspective can be influential and beneficial to the larger non-Muslim population and thus create a more understanding and accepting environment. ----- Nashrah Tanvir writes poems about mental health, feminism, and Islam. Her poems have appeared in The Hindustan Times, Magic Pot, The Teenagers Today, The Radiant, Gulmohar Quarterly and AZE Journal. She has performed spoken word poetry with Kommune Delhi NCR, Delhi Poetry Slam, PPoets of Delhi and Speaking Soul. Her works have also appeared online on DisLit Youth Literary Magazine, Poems India, All India Queer Association, and Wingword Poetry Prize. URL: https://www.newageislam.com/islam-women-feminism/back-forth-hijabs-skirts/d/134223 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Purge All Faiths Of The Pests, Called Sects

By Sumit Paul, New Age Islam 2 January 2025 "Sectarian conflict is an unfortunate reality, despite the Quran's explicit prohibition against it. The Quran even excludes from the fold of Islam those who engage in such divisions. Why, then, does it persist? The reason lies in people abandoning the Quran in favour of man-made religions, as Ghulam Mohiyyudin sb. rightly points out. Sectarian theologies are human constructs that contradict the teachings of the Quran. Therefore, to truly be a Muslim, one must dissociate from every sect and adhere solely to the Quran. Every sect must dissolve, for they are all, without exception, misguided." The above-mentioned comment of a deluded 'polymath' (of course, ironically) appeared on Mr Ghulam Ghaus Siddiqi Saheb’s very balanced article, "Exploring the Role of Religion in Hatred and Conflict: Myth or Reality?" People like this 'polymath' will quickly call me an irreligious person but they don't understand that a religion, any faith for that matter, is condemned by people like me because religion/faith has become denominational and sectarian. He's criticising the sects in Islam but he himself categorically mentioned in one of his recent comments that he's a Sunni Muslim. This gets my goat. Why can't you just call yourself a Muslim? Why this Sunni, Shia, Shia sub-sect (Bohras), Ahmadiyas, Khojas and what not? Why do people use religious sub-identities like a Sunni Muslim or a Shia Muslim; a Methodist or a Pentecostal; a Shaivite or a Vaishnavite? I've interacted with lakhs of Muslims in my life and I'm not including those who're no longer in the fold of Islam. I'm talking of those who're still Muslims but who also flaunt their sub-identities like Sunni and Shia. Don't take umbrage if I ask a pointed question: Is there any Muslim on this site who calls himself just a Muslim sans any sect (not even calling himself a Sufi, for, that's also a sect or doctrine) that crept into Islam as sectarian interpolation? Mind you, we don't pigeonhole anyone. People love to pigeonhole themselves into religions, sects and subsects. I feel disgusted when I see Sunni graveyard/ Shia graveyard! What nonsense! Can't a Sunni be buried in a Shia graveyard and vice versa? You're discriminating against your fellow religionists even in death! Macabre, to say the least. Can Islam be devoid of its 73 warring sects; though the number of sects in Islam is debated, a Hadees attributed to Muhammad states that Islam will be divided into 73 sects? Can Christianity be shorn of its six main groups, or denominations, with many subdivisions: Catholicism, Protestantism, Eastern Orthodoxy, Oriental Orthodoxy, Church of the East, and Restorationism. The Protestant denomination includes many groups with different beliefs and practices, and no shared ecclesiastical governance. Some Protestant denominations include: Anglican, Lutheran, Reformed, Anabaptist, and Evangelical. What's this rank nonsense? Did the putative Jesus think of these denominations? The same can be said about Hinduism, Buddhism, Jainism (known for its endless sects, sub-sects and quasi sects) and even Zoroastrianism (Masdayasani, Parsee, Khshnoomi, Zarathushtrian Assembly- A small Restorationist sect in southern California, and many more). No faithful just identifies himself with the broader rubric of a faith, e.g, no one says that he's a Muslim or a Christian. His/her sect or sub-sect eventually surfaces. This sectarianism has desecrated all faiths and wreaked havoc on mankind. Purge all faiths of these pests called sects to understand and imbibe the pristine essence of every religion. Then, no one will condemn religions. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/purge-faiths-pests-sects-islam/d/134221 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminismest, Islam Women and Feminism

The Unsung Bard of Bihar: Kalim Aajiz’s Journey Through Tragedy and Verse

By Syed Amjad Hussain, New Age Islam 2 January 2025 Kalim Aajiz, An Urdu Poet Influenced By The Tragedy Of Partition, Spoke Through His Poems Against Authoritarianism, For Unification, And For Resilience. Even Though Marginalised, Kalim Aajiz's Themes Of Justice, Empathy, And Humanism Hold Relevance In This Polarised World Today. Main Points: 1. Kalim Aajiz's poetic expressions were strongly influenced by the personal loss during Partition. His poetry genuinely reflects themes of sorrow, unity, and human resilience. 2. His verses criticised authoritarianism, especially during India's Emergency, revealing contradictions in governance while advocating justice and fairness. 3. Aajiz's work, being based on Islamic values, cut across religious boundaries and brought about compassion, empathy, and unity among diverse communities. 4. Despite his literary contributions, Aajiz remained marginalised, overshadowed by contemporaries, and underappreciated in the broader Indian literary landscape. 5. His universal themes of empathy, resilience, and social justice resonate in today's polarised world, making his poetry timeless and transformative. ----- Introduction Kalim Aajiz was not just a poet; he was a chronicler of his era, a rebel armed with words, and a voice of resilience in times when personal turmoil and political turbulence intertwined. Born in 1920 in the serene village of Telhara in Bihar, India, Aajiz lived through some of the most defining moments of 20th-century South Asia. From the devastating trauma of Partition to the rise of authoritarianism during India’s Emergency, his life—marked by personal tragedy and literary brilliance—continues to inspire thinkers and readers alike. The Foundations of a Literary Journey Born into a middle-class family, Kalim Aajiz showed an innate talent for both poetry and academics from an early age. Pursuing his education with diligence, he eventually earned a PhD in Urdu literature. However, academic success could not shield him from the communal violence that ravaged India during the Partition of 1947. For Aajiz, Partition was not just a political upheaval but a personal tragedy that left deep scars. His family was brutally killed in the communal riots, a loss that profoundly shaped his poetic voice. Unlike many contemporaries who reacted to Partition with fiery rhetoric, Aajiz’s verses exuded a quiet sorrow, a longing for unity, and a profound empathy for human suffering. Poetry became his way of processing grief and critiquing the socio-political dynamics of his time. Poetry as a Weapon of Resistance Kalim Aajiz’s literary journey was deeply entwined with his role as a social critic. His poetry extended beyond aesthetics, serving as a medium of resistance and reflection. Among his most memorable works is a couplet penned during the Emergency imposed by then Prime Minister Indira Gandhi in 1975: "Dāman Pe Koī Chhīñt Na Ḳhanjar Pe Koī Daaġh Tum Qatl Karo Ho Ki Karāmāt Karo Ho" In these lines, Aajiz unmasked the contradictions of a regime that sought to justify its actions under a facade of morality and legality. The Emergency was a period marked by curtailed civil liberties, media censorship, and mass arrests. While many poets of the time avoided directly challenging the government, Aajiz’s couplet epitomised dissent against authoritarianism. His subtle yet scathing critique exposed the hypocrisy of those in power and underscored the human cost of such governance. His protest was not merely political but deeply humanistic, rooted in a yearning for justice and fairness. Loss, Longing, and the Human Spirit Aajiz’s poetry is characterised by a profound sense of loss, a theme that permeates much of his work. The Partition of India left an indelible mark on his soul, and his verses reflect the pain of separation and the longing for reconciliation. In his poems, wounds and scars often appear as metaphors—not only for individual grief but also for the collective trauma endured by his community. While Aajiz mourned the senseless violence and division that tore families and communities apart, he also celebrated the resilience of the human spirit. His words offered solace and hope, urging readers to rise above despair and envision a harmonious future. Faith and the Universal Human Condition Though a devout Muslim, Kalim Aajiz’s poetry transcended religious boundaries. Drawing upon Islamic traditions and values, his verses resonated with people of diverse backgrounds. He emphasised the shared human condition, advocating compassion, empathy, and understanding. The story of his friendship with Badri Narain Gupta, a Hindu neighbour, is a poignant testament to these ideals. When Aajiz’s ancestral home in Bihar faced the threat of encroachment, Gupta stepped in to protect it, ensuring the poet’s legacy remained intact. This act of solidarity reflected the spirit of interfaith harmony that Aajiz championed throughout his life. Scholar, Teacher, and Poet In addition to his poetry, Kalim Aajiz made significant contributions to Urdu literature as a scholar and educator. His body of work includes several books, most notably “Woh Jo Shaayri Ka Sabab Hua” (What Inspired the Poetry), considered his magnum opus. This masterpiece not only showcased his poetic excellence but also offered insights into the socio-political landscape of his time. Aajiz adhered to the classical traditions of Urdu poetry while imbuing his work with contemporary relevance. His mastery of forms like the ghazal and nazm was complemented by his ability to address complex themes with simplicity and elegance. Bridging the gap between the personal and the political, his work remains both timeless and timely. Overlooked in His Lifetime Despite his literary prowess and the social relevance of his work, Kalim Aajiz was often marginalised in the mainstream literary canon. In an era dominated by prominent figures like Faiz Ahmed Faiz and Sahir Ludhianvi, Aajiz’s quieter, more introspective voice was frequently overshadowed. His refusal to align with political ideologies and his insistence on speaking truth to power may have contributed to this neglect. Even after his death in 2015, Aajiz did not receive the widespread recognition many believe he deserved. While literary circles paid homage to his legacy, his contributions remain underappreciated in the broader context of Indian poetry. An Enduring Legacy Kalim Aajiz’s life and work serve as a powerful reminder of the transformative potential of art. His poetry, steeped in personal pain and universal themes, continues to inspire readers and writers across generations. In today’s increasingly polarised world, Aajiz’s emphasis on empathy, unity, and the shared human condition is more relevant than ever. His verses urge us to look beyond divisions and embrace the common humanity that binds us all. The preservation of his home by Badri Narain Gupta stands as a poignant metaphor for the enduring relevance of Aajiz’s message. It reminds us that, even in the face of neglect and erasure, the ideals of love, compassion, and solidarity can prevail. A Voice for the Marginalised Kalim Aajiz may have been a poet of the margins, but his voice resonates powerfully with those who seek justice, kindness, and the enduring strength of the written word. His legacy challenges us to recognise the power of poetry not just as an art form but as a force for societal change. In the words of Aajiz himself: "Bakne Bhī Do 'Ājiz' Ko Jo Bole Hai Bake Hai Dīvāna Hai Dīvāne Se Kyā Baat Karo Ho" Let the madman speak, for in his madness lies the wisdom the world so desperately needs. —— Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/unsung-bihar-kalim-aajiz-tragedy-verse/d/134220 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Balancing Faith, Family, and Career: Challenges and Solutions for Muslim Working Women

By Kaniz Fatma, New Age Islam 1 January 2025 Muslim women today balance their roles as caregivers, professionals, and active contributors to society. While Islam grants them dignity and honour, navigating both career and family responsibilities presents challenges like gender discrimination and cultural misconceptions. By drawing on Islamic principles and examples like Hazrat Khadijah (RA), working Muslim women can overcome these challenges through time management, prioritization, and family support. This article explores their struggles and offers faith-based solutions, empowering them to excel in their roles and reinforcing their vital contributions to family, community, and faith. In today's evolving world, Muslim women are navigating expanded roles as caregivers, professionals, and active contributors to society, yet their unique challenges often go unnoticed. This article addresses these issues by offering those who seek faith-based solutions to help balance careers and familial duties while staying true to Islamic values. It highlights their struggles, provides practical guidance rooted in faith, and challenges societal misconceptions about working women. By fostering inclusivity and understanding, it advocates for respect in workplaces and homes alike. Above all, it inspires empowerment, reminding Muslim women of the value of their efforts and the recognition and reward they receive from Allah (SWT). In doing so, it celebrates their resilience and multi-faceted contributions to family, community, and faith. In Islam, women are granted a position of dignity, respect, and honour. They are recognized as the backbone of the family and a cornerstone of society. The Prophet Muhammad (PBUH) said, “The best of you are those who are best to their families.” However, when Muslim women step into the professional world while fulfilling their familial roles, they often face unique challenges. Balancing faith, career, and family responsibilities can be daunting, but with patience, planning, and adherence to Islamic principles, these challenges can be managed effectively. Dual Responsibilities: The Heart of the Challenge Muslim women shoulder numerous responsibilities within their homes. If fulfilled with love and care, their homes flourish as havens of tranquillity and happiness. However, when women step into professional roles, their responsibilities multiply, demanding greater effort and balance. This dual burden can lead to mental, emotional, and physical strain if not managed effectively. Common Challenges Faced by Working Women 1. Gender Discrimination Gender inequality is a reality many women encounter in the workplace. This includes unequal pay, limited opportunities for career growth, and disparaging attitudes from male colleagues. Islam, however, emphasizes justice and equality. It is imperative for Muslim women to assert their rights respectfully and advocate for fair treatment in professional environments. 2. Cultural Barriers In some societies, the independence of working women is viewed with suspicion. There is a misconception that empowered women neglect their familial duties. However, Islamic history provides a powerful counter-narrative through examples like Hazrat Khadijah (RA), a successful businesswoman and the beloved wife of the Prophet Muhammad (PBUH), who balanced her personal and professional lives with excellence. 3. Maintaining Family Balance Balancing professional obligations with family responsibilities is a significant challenge. The strain of managing both realms can lead to burnout and affect overall performance in one or both areas. Striking a balance requires proper time management, family cooperation, and reliance on Allah (SWT) for guidance and strength. 4. Childcare Challenges For nuclear families where both parents are employed, the upbringing of children can become a significant concern. Neglect in this area can impact a child’s emotional and social development. As children are an Amanah (trust) from Allah, their care and nurturing should be a priority for working parents. 5. Demands of Joint Family Systems In joint family setups, working women often face additional expectations and obligations. Fatigue and minor mistakes can lead to misunderstandings and strain relationships. Such challenges require patience and understanding from all family members to foster a harmonious environment. Solutions Inspired by Islamic Teachings 1. Effective Time Management: Time is one of the greatest blessings from Allah (SWT). Organizing daily tasks and setting aside time for family, work, and personal well-being can help women fulfil their responsibilities efficiently. As the Qur’an emphasizes, “Indeed, prayer has been decreed upon the believers at specified times” (Surah An-Nisa: 103). Time management is a core principle of Islamic living. 2. Setting Priorities: Prioritizing tasks based on their urgency and importance is crucial. The Prophet (PBUH) taught that consistency and sincerity in deeds, no matter how small, are beloved to Allah. Women should ensure to allocate time for spiritual, personal, and professional growth. 3. Seeking Family Support: The Prophet Muhammad (PBUH) himself participated in household chores, setting a profound example of cooperation. Encouraging family members, including spouses and children, to share responsibilities fosters unity and reduces stress. 4. Avoiding Overburdening: Allah (SWT) assures us in the Qur’an, “Allah does not burden a soul beyond that it can bear” (Surah Al-Baqarah: 286). Recognizing personal limits and seeking help when needed are essential to maintaining mental and physical health. 5. Taking Breaks: Short, regular breaks during work can enhance productivity and prevent exhaustion. Engaging in light-hearted moments with family members helps rejuvenate the mind and strengthen relationships. Conclusion The challenges faced by working Muslim women are multifaceted, requiring resilience, faith, and adaptability. However, by adhering to Islamic principles, seeking guidance from the examples of role models like Hazrat Khadijah (RA), and relying on Dua and discipline, these challenges can be managed successfully. Muslim women have a vital role in shaping homes, workplaces, and society. Their contributions, when balanced with their faith and values, can lead to personal fulfilment and societal advancement. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-women-feminism/balancing-faith-family-career-muslim/d/134210 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Role Of The Male As Provider, Defender, And Disciplinarian Is No More; It Is Destroyed By Feminists

By Paul Craig Roberts December 30, 2024 Over the course of my lifetime I have watched the role of men taken away. The role of the male as provider, defender, and disciplinarian is no more. It was destroyed by feminists. To clarify “feminist”: In the past when I have criticized feminists older women who had careers asked why I thought women shouldn’t have careers. Their idea is that a feminist is a woman who has a career. But women have always had careers as mothers, homemakers, grandmothers, school teachers, nurses, secretaries, writers, artists, musicians, scientists, and even spies such as Eve Gordon who made during World War II 112 parachute jumps into occupied Europe. Even in pre-feminist days, one of my aunts despite being married had a career outside the home. She enjoyed the discipline of getting to work on time, the interaction with other people, and meeting new ones. By feminist I mean a person with an ideological agenda of obliterating the difference between men and women. When I was young men were raised to respect women. When a woman entered a room, the men stood. Doors were opened for women and their entrance proceeded the man’s. Car doors were opened for women who were helped in and out. At the dining table men stood until the women were seated. In those days men still wore hats. A gentleman passing a lady on the sidewalk was expected to tip his hat in respect. A man who struck a woman or used a four-letter word in a lady’s presence suffered a ruined reputation. Feminists derided the many ways in which respect was shown to women as “placing women on a pedestal.” Showing respect for women was somehow undervaluing them and treating them unequally. Feminists insisted on women being pulled down into the gutter with men. Big brothers were taught to protect little sisters. It was little brother’s job to learn to protect himself, and fights on the school playground was part of the learning process. Today men are no longer taught to protect women. But it is a natural inclination in men. Studies have concluded that the introduction of women soldiers into conflict causes a loss of cohesion and focus, because men become distracted by concern for the women. Feminists were not happy until they destroyed men’s colleges, male leadership in politics, military, and business, men’s clubs and male organizations such as the Boy Scouts which was forced to take in girls. Even the military has been taken from men. How is there a band of brothers when the commander is female? Men have lost their role. They are no longer the provider. The wife might have, thanks to gender preferences in university admissions, employment, and promotion, the better job bringing in more income. Studies conclude that boys suffer depression from loss of a role. Reportedly, the suicide rate of boys and young men has been rising. What the feminists have established is a new form of male deference to women. Males must stand aside and give up their role to women. Feminist were not content to only destroy men. They destroyed women also. The idea of a chaste woman was objectionable because it held women to a higher standard than men. Helen Gurley Brown, editor-in-chief of Cosmopolitan magazine, used the magazine to encourage women to be harlots. In the 1960s, 1970s and 1980s Cosmopolitan was a fixture in the waiting rooms of doctors and dentists. I often wondered what my mother and grandmothers would have thought of a woman’s magazine, the cover of which heralded articles titled “How to be unfaithful to your husband without being caught,” “how to find a sex partner when on vacation without your boy friend,” “how to manage multiple sex partners.” Today young women support themselves with their porn sites. Women brag on social media about having had 150 sexual partners, sparking rivals to vow attaining higher levels of wantonness. Female school teachers get themselves pregnant by their under age students. Mothers have 12-year old daughters on birth control pills. School children are sexualized at an early age to get them ready for the legalization of paedophiles, now euphemized as “minor attracted persons.” I often refer to the United States as a Sodom and Gomorrah Tower of Babel, which is what we have become. It will be a big chore for Trump to rescue us from this predicament. ----- (Republished from paulcraigroberts by permission of author or representative) Source: The Disappearance of the Male Role URL: https://www.newageislam.com/spiritual-meditations/role-male-disciplinarian-destroyed-feminists/d/134209 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

People Always Clap For The Wrong Things

By Sumit Paul, New Age Islam 1 January 2025 Poona is considered to be a city of aesthetically-inclined people, having refined tastes in music, arts and all sorts of cultural activities. Alas, it's no longer true. December 24 was the great playback singer Mohammad Rafi's 100th birth anniversary. There were indeed many programmes in the city, remembering the legend and playing his immortal numbers. But no FM channel in the city played his songs! A couple of channels did play but perfunctorily and those were Rafi's most pedestrian songs like, 'Chaand Mera Dil, Chaandni Ho Tum' (Film: Hum Kisi Se Kam Nahin, 1977 and 'Dard-E-Dil, Dard-E-Jigar,' Film: Qarz, 1980) which he himself didn't like. Amin Sayani told me this. But when there was a concert on December 28, in which Shreya Ghoshal sang her pavement songs, there was a tsunami of people for her programme. This reminded me of J D Salinger's famous quote, "People always clap for the wrong things." The quote by J.D. Salinger, "People always clap for the wrong things," holds a profound insight into human nature and our tendency to misjudge what truly deserves applause. Salinger seems to challenge the conventional notion of applause as a measure of merit or accomplishment, suggesting that recognition often fails to align with intrinsic value. This quote is a powerful reminder that our collective judgment can be easily swayed by superficial qualities, whether it's celebrity status or dazzling presentations, rather than thoughtful analysis. Salinger invites us to question our propensity for applauding the wrong things and encourages a more discerning perspective that values substance over spectacle. Mediocrity, when you get used to it, is just as agreeable as (genuine) creativity. People have no taste and feel for aesthetics. But this decline cannot be ascribed to social media. Our collective sense of beauty and aesthetics (Zauq-E-Jamaliyaat) began to wane long before the advent of social media. Social media just expedited the rotting process. Lack of refinement in all walks of life has resulted in our violent and uncouth behaviour. All our languages have gone for a toss. To quote a Pakistani Urdu poet, "Kisi Ki Be-Adab Zabaan Se Nahin Shikwa Mujhe/ Meri Apni Zabaan Kahan Bahut Nafees Bachi Hai " (I don't complain about the bad language/ My own tongue has become so uncouth). Yes, we all have got inured not just to substandard languages but to all things that used to be polished and aesthetically agreeable once upon a time. To witness this widespread deterioration is no less than a punishment. This reminds me of Mirza Ghalib's lament in his quatrain, "Woh Firaq-O-Visaal Kahan/ Woh Shab-O-Roz-O-Maah-O-Saal Kahan/ Fursat-E-Kaarobar-E-Shauq Kise/ Zauq-E-Nazzara-E-Jamaal Kahan" (Where're those separations and unions/ Where have those nights, days, months and years gone/ Who has leisure for falling and indulging in love/ Where has that discernment to appreciate beauty gone). This saddens me no end. Don't you also rue this ebbing away of finer sensibilities? ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/people-clap-wrong/d/134213 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism